Социология и культура: порядок слов. Александер Дж. Смыслы социальной жизни: культурсоциология. Пер с англ. Гр.Ольховикова// М.: Праксис, 2013.
A review of publication in Russia the book: Jeffrey C.Alexander. The Meaning of Social Life: A Cultural Sociology.
In his preface to the Conclusion of Durkheim’s The Elementary Forms of Religious Life, the editor of the Russian translation discusses a puzzling situation with the translations of Durkheim’s works. For one, at least until now, The Elementary Forms was the only major Durkheim work which had not been translated into Russian. This is especially strange considering the outstanding role this classic work plays in contemporary sociology. However, the author of this article suggests that there is a kind of logic behind this state of affairs. Not only is this book a major resource for sociological theory, but it is also a great mystery. The perception of this book has been substantially changing within the discipline for decades and the way sociologists read The Elementary Forms today is very different from the way they read it half-a-century or even a century ago. In this article, the author discusses the complicated and ever-changing influence this classic work has exerted on sociology. He addresses the complex issue of the perception of The Elementary Forms in sociology, and comments on several types of corresponding translation problems. In particular, he suggests that Durkheim introduced the “piacular rite”, an unorthodox type of ritual, out of the theoretic logic of his argument and in relation to his attempt to explain the feature of the ambiguity of the sacred. This publication also announces the printing of the unabridged Russian translation of the discussed book as scheduled for the autumn of 2018 from the Elementary Forms Press.
Alongside the Arab Spring, the 'Occupy' anti-capitalist movements in the West, and the events on the Maidan in Kiev, Russia has had its own protest movements, notably the political protests of 2011–12. As elsewhere in the world, these protests had unlikely origins, in Russia’s case spearheaded by the 'creative class'. This book examines the protest movements in Russia. It discusses the artistic traditions from which the movements arose; explores the media, including the internet, film, novels, and fashion, through which the protesters have expressed themselves; and considers the outcome of the movements, including the new forms of nationalism, intellectualism, and feminism put forward. Overall, the book shows how the Russian protest movements have suggested new directions for Russian – and global – politics.
Studies of post-war Soviet historiography are heavily concentrated around the issues of party control in and resistance of intellectuals. Giving an account of the historical periodicals author seeks to correct this approach in the perspective of the history of science, sociology of culture and cultural policy studies . The article addresses 1) the problem of definition and characteristics of the transformation of the corpus of historical periodicals in the 1950s - 1960s, and 2) interrelation of the new political, economical and media conditions and changes in the management practices and communication strategies of the academic periodicals .
In this chapter, I argue that the Durkheimian theory of the sacred is a crucial yet not fully recognized resource for cognitive sociology. It contains not only a theory of culture (which is acknowledged in contemporary sociology), but also a vision of culture-cognition relations. Thus, Durkheimian cultural sociology allows us to understand the crucial role the sacred/profane opposition plays in structuring culture, perception and thought. Based on a number of theories, I also show how another opposition – between the pure and impure modes of the sacred, allows us to explain dynamic features of the sacred and eventually provides a basic model of social change. While explicating this vision and resultant opportunities for sociological analysis I also criticize ‘cognition apart from culture’ approaches established within cognitive sociology. I argue, thus, that culture not only participates in cognition but is an intrinsic ingredient of the human mind. Culture is not a chaotic and fragmented set of elements, as some sociologists imply to a greater or lesser degree, but a system; and as such it is an inner environment for human thought and social action. This system, however, is governed not by formal logic, as some critics of the autonomy of culture presuppose, but by concrete configurations of emotionally-charged categories, created and re-created in social interactions.
In the articles, reviews and abstracts submitted to your attention under analysis are issues of social theory, empirical sociological studies, history of sociology. The contributions discuss the actual tendencies and perspectives of sociological science in Russia and abroad. Intended for sociologists and philosophers, university lecturers, post- and graduate students
This article maps the development of the sociology of culture in the Soviet Union and Russia from pre-Soviet to post-Soviet times. The analysis highlights the effects of two groups of factors – one cultural, the other structural – the combination of which brought about various patterns at each stage of the discipline’s development. Because of the political environment within which they worked, Soviet researchers of culture had to employ strategies of resistance to survive. The three most common were: finding niches in related, ideologically neutral disciplines; doing purely empirical work; or, in contrast, critiquing ‘bourgeois social theories’. They also opted to work in the modes of reading rather than writing, oral discussions rather than publishing, and communication with like-minded colleagues rather than debates with opponents. Contemporary Russian sociology of culture displays this inheritance in being structured by the opposition between isolation and international integration, as well as the tension between an elitist vision of culture and the economically centered worldview which has been dominant since the 1990s.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.
This article is talking about state management and cultural policy, their nature and content in term of the new tendency - development of postindustrial society. It mentioned here, that at the moment cultural policy is the base of regional political activity and that regions can get strong competitive advantage if they are able to implement cultural policy successfully. All these trends can produce elements of new economic development.