Город как эмоциональное пространство
The article focuses on analysis of urban culture as a product of emotional capitalism. Visual consumption, aestheticization and iconic industry (i.e. tourism, photo, design and fashion) are considered as key features of the process of city culture development, in which economic and emotional discourses are closely interwined with each other. Taking into account the variety of process of city space emotionalization, the author of the article has limited her analysis to the aestheticization in form of diversification, militarization and domestication of city space.
The article is focused on the problem of drawing and re-drawing the boundaries of the aesthetic, which has become extremely actual in the last decades because of expansion of the topical and discursive field of aesthetics. According to one of the main theses of the article this expansion of “aesthetics beyond aesthetics” (Wolfgang Welsch) is embedded in the very logics of development of the initial project of aesthetic theory as well as aesthetic field itself.
The article is devoted to some aspects of the emotional culture of the late modern society, which will evidently undergo changes due to the new virus pandemic. The author draws on the opportunities that belong to the sociology of emotions, because emotions by their nature and function are related to overcoming of uncertainty of the future. The purpose of this essay is to review the main imperatives and contradictions of the emotional culture, identify some feelings that are a socially “sensitive” answer to the current circumstances. The future changes will probably become clearer, if we observe how the contradictions of the modern emotional culture will be resolved; for example, what development the simultaneous “emotionalization” and rationalization of social life will undergo. In the situation of crisis connected to the pandemic all the feelings will be involved, emotional norms and strategies of emotion management will be modified. The author believes that the moral individualism of modern societies will draw attention to the matters concerning social solidarity and moral guidelines, which could be viewed through the concepts of care, human sufferings and feelings that lie at their heart: anxiety and fear for other people, empathy, sympathy and compassion
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.