Cultural Philosophy

This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.

This thesis investigates the boom in private museum building from 1837 to 2015 and examines its development in the context of cultural philanthropy. It poses the question: why are today’s wealthy collectors of modern and contemporary art looking to the private museum as a preferred mode of benefaction, and how do they vary from their predecessors and contemporaries? It argues that the growing number of private museums founded over the last two decades has been unprecedented. It will examine the history and influence of the private museum from Sir John Soane’s Museum, London (1837) until the recently formed, Broad Museum, Los Angeles (2015). It explains how contemporary collectors manage their transition into the public sphere by way of the private museum, within their own lifetime. The thesis argues that collectors are becoming more actively involved in their philanthropic actions signalling a departure from earlier posthumous philanthropic conventions as they seek to leverage their personal ambitions more keenly. In spite of that, contemporary collectors recognise that private museums do not necessarily endure as long as public museums, due to the significant endowments required to sustain them, indefinitely. For this reason, many of them are looking to the public museum sector to perpetuate their private collections and museums.

Post-modern dönemde yaşanan ve hem günümüz hem de gelecek yüzyıllara damgasına vuracak, doğanın ve insanın metalaştırılması meselesinin,Husserl‟in ortaya koyduğu yaşam dünyası kavramı ve Heidegger‟in bize hatırlattığı Varlık‟ın unutuluşu fikriyle nasıl beslendiğini, insanın her şeye ve kendi türüne dahil hakim olma isteğinin aslında onun, Heidegger‟in ortaya koyduğu hesapçı düşünme biçiminin bir manipülasyonu ve çerçevelenmesiyle ortaya çıktığını göstereceğim. Dahası Heidegger‟in meditatif düşünme olarak ortaya koyduğu düşünme biçiminin, insanın ve doğanın metalaştırılmasına engel olacağını ve asıl meselesinin bu iki düşünme tarzını birbirinden ayrı olarak düşünerek, kavram kargaşasından doğan kaosla beslenmek yerine insanın özünde ,makineden,datadan, hesap ve ölçüden bağımsız tinsel bir varlık olduğunu hatırlaması gerekliliğini vurgulayacağım.

Explorative empirical research on the business school ethos. How do you learn to think and act if you study business? What is your learned perception of management, corporations and markets? With the use of MacIntyre, Hegel and Aristotle, this book offers an empirically-informed philosophical understanding of business schools.

The idea of cultural universals as articulated by Kwasi Wiredu is a sort of reaction to one of the issues that not only received wide attention but also elicited prolonged debate among scholars in African philosophy. The issue we are referring to here is the question raised by African philosophers of the analytic persuasion about whether African philosophy exists; and if it does, whether it can be reasonably compared with western philosophy, in terms of method, content, form and thoroughness. 1 It is the ambition of Wiredu to advance grounds for the possibility of trans-cultural philosophical reflection which in a way would show that all humans are humans and because all humans share certain features, they have similar capacities for intuitive thinking and systems of organizing experience in a coherent manner. However, in pursuing this ambition, there are certain conceptual inadequacies or problems that emanates from Wiredu's philosophy of cultural universalism; four of these problems are critically examined in this essay.

Feelings play an important part in general perception and in particular perception of pictures. Their relevance to the construction of meaning and actions that are cultural processes will be shown. By referring to traditions of philosophy and history of art as well as to more recent research in neuroscience and developmental psychology this assumption will be analyzed and examined in respect of its perceptional and artistic prerequisites.
Based on Anselm Kiefers "Deutschlandbilder" (1969-1983) consequences and conclusions can be drawn as far as these pictures can be determined as "places forming cultural values". - / -

Gefühle spielen bei der Wahrnehmung im Allgemeinen und der Bildwahrnehmung im Besonderen eine bedeutende Rolle. Deren Relevanz für Sinnbildungs-, Handlungs- und damit Kulturprozesse aufzuzeigen, dient die Untersuchung. In Auseinandersetzung mit philosophischen und kunsthistorischen Traditionen und jüngeren neurowissenschaftlichen und entwicklungspsychologischen Forschungen gilt es, diese Annahme hinsichtlich ihrer wahrnehmungs- und bildtheoretischen Voraussetzungen zu prüfen. Anhand Anselm Kiefers "Deutschlandbilder" (1969-1983) lassen sich daraus weitreichende Konsequenzen und Schlussfolgerungen ziehen, insofern sich diese als "Orte kultureller Wertebildung" bestimmen lassen. Forscher (lt. Inhaltsverzeichnis) Hartmut Böhme, Ernst Cassirer, Ernesto Grassi, Max Imdahl, Immanuel Kant, Platon, Aby M. Warburg, Harald Welzer.

It may seem odd that the relationship between Leo Strauss and Walter Benjamin has been almost entirely disregarded. Upon a closer look, however, this is little surprising, for the two figures do not even have a common readership. Benjamin, the icon of critical theory and proponent of a playful political radicalism, and Strauss, the vanguard of an untimely return to the classics of political philosophy, appeal to largely different segments of academic readers. The shared intellectual provenience from the German-Jewish world of the interwar period seems to create as little connection as the common fate of expulsion and exile. This article explores the non-dialogue between Strauss and Benjamin from their writings and corrspondences. It shows that Strauss and Benjamin had a fascination for each another from afar, but the philosophical templates of their thought were too different to allow for any significant point of convergence of their respective projects. The two figures of interwar German-Jewish thought represent two different ways of conceptualizing the dialectics of modernity and premodernity, two models of viewing society and culture from outside, and two different foundations for the understanding of the political in its relation to culture.

In this globalized, science and technology, market driven cultural dynamics what is lost is the peace and harmony and the disatanciation between hearts and heads are taking place in a cataclysmic way! In this context how it is possible to bring in the cultural, religious and spiritual values so that humanity may have wellness and wholeness along with peace and harmony

Research on creativity is a relatively recent phenomenon in Africa. Following the many changes that have impacted on Africa in the past century, tensions have emerged between traditional and contemporary interpretations of creativity. This article reflects on some indigenous and post-colonial views on creativity in Africa.

In this paper I pursue the influences of Jakob von Uexküll’s biosemiotics on the anthropology of Ernst Cassirer. I propose that Cassirer in his Philosophy of the Symbolic Forms has written a cultural semiotics which in certain core ideas is grounded on biosemiotic presuppositions, some explicit (as the “emotive basic ground” of experience), some more implicit. I try to trace the connecting lines to a biosemiotic approach with the goal of formulating a comprehensive semiotic anthropology which understands man as embodied being and culture as a phenomenon of general semioses.

本文分三部分討論勞思光先生的文化哲學內「動態」與及「多元」這兩個概念：首部分對歷史動態觀的論析以表明歷史發展可因人的價值自覺而變動不居，並且順著這點進一步指出這種動態觀即可涵有後來文化哲學中自覺導向與自然發 展的區分以及銜接於文化二重結構觀。在第二部分有關多元(而非相對)主義文化觀的討論，則期望指出這種文化觀旨在肯定多元文化當中各有不容抹殺的正面成果，但同時仍應對之有所評估取捨。再進一步討論其所涉及的文化成素的評估方法以及文化變形上的不同模式。最終則論證兩者在文化哲學中的密切關係，而又能由此去理解勞先生有關開放思維與承當精神的取態。

This paper traces the development of “cultural philosophy,” distinguishes it from the “philosophy of culture,” discusses African and Filipino philosophical dimensions, and then makes the concluding remarks. This paper argues that while cultural philosophy is a significant development in the history of ideas, any given culture must opt to develop its own philosophical tradition.

Despite its programmatic character Gadamer’s capital work Method and Truth from 1960 doesn’t offer any explicit program of philosophical hermeneutics.  Instead of this we are confronted with the open question of philosophical hermeneutics as a historical possibility of philosophy as such.
https://books.google.si/books?id=4lE268UbRQsC&printsec=frontcover&hl=sl&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

For over 60 years now, the phenomenon known as Integral consciousness has been fleshed out, studied, and promoted. Throughout this time the greatest minds have gone to tremendous lengths to speak of the "how" of human consciousness, in other words, what got us to this point in history. However, very little, if anything has been written about exactly "what" reality will look like through the eyes of a person who has engaged an integral mode of aperceptual awaring. This paper attempts to paint a landscape of this world-view, in hopes that it will, itself, ignite a transformation in the reader.

The cultural attitude of the early 21st century may perhaps one day be known as “the assault on concentration.” In an endless stream of information, the “new” is what counts. And when the “new” is endlessly replenished, concentration is superfluous. One does not need concentration when reality effortlessly floats by like a series of fragments, images, stimuli, informational content, episodes of a TV series, or handy slogans.

While this statement may sound unduly pessimistic or even dystopian, there is no denying that fragmentation forms an integral part of our everyday reality. However, even this disjointed reality is open to analysis and scrutiny. Particularly, it can be understood in a historical sense, because the current culture of ceaseless stimulation did not come into being overnight. Instead, contemporary postmodern culture can be seen as a counter-response to the extremities of high modernism – yet simultaneously as its latest re-iteration. Instead of seeking to reduce the phenomenon of postmodernity to a single, all-encompassing definition, its very mode of existence must be understood as being radically split asunder. One consequence of this constitutive rift in postmodern culture is the gradual emergence of “the politics of fragmentation”. The genesis and the consequences of this fragmentation are the subject this essay.

Eingangszitat: „Man sollte denken, dass gerade diese Musik, der so oft vorgeworfen wurde, am Reißbrett entworfen zu sein, wie geschaffen dafür ist, theoretisch analysiert zu werden. Man kann Techno aber nicht gerecht
werden, indem man ihn in Graphen, Studien, Vergleichen und Abhandlungen zerlegt. Steril unter Glas zur Schau gestellt, kommt ihm das Geheimnis abhanden, das man eigentlich erkunden wollte. Weil der Kontext fehlt. Und es auf einmal aussieht wie Kunst.“ Aus „Der Geruch von Trockennebel“ (Airen, 2014)

This paper examines the premises of decolonization in the Communication Studies and practice
that challenges the West civilization based on the critical thinking of precursors and contemporary
intellectuals of Latin America. The principles and values of communication and life are recovered
for the constitution of a study and the exercise of intercultural communication for well-living,
evidencing the need for an alternative communication epistemology based on matrices formulated
by authors such as Luis Ramiro Beltrán and Erick Torrico under the premise of “liberation
communicology” against the progress-mercantilism and the modernity of communication. This
approach focuses on the horizontality and the circularity of the communicative process, and above
all in the recovery of its ontological and integral level in the study-knowledge and exercise of
communication. Philosophy and the Amazon do not claim the annulment of the way of reasoning
and the Western procedure, the embargo, the search for dialogue and respect for indigenous
wisdom and community life. Consequently, unity in diversity is sought, understood as the
comprehensive understanding of the thought of communicative communication, demonstrating
the need to establish a dialogue of knowledge between indigenous wisdom and knowledge of the
West, assuming as a challenge to urge to live in harmony between human beings and nature, where
communication is the link for the study and practice of the culture of life.

This paper challenges the hitherto common distinction between Hermann Cohen’s early phase of Völkerpsychologie and his later phase as a critical idealist. Recently, it has been claimed that Cohen’s turn was not a rapid conversion but a development that was already inherent to his early view. This paper argues that even in Cohen’s mature critical idealism, a thin basis of Völkerpsychologie continues to exist. Cohen’s critical programme is presented as having a twofold aim: On the one hand, it strives to give an account of pure, formal, and logical laws that regulate critical thinking; on the other hand, it offers a reading of Kant’s dualism between matter and form that allows critical thinking to be seen as inevitably embedded in causal laws of psychology, history, and physiology. Concerning the latter, the paper argues that Cohen remained in the tradition of Völkerpsychologie in his mature ethical thought.

The May Fourth Movement in 1919 initiated a new era of study and reception of Western philosophy in China. Under this ethos, however, a most influential philosophical movement in Europe at that time was nearly overlooked by nearly all Chinese philosophers - Husserl's phenomenology. Some historians suggest that the apathy of phenomenology in China was due to the highly abstract concepts and intricate theories in Husserl's phenomenology. Some propose that it was because Husserl's phenomenology does not meet the need of Chinese philosophy in that era. In this paper, I propose that these explanations are untenable because some early introductions of phenomenology by Zhang Junmai 張君勵, Zhang Dongsun 張 東 蓀 , and Yang Renbian 楊 人 楩 in the 1930s show that the concepts of phenomenology were indeed apprehensible to the Chinese philosophers. 1 Zhang Qingxiong 張慶熊's comparative study between Husserl and Xiong Shili 熊十力, a founder of contemporary Neo-Confucianism, also demonstrated the affinity between phenomenology and Chinese philosophy. 2 I would defend the hypothesis that a philosophical reason for the apathy of phenomenology was due to an underlying "cultural particularism" in the early 20 th-century Chinese philosophy. This particularism goes against Husserl's universalism in the renewal of civilization as presented in the Kaizo articles.

Comissioned by the Goethe Institute (Dept. Education and Discourses) in 2019/20 this deviant glossary contains 15 textual vignettes on new formations of contemporary culture – thereby simultaneously adressing contemporary forms of ‚newness‘.

[en] TOC

• AlterNative Futures — Shadow Plays of Altermodernity
• CryptoCollectives — Keyholders to the Future?
• Do Tanks and Real World Laboratories. — Getting Real
• Design Everything — Are we on the Way to Design Being?
• Dystopias! — Light in the Darkness?
• Crisis (of) Knowledge — The Muses of Collective Self-Defence
• Leaking & Whistleblowing — A Backdoor for Progress
• Prediction Markets. Fever Charts of the New
• Retrotopias — The Good Old Future.
• Shared Legacies — World. Cultural. Heritage.
• TAZ — Techno Autonomous Zones?
• Our Tipping Points — Novelty as Pitfall and Capsizing
• Delinking – From ‚Going Dark‘ to Electronic Exodus — People on the Margins of Progress
• Between New Work, No Work & 'Bullshit Jobs' — Labouriously Clearing Everyone´s Future
• Worldbuildings — One World is Not Enough

[de] INHALT

• ‚Design Thinking’ etc. Auf dem Weg zum Daseins-Design?
• ‚Do Tanks‘ und ‚Reallabore‘. Getting Real.
• ‚Prediction Markets’. ‚Zukunftsmärkte‘, ‚bookie 4.0‘ und ‚majority report‘.
• Arbeits-Lose in der Zukunft. Kollektive Klärungsarbeiten.
• KrisenWissen. Die Muse kollektiver Notwehr.
• Unsere ‚Tipping Points‘. Das Neue als Stolperfalle und Verschwinden.
• ‚World-Buildings‘. Eine Welt ist nicht genug.
• Dystopien! Licht im Dunkel?
• Retrotopien. Die gute, alte Zukunft.
• TAZ. Technologisch-Autonome-Zonen.
• ‚Leaking‘ & ‚Whistleblowing’. Fortschritt durch die Hintertür.
• CryptoKollektive. Schlüsselbünde zur Zukunft?
• Entnetzung – von ‚Going Dark’ bis ‚Electronic Exodus’. Menschen am Rande des Fortschritts.
• Shared Legacies. Welt, Kultur, Erben.
• AlterNative Zukünfte. Schattenspiele der Altermoderne.

//  This 'deviant' glossary was meant and is to read as a tool for instigation for the international offices programme planning. Thus, it was tailored as a format between glossary, (pre-)digest of current and dense fields of discourse, and thought-provoking (or ‚thought-prompting‘)  essay for adoption, elaboration or further use in different (conceptual) contexts. As such it was one of the central inputs for the 3-year central theme of GI International on ‚How does the New come into the world?‘ (2019-21).

// It also is an instance of what I call ‚Media Culture Diagnosis‘, extending the analytical stance through stronger positionings and broadly evaluative, speculative or characterizing stances. As such, while making use of and referencing some academic discourses, it is closer to the kind of multi-positional ‚theory‘ one finds in McLuhans elliptic and diagnostic writing; or the ‚circumstantial philosophy‘ that Günther Anders espoused, following in his philosophy informed meta-commentaries the more critical fault lines of the techno-industrial culture surrounding him – and us as social humans.

// The ‚vignette‘ turned out to be the most interesting textual format and style for this. Representing brief but powerful scene focussed on characterization and dense imagery and sketch, ‚a good vignette leaves you wanting more‘ (Vocabularly.com).  ‚Focused on vivid imagery and meaning rather than plot’ or systematization (Wikipedia).  As such they display a ‚brief, concise style‘, but deviating from the idea of an ‚authoritative‘ glossary ‚they are rich in imagery to create a vivid, detailed description of a moment in time‘ – and provoke imagination, association, and also some resistance and ‚counteraction‘.

// Some needed annotation:
– The glossary, now privately published with consent of Goethe Institut, was written in the time directly preceding the global Corona-crisis. This has to be kept in mind and factored in – but possibly the now induced asynchronicity also makes for some interesting and contrastful reading…

// Oh; and there is a discussion opened on this paper with a view to future iteration, updating and development. Every voice, mind and soul welcome!

In the most general terms, "civilization" relates to the unique constitution of a "life-world", defined by a coherent "worldview" (Weltanschauung) on the basis of continuity. This includes a community's religious beliefs and metaphysical views, its social organization, value system, esthetical perceptions, etc. These factors also determine specific notions of dignity and societal behavior. Civilization in this multidimen-sional sense may comprise a variety of different cultures as subsections , mainly on the basis of different languages. In today's global environment, the constant encounter and interaction between different-often incompatible-worldviews and value systems has an entirely new potential for conflict-with one humanity, whose members are constantly aware of their living in one "global village," but with more than one, indeed a multitude, of competing global civilizations. Culture-driven conflicts-or conflicts where antagonists use culture as a tool of legitimation-are much more difficult to resolve or contain compared to conflicts where diverging (economic) interests are clearly defined and not hidden behind "ideals". Values are not a field for realpoli-tik whereas interests are negotiable. The rapid development of technology, in tandem with the global pursuit of economic interests, has made interaction (encounter) with the "other" a structural fact of society. One of the major challenges of our time will be whether civilizations can agree on a set of meta-values on the basis of mutuality (such as tolerance, non-interference, etc.). Only this will enable them to avoid confrontation at the level of values of the first order ("material" values). This could also open the field for a new dialogue of civilizations in the spirit of Enlightenment, transcending the traditional missionary paradigm. Such a "meta-dialogue of civilizations" would also fit into a new approach of realpolitik towards issues of cultural identity.

ste libro nos adentra en el difícil territorio del sufrimiento, que incluye los modos en que podemos conceptualizarlo, experimentarlo y gestionarlo hoy en día, desde un punto de vista filosófico y, por ende, crítico. Realiza un recorrido por los diferentes manejos y conceptualizaciones que la biomedicina, la religión cristiana, el derecho o la sociología han realizado del sufrimiento, con el ánimo de esclarecer sus consecuencias, incluyendo un replanteamiento de la herencia cultural que le atribuye un sentido positivo. Este replanteamiento entraña una crítica a la cultura del castigo y a las apropiaciones teodiceicas y sociodiceicas del sufrimiento, que contrastan con el valor atribuido al testimonio.
Por otro lado, frente a los manejos biopolíticos del sufrimiento y la vulnerabilidad, cuyas lógicas se ponen de manifiesto, se proponen una política (y una ética) afirmativas, basadas en la promoción de la vida y no en su expropiación o su explotación. Para ello, se exploran capacidades morales como la empatía, el cuidado y la atención, sin olvidar las posibilidades expresivas del arte en el contexto actual de los debates acerca de la espectacularización y banalización del sufrimiento, tal y como tienden a presentarlo los medios de comunicación de masas. Finalmente, se discute seriamente la opción posthumanista de abolir el sufrimiento, toda vez que parece coherente con la idea central de esta obra, a saber, que no es el sufrimiento nuestro lugar más propio.

Brasilien 18-4 Vilém Flusser in Brasilien : eine Anthropophagie des Geistes / Clemens van Loyen.-Würzburg : Königshausen & Neumann, 2018.-394 S. ; 24 cm.-(Film-Medium-Diskurs ; 91).-Zugl.: München, Univ., Diss., 2018.-ISBN 978-3-8260-6524-8 : EUR 48.00 [#6229] Der aus Prag stammende jüdische Denker Vilém Flusser (1920-1991) ge-hört zu den inkommensurablen Autoren des 20. Jahrhunderts, deren Werk es schwierig macht, sie in eine der üblichen Schubladen einzusortieren. War er ein Philosoph, ein Phänomenologe, ein Kulturphilosoph, ein Medientheo-retiker oder ein Futurologe? Der Überblick über das in mehreren Sprachen verfaßte Werk des Autors ist nicht leicht, weshalb es auch unterschiedlich akzentuierte Deutungen gibt, die auch ausführlich den alteuropäischen und Prager Kontext herausarbeiten, der für den Werdegang des Philosophen Vilém Flusser von Bedeutung war. 1 Hier nun fügt der Verfasser anderen Büchern, die in den letzten Jahren zu Flusser erschienen sind, eine umfangreiche und lesenswerte Studie hinzu, die in der Verbindung von Werkanalyse, Biographie und Zeitgeschichte be-sonders den Bezug zu Brasilien herausarbeitet, wo Flusser mehr als dreißig Jahre lang lebte. 2 Es handelt sich bei der Arbeit von Clemens van Loyen um eine Münchner Dissertationsschrift im Studiengang Amerikanische Kultur-geschichte. Der Fall Flusser ergibt so einen Einblick in die Verschränkung von brasilia-nischem und mitteleuropäischem Denken, wobei dieses Denken als gesell-schafts-und kulturkritisch bestimmt wird. Flussers Geschichtsphilosophie 1 Vilém Flusser (1920-1991) : ein Leben in der Bodenlosigkeit ; Biographie / Rainer Guldin ; Gustavo Bernardo.-Bielefeld : Transcript-Verlag, 2017.-421 S. ; Ill. ; 23 cm.-(Edition Kulturwissenschaft ; 152).-ISBN 978-3-8376-4064-9 : EUR 34.99 [#5646].-Rez.: IFB 18-2 http://informationsmittel-fuer-bibliotheken.de/showfile.php?id=8998-Vilém Flus-ser (1920-1991) : Phänomenologie der Kommunikation / Andreas Ströhl.

This book argues that the question of digital futures needs to leave the techno-centric imaginaries (as traditionally framed by computation and media theorists) and address the philosophical status of Being. If ontology and algorithms are no longer distinct then the questions relating The Human as well as to Body and Technology all need a new foundation. Post-Ontology begins with the fusion rather than seeing it simply as some sort of future condition in the history of technology. It critiques Onto-curmudgeons who try to hold on to the principle of an anthro-centric world view. But if there is no ‘outside’ how do we then understand the circulatory system that produces the sense of Self. I argue that the answer lies in a thermodynamic metaphor in which heat is that which is both produced and consumed, according to a set of three laws. In this way,I argue that study of Being is now based on the study of a new type of science, the subject of which is algorithmic-ontology in which the human is being pushed to its corporeal / sensate / moral / physical / psychological /political / social / environmental / sexual / bacteriological/ global limits. In a way, we are now more Human than ever before. Instead of discussing capitalism as such, we should see the data consuming deities to whom we are now beholden – i.e. the major corporations, governments and hackers – as all invested, along with each of us, globally, in the immanence of the new (in)human, a water-and-carbon-base surface that emits the life pulse of data. The glue that holds all this together is a finely constructed type of hallucinogenic, paranoia that speaks to us at different registers of reality and that thus binds the (in)human with the data addicted deities.

Vladimir, toinen Samuel Beckettin näytelmän Huomenna hän tulee päähahmoista, käyttää pääosin lyhyitä repliikkejä. Eräässä pisimmistä vuorosanoistaan hän intoutuu toteamaan: ”Kysymys on siitä, mitä me teemme täällä. Ja saamme olla onnellisia, että satumme tietämään vastauksen. Niin, tämän suunnattoman hämmennyksen keskellä yksi asia on selvä. Me odotamme Godot’ta tulevaksi.”
Pedagogiikan historiassa on pitkään uskottu, että kasvatuksen edistyksen edellytys on kasvatuksen rationalisointi. Odotuksen kohteena on ollut oppimisen tehostuminen uusien teknisten järjestelmien ansiosta. Mitä uudempi teknologia, sen parempi. Tekniset uudistukset eivät kuitenkaan tähän mennessä ole mullistaneet koulutuksen maailmaa, vaan kasvatus on säilynyt monilta olennaisilta osiltaan muuttumattomana. Odotus jatkuu.

Dit onderzoek handelt over het vraagstuk van onttovering. De onttovering van de wereld heeft een verlies aan zin en gemeenschap veroorzaakt. Omdat zowel zingeving als gemeenschapsvorming een noodzakelijk onderdeel vormen van een gezonde maatschappij, hebben verschillende denkers de wenselijkheid van een, al dan niet gedeeltelijke, herbetovering van de wereld gearticuleerd. In deze thesis zoek ik naar een bewustzijn dat opnieuw garant kan staan voor gemeenschapsvorming en zingeving door bepaalde aspecten van het betoverde denken te herontdekken. De onttovering van de wereld wordt in verband gebracht met verschillende kwalen van onze cultuur. Tegenover een onttoverde rede plaats ik een fenomenologisch en ecologisch denken dat verschillende wijsheden uit
de betoverde wereld op een alternatieve wijze herontdekt en zo de concrete synthese biedt van een onttoverd en betoverd bewustzijn.

Ο δυτικός τρόπος ζωής, διαμορφωμένος από πολυποίκιλους παράγοντες ανά τους αιώνες, έχει καταστήσει τη Δύση ένα κόσμο επιλογών τρόπου ζωής μεταξύ πολλών. Συγκεκριμένα, παρά τα πολλά κοινωνικά προβλήματα που εμφανίζονται, ο δυτικός κόσμος χαρακτηρίζεται από μεγάλη ποικιλία ηθών και τρόπων ζωής, οι οποίοι ωστόσο τείνουν να έχουν ένα μίνιμουμ αποδεκτών κοινών  στόχων, ανάγοντας τους ως νόημα της ύπαρξης τους. Το πρόβλημα έγκειται στο γεγονός ότι στην πλειοψηφία των περιπτώσεων οι στόχοι αποκτούν υλικό και ατομιστικό χαρακτήρα, φτάνοντας στο σημείο το κυνήγι για την επίτευξη τους να δίνει ένα τόνο ζούγκλας, με κάθε μέλος να παλεύει –αρχικά- για την επιβίωση αλλά και, κυρίως τη διάκριση από το πλήθος. Αυτή η εξιδανίκευση του πραγματισμού, όσο ενοχλητική κι αν είναι για τους ίδιους τους θιασώτες του, είναι ωστόσο η πρακτική του συνόλου. Όπως αναφέρει ο υπαρξισμός δια στόματος Sartre «ο άνθρωπος είναι καταδικασμένος να είναι ελεύθερος.», ως εκ τούτου είμαστε υπεύθυνοι για τις επιλογές μας και τις συνέπειες αυτών.

A redução do cultural ao visual parece hoje sustentar uma crítica negativa da imagem. Crítica essa que, ancorada na ideia de uma pretensa impotência da palavra perante a ascensão das formas imagéticas, tende a assumir, muitas das vezes, um carácter iconofóbico. Dois dos fundamentos que servem comummente para justificar tal primado medial das formas imagéticas sobre as formas discursivas podem ser enumerados do seguinte modo: (1) a medialidade imagética é marcada por um perfil transcultural invariável, não dependendo, por isso, da configuração cultural dos actos perceptivos; (2) as estruturas visuais que tornam possível essa invariabilidade possuem uma autonomia em relação às estruturas linguísticas das formas discursivas. A reflexão que aqui se apresenta tem como objectivo principal questionar o
conteúdo destes dois fundamentos, apontando, por outro lado, para modelos de interpretação alternativos capazes de dar resposta à relação cultural entre formas imagéticas e formas discursivas.

According to Antonio Negri, one may recognize the modern culture with hegemonizing power of the Empire or the superstate which is a mutual symbiosis of liberal democracy and modern capitalism. On the one hand the Empire attempts to subjugate and to regulate whatever social domains inasmuch as there is no longer insurgent agents which are capable to live outside the political and economical structure of this power. On the other hand, the more the Empire regulates social life the more the social domains per se are becoming fluid and modifiable. This flexibility or fluidity of social domains embodies within a kind of social body, which Negri names as the multitude. Agents of this kind of adaptable collectivity inherently exhibit natural capability of sharing. The capability to share of the multitude makes the Empire difficult to completely defeat and to conquer the social life. In other words, the multitude opposes the power to unify everything under the single political and economical flag of The Empire. Negri argues for this resistant capablity as the biopolitics of the multitude against the disciplinary force of the Empire. Nowadays, the capability of sharing is something familiar for nearly all local cultures in Indonesian Archipelago. Negri’s account of the power of sharing of the multitude reminds us in order to revitalize this capability of sharing within our cultural heritages.

A tanulmány elsődleges célja a kortárs német gloablizációs diskurzus Peter Sloterdijk nevéhez kötődő kultúrafilozófiai paradigmájának vizsgálata a filozófus három térpoétikai modellje segítségével. Az egyes modellek a globalizáció különböző aspektusait tematizálják. A glóbusz-modell funkciója mindenek előtt a globalizáció jelenségének természetfilozófiai vonatkozásainak feltárása. A konténer modellje a politikai filozófia szempontjainak érvényesítését szolgálja, ugyanis segít differenciáltabbá tenni a migrációval kapcsolatos kortárs vélekedéseket, és magyarázhatja az európai népek jelenséggel kapcsolatos szociálpszichológiai és történelmi félelmeit is. A kristálypalota-modell Dosztojevszkij nyomán felhívja a figyelmet az autonóm személy pszichéjének veszélyeztetettségére. A vizsgálódás egy egzisztenciálfilozófiai karakterű kitekintéssel zárul Arnold Gehlen és Martin Heidegger antropológiai nézeteinek rekapitulálásával.

Es propósito de este texto el disertar la posibilidad de establecer una cartografía de las estructuras para-lelas, de la polis paralela y de otra cultura. Esto es, una cartografía intersticial. No equidistante como en el caso del mapa y el territorio. Una cartografía de la denominada vida independiente espiritual, social y política de la sociedad. Una cartografía que no se contrapone a la dialéctica de la explotación y de la opre-sión, pero tampoco a la de la exclusión y pertenencia a la sociedad. Es decir, una cartografía incompatible con la comprensión del estar abajo, en la periferia, o sin poder, como tampoco del estar fuera. Quizás, una cartografía de los centros en la periferia. Una cartografía, en fin, no del continuum que va del sentido al intercambio, o bien, de un punto de tensión a otro, sino del intersticio.

Avec une préface de Pierre Vidal-Naquet. Ce premier tome issue d'une thèse de doctorat à l'EHESS (1998, dir. d'études Cornelius Castoriadis) traite du passage du corps anatomique sexué aux rapports sociaux des sexes/genres. Il s'agit d'un déploiement philosophique des stratifications de l'imaginaire social relatif aux sexes, au genre et à la sexualité. Le concept d'imaginaire-écran de la féminité y est forgé dans le contexte de l'analyse d'une asymétrie relative aux rapports de pouvoirs entre les classes de sexes/genres dans la figuration de l'imaginaire social, voire la culture.

In this short essay I argue that Kendrick Lamar's work Untitled Unmastered appeals to a formless theory of art in relation to the culture that exalts it. It is thus able to carry a strong message of critique and reflection without referring to any culturally-given cues.