Медленное чтение в контексте социальных изменений: общая рамка для многомерного анализа
The article is focused upon slow reading, its inner structure and its historical fate in context of late modernity. The slow reading is placed into the flow of life activity as a practice incorporated into it and treated as ongoing action aimed at achieving the understanding which includes reconstruction and appropriation of text and context. Various contextual properties and aspects of this practice are considered through such cases as reading scientific and scholarly texts, translating, reading sacred texts, poetry and news. Then contemporary decline of slow reading is discussed in perspective of ecology of occupations and inscribed into general trend of displacement of slow ways of doing by fast ways, connected with domination and expansion of capitalist rationality and ever-increasing advance of capitalist modes of time use in all areas of human life activity.
The article shows the importance of philosophy Ricker for theoretical sociology. Perspectives of sociology associated with a combination of theories and theories of action events. Action theory developed in sociology and theory of events is not. Ricoeur philosophy - one of the possible intellectual resources in order to change this situation.
This chapter analyzes the transmedia strategies of opposition candidate Alexey Navalny’s campaignduring the 2013 Moscow mayoral election. The goal is to highlight how the use of information and com-munication technology contributed to the development of democratic practices in Russia. His westernized,grassroots political campaign was a novelty in the country, involving online fundraising, door-to-doorcanvassing, engagement of volunteers, digital projects, and meetings with voters, for instance. The argu-ment is that, although Navalny lost the election, his candidacy represented advancement in terms of boththe use of new media and the promotion of democratic development in the midst of autocratic Russia. If the progress will be maintained, it remains to be seen. The theoretical framework includes the realityof the Russian political scenario and the conceptualization of transmedia storytelling strategies in thecontext of participatory politics. The methodological approach is based on the transmedia analyticalmodel by Gambarato (2013).
This article explores how actor-network theory has redescribed the concept of modernity. B. Latour provides a radical critique of modern rationality by undermining its basic opposition between nature and culture. What he offers instead is relational approach to techno-science. From this point of view, all the actors are initially hybrid entities, and the ontological regime of modernity emerged as an unsuccessful attempt to purify and to divide them into clearly defined 'subjects' and 'objects'. The main paradox of modern rationality is that while it was trying to produce an illusion of two different realms (nature and culture), the number of hybrids was increasing dramatically. To tackle this problem, Latour offered a quite utopian alternative - the Parliament of Things. In the end of the article, it is stated that there is a danger for ANT of being modernist itself. And it is rejection of reductionism that distinguishes actor-network analysis from the other theories of modernity.
The article discusses the conceptions of the Russians that are held by the contemporary Chinese. The research draws on popular literature on Russia, published in China during the last ten years, as well as on Chinese Internet materials and the author's own fieldwork. It is peculiar, the author notes, that in the sources studied, there are scarce mentions of the attributes that are common for both the Chinese and the Russians; whereas what is typically underlined is the controversial nature of the Russians, which is conceived as a negative feature or even a hindrance to mutual understanding. Relationships between the spouses or between different generations within a Russian family, as the contemporary Chinese see them, appear rather far from their own ideal. At the same time, the upbringing of children in Russia is assessed fairly positively, while the image of the Russian woman has much appeal among the residents of contemporary China.
The article discusses several approaches to the study of Soviet society drawing on Max Weber’s theoretical models or following a broadly-understood Weberian tradition in historical sociology. Weberian perspectives have been used for the analysis of the Russian Revolution of 1917 and its aftermath. The early Bolshevik Party has been characterized as a community of “ideological virtuosi” while its further development has been described either as “incomplete rationalization” or as a re-traditionalization. In the article, it is argued that employing the post-Weberian multiple modernities approach allows us to overcome some of the difficulties that have emerged in this case. In particular, the article focuses on Johann Arnason’s analysis of the Soviet model of modernity. For Arnason, the Soviet model incorporated both the legacy of imperial transformation from above and the revolutionary vision of a new society. He claims that communism represented a distinctive version of modernity rather than a deviation from the modernizing mainstream. In recent historical studies of the Soviet period, two approaches have been formed stressing the modernity of the Soviet regime or its neo-traditionalist aspects. The distinction between these approaches has been discussed by Michael David-Fox. The article considers the parallels between the new historical studies of Soviet society, on the one hand, and both Weberian and post-Weberian sociological perspectives, on the other.
Human communication is basically the exchange of information. How can this be realized? Each communicant proceeds from a subjective perception of an objective reality; however in order to exchange information relating to this reality communicants are obliged to coordinate their perceptions. Each of us entertains personal experiences based on individual impressions and associations. But communication presupposes the presence of a common experience and the possibility of the coordination of subjective perceptions. It is presumed that communicants share common experiences: this seems to be the natural premise of communication.
How is this possible? How can I be certain, for example, that my interlocutor understands the words in the same way I do? How can we correlate our understanding? It seems obvious that the necessary condition of communication is an agreement between the communicants. But how can this agreement be reached? Where is the initial point of the coordination of individual experience of different persons?
The present book deals with this and related questions. Special attention is given to the role of deixis in the process of communication and to the mechanisms of linguistic comprehension.