Suchergebnisse

Over the past decade there is a growing concern about how state governments could exert political control upon the Internet system. Most explanations on Internet control point to the authoritarian nature of political system. It is true that in general Internet control practices are more evident in politically closed regimes and less so in fully liberal democracies. A clear match between the level of democracy and the degree of Internet freedom, however, could hardly be found in the middle of political regime continuum that contains various sorts of hybrid polities. This paper tries to look beyond the regime factor and identify the major determinants that shape Internet control outcomes in competitive (yet not fully democratic) political systems. It chooses to investigate three Southeast Asian countries, Malaysia, Thailand, and Indonesia, which constitute a clear mismatch between their regime types and the level of Internet control. Pointing out the indeterminacy of regime type, this paper constructs an alternative model that addresses the intensity of online transgressiveness and the capacity of online civil society. While online transgressiveness propels governments to seek Internet control strategies, online civil society represents an inhibiting force, the cohesiveness of which determines the extent to which societal resistance against Internet censorship might succeed. (Pac Rev/GIGA)

Российская молодежь важная часть социума, на которой, с одной стороны, отражаются все результаты модернизационных процессов в экономике и обществе, и которая, с другой стороны, сама является активным субъектом преобразований (как своей жизни, так и быта окружающих). При этом образ жизни, который ведут молодые люди, косвенно указывает на «изъяны» в происходящих трансформационных процессах. Цель приведенного в статье исследования состоит в определении ментальных сторон формирования образа жизни современной молодежи (особенно в плане отношения к собственному здоровью). В исследовании использованы данные социологического опроса, проведенного на территории Вологодской области в 2015 году с использованием оригинального авторского инструментария. Метод исследования социологический анализ. Эти данные, в свою очередь, позволяют судить о характере влияния на стиль жизни молодых, их межличностное общение, отношение к традициям и инновациям, собственной миссии в обществе образчиков массового потребления. «Поколение детей» предстает стремящимся к лучшей жизни, высокому социальному статусу, использующим для достижения этих целей все имеющиеся ресурсы. В частности, результаты проведенного исследования показывают, что в жизни юного поколения новое отражение находят традиционные ценности, такие как здоровый образ жизни. В современной ситуации отношение молодых к здоровью во многом определяет векторы социального настроения, планирования дальнейшей перспективы, а также поведенческие модели. Немалую роль в построении стратегии формирования здорового образа жизни юношей и девушек играет ближайшее окружение, семья. Негативный фон, имеющий место в общественной жизни молодежи (который, к примеру, связан с проявлениями социального пессимизма, стремлением к изолированности и уходом от действительности), не дает возможности судить о трансформационных процессах в социуме как о завершенных. В заключении статьи автор предлагает ряд перспективных направлений молодежной политики, на которых в современных обстоятельствах целесообразно сосредоточить внимание государству и общественным структурам: в сфере научно-технического творчества, здравоохранения, труда. Результаты исследования могут быть использованы при разработке стратегических документов молодежной политики на федеральном и региональном уровнях. ; Russian young people comprise an important part of society: on the one hand, it reflects the results of modernization processes in the economy and society, and, on the other hand, it is itself an active subject of change (of their own life and the life of others). At that, young people's lifestyle indirectly points to "flaws" in the ongoing transformation processes. The goal of the study presented in the article is to determine mental sides in the formation of lifestyle of today's youth (especially in terms of attitude toward their own health). The study uses data of the sociological survey conducted in the Vologda Oblast in 2015 using the original author's tools. The method of research is sociological analysis. These data, in turn, help judge about the nature of the impact on young people's lifestyle, their interpersonal communication, attitude towards tradition and innovation, their own mission in society of mass consumption. "Generation of children" appears striving for a better life, high social status and uses all available resources to achieve these goals. In particular, the results of the study show that in the life of the young generation a new consideration is given to traditional values such as healthy lifestyle. In the present situation the attitude of the young toward health largely determines the vectors of social mood, planning future prospects, as well as behavioral patterns. Immediate environment and family play a significant role in building the strategy of formation of healthy lifestyle among young people. Negative background in young people's social life (which, for example, is associated with the manifestations of social pessimism, a desire for isolation and withdrawal from reality) indicates that transformation processes in the society have not been completed. In conclusion, the author puts forward a number of promising directions in the sphere of youth policy, which in modern circumstances should receive the attention of the government and non-governmental organizations in the field of scientific and technological creativity, health, and labor. The results of the study can be used in the development of strategic documents for youth policy at the federal and regional levels.

Abstract
Machiavelli can be read as a plebeian thinker supportive of plebeian institutions that, as such, differentiate the few from the many and aim to regulate and burden the few. Yet, like numerous contemporary plebeian thinkers, Machiavelli is mostly silent about the moral transgressiveness required by the advocacy of plebeian institutions and ideas. The theses offered here argue that advocates of plebeianism will need, like the Machiavellian prince, to learn how not to be good. In explaining what this means in practice, the theses also defend the propriety of anachronistic readings, caution again plebeian violence, and explain other dynamics of plebeian leftism.

AbstractPeacebuilding debates increasingly revolve around questions about knowledge and expertise. Of particular interest is what (and whose) knowledge(s) ends up authoritative in interventions. This article addresses a problem in the literature on the epistemics and epistemic authority of peacebuilding interventions: the acknowledgement of but lacking attention to plural knowledges, the transgressive character of expertise, and knowledge struggles. It does this by discussing recent suggestions that peacebuilding epistemic authority can be fruitfully analysed as a Bourdieusian field. The article identifies a tension in Bourdieu's own thinking about fields, which has shaped some of these recent proposals. This tension, nevertheless, also enables a reconsideration of fields and struggles, and thereby an analysis that takes plurality and transgressiveness into account. By developing such an alternative conceptual position, the article sees peacebuilding epistemic authority as object- and struggle-bound; conditioned and dependent on dynamics that go beyond peacebuilding as a distinct field of practice. This position is illustrated in an analysis of the emergence and (temporary) establishment of epistemic authority in peacebuilding interventions on informal economies.

The paper aims to illustrate a heuristic potential of an interpretation of the university as a scientific and social institute from the mode-2 science perspective. Thedemand of recontextualization of science and higher education leads to understanding of the transgressiveness of knowledge acquisition, and this means that the opposition between the scientific and social roles of the university may be overcomed. Taking into account that the most part of the contemporary Russian universities have never carried out a significant scientific function, the successfulness of the settlement of the opposition between thescientific and social roles of the university strictly depends on the role that the governmentmay play to provide an adequate grounds for the university to answer the demand of recontextualization. ; Цель статьи - демонстрация возможностей интерпретации университета как научного и социального института с точки зрения концепции науки второго рода. Реконтекстуализация науки и высшего образования приводит к пониманию трансгрессивного характера получения знания, что, в свою очередь, означает снятие противоречия между научной и социальной ролями университета. Учитывая то, что основная масса современных российских университетов никогда ранее не выполняла научную функцию, успешность снятия противоречия между научной и социальной ролями университета будет напрямую зависеть от того, какую роль сыграет государство в том, чтобы обеспечить университету возможность ответить на запросы реконтекстуализации.

Цель статьи демонстрация возможностей интерпретации университета как научного и социального института с точки зрения концепции науки второго рода. Реконтекстуализация науки и высшего образования приводит к пониманию трансгрессивного характера получения знания, что, в свою очередь, означает снятие противоречия между научной и социальной ролями университета. Учитывая то, что основная масса современных российских университетов никогда ранее не выполняла научную функцию, успешность снятия противоречия между научной и социальной ролями университета будет напрямую зависеть от того, какую роль сыграет государство в том, чтобы обеспечить университету возможность ответить на запросы реконтекстуализации. ; The paper aims to illustrate a heuristic potential of an interpretation of the university as a scientific and social institute from the mode-2 science perspective. Thedemand of recontextualization of science and higher education leads to understanding of the transgressiveness of knowledge acquisition, and this means that the opposition between the scientific and social roles of the university may be overcomed. Taking into account that the most part of the contemporary Russian universities have never carried out a significant scientific function, the successfulness of the settlement of the opposition between thescientific and social roles of the university strictly depends on the role that the governmentmay play to provide an adequate grounds for the university to answer the demand of recontextualization.

In the heterology of G. Bataille, a person appears as a being doomed to death and revealing gaps in the depths of himself. That is why the idea of human corporeality turns out to be connected with the idea of inner experience, which represents a movement to the «edge of the possible» and through which death is revealed. It is death and the ability to discover it that makes a person who he is, affirming the transgressiveness of the human body and human being. Death, being absolutely heterogeneous, constitutes a person as a self-that-dies, revealing the gap that comprises its nature. Awareness of death leads to a feeling of eroticism, which contains the simultaneous affirmation of life in combination with the acceptance of death. Moreover, death is the semantic core of eroticism. The human is a «gaping hole» opening wide to the other, and all his being presupposes discontinuity and ecstasy, which means that only excess puts a man on the edge, allowing him to transcend all boundaries. In this case, the inner experience turns out to be in many ways a body experience, because the heterogeneous is constantly manifested in the ultimate experiences of the body and the ultimate manifestations of the human corporeality, where horror and lust, attractiveness and disgust are fused together. Human experience is the experience of the limits and gaps in which a person seeks to get beyond his limits, to surpass his anthropomorphic and body boundaries in an act of self-waste. Thus, being on the extreme edge, the human discovers death through transgression, but exactly in the understanding and acceptance of death he acquires true being and overcomes his own corporeality.