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The Homeless Mind: Modernization and Consciousness.
... Most recently, he used "tradition" (Kraybill, Johnson-Weiner, and Nolt 2013:xiii). Perhaps, he was considering the precedent of Berger, Berger, and Kellner (1973) in The Homeless Mind, as Kraybill often cites this work. Because no consistent term is used to designate modern-'s opposite despite its indispensability as a concept in NWM, we will use "nonmodern" here. ...
... Consider the following statement, truncated to force key points into juxtaposition without sacrificing the original meaning: 732 JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION modernization['s . . . ] two levels of social reality: structure and consciousness (Berger, Berger, and Kellner 1973) . . . under normal circumstances, we might expect a direct relationship between . . . ...
... While modern-is used often in NWM writings, never is it explained in a meaningful way. The immediate references for "modern" are Berger, Berger, and Kellner (1973) and Berger (1974Berger ( , 1977, although no full explication of Berger's conception-or anyone else's-is available in NWM literature. Berger's works of the 1970s discuss a specifically sociology of knowledge application of modernity, which deals with how social settings are idea-specific domains channeling human decision making. ...
The predominant paradigm for Amish research over the past three decades has been “negotiating with modernity” (NWM). NWM explains how the Amish as a distinctive American culture and religion have overcome the threats modernity poses to their existence. This article argues that NWM has been accepted and replicated uncritically and without empirical testing due to properties making it inherently untestable. We first synthesize the central NWM literature, as the paradigm has never been fully constructed in one place. We then call attention to two sets of impairments that prevent empirical tests. First, the perspective contains several logical fallacies and terminology problems. NWM reifies “the Amish” as its unit of analysis; creates circular variable relationships (the Amish are Amish because they are not something else); employs terms problematically, notably “modernity” and “modernization”; dichotomizes phenomena; and is grounded in no particular theoretical tradition. Second, we argue that the production of knowledge within core NWM literature has not been sufficiently substantiated. Data collection procedures and methodological strategies are unclear or undefined and scientific peer review is relatively low. We conclude by suggesting more promising theoretical directions for Amish studies.
... A vida das pessoas converte-se em um evento de planejamento, com uma escolta de experts dando assistência a este (Berger et al., 1974). As classificações e distinções psicológicas inscrevem princípios de cosmopolitismo; ou seja, a criança que resolve problemas, em uma vida de continuamente fazer escolhas e inovações, no interior das fronteiras de um sistema social no qual a ação se ancora. ...
O artigo diz respeito à produção cultural do cidadão. Defende que a escolarização acarreta um duplo gesto: a inscrição de teses cosmopolitas sobre a criança como futuro cidadão e processos de abjeção, e o banimento dos que constituem temores daquele futuro. Esse cidadão cosmopolita corporifica esperanças globais de uma humanidade unificada guiada pela razão e pela racionalidade, e dotada de hospitalidade para com os Outros. A unidade, contudo, incorpora divisões que distinguem as qualidades do cidadão em relação aos abjetos: grupos e indivíduos reconhecidos como tendo necessidade de programas especiais a fim de serem incluídos, ainda que diferentes e excluídos em virtude de seus modos de vida. As reformas escolares contemporâneas nos Estados Unidos e na Europa, assim como a pesquisa nesses países, inscrevem os duplos gestos: o cosmopolitismo inacabado e o imigrante urbano desfavorecido, e “a criança deixada para trás”, localizados em espaços intermediários entre a inclusão e a exclusão. O artigo conclui explorando a pesquisa orientada para a reforma, a qual projeta mudanças nas condições da escola ― mudanças essas que projetam as pessoas através de teses culturais.Cosmopolitanism, the citizen and process of abjection: the double gestures of pedagogyAbstractThis chapter concerns the cultural production of the citizen. It argues that schooling entails double gestures: the inscription of cosmopolitan theses about the child as the future citizen and processes of abjection, the casting out of those who constitute fears of that future. That cosmopolitan citizen embodies global hopes of a unified humanity guided by reason, rationality, and with hospitality to Others. The unity, however, embodies comparative divisions that distinguish the qualities of the citizen from those abjected; groups and individual recognized in need of special programs in order be included; yet different and excluded by virtue of their modes of life. Contemporary U.S. and European school reforms and research inscribe the double gestures: the unfinished cosmopolitanism and the urban, disadvantaged, immigrant, and “the child left behind” as in the in-between space of inclusion and exclusion. The third section explores reform oriented research that designs changes in the school conditions designs people though a comparative cultural theses.Tadução de Helena Beatriz Mascarenhas de SouzaRevisão da tradução de Maria Manuela Alves Gacria
... In theoretisch opzicht legt het onder jonge new-agers, evangelicalen en salafistische moslims gemeenschappelijke zoeken naar zuiverheid een aantal zwaktes bloot van twee belangrijke sociologische analyses van moderne religiositeit: de secularisatiethese enerzijds en de privatiseringsthese anderzijds. Een centrale assumptie van de secularisatiethese zoals verwoord door Peter Berger, die tot de herziening van zijn eerdere positie als een van haar belangrijkste vertegenwoordigers gold, is dat concurrerende en/of elkaar uitsluitende religieuze waarheidsclaims de plausibiliteit van elk van deze claims ondermijnen (zie Berger, 1967;Berger et al., 1973). In die zin zou pluralisme tot secularisatie leiden. ...
Er bestaat een opvallende overeenkomst tussen jonge new-agers, evangelicalen en moslims: kritiek op de in hun ogen ‘geperverteerde’ en ‘onechte’ religieuze tradities en instituties brengt hen tot een zoektocht naar de zuivere, authentieke kern van religie. Het anti-institutionalistische sentiment onder deze jongeren leidt hen dus niet tot een seculiere positie (de secularisatiethese van Berger), noch tot een geprivatiseerde en oppervlakkige religiositeit (de privatiseringsthese van Luckmann). De zoektocht onder jongeren naar authentieke religiositeit die er ‘echt toe doet’ wijst eerder op een proces van purificatie.
... In de derde plaats is een inhoudsanalyse verricht van vier spellen die het fantasy genre representeren: uit de analyse bleek dat de cultuur, sociale structuur en economie in deze imaginaire middeleeuwse samenlevingen een virtuele oplossing bieden voor problemen die volgens Weber, Durkheim en Marx gepaard gaan met modernisering. Deze problemen worden samengevat door Berger et al. (1974) als gevoelens van nostalgie en 'thuisloosheid': Modern man has suffered from a deepening condition of 'homelessness'. The correlate of his experience of society and of self has been what might be called a metaphysical loss of 'home' (...) It has therefore engendered its own nostalgias -nostalgias, that is for a condition of 'being at home' in society, with oneself and, ultimately, in the universe (Berger et al. 1974: 82). ...
De nieuwste computerspellen op het internet zijn de status van ‘spelletje’ ontstegen. Zij worden gemiddeld meer dan twintig uur per week gespeeld door miljoenen mensen en bevatten een eigen, op het fantasy genre gebaseerde, cultuur, sociale structuur en economie. Hoe is de aantrekkingskracht van deze virtuele samenlevingen te begrijpen? In dit artikel analyseert Stef Aupers de opkomst en ontwikkeling van deze virtuele samenlevingen en concludeert op basis van een inhoudsanalyse dat zij virtuele oplossingen aanreiken voor echte problemen in de moderne wereld.
... The reason why this study is based on symbolic interactionism is because of the emphasis on the concepts of "becoming human" and "socialization", one of the important concepts of the theory in question. Symbolic interactionism is undergirded by the assumption that reality can only be constructed socially, that although the basis of social reality is knowledge, society can realize the existence of human beings in society which is a factual and objective reality, that the connection between the psychological and the sociological can only be established by using social processes (Berger et al., 1973). ...
Education is both an institutional process and a set of conscious actions. Since its institutionalization, education has been viewed not only as an act of acquiring knowledge, but also as a socialization process. The traditional understanding of education, which views socialization as the its main purpose in addition to acquiring knowledge and shapes education policies accordingly, has emerged as a multi-dimensional sphere of discussion within “distance education”, which has become almost mandatory today with Covid-19. This study aims to examine the problem areas of distance education experienced with Covid-19 by using an interdisciplinary approach in a psychological, sociological, and socio-psychological framework. To examine the subject in-depth and make analytical generalisations, the research reflects the opinions of the main actors, students, and faculty members, as well as the researchers’ observations, in addition to the experts on the subject. The data analysis was conducted through the subjective evaluation of the researchers’ own experiences and the content analysis of teacher and student opinions. The results reflect that education is not only an activity of acquiring knowledge but also a socialization process, the educational bureaucracy and environment make a significant contribution to the socialization of students, and that distance education can only be used as a supportive model. Education isolated from real life that does not contribute to the socialization processes of students may bring important psychological and social problems.
... The "homeless mind" has been used to describe this sort of alienation (Berger, Berger, and Kellner 1973; for another metaphor of alienation, see Lilla 2016). Writers and artists are especially prone to use the metaphor of exile to refer to their estrangement from the noise, vulgarity, and lack of recognition accorded them in their own cultures. ...
Susan Sontag's Illness as Metaphor argues that illnesses like cancer are harder to endure because of the metaphors of dread that accompany them. Exiles experience a similar phenomenon. The real dimensions of the experience can be made harder by metaphors of dispossession and loss. Vladimir Nabokov's Speak, Memory is a profound reflection on—and rebellion against—the metaphors that defined the Russian exile experience after 1917. This essay discusses the experience of the author's own family to examine how they struggled against the undertow of metaphor that shaped their experience of exile.
... Of this process of "detraditionalization," Houtman and Aupers (2007:308) write: "As external and authoritative sources of meaning and identity lose their grip on individuals, the range of biographical and lifestyles choices nevertheless widens considerably." While some experience this as liberating, it can also be disorienting-individuals today are forced to choose from a dizzying array of life and identity options (Berger, Berger, and Kellner 1973). Houtman and Aupers contend this pluralism buttresses the cultural logic of subjectivization. ...
Although women and men identify as “spiritual” in similar numbers, far more women participate in the holistic milieu. We seek to solve this “gender puzzle” by fleshing out the gender scripts the holistic milieu fosters, and their varying relationships to the wider gender order. Surveying existing scholarship, we show that, for women, participation serves to naturalize a script of postfeminist femininity that combines gender essentialism with politically liberal commitments, is consonant with “difference” feminism, and holds an accommodationist relationship to the wider gender order. By contrast, for men, participation in the holistic milieu naturalizes a script of feminine masculinity (or male femininity) that, while also shaped by postfeminist culture, is comparatively counter-hegemonic, embodying a more radical challenge to the current gender order. This theoretical perspective enables us to explain not only why more women than men participate in the holistic milieu, but also why some women opt out, while some men opt in. Furthermore, it illuminates the pivotal place of gender in ongoing trends in the religious, and increasingly spiritual, landscape.
... 13. I am borrowing these phrases from the work of Berger, Berger, and Kellner (1974) and Savage (2010) but historically and theoretically using in different ways. 14. "Modern" is thought of a historical notion about modes of seeing and thinking that are visible in the long 19th century. ...
... Van de Westerse samenleving zegt men dat ze modern is. Berger, Berger en Kellner hebben vanuit kennissociologisch perspectief getracht te bepalen wat dit betekent voor het bewustzijn (13). Modern bewustzijn, zeggen zij, wordt in eerste instantie gedragen door de technologische productie -hoe die dan ook economisch of sociaal georganiseerd mag zijnen door de bureaucratise!! georganiseerde Staat -welke politieke Stelling of idéologie die ook aanhangt. ...
De laatste jaren kan men een toename van het aantal publikaties over de invloed van de geneeskunde op de samenleving vaststellen. In dit artikel wordt getracht daarin enige ordening aan te brengen. Daartoe wordt onderscheid gemaakt tussen 1. bepalingen van de positie van de geneeskunde in de samenleving, 2. partiële kritieken op de geneeskunde die eventueel gesystematiseerd worden en 3. medicaliseringsstellingen die betrekking hebben op één aspect van de positie van de geneeskunde nl. de - al dan niet geoorloofde - uitbreiding ervan. M.b.t. deze medicaliseringsstellingen wordt een indeling voorgesteld in 1. liberale pioniers die het begrip als kritische term introduceren, 2. marxistische theoretici en 3. neutraliserende analysten die het begrip omvormen tot analytisch instrument. Het brede doel van deze herformulering is een geschikt, zij het mogelijk een simplistisch, kader te bieden waarin de groeiende en schijnbaar onsamenhangende literatuur op coherente wijze kan ondergebracht worden.
... 405-432), including Bell's (1956), Work and its Discontents. Citing Berger et al. (1974), Lefkowitz (1979 positions the individual of the postindustrial era as leading a nomadic existence, in ontological terms (p. 280). ...
In this paper, we are concerned with the role of André Gorz in the development of the concept of the end of work. We draw from Gorz’s stance on automation, utopia, capitalism and labour to reflect on the directions of the end of work debate, leaning towards Gorz’s invitation to repoliticize the end of work. While Gorz’s writings predate the rise of the gig economy, he presaged many of the developments we are currently witnessing. Even if the end of work is not in sight, we argue that it remains nonetheless a useful concept to help us cultivate possibilities and a sense of difference. Finally, it is our intention to highlight that while Gorz’s work received less attention than other scholars broadly associated with critical examinations of capitalism, his scholarship holds the potential to reinvigorate, or rejuvenate, debates pertaining to the end of work as well as the future of work.
... Nauka instrumentalna to nabywanie umiejętności i wiedzy (opanowanie zadań, rozwiązywanie problemów, wpływanie na otoczeniem, odpowiedź na pytania "jak" i "co"). Natomiast transformatywne uczenie się to przesunięcie perspektywy, zmiana paradygmatu, dzięki któremu możliwe jest krytyczne spojrzenie na wcześniejsze 24 O problemie wzrostu znaczenia bezdomności umysłu i jego powiązaniach z rozwojem cywilizacyjnym pisał już 50 lat temu PeterBerger (1973) uwspółcześnione refleksje na ten temat podejmują PaulHeelas i Linda Woodhead (2001). ...
... Pomyślny proces poszukiwań w tym zakresie prowadzić może między innymi do jednej z najbardziej znaczących diagnoz dotyczących wpływu procesów indywidualizacyjnych na relacje społeczne, zawartej w pracy The Homeless Mind (Berger, Berger, Kellner, 1973). Jej autorzy -zainteresowani byciem jednostki w świecie, którego ważnym elementem jest to, jak "świat" przejawia się w jej świadomości -przekonują, że indywidualizacja niesie ze sobą wolność i niezależność, te zaś mają swoją cenę, a jest nią utrata stabilności i stałych punktów odniesienia. ...
Along with the description of contemporary societies, including the indication of clear tendencies towards „individualisation” of lifespan, focusing on subjects that observe themselves with reflection, an issue appears regarding the creation of a community, including the educational one. A peculiar outline of the reflexive modernity is recognised on the basis the ways how individuals achieve social integration.Des pite the differentiating forms of social and cultural life, the foundation of the accomplishment of self and the society, is still „community”, which constitutes an encouragement to enter the issue of social (dis)integration, an inspiration allowing to bestow a defined sense on democracy, and socialization processes. Therefore, the need to consider the issues of communities arises, including their confirmation in education. To present a path for social integration, with the full awareness that in modern societies the „common good” ideal is being lost, one should be accompanied by indications regarding education itself. One may reduce them to how the community constituted due to and within education, ensured the integration of all entities concerned, and helped accomplish democracy.
... These might be described as, firstly, the functional differentiation of social spheres -including the decoupling of traditional institutions, including those concerned with education, health, religion and politics. A consequent tendency here is the emergence of specialist providers whose purpose is defined in increasingly narrow terms and whose processes are increasingly segmented into discrete sub-divisions (Berger, Berger and Kellner 1974). Within the university context, a prime example would be modularization, which contains teaching and learning within relatively self-contained, discretely assessed courses. ...
This essay considers current debates about the changing nature of university
education within the UK context. It begins with the Victorian polymath Frank Byron Jevons, then brings his work into conversation with one of the most influential and insightful critics of recent higher education reform, Stefan Collini. My argument is that in highlighting their shared, underlying moral imperatives, we are presented with a useful lens through which to consider common assumptions about the capacity of universities to transform the identities of their students. Much debate about the state of higher education rests on assumptions about this matter, and yet empirical evidence is rarely used to connect the impassioned rhetoric with the experiences of students themselves. The second part of my argument calls for a greater dialogue between the critical voices exemplified by Jevons and Collini and a sociology of higher education that
takes seriously empirical realities on the ground, including institutional structures and the
social interaction among staff and students. By way of illustration, the final part of the essay takes students of faith – in this case Christian students in particular – as a case study, drawing on recent research into how the experience of universities shapes their moral and religious perspectives. Consideration of this segment of the student population highlights the complex ways in which universities impact upon the lives of their students, as well as offering insights into how religious identities are constituted within higher education.
... A successful process of pursuits within this area may lead, i.a. to one of the most significant diagnoses regarding the impact of individualisation processes on social relations, contained in the work titled The Homeless Mind (Berger, Berger, Kellner, 1973). Its authors -interested in the existence of an individual in the world, the important element of which being how the "world" is expressed in their consciousness, claim that individualisation brings liberty and independence, and these come at a cost, being the loss of stability and stable points of reference. ...
Along with the description of contemporary societies, including the indication of clear tendencies towards „individualisation” of lifespan, focusing on subjects that observe themselves with reflection, an issue appears regarding the creation of a community, including the educational one. A peculiar outline of the reflexive modernity is recognised on the basis the ways how individuals achieve social integration. Despite the differentiating forms of social and cultural life, the foundation of the accomplishment of self and the society,is still „community”, which constitutes an encouragement to enter the issue of social (dis)integration, an inspiration allowing to bestow a defined sense on democracy, and socialization processes. Therefore, the need to consider the issues of communities arises, including their confirmation in education. To present a path for social integration, with the full awareness that in modern societies the „common good” ideal is being lost, one should be accompanied by indications regarding education itself. One may reduce them to how the community constituted due to and within education, ensured the integration of all entities concerned, and helped accomplish democracy.
... Бергер проявлял живой интерес к вопросам социального развития и государственной политики. В частности, он изучал отношения между социально-экономическими изменениями и культурой отношения между капитализмом и демократией [Berger P., Berger B., Kellner, 1973]. Обычно считается, что капитализм и демократия -суть сопутствующие процессы: первый является условием народовластия, а демократия обязательно приводит к рыночным отношениям. ...
Автором поставлена цель изучить, как рыночная культура демократического общества трансформирует жизненный мир субъекта. Проанализирован теоретический каркас феноменологии Питера Людвига Бергера: 1) секуляризация имеет неоднородную пористую структуру, 2) в условиях капитализма трансцендендирование возможно как личная духовная практика; 3) плюрализм социальных порядков и глобализация служат основанием для сдержанных прогнозов в отношении общества будущего; 4) столкновение бюрократии и приватного снимается повседневностью смыслогенерации. Сделаны выводы о том, что социокультурная феноменология П. Бергера позволяет ценностно соотнести жертвы, на которые идут капитализм и коммунизм для выстраивания социального порядка. Его феноменология выступает методом контекстного соотнесения разных социальных миров – науки и религии, мирского и трансцендентного, личного и коллективного. Бергерианский социокультурный субъективизм противостоит опасному пути дефляции философии, её низведения до информационного обеспечения техногенного общества и обслуживания науки.
... »The individual, the bearer of identity ens realissimum, quite logically attains a very important place in the hierarchy of values. Individual freedom, individual autonomy and individual rights come to be taken for granted as moral imperatives of fundamen-tal importance, and foremost of these individual rights is the right to plan and fashion one's life as freely as possible« (Berger et al. 1974s. 73f, jfr. ...
I ett internationellt perspektiv kännetecknas den svenska kulturen av en särpräglad kombination av mycket låga nivåer för kyrkoorienterad religion och höga nivåer för en individualistisk grundhållning. Särprägeln är inte ny, och historiskt material från ett stort antal länder ger empiriskt stöd till två motsatta modeller för kulturell förändring. Modellerna innebär att den kyrkoorienterade religionen blir starkare tack vare ökad religiös mångfald och svagare på grund av ökad välfärd. Sammantaget innebär de båda modellerna att religionen i stort sett har förblivit stabil, också i Sverige, och den påverkar fortfarande hur den lokala samhällspraktiken i de svenska kommunerna är utformad.
... A number of important patterns can be traced in the historical narrative. Like other depictions of modernity (eg., Berger 1973), these reveal exponential increases in scale and suggest a general process of unravelling, fragmentation and divergence, leadingultimately -to a sense of alienation. In cosmological terms, highly localised land-based religions containing powerful -and equal -male and female deities became, over time, divided by gender. ...
... At the heart of (Western) work-life narratives, being 'on that path to having that kind of life' holds socio-cultural resonance (Dries, 2011). It reflects an aspirational culture of 'becoming', affixing into logical assemblages mainstream articulations of lifestyle, status, identity, marriage, and 'career' (Berger et al., 1977) -constructed expectations that are then expressed between Samita and Peter. As such the 'stable path' -at its essence a social agreement -manifests as a 'problem' of intimate consequence (Hochschild, 2012); an understanding between Samita and Peter expressed as conflict -'a supposed agreement that we had'. ...
Accounts of structural changes to the nature of work, employment, and the economy are numerous. Many of these accounts frame the transition from industrial to post-industrial regimes as destabilizing, bringing about a fundamental transformation to work, the economy, and labour markets. These changes are often juxtaposed against the backdrop of permanence. This article argues that while these accounts are romanticized and over-simplistic, ‘traditional’ notions of stability and linear progress remain the rhetorical benchmark for work and career. Drawing on narrative interviews with individuals who have undergone significant career change, the article examines the subjective, intimate, and interpersonal aspects of careers that are unstable, or in transition. These insights highlight how emphasis on structural changes to work and career can overshadow the discursive prevalence of more traditional or linear notions; that the expectation of progress, promotion, and linearity – often associated with ‘traditional’ work, or organizational/industrial career trajectories – remains hegemonic.
Homelessness abounds today in various forms of displacement and as a pervasive condition of unbelonging. It ruins health, lives, communities, habitats, creativity, and hope. This Element argues that for theology to play its part in ending homelessness, it must better understand its own concept of 'home'. The Element proposes a vision of home capable of resisting the tacit, mistaken theology of home that undergirds the various iterations of modern homelessness. Weaving biblical and ritual sources, the argument constructs theological responses to the twin forces of consumerism and nationalism which, alloyed with sexism and racism, constitute the time of homelessness in which we live. It asks the reader to imagine home as 'participating instead of possessing' in every sphere of life, in pursuit of a theology of home capable of preventing homelessness and not merely ministering to people experiencing it. This title is also available as Open Access on Cambridge Core.
This paper examines love as a concept for advancing our understanding of the ethics of leadership. We draw upon writings that consider love to be at the heart of modern subjects’ search for meaning and affective attachment to organisation – necessitating, we argue, an exploration of leadership too in these terms. Existing works on leaders’ supposed love for those they lead are considered. These serve as a springboard from which to undertake a philosophical examination of two dominant formulations of an ethics of love in Western culture: neighbour and agapeic love. Neither of these conceptualisations, we argue, suffice as an understanding of leadership. We draw upon Kierkegaard to highlight the category error of conceptualising leadership in terms of neighbour love, and feminist writings to highlight the deeply problematic sacrificial demand at the heart of agapeic love. Drawing attention to the plenitude of other loves yet to be explored by business ethics scholarship, we propose two organising foci for advancing our understandings: a focus on humanising love by leaders, and a focus on problematising love of leaders.
Niniejszy artykuł przedstawia rzadko poruszany problem metody formułowania teologicznej wizji z perspektywy teologii ewangelikalnej. Artykuł omawia problem według Richarda Lintsa, profesora teologii z Gordon-Conwell Theological Seminary w USA. Formułowanie teologicznej wizji wymaga wcześniejszego określenia podstawowej struktury systemu teologicznego, którą Lints nazywa również matrycą teologiczną, na której ta wizja będzie opierać się. Pierwszym krokiem w tym procesie jest akceptacja faktu, że źródłem naszej teologicznej wiedzy są słowa pochodzące od Boga, przekazane nam przez objawienie. Jednakże, musimy być świadomi, że interpretacja treści objawienia w dużym stopniu zależy od naszego stosunku do kultury, tradycji oraz możliwości rozumowych człowieka. Uwzględnienie tych zależności jest warunkiem dla możliwie bezstronnego odczytania jego treści. W celu przeprowadzenia teologicznej oceny współczesnej kultury (teologiczna wizja), Lints sugeruje podzielenie jej na trzy mniejsze części, tj. Kościół, kulturę popularną oraz ośrodki akademickie, i rozważanie każdej z nich oddzielnie.
The article attempts to answer the question of the genological status of peasant diaries. These texts were certainly being written from the beginning of the nineteenth century, but it is not impossible that peasants recorded their reflections earlier as well. The genre flourished in the post-war years, when organisers of numerous competitions encouraged the villagers to write their autobiographies, and lasted essentially until the late 1970s. The source material makes it possible to study the transformations that the texts themselves underwent over the period of a century, as well as the way their authors perceived reality and their own place in it. Researchers of autobiographical records point to the formation of the beginnings of an individualistic attitude as a prerequisite for a person taking the trouble to record the events of their own life. Peasant diaries make it possible to trace the dynamics of changes in peasant consciousness: from a traditional society based on oral transmission to a (proto-)modern one, rooted in the culture of writing (print). The author poses the hypothesis that the origins of peasant diarism should be sought in oral folklore, as indicated by the formal similarity of the first records of this type to traditional folklore genres. Over time, however, diarism breaks away from its roots, turning into an expression of the authors’ individual traits and thus coming closer to literature.
У монографії розкриваються основні тенденції розвитку ідеї гідності в історії
європейської філософії від Античності до Модерну: її витоки, особливості розуміння та значення в історико-філософському процесі. Виокремлюється інваріантний та варіативний зміст цієї ідеї, ступінь її впливу на становлення європейської цивілізації. Монографія адресована фахівцям з історії філософії, етики, філософської антропології, соціальної філософії, філософії історії, філософії права, соціології; студентам, аспірантам, усім, хто цікавиться ідеєю гідності та її значенням в бутті людини та суспільства.
This chapter is to think about the relational of nation, collective belonging and the interiorization of “Europe” as the external other in the study of national policy and school reform. The chapter begins historically with thinking about the making of the nation as a site governing collective belonging, home, and individuality. Today, “Europe” is a fold in historical practices that form a calculative reason external to but as a space of action in national policies and reform practices. The discussion explores as flows and movements of “Europe” through notions of the indigenous foreigner and traveling libraries. These notions direct attention to how particular modes of reasoning project global and universal knowledge (which they are not!) that settle in and appear as indigenous, affectively attached as principles of national salvation and redemption in the enactments of national policy and reforms. “Europe” is an externality interiorized in national policies through the calculative reason explored as: (1) the non-polemic language for management/planning, (2) numbers and statistics as cultural artifacts, (3) the alchemy that reterritorizes disciplinary knowledges as pedagogical knowledge and the curriculum, and (4) the comparative reasoning that excludes and abjects in efforts of inclusion. The significance of the infrastructures of “Europe” in the nation is generating new phenomena as real and as phantasmagrams that “act” to compare, differentiate and distribute differences of kinds of people. With the objects of study as the systems of reason, the chapter shifts attention from the formal categories of the state and its welfare institutions as originary sites about the matters of importance to the governing principles and paradoxes of educational practices in relation to social commitments.KeywordsThe politics of knowledgePolicyCalculationsAffective economyComparative reason and social exclusionsMaking kinds of people
Most observers would agree that climate change is redefining our approach to the world in which we live. More specifically, the critical existential topic of our era is environmental sustainability in the age of the Anthropocene, a development acknowledged at the highest levels. The U.S. Environmental Protection Agency, for example, defines sustainability as everything we need for our survival and notes that “To pursue sustainability is to create and maintain the conditions under which humans and nature can exist in productive harmony to support present and future generations” (USEPA 2022). Most people would agree with this pronouncement in general terms but, of course, the problem of implementation is in specifics. Is real substantive sustainability achievable via some reform or revision of the same mindset of economic and technological development that generated this crisis? Or do new conceptualizations of nature, habitat, and wildlife demand a new form of cultural life?
There is no more striking idea for the sustainable future of humanity and the environment than the concept of technology. Heidegger’s thought on modern technology is considered one of the most important reflections of a sustainable future. Accordingly, technology should be not thought of as the method and tools for the objectification and exploitation of resources, but as the extension of the human hand to unfold, unveil and divulge these assets and properties based on care and responsibility for a sustainable future. There is a necessity for a rethinking of our decisions and actions based on modern technological strategy because this thought is associated with the concept of plundering drive for exploitation and domination that is constantly ordering resources as the standing reserve of human needs and wants.KeywordsTechnologyModernityGlobal societySustainability
Secularism is a very popular topic in social sciences and in theology. Father Alexander Dmitrievich Schmemann (1921–1983) addressed this topic and raised many questions, which are still very relevant in today’s Eastern European context. He presented the distinctive vision of the Eastern Church, according to which all the solutions to overcome the actual crisis caused by secularism can be found by rediscovering the Liturgy of the Church as the primary source not only for theology but for all other aspects of church life.Contribution: The present article aims to discuss the whole problematisation related to the impact of secularism on orthodoxy and to present the highly topical solutions that Father Alexander Schmemann proposed for the survival of the Christian Orthodox ethos in the novel conditions of the postmodern world.
Secularism is a very popular topic in social sciences and in theology. Father Alexander Dmitrievich Schmemann (1921–1983) addressed this topic and raised many questions, which are still very relevant in today’s Eastern European context. He presented the distinctive vision of the Eastern Church, according to which all the solutions to overcome the actual crisis caused by secularism can be found by rediscovering the Liturgy of the Church as the primary source not only for theology but for all other aspects of church life. Contribution: The present article aims to discuss the whole problematisation related to the impact of secularism on orthodoxy and to present the highly topical solutions that Father Alexander Schmemann proposed for the survival of the Christian Orthodox ethos in the novel conditions of the postmodern world.
Despite all scientific and technological achievements, the habitation in the Age of Information is unavoidably leading to living in motion. Then, what is home? To what extent is modern humankind homeless? This essay is an attempt to deal with the questions, which are considerably hidden and forgotten. Reinventing and regaining the wisdom of what and why do people dwell are the focus of this essay. Methodologically speaking, the essay will investigate the relationship between concepts and phenomena of a dwelling that constitute the sense of home. Besides, this philosophical investigation is to explore the possibilities of dwelling in the globally exposed world for a sustainable future.KeywordsDwellingAbodeSettlementHomeHouseBuildingEnvironmentModernity
After the Cold War melted down, bitter ethnic and religious conflicts heated up all over the globe. Endless images of death and violence now flash daily across the globe, as the multiple faces of evil and suffering stare steadfastly into our own. Our task, our moral imperative is urgent. This essay is an attempt to understand the awful dynamics of human-inflicted suffering, of ‘man’s inhumanity to man’ in traditional parlance. Human beings make war and kill each other in a way that no other species does, that no other species could, that no other species would. Somehow, we must make sense of it all. We must be able to discern some patterns, some common dynamics, behind behaviour that is repeated so often, in so many different times and places.KeywordsReligious thoughtSocial scienceSocializationIdentity
z: Bu çalışma Şeyh Muhammed Abduh'un moderniteye katkılarını ve El-Ezher ve Mısır toplumunda yaptığı değişim ve reform çabalarını incelemekte-dir. Çağdaş düşünce ışığında İslam'ın yeniden yorumlanmasında ve dönüşü-münde dinamik bir rol alan ve İslamî reform tarihinde çok önemli bir etkiye sahip olan Abduh "Mısır'da modern düşüncenin ilk lideri", "20. yüzyıl İslam düşüncesinin babası" ve "Arap dünyasında modernist hareketin bir öncüsü" olarak övüldü. İslam modernizmine katkısı eğitim sistemini liberalleştirme-sinde, müftülük kurumunu yeniden yapılandırmasında, İslamî dünya görü-şünü dönüştürmesinde, İslamî feminizmi savunmasında ve gelenek ve İslamî idealleri batı ile bütünleştirmesinde açık bir şekilde görülür.
Humans have been seeking happiness and love forever. In the following paragraphs, I will explore how contemporary expressions of these quests are related to other more often cited signs of our times. Briefly, because many people are pre-occupied by their pursuits of happiness and love, these pursuits in turn often shape our understanding of and readiness to respond to other crises characteristic of our times. In multiple ways and in varying degrees people are fulfilled, energized, distracted, and frustrated by the ways our search for happiness and for the loves of our lives affect our experiences. In many ways, our pursuits of happiness and love have consequences for other domains of life – the means by which we communicate and reason, how we produce and consume, how we interact with the Earth and its ecosystems, and how we think about and engage in politics and systems for governing our collective life.
Le sociologue Henri Janne (1908-1991) est connu surtout pour son maître‑livre Le Système social (1968) privilégiant la recherche des corrélations par rapport à celle des causes et distinguant l’analyse des faits sociaux en tant que tels et leur relation avec le substrat matériel. L’œuvre porte sur l’interprétation de l’Histoire par la médiatisation du facteur technique et sur le phénomène général de la stratification sociale. Ces travaux s’appuient sur les catégories conceptuelles d’Eugène Dupréel dont Janne fut le disciple. Le mécanisme à la base de toute stratification est le phénomène de la complémentarité plaçant certains individus en position de « termes communs ». Janne, influencé par Robert K. Merton, adopta les cadres conceptuels et les modes de raisonnement du fonctionnalisme. Explorant les relations entre fonction et finalité, il fut amené à construire deux modèles distincts, le modèle fonctionnel et le modèle de la force sociale, pouvant être représentés par une structure en quadrillé issue du croisement d’une stratification horizontale et d’une stratification verticale.
The aim of the text is to present the use of the analytical autoethnographic method in studying the “art&science” phenomenon. It is attempt to show that the role of the artist can combine with the role of the ethnographer. The objects of study are the multilevel relations emerging during the realization of artistic projects in biological laboratories. These relations concern both humans (the artist, the scientists) and non-humans (laboratory organisms, equipment). On the basis of actor-network theory, the author presents how the liminal status of ethnographic research is modified when it connects with art. The form of conducting the research is both an example of activity in the art and science field and a new methodological proposal for the study of science and technology.
Este artigo discute as noções de comunidade e sociedade, como fontes de representações simbólicas que povoam o imaginário moderno. Trata-se de um exercício de reflexão sobre conceitos entendidos não como categorias explicativas da realidade, mas como expressões de símbolos, imagens e representações que desempenham papéis importantes na dinâmica histórica. O que se pode observar, ao longo da história da modernidade, é uma tensão conceitual e simbólica das categorias de comunidade e sociedade. Assim, se por trás da imagem de sociedade estava o exorcismo da comunidade arcaica, medieval e tradicional, a força da imagem da comunidade está na sociedade, como aposta ou como ameaça.
This ethnographic endeavor seeks to explore the ritual of Zikr and its association with the shift and dilemmas in American Sufism at a Sufi Shrine in Manhattan, The United States of America. The study highlights the ways in which Islam accommodate socio- cultural change without losing its traditional identity: It has not changed in essence. Also, it throws light on the ways such monotheistic religions create social relevance for their followers in a culture alien to universalizing discourses and identities. The paper argues that esoteric versions of traditional monotheistic religions, like Sufism are more suited to postmodern religious consciousness of modern day individuals. The study employs the conceptual lens of postmodern religiosity. Four formal interviews of the Sufi followers (dervishes) alongside field jottings that expanded from January 2012 till December 2012 were conducted. The analysis was thematic in nature. The structure of the Zikr ritual was elaborated followed by offering prayer the ‘Sushi’ way. This form of prayer ensures convivial co-existence amongst intra-religious
collectivities. The study concluded that the concept of religiosity is poly-symbolic in nature. The Zikr ritual acts as a distinct plain that invokes a sense of belonging for the participants in diverse settings. American Sufism is multifaceted in essence and in spirits
Il volume presenta la tesi delle radici sociali della crisi europea, sostenuta da una analisi empirica che evidenzia quanto la disuguaglianza tra i cittadini comunitari, cresciuta con la recessione del 2008, pesi sulle idee di Europa che circolano tra gli europei, contribuendo a influenzare il loro senso di appartenenza. L’opera sviluppa un approccio teorico originale che viene sperimentato sul campo attraverso uno studio che mostra, da un lato, lo sconfinato patrimonio narrativo e le diverse forme identitarie che caratterizzano l’Europa; dall’altro, i principali fattori che vanno ad influenzarli: le esperienze, le caratteristiche socio-economiche e culturali individuali e del contesto, l’uso dei media e il ruolo giocato dalle istituzioni sul territorio.
Obwohl nicht selten behauptet wird, die Soziologie sei eine Wissenschaft mit der Hauptaufgabe, ›die Moderne‹ bzw. moderne Gesellschaften zu untersuchen, war diese Disziplin nicht von Anfang an schwerpunktmäßig mit dieser Thematik befasst. Keineswegs alle der sog. Gründerväter des Faches am Ende des 19. und zu Beginn des 20. Jh.s verwendeten den Begriff ›Moderne‹ oder stellten einen ähnlichen Terminus in den Mittelpunkt ihrer Überlegungen, und selbst bei denjenigen, die dies taten, war die Begrifflichkeit kaum je wirklich systematisch ausgearbeitet oder theoretisch unterfüttert.
The Iðunn Society of Intoners and Versifiers (Kvæðamannafélagiðd Iðunn) was founded in Reykjavik in 1929. Iðunn set out to protect the practice of rímur -'intoning and versification (kves&kapur) and immediately took very strong ownership of the means of preserving and disseminating the tradition. By nature, folk traditions are constantly fluctuating, but during the era of national romanticism it became important to preserve and “freeze” these traditions in order to serve the purposes of the formation of national identity. An example would be the Norwegian fiddle and vocal tradition which was systematically gathered from the most remote mountain areas in order to firstly save it from extinction and secondly to serve as a source for the composers of the new “national music.” The Dane Svend Grundtvig had a different agenda, wanting his collection to become a trustworthy and perfect museum of folksongs (Havåg 1997:23-33). In Finland, Elias Lönnrot gathered folksongs and compiled the Kalevala, which became the symbol of Finnish national identity (Pekkila 1994:406). Even though the rímur tradition was not an element in the official identity-building taking place in Iceland around 1930, ideas of national romantic origins had a “freezing and policing” effect on it. In this paper I will demonstrate how the Iðunn Society exercised strong ownership of the old rímur tradition. Specifically, I will show how Iðunn re-shaped and policed the form. The study also draws attention to contradictions in the way Iðunn's members took pride in their cultural roots and their childhood practice while simultaneously holding prejudices and beliefs that worked against a living tradition.
Mixed-methods research (MMR), as an inter-discourse (quantitative and qualitative) methodology, can provide applied linguistics
researchers the opportunity to draw on and integrate the strengths of the two research methodological approaches in favour
of making more rigorous inferences about research problems. In this article, the argument is made that the methodologically
pluralistic characteristic of MMR is in line with the interdisciplinary nature of applied linguistics, and, in fact, that
MMR enables researchers to investigate more complex research issues usually not possible with purely quantitative or qualitative
methods. Three categories of MMR studies are discussed, namely, ‘eclectic’, ‘principled eclectic’, and ‘innovative’. It is
argued that in ‘innovative’ MMR studies, researchers treat MMR as a holistic ‘methodology’ and not a combination of separate
‘methods’ by including different epistemic perspectives in their conceptualization of the research problem. This is illustrated
by presenting a recent epistemological discussion in applied linguistics. From a methodological perspective, two realizations
of MMR are presented: mixed-methods grounded theory and mixed-methods phenomenological research which provide accounts for
how a pluralistic conceptualization of research problems can be translated into ‘innovative’ mixed-methods as possible cases
of innovative mixed-methods research (IMMR).
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