ИНТЕЛЛИГЕНЦИЯ: ВЧЕРА И СЕГОДНЯ (СРАВНИТЕЛЬНЫЙ АНАЛИЗ)
The paper deals with the problem of migration of urban intelligentsia to countryside and production of localities there. Social changes in post-soviet rural space have complex, comprehensive character. Russian intelligentsia is one of the key agents of these changes and transformations. It creates a new forms of locality, which supplements and in some ways opposes the currently existing ones. The main goal of the article is to find appropriate theoretical frameworks to understand and study empirically these processes. The main focus is maid on theoretical heritage of A.Lefebre, A.Appadurai and M.Auge. The paper deals with the problem of migration of urban intelligentsia to countryside and production of localities there. Social changes in post-soviet rural space have complex, comprehensive character. Russian intelligentsia is one of the key agents of these changes and transformations. It creates a new forms of locality, which supplements and in some ways opposes the currently existing ones. The main goal of the article is to find appropriate theoretical frameworks to understand and study empirically these processes. The main focus is maid on theoretical heritage of A.Lefebre, A.Appadurai and M.Auge.
In his article V.N. Musolov considering the image Antichrist, created by V.l. Soloviev, as a means of ideological struggle, author examines embedded in this image meanings and target audience this image. The author gives special attention to coincidence between the description of Antichrist Soloviev's and subsequent interpretations of the Russian intelligentsia.
The idea of nafs (literally arab. soul; self) is on the list of the key Sufi concepts; the term assumed importance both in doctrine and in the stories of the saints or the “God’s friends” (awliyā), who were always in struggle with their carnal souls and never persevered in attempts to tame the recalcitrant nafs. The first part of the paper gives a brief overview of the meaning of the term nafs (from the Quran to Sufi teachings) and traces the stage by stage development of the “carnal soul” connotation; the variety of the translations is also under discussion. The second part centres around the uses of the term in ʻAttar’s compendium Taẕkirat al awliyā (Memorial of God’s Friends). The narrative there is permeated with episodes of self-restraint; the descriptions of a Saint’s struggle with his own self (nafs) or his carnal soul (nafs) constitute a specific theme cluster of the hagiographic narration. ʻAttar mostly translated the stories from the Arab sources, however he arranged them following the Iranian didactic tradition. Under his pen nafs has become a narrative personage, a devious and perfidious character more powerful than Iblis himself.
Interrogating Modernity returns to Hans Blumenberg's epochal The Legitimacy of the Modern Age as a springboard to interrogate questions of modernity, secularisation, technology and political legitimacy in the fields of political theology, history of ideas, political theory, art theory, history of philosophy, theology and sociology. That is, the twelve essays in this volume return to Blumenberg's work to think once more about how and why we should value the modern. Written by a group of leading international and interdisciplinary researchers, this series of responses to the question of the modern put Blumenberg into dialogue with other twentieth, and twenty-first century theorists, such as Arendt, Bloch, Derrida, Husserl, Jonas, Latour, Voegelin, Weber and many more. The result is a repositioning of his work at the heart of contemporary attempts to make sense of who we are and how we’ve got here.
The name of Irakli Luarsabovich Andronikov (1908-1990), Doctor of Philology, Professor, State Prize Laureate, People's Artist of the USSR, in memory of many. He is an outstanding figure in Russian education: an enthusiastic researcher of literature, a writer, a master of oral storytelling, a pioneer of television, and a connoisseur of art. The collection dedicated to him included a variety of materials: articles, reports at conferences, art essays, memoirs and dedications. A significant part of them is published for the first time.
The article analyzes the issues of the policy regarding intangible cultural heritage, which is carried out in modern Vietnam. The selection of objects that are recognized as cultural heritage at the national level, as well as being promoted to the List of UNESCO World Heritage Masterpieces, is associated with the specifics of constructing the image of national culture. Despite the obvious positive aspects of the work of protecting national traditions, the theme of culture in Vietnam has the ideological significance, and it affects the authenticity of preserved or restored cultural phenomena. The national myth, which is constructed through cultural heritage policies, comes down to the ideas about the antiquity of the Vietnamese nation and its descent from the Hung Kings, and about the antiquity and continuity of the Vietnamese cultural tradition, which dates back directly to the era of the Hung Kings and carries the features of national identity formed at that time. Such a vision of history and culture is not correct, since the Vietnamese culture developed under the influence of Chinese, and Vietnamese ethnogenetic myths in the form that has survived, bear the imprint of Chinese influence. A special place in the construction of the image of national culture is given to song lore. We believe that actions aimed at enhancing the status of musical folklore have the goal of restoring the traditions of performing folk songs and attracting the interest of youth in this form of activity. We think that the availability of folk songs, the performance of which does not require special skills and special equipment, their potential to turn into mass art makes the promotion of song lore a priority for Vietnamese. Rich and diverse musical folklore is becoming the cornerstone in shaping the image of national culture.
The article observes “holy letters” (special genre of religious folklore), which circulated in Soviet villages, towns and cities in 1940–1950s. Analysis of the reaction on those letters from the Soviet control organs allows to reconstruct several fears (and the eschatological fear – among them), which were intrinsic to different groups of the post-war Soviet society. In contrast to similar texts of the first half of the XX century, the fear of the Last days was combined in the “holy letters” of the post-war years with the technological fears (industrial accidents, Nuclear war).