From methodological standpoint, a comprehensive study of post-urbanism imply a cognitive fixation any spatial events as co-spatial. We can talk about the co-existence of different cognitive / ontological regimes in the post-urban reality, which themselves can also be called co-spatial. Co-spatialities, understood as a communicative event nodes, can be considered as key elements in prototypical imagination map of post-urban space. Post-urban geo-cultures, producing a variety of cartographies of the imagination, are a fundamentally heterotopic. Different communities become post-urban, forming their transversal cartographies of the imagination, constantly proliferating, becoming more and more co-spatial and, consequently, generating this post-politics, which aimed at accelerating multiple dispersion of communicative events. Post-urban communities create a post-political situations, in which the cartographies of the imagination becomes the basis of new urban landscapes or new geo-cultures. Post-city develops practices and processes of hetero-textuality when the texts of individual geo-cultures not assume a common space of reading, the plan of value and the plan of expression, and becoming only in terms of consistency as the landscape modulations, immanent to imaginary cartographies. Any post-city cartography of imagination supports special landscape modes which create the realities of material and mental character. Any cartography of imagination can phenomenologically think as the line becoming a particular identity of individuals and communities. Post-nomadic mobilities lead to the coexistence of multitudes of such cartographies, whose event co-spatialities create a post-political communities, manipulating differences "velocity" of multiple communicative discourses. The creation of new cartographies of imagination forms post-urbanism as an art of detailed co-spatialities.
The article examines a problem besetting social theory and theory of culture: the problem of using postmodernism as a language for describing the 21st century. The author resorts to the umbrella term “post-postmodernism” to indicate the more complex theories that focus mainly on the analysis of the latest forms of capitalism rather than the concepts that offer themselves as direct alternatives to postmodernism even though they ignore the link between postmodernism and capitalism. The author takes up the idea, first argued for by the American Marxist philosopher Fredric Jameson, that postmodernism is the cultural logic of late capitalism and then uses Jameson’s approach in an attempt to retrace the continuity of new concepts of capitalism. The discussion begins with the theory of capitalist realism developed by leftist British thinker Mark Fisher. Fisher recognizes Jameson’s merits but takes exception to the term “postmodernism,” although the entire philosophical apparatus that Fisher uses is borrowed from Jameson’s work. The article then bridges the gap between capitalist realism and the latest left-wing theories such as accelerationism and post-capitalism. After tracing the close connection between the work of Mark Fisher and Nick Land, who worked together in the 1990’s at the Cybernetic Culture Research Unit (CCRU) and the ideas of Nick Srnicek, the author asks why Srnicek and his colleagues are put off by Fredric Jameson’s postmodern theory. The answer is that postmodernism does not permit contemporary leftists to speculate about the future. However, as the author points out, Jameson’s ideas about postmodernism at the “genetic level” are implicit in Srnicek’s concept of post-capitalism, which makes Srnicek’s theory “post-postmodernist,” although as a negative variation (in contrast to Mark Fisher’s positive one).
Two main discourses of participation used by Origenes— natural participation (N) and individual participation (I) — are identified in this article. N refers to participation of the beings of the created world in the divinity according to their natural capacities, or to participation of the beings of the material world in the principles and logoi of the intellectual world according to the natural qualities of the beings. This type of participation is employed when Origenes addresses the relationship between the Persons of the Holy Trinity, or the connection of the humans with God. Having analyzed these discourses in Origenes, the author identifies four subtypes in N and two subtypes in I. First subtype of N indicates the order in the participation of species of the created beings in the Persons of the Holy Trinity. According to the second subtype of N, all created beings naturally participate in the logoi contained in the Logos-Wisdom. The third subtype is associated with the natural capacity of all intellectual beings to participate in the divine substance (the union with God). According to the fourth subtype, all humans naturally participate in the capacity of reasoning which constitutes the human nature.
This article examines the heuristic potential of E. Husserl’s phenomenology to resolve the issue of Another (alter ego), which is important for building a general theory of argumentation.
The article discusses the religious and philosophical outlook of L. N. Tolstoy in the context of the concept of anarchism. The complexity of the problem is determined by the duality of Tolstoy’s position: denouncing the violence of power and calling for non-resistance to force. The first allows one to see him as a spiritual oppositionist who totally condemns culture, science, politics and law as institutions of power. The second exposes an ethical, spiritual and existential alternative to life, presented not only in political essays, but also in literary texts. The ability to practically live by Christian ideals becomes Tolstoy’s cherished dream, and at the same time it acquires the features of revolutionary nihilism in the eyes of the government and society. With this, Tolstoy stands on the positions of philosophical idealism, believing in the possibility of everyone’s rational consciousness, aimed at the non-violent transformation of all.
Review of the book: RHETORIC AND THE DIGITAL HUMANITIES Eds. J. Ridolfo, W. Hart-Davidson.. Chicago; L.: University of Chicago Press, 2015. — VIII, 328 p.
The author analyses Russian military reforms of the late 19th and early 20thcenturies and their infl uence on the effi ciency of the army and the behavior of the lower ranks in military action. Strategic failures of the national army in the early twentieth century are explained by the fact that even in the modernized armed forces military service was not the same for all groups of citizens. These aspects of the Russian experience are compared to military reforms among the Great War’s other belligerents. The notion of the military as ‘the armed nation’ came in two variants. In Great Britain, the 1916 law on universal conscription and the eff ective mobilization of the civilian population became possible due to the high levels of public support for the political system, the proclaimed values of their country, and a national-civil identity. The German model, by contrast, was built on the foundation not of political integration but of the nation’s identifi cation with its army. Russia chose this model but was unable consistently to implement it, primarily because of the extremely low literacy rate among the lower social classes. The low quality of recruits made it necessary to maintain long periods of service for most of the lower ranks. This resulted in a lack of loyalty on the side of the conscripts, and in a negative attitude not only towards military service but also towards the state that established the heavy standards of military duty. The feeling of social injustice was reinforced by the spartan regime that lower class soldiers encountered, while well-educated conscripts – as a rule, from the upper strata of Russian society – were treated better. This discontent increased during the unsuccessful war, further alienating the mass of the conscripts from autocracy and its army
The article describes the dynamics of relationship of S.L. Frank towards Leo Tolstoy within several decades. Tolstoy’s logic and ethics are explored through the prism of Frank’s teaching and outlook. Particular attention is paid to the two foundations of this prism: the ethical and logical collisions of Tolstoy and the intelligentsia and the study of «dual» and «whole» Tolstoy in Frank’s earlier and later articles. The analysis allows us to notice not only the ethical, but also the philosophical influence of Tolstoy on Frank himself on a number of key problems connected both with the logic and methodology of cognition, and with the doctrine of the soul and society. Tolstoy is considered as an endless magic point of attraction not only for Frank, but also for the intelligentsia. The Russian «thinker and artist» has always been a life guide and a model of uncompromising honesty, allowing to approach, as closely as possible, the understanding of his teaching and personality, but he remained to be an eternal mystery which cannot be evolved even by an omniscient man. Frank clearly showed that Tolstoy is a universe, which is always greater than what we can understand in it.
The paper discusses Russian complex sentences with wh-words "kakoj", "skol’ko" and "kto" in subordinate clauses, which have exclamative interpretations. On the basis of joint frequency distribution of matrix predicates and subordinate clauses in the Russian National Corpus, the paper presents evidence for the insubordination hypothesis. With respect to exclamatives, this hypothesis comprises the idea that matrix exclamatives emerged via desubordination of subordinate interrogative clauses. To summarise, the paper supports the view that the phenomenon of subordinate exclamatives is questionable, at least in Russian.
In the interview to our magazine Egyptian translator Abu Bakr Youssef Hussein remembers his years of study in the USSR and the years of his work in Soviet publishing houses «Progress» and «Rainbow». He also speaks of the problems with translation of modern Russian literature into foreign languages and «reciprocal process» the translation and publication in Russia of the best works of Egyptian and Arab writers.
The article presents a review of the development of social semiotics in the four recent decades of its existence. It focuses on its subject matter and disciplinary dimensions as well as on current challenges of multimodality and multidisciplinarity.
The research probes the teaching and learning opportunities that the Wikipedia free Internet project provides in the area of project-learning. Using the platform as a tool gives students a chance to acquire and develop a variety of communicative and information processing competences that the article describes in detail. A variety of techniques using Wikipedia in the teaching process have been developed and tested in studying foreign languages, the humanities, and social sciences. We will be using the term 'wiki pedagogy' to describe the Wikipedia-based interactions between the teacher and the student; the term covers the information and communication technologies of education that are based on the Wikipedia platform