Генри Дженкинс и фанфик по теории медиа
Book review: Jenkins, H. (2019). Convergence Culture. Moscow: RIPOL Classic / Pangloss. (in Russian)
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 article describes the problem of convergence of technical and eco-nomic education through the use of marketing categories. The scheme of inter-action and interpenetration of scientific disciplines at the present stage of devel-opment of society is also presented in the article. The article examines the evolu-tionary forms of the fundamental categories of marketing – the rate of use-value, and the mechanism of convergence of technological and economic education in a bipolar economy.
In this paper we study convergence among Russian regions. We find that while there was no convergence in 1990s, the situation changed dramatically in 2000s. While interregional GDP per capita gaps still persist, the differentials in incomes and wages decreased substantially. We show that fiscal redistribution did not play a major role in convergence. We therefore try to understand the phenomenon of recent convergence using panel data on the interregional reallocation of capital and labor. We find that capital market in Russian regions is integrated in a sense that local investment does not depend on local savings. We also show that economic growth and financial development has substantially decreased the barriers to labor mobility. We find that in 1990s many poor Russian regions were in a poverty trap: potential workers wanted to leave those regions but could not afford to finance the move. In 2000s (especially in late 2000s), these barriers were no longer binding. Overall economic development allowed even poorest Russian regions to grow out of the poverty traps. This resulted in convergence in Russian labor market; the interregional gaps in incomes, wages and unemployment rates are now below those in Europe. The results imply that economic growth and development of financial and real estate markets eventually result in interregional convergence.
The historical changes in Central and Eastern Europe demanded suitable paths for the transition from centrally planned to market based economies. The lack of relevant experience added to the challenge, giving rise to the incalculable risks of implementing untested policies. By focusing on monetary policy, trade, and convergence, this volume addresses some of the most urgent economic policy issues in the transition economies of Central and Eastern Europe and beyond.
Russian rock music of the 1980s - 2000s by the opinion of many scholars has become a phenomenon largely formed by the religious interests of its creators. For example, the fascination of one of the classics of Russian rock Boris Grebenshikov for Buddhism, Christianity and Hinduism is well known. But scholars rarely raise the question not about religious, but about esoteric influences in the works of Russian rockers. In the paper, we plan to review key influences of the esoteric teachings on the formation of Russian rock music of the turn of the century. This overview will examine in details the works of bands Va-Bank, Nautilus Pompilius, the Orgy of the righteous, Rada and Ternovnik, Civil defense and performers Sergei Kuryokhin, Vasily Shumov, Psoy Korolenko. It is possible to highlight several key questions that are important to the review: which of the representatives of Western esotericism inspired Russian musicians; what images, teachings, theories they used in their music and songs; how conscious was their appeal to esotericism; was it a tribute to fashion, artistic technique or an expression of personal opinion. The answers to these questions will help to reveal the specific nature of the influence of Western esotericism on the Russian rock and to show its originality or maybe even its uniqueness.
The article is concerned with results of content analysis of textbooks for high school in the area of social and human sciences. The author uses the typology of values introduced by S. Schwartz which consists of two value axes — “conservation — openness to change” and “selfassertion — caring about people and nature” — and describes values that underlie each subject area and then compares these values with results of mass surveys of the values of Russians.
The processes of the growing societal complexity, emergence of new forms of social and political inequality, formation of pre-state or complex stateless polities belong to the most intriguing subjects of Anthropology and Social Philosophy.
Social Evolution & History has consistently published the research articles devoted to these issues. The chiefdom concept plays a special role within the theories that try to account for the transition from simple social systems to systems of greater complexity. Following its emergence in the 1950s this notion became an important heuristic means to advance Anthropology and Archaeology. It was also subjected to vigorous debates within which the participants denied the methodological significance of chiefdoms and the very notion of the chiefdom. These debates are becoming even more vigorous in connection with the rapid accumulation of information on ancient societies (see the dispute over chiefdoms between Timothy Pauketat and Robert Carneiro in 9.1). There is also much discrepancy in the definition of ‘chiefdom’ as some scholars consider it a standard phase of cultural evolution, a natural transition between the ‘Big Man’ society and the states of the ancient world.
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.