Suchergebnisse

Without roots : the current malaise of Western culture -- The beginnings of incarnational humanism -- The further development of Christian humanism -- The rise of anti-humanism -- Still no incarnation : from anti-humanism to the postmodern God -- Incarnational humanism as cultural philosophy

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The philosophy of culture put forward byŠalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions. ; Šalkauskio kultūros filosofija yra politinės filosofijos variantas. Remiantis filosofijos ir demokratijos santykių aiškinimo tipologija, siekiama įrodyti, kad Šalkauskio kultūros filosofija apima ne vieną, o kelias skirtingas filosofijos ir demokratijos santykio aiškinimo perspektyvas. Šio autoriaus darbai analizuojami klasikinės ir moderniosios politinės filosofijos idėjų tipologijos kontekste. Tai leidžia parodyti Šalkauskio kultūros filosofijos aktualumą dabartinėms diskusijoms apie demokratiją ir naujai pažvelgti į jos politinę prasmę. Didžiausia įtampa yra tarp Šalkauskio kultūros filosofijos ir politinio liberalizmo koncepcijos. Šalkauskio kultūros filosofijos ir nūdienės politinės filosofijos raidos sugretinimas rodo, kad demokratija vystosi atsiribojimo nuo jo kultūros filosofijos kryptimi.

Cover -- Contents -- Introduction: Mapping the Moving Dimensions of Heritage (Sonia Catrina & Cyril Isnart) -- Heritage-making and the Language of Auctoritas and Potestas (Nicolito A. Gianan) -- Re-telling, Re-cognition, Re-stitution: Sikh Heritagization in Canada (Susan LT Ashley) -- Hedonistic Heritage: Digital Culture and Living Environment (Michel Rautenberg & Sarah Rojon) -- "Something Nice." Pride Houses, Post-peasant Society and the Quest for Authenticity (Vintilă Mihăilescu) -- (Re-) Settled People and Moving Heritage - Borders, Heirs, Inheritance (Meglena Zlatkova) -- Re-scripting Colonial Heritage (Ema Pires) -- Tourist Neoreadings of Heritage in Local and Transnational Contexts (Eloy Martos Núñez & Alberto Martos García) -- Keeping of Cultural Heritage in Emigration: Experience of Russia Abroad (Elena Serdyukova) -- Varia -- Believers and Secularists: "Postmodernism," Relativism, and Fake Reasoning (Thorsten Botz-Bornstein)

The purpose of this work is to study the cognitive interferences philosophical and social sciences and humanities. The aim of the article is to analyze the cognitive interaction of historical anthropology and semiotics in the space of philosophical-cultural concepts Lotman. Methodology. The methodology of this work includes the theoretical approaches, such as system-structural method, interdisciplinary method, comparative and source study methods. Teoretical basis and results. Philosophy of Culture Lotman contains a large number of cognitive dimensions. Significant role in the cognitive universe of his work is semiotics and historical anthropology. However interaction of these semiotic components of Lotman creation little explored yet. The latter applies to the redesign of the historical-anthropological ideas and research scientist. Conclusions. Understanding the interaction of cognitive semiotics and historical anthropology in the space of culture philosophy of Lotman logically leads to the conclusion that the effectiveness of cognitive symbiosis methodological approaches these sciences. In particular, the cognitive structure allows us to study the underlying causes of the motives and actions of individuals and entire societies past. The realization of semiotic, historical and anthropological methods allows us to analyze the underlying mechanisms of the spiritual culture and social and cultural institutions of societies from different historical periods.

The purpose of the study is to trace the evolution of the philosophical concept of creativity in the Russian culture across different historical periods, based primarily on the systematic analysis of the attitudes towards the role of the Artist in Russian literature. According to the authors, the prophetic function of art was fundamental to the Russian literature and culture in general. Since the first monuments of the ancient Russian literature words had always strong impact on people and society, and this function has been saved with the advent of the Internet in Russia. This article deals with the main stages of changing the philosophical concept of artistic creativity in historical, community, cultural and social context. By the end of the 17(th) century when the role of the Artist had transformed from the "promoter" or "translator" of the God's divine ideas into the co-creator of the world, the nature of literary text continued to be sacred, and secular literature claimed the role of the spiritual authority of the nation. By the second half of the 18(th) century sublime poetry had become the benchmark against which the society had to rearrange itself. The so called Decembrist revolt of 1825 was a perfect illustration of how the philosophical ideas of the Romanticism, proclaimed on paper, influenced the Russian history and politics. In the mid-nineteenth century the literary works by Dostoevsky became the pinnacle of the idea of the writer as a teacher, prophet and spiritual authority. As a result of the revolutionary changes in Russia in 1917 the method of Socialist Realism in the 20(th) century was a clear example of how the literature or more broadly art could be used for political ends.