Социальная история в XXI веке: диагностика исследовательского поля
The aims of this article are: (1) identifying new tendencies in social history that emerged in the 21st century, (2) analyzing its current theoretical premises, (3) identifying the most rapidly and intensively developing fields of research, intra- and interdisciplinary alliances, and central themes. Furthermore, the study delineates emergent research fields and subject matters and traces the development of the subdiscipline’s conceptual framework and its main categories. Both cognitive and institutional aspects of social history’s current condition are analyzed (e.g. loss of leadership, the scholarly community lacking a ‘midpoint’ notwithstanding the numerous journals, associations, and old academic elite still persisting). These changes assessment is based on a cover-to-cover reading of a large body of literature on social history, which will make it possible to proceed from surface judgments to more thorough knowledge of what is happening to this discipline today.
In March 2011 scholars met in Prague at the conference Interculturalism, Meaning and Identity. This event revitalised this important theme related to Diversity and Recognition. The terms 'interculturalism' and 'integration' are experiencing a renaissance. As the extent of human movement between nations increases attempts are made to balance cultural difference and social cohesion. In some contexts immigration and settlement policies are becoming more draconian in response. Because of this, interculturalism can take on many meanings. However, pivotal to the way interculturalism is understood is identification. As the relationship between nation, ethnicity and language becomes more complex so too do the ways in which people represent them selves. The cultural resources drawn on and the processes used to form identities are examined in this truly international collection. So too are the implications of these developments for how we theorise culture, meaning and identity.
The author examines the delicate relationship between such phenomena as philosophy and popular culture. After formulating three attitudes of philosophers working with popular culture (left-critical, right-critical and left-objectivistic), the author proposes the term «crossroad» to show at what point of evolution of philosophy of culture and social theory during the XXth century converged popular culture and philosophy. This «crossroad» turned out to be post-modernism in such representation in which the American Marxist philosopher Fredric Jame-son began to talk about. Postmodernism before Jameson was understood as a trend in art, and only Jameson came up with the idea to extend it to the entire culture that dissolved in during the 1970s in the economy. It was Jameson who first stated the thesis that nowadays high and popular culture represent a single space. Briefly describing Jameson's approach, the author shows what this synthesis of postmodern philosophy and popular culture has led to. Recog-nizing popular culture as legitimate, and its then state as «postmodern», social philosophers began to develop the idea of expansion of culture into the social sphere, however, not in everything agreeing with Jameson. The author emphasizes the idea that the beginning of the XXI century was marked by a surge of philosophical interest in popular culture.
The paper treats the issue of identity of the ego, which constitutes the central problem of personology. The skeptical approach to this problem, which sees it as not being subject to be resolved by means of science, began with D. Hume's work. Contemporary personologists (P. Ricoeur and others) approach this problem through study of culture, which imparts the ego with «narrative identity». Cultural historic psychology is a «Bridge of interpretations», upon which philosophy of culture meets psychology, and psychological data associated with «personality» are interpreted on the basis of some specific cultural philosophic theory. The «conflict of interpretations» plays and essential role in personology, which participates in the processes of emergence and overcoming of the cultural crisis. Philosophical and methodological problems that define the near term perspective development of personology are formulated: whether there are any «ego invariants» that remain regardless of any possible cultural determination; whether the ego possesses any rigidity in relation to cultural determination and, if it does, what is the nature of this rigidity; whether ego identity is destroyed when cultural determination diminishes or ceases, etc.
This paper investigates the language situation in Moscow schools with an ethnocultural component – a new form of national schools. The analysis is based on interviews which were recorded in 2007, in two Moscow schools, one of them with Armenian ethno-cultural component, and the other, with Azeri. The sample included ten students from each school (five boys and five girls).
In the paper the process of linguistic integration of Azeri and Armenian children into modern Russian society is analyzed. The comparison between these two groups is particularly appealing, because the effects of Soviet Russification, and the language situations in general, were different in Armenia and in Azerbaijan. I show that this difference influences the use of language by Azeri and Armenian children.
This chapter proposes an unfolding view of the EU as a sort of post-modern neo-medieval empire, in which narratives of othering towards Central and Eastern Europe preserve their salience.
In this paper we introduce distinction between “ontologically non-fregean” logics and “pragmatically non-fregean” ones; by means of such distinction a classification of non-fregean logics is presented as well. We believe that NFL must be considered as a many-leveled structure; each level taken separately may vary in different way – from classical to non-classical. It is not these levels themselves that we should call “fregean” or “non-fregean”, but the ways they are stuck together within the whole system. The more levels a system has, the more kinds of “fregean” and “non-fregean” we can find in it.
In article features of national and confessional self-identification of the Russian youth as parts of the title nation are considered. Ethnic and national consciousness are analyzed as significant components of process of individual and group self-identification. Research covers the studying and working youth which is arrived and which initially living in the city. The youth is the object which studying allows to predict regularities of social development in the future. Consideration of a problem considers multi-confessional, multi-ethnic and boundary in the geographical relation character of Ural as region. The emphasis is placed on specifics of behavior of representatives of title nation, as youth considerably defining a social portrait. The concept of the big city is used as steady, allocated with a number of characteristic features. Authors establish the reasons of the reduced interest to a religious and ethnic identification of with group at the young people belonging to different social groups and united by residence in the large city. The conditions necessary for an intensification of process of identification are defined. Means of updating of processes of formation of identity of youth are offered.