Слова и поступки
Nuestro país ha cambiado más en 20 años que en los dos últimos siglos. Las transformaciones que hemos vivido durante la democracia (la transición española)* y los cambios que ha traído la integración en el Mercado Europeo se han sucedido con gran velocidad y han afectado a todas las facetas de la sociedad. El español de los 90 es más tolerante y está abierto a nuevas ideas a la vez que se mantiene fiel a su cultura y tradición. Tal vez por ello no parecemos muy satisfechos con la integración en Europa. Según el estudio sobre la Realidad Social en España, del Centro de Investigaciones sobre la realidad social (Cires), el porcentaje de personas que creen que la integración europea no ha beneficiado a España es el de un 59%. Sin embargo, esta insatisfacción no parece afectarnos excesivamente. La mayoría de los espaňoles se declaran felices y contentos con su vida. Más de un tercio elegirían ser lo que son si volvieran a nacer. Más de la mitad no desean parecerse a nadie. Pero veamos en qué hemos cambiado según los diferentes ámbitos de vida.
The aim of this research was to contribute to the discussion on the role of visual methods in improving student learning. Visual methods provide means to understand the practices of representations as cultural texts, to develop interpretations of meanings in socio-cultural context, to decode images of social relations and individual experience. Visual sources play a growing role in social studies as well as in teaching as they offer new routes to understanding the past and the present. It was anticipated that when students learn to interpret visual images of social issues as constructs and metaphors in addition to reading relevant literature they might develop critical and contextual imagination, namely connect individual incidences to historical conditions and social institutions, to link seemingly impersonal and remote forces with the lives of real people in concrete institutional and symbolic environments. The main data set included anonymous student journals and portfolio with assignments. The study documented student discourse around visual methods implementation and examined student identities as sociologists, their perceptions of academic expectations at universities, their views of the curriculum, and their identity claims. The results are concerned with the outcomes of teaching and learning considered not only in relation to visual methods but also to the public sphere and sociology. The more and less desirable identity for a sociologist was articulated, some tensions and biases were discovered but more research is needed in order to see more explicitly the role of visual methods and other pedagogical tools in overcoming these barriers.
This article is devoted to conceptual translation of the terms "transcendence" and, connected with the former, "symbol". Difficulties which appear in the translation of those concepts into the language of contemporary culture are due to the fact that the terms are descriptive, not explanatory. This indicates a special type of ontology, that refers to Plato. Symbol, which is at the same time transcendent and immanent, will be analyzed through the examples of Merab Mamardashvili's philosophy and Andrey Tarkovsky's films. Their understanding of symbol is linked to Pavel Florensky's philosophy of art and Pseudo-Dionysius's theology of symbol.
The article is devoted to the semantics of the Kantian concept "transcendental." To do this, we distinguish two semantic center of this term: methodological and epistemic as such, – and give a more de- tailed description of the second one, in which the "transcendental", in contrast to the empirical research of things of our experience, is understood as [transcendental] research of "things in general" or as research of a/the transcendental thing/object.
The achievements of the youngsters who interpret between their parents and institutions of the "admission society" are mostly invisible. From this everyday practice a whole spectrum of problems serious every now and then – but also results in potentials. In this bigger empiric investigation up to now unique in the German-speaking space on the subject Vera Ahamer puts new impulses in translation science, linguistics, sociology, educational theory – above all, however, also in the "migration discourse" as well as in practice for those people who deal every single day with this kind of the interpretation.
Several approaches to the concept of fatherhood present in Western sociological tradition are analyzed and compared: biological determinism, social constructivism and biosocial theory. The problematics of fatherhood and men’s parental practices is marginalized in modern Russian social research devoted to family and this fact makes the traditional inequality in family relations, when the father’s role is considered secondary compared to that of mother, even stronger. However, in Western critical men’s studies several stages can be outlined: the development of “sex roles” paradigm (biological determinism), the emergence of the hegemonic masculinity concept, inter-disciplinary stage (biosocial theory). According to the approach of biological determinism, the role of a father is that of the patriarch, he continues the family line and serves as a model for his ascendants. Social constructivism looks into man’s functions in the family from the point of view of masculine pressure and establishing hegemony over a woman and children. Biosocial theory aims to unite the biological determinacy of fatherhood with social, cultural and personal context. It is shown that these approaches are directly connected with the level of the society development, marriage and family perceptions, the level of egality of gender order.