The ideal type of “Soviet man,” presented in popular musical genres, is characterized by radical novelty and constitutive universalism, which is illustrated using the material of Soviet “songs about time,” understood not simply as a thematically distinct genre. The history of the “Soviet” as such, can be read as the story of the rise and intensification of reflection of collective engagement into the temporal cognition. In the period under review, from the late twenties to mid-sixties, you receive a lot of songs, somehow fixing the course of time: here thematized not just subjective experience of immersion into an unordered medium of temporality, but the presence of a sustainable and rational order, to which this medium is submitted.
Interview with Nick Srnicek, one of the authors of the "#Accelerate" manifesto.
Nowadays the academic environment has a rather shallow representation of the analysis of TV series. The main subject of this article is the analysis of the TV show “Girls” in the context of how the labour market conditions of today are perceived by the Y-generation, their attitude towards the intstitution of education and also the social function of money. The consideration of Girls in this article is not accidental, as this TV show seems to be important in terms of most essential issues of our time, since it was created by twenty-year-olds for their peers. The article discusses the HBO series Girls (2012-), emphasizing the attitude of today’s 20-year-olds towards labor, education and the social function of money. Recently, the references to mass culture products are considered a good form in the academic environment. Nonetheless, the discussion and the analysis of the TV series are still seen as a classroom activity, and have yet to be represented in the scientific magazines. Author attempts the analysis of the Girls TV Show through the contemporary theoretical works, raising the issues of immaterial labor and the issue of whether the education in Humanities is necessary in the XXI century. Apart from referring to the theoretical sources, this article also draws parallels with other TV shows such as How to make it in America (HBO, 2010-2011) and Shameless (Showtime. 2011-), that touch similar problems. In the article, the lines of the main characters are thoroughly analyzed in the context of the labor relationships, their education and the investment in the human capital, provided by their relatives. Author considers questions of this kind worthy of discussion, since they are being raised and put forward by the generation of 20-year-olds in a form of a TV show on a cable television: Girls was created and directed by Lena Dunham, a young woman who also plays the main part in the show. The suggested approach draws the discussion about the TV series beyond the common debates that concern plot lines and acting.
The initial paragraph of Turgenev’s Khor and Kalynych (the opening story of A Sportsman’s Sketches) contrasts society and economy of two neighbouring regions. The key difference between two ways of life appears to depend on the use of forced labour in one region and its absence in another. Although the description is certainly based on Turgenev’s first-hand knowledge, it can be argued that the literary device behind it was inspired by a passage in the De la démocratie en Amérique» by Alexis de Tocqueville, who also contrasts two ways of life of two neighbouring regions and makes forced labour vs free labour responsible for the difference. It is likely that Tocqueville in turn made use of a literary device he had found in the Travels in France by Arthur Young: both Young and Tocqueville present two economically different worlds separated just by a river. While Tocqueville, a researcher, demonstrates the destructive influence of the slavery on the slave-owners and their society, Turgenev, a short story writer, shows the destructive influence of landowners on the lives of their serfs.
As long as they call it University The author considers the pointlessness of choosing between historical models of university. Instead, he proposes to find what is happening to knowledge today and whether it is relevant for higher education. Obviously, the internet and modern communication technologies affect the character of knowledge and the attitude towards it. The decline of the national state means a change of the principal partner and client of science. Now it is the individual customer who determines user-friendly content and form of knowledge. University bureaucracy does its best to satisfy his desires. It is this bureaucracy, not scholars-professors, who embody university now. Current trends in know- ledge and university are similar in Russia and in the West (the Bologna reform as a realization of the managerial turn), despite of the huge degree of corruption and plagiarism in the former.
The article analyses three issues. Firstly, how the culture of research universities in the series ‘The Big Bang Theory’ is designed based on the Honor Code Handbook of the California Institute of Technology. Secondly, the author observes the culture of pranks and jokes as an element of the tradition of American research universities — in comparison to cultural traditions of Russian universities. Third, he demonstrates, that one of the main patterns of constructing comic situations in the series is explaining the incommensurability of conceptual frameworks — the common language and the language of science.
A conflict between artificial intelligence (AI) researchers and phenomenologist Hubert Dreyfus arose in the 1960s and continued until the 2000s. The creators of the first AI programs believed that skill acquisition is a matter of solving problems by using particular mental representations,or heuristics. Dreyfus set out to prove that heuristics are not needed for skill acquisition because the human mind and body are capable of reacting to problematic situations in a flexible way without any mental representations. By clarifying the backstory of the conflict and analyzing the fundamental contradictions between the two theories of skill, the article shows how the phenomenology of skill acquisition originated from a critique of symbolic AI. Dreyfus developed his understanding of interconnections between mind and body in opposition to the associationism in the theories of Herbert Simon, Allen Newell and Edward Feigenbaum. He maintained that human beings have fringe consciousness, insight and tolerance of ambiguity and that they have a specific body structure and needs which make it possible to discriminate between relevant and irrelevant features in the environment and get a maximum grip of it. The author analyzes how theories of learning created within symbolic AI influenced Dreyfus’s five-stage model of skill acquisition. That model explained why programs by Simon and his colleagues achieved initial success, but it also exposed their limitations. To clarify the teleology of skill, Dreyfus explored how the idea of motor intentionality is connected with neural network modelling. Two perspectives on the role of Dreyfus in the history of AI are outlined together with the reasons why his philosophy had almost no effect on the AI community even though it was influential in the social sciences and humanities. Finally, current challenges facing the phenomenology of skill acquisition are explored.
The article analyzes the phenomenon of collective sexual violence, which was clearly manifested in Germany in connection with the influx of refugees and migrants in the last couple of years. In seeking to explain this phenomenon as the export of gendered forms of violence, the author explores its origins in the form of a secondary analysis of monitoring data, tracking escalation and discontinuities in the practice of applying sexualized violence associated with the political struggle during the two Egyptian revolutions. The intersectionality of gender, ethnicity, social problems and the crisis of power, considered in a number of studies in the monitoring mode, indicate bringing of political values into sexualized violence or about the instrumentalization of sexual violence by political forces in the struggle for power. In this context the practice of collective sexual violence called taharrush and its legitimation in the discursive space of modern Arab culture develops. Obviously, after a decade, this practice, directly and indirectly, through discursive legitimations, contributed to the masculine socialization of young generations of Arab men. This type of masculine socialization is built on certain social norms that justify the use of violence against "transgressors" the moral and religious boundaries of women, and is also associated with the performance of violent potential in public space. The experience of participation in Tahrir as a symbolic achievement of hegemonic masculinity made it possible to compensate for the gaps of masculinity for those who experienced economic deprivation due to unemployment, and thereby restored male hierarchies. Perhaps in the long term, recomposition of the Taharrush phenomenon in another, already western context of emigration, his explanation is not only the continuing economic, social, psychological, sexual deprivation of refugees from the Arab world, but also socialization through direct and indirect practices of taharrush.