The Journal of V. N. Karazin Kharkiv National University. Series "Theory of Culture and Philosophy of Science"

SOCIAL AND CULTURAL PHENOMENON OF «NEW SINCERITY»

2023-11-02T06:27:12+00:00

In the late ХХth and early ХХІst century new cultural paradigms were declared, in particular, metamodernism and «new sincerity». Estimates of the latter are ambiguous: some see it as the dominant mood of the modern era, others – only as the marketing or artistic strategy.

The author believes that the social and cultural potential of postmodern irony has not been exhausted yet. In the information society, irony is an anti-repressive mechanism, as well as the way of constituting personal space in a manipulative environment. So it is still premature and even dangerous to devalue it.

Irony is born of disappointment and coexists with sensuality and romanticism. In fact, T. Vermeulen and R. van den Akker, characterizing metamodernism as a combination of irony and sincerity, only pointed out to another neo-romantic turn in art.

However, adherents of different versions of post-postmodernism refer to the objective socio-economic and technological factors that led to the transformation of culture. These include the digital revolution, globalization and the victory of consumerism, global risks and disasters. Although it is doubtful that commercialization and fear contribute to the deepening of the inner life and its sincere manifestation.

The socio-cultural character of the digital age really has such features as spontaneity and enthusiasm. If irony is the desire for independence, then «new sincerity» indicates addiction to something. Unlike the ironist, the «new sincere» does not avoid making choice, but to talk about the revival of existence is to ignore the dependency on manipulative influences. Despite the autism attributed to the new character, he or she is a collectivist who is actively involved in projects not only in virtual space but also in real life. Sharing practices make them accustomed to trust others. They consume any product of mass culture, appropriate any ideas. Being infantile and uneducated, in contradiction to the ironists, they are not ashamed of it, not least because they are not alone in their hobbies.

At the same time, the socio-cultural context devalues direct judgments and generates meta-irony. It arises from an atmosphere of total venality, demonstrativeness, standardness, which does not confirm sincerity. As a result, in addition to or instead of accusations of banality and naivety, which were initially envisioned by the adherents of the «new sincerity», it provokes accusations of artificiality and cynicism.

ANTI-COLONIAL DISCOURSE IN VISUAL IMAGES OF THE EAST OF THE XIX CENTURY

2023-11-02T06:27:16+00:00

The article is devoted to the study of the semantics of images of the East in European painting of the XIXth cent., which reflected the anti-colonial (emancipator, humanist) discourse in the era artistic consciousness of the XIXth cent. The relevance of the study is due to the insufficient knowledge representation of cultural policies in classical painting, as well as the active development of the research into new forms of imperialism and colonialism in the field of media, social communications and modern culture. Anti-colonial discourse is understood as a discourse on the significance and the identity of other cultures representatives and their acceptance as equals to representatives of Western culture. Orientalism is associated, first of all, with the images of harem scenes and odalisques, thanks to which the political ideology of empires throughout the history of Western colonialism formed the image of a depraved, wild, immoral East in the public consciousness of the West. The scientific novelty of the study consists of anti-colonial images of semantics determining of the East in European painting of the XIXth cent., and in an attempt to identify their typology. Methodologically, the author is based on the Postcolonial Studies (Edward Said, E. Ann Kaplan), the studies of modern forms of imperialism and colonialism (Richard Bernstein, Oliver Boyd- Barrett), the Visual Studies (John Berger, Linda Nochlin, Susan Woodford). The object of the study is well- known and the same time as little-known subjects of the XIXth cent. painting that represents colonial and anti-colonial rhetoric. The author aims to explore the images of Islamic, Jewish religiosity and everyday life, mosques and synagogues, deeply religious Muslim and Jewish women. The author introduces the concept of “external Others” of the empire (living on the borders or outside the boundaries of the empire) and “internal Others” (living within the boundaries of the empire), who can be classified depending on geographical, religious proximity or political ties with one or the other empires and communities. The author develops the East images typology of the anti-colonial (emancipator, humanist) direction and analyzes their semantics, which are characterized by the emphasized spiritual sublimity of the East, a positive image of the religious experience of the inhabitants of the East, hidden femininity and Eastern everyday life.

BEING–DASEIN AMONG LITERAL AND PHILOSOPHICAL PERSPECTIVES OF UKRAINIAN TRANSLATION

2023-11-02T06:27:19+00:00

The long–term presence of being as one of the fundamental philosophical concepts in many languages and congruous semantic locutions bears record to its literal and contextual insularity, and at the same time, autonomy position among regional variations of word usage. As a result, the concept of being can be considered an inherently non adopted one, which means: in each individual case, it is evolved according to the cultural features of specific language community, the topicality of which only increases because of this fact. For its part, the local alternatives to the concept of Dasein, which has turned into an untranslatable paradigm, continue to be cultivated in today's realities, within the confines of post–Heideggerian ontology. The concept of Dasein entered the Ukrainian philosophical glossary in a dominant way according to the Russian translation in the form of presence, carried out by V. Bibikhin, the critique around which has not subsided to this day. Moreover, one should always be guided by the logic of a clear definition of the conditions for the appearance of self–evident conceptual adaptations, which increasingly make up Ukrainian philosophical lexicon today. At the same time, they both represent its thematic boundaries and limits, acting as the real consequences of durable isolation of Ukrainian language from the European process of reconstruction and creation of new philosophical concepts to reflect the idea of being as a whole. For Ukrainian–speaking philosophical community, the problem of protracted exclusion of its language from the European discourse of word formation with its congruous concepts is especially timely, ignoring actualization of which risks leaving a substantial number of essential concepts for ontology in an undeveloped state, i.e., without real translation alternatives. Due to this reason, there is a rapid revival of interest in the creation of author's linguistic units: both in the framework of the translation of elaborated concepts in the history of philosophy, and those ones that pretend to enter the Ukrainian philosophical glossary on authentic basis, which can be observed in the analysis of being-nature concept. The current article is a logical reproduction and continuation of this process. Furthermore, today's critique of the monolithic model of being is gaining momentum alongside the phenomena of its restructuring, that cannot but affect the prospects of working on ontologically rooted concepts. That is why the synthesis of letter and philosophical sense in the translation of Dasein–type concepts, which are fundamental for ontology, has chosen as the key aim of this article, including the perspectives of minimizing ordinary mistakes of copying and paraphrasing, thus bringing the problems of Ukrainian translation to the level of original authorship.

POSTMODERN DIVIDUAL AND ITS/HIS/HERHABITATS

2023-11-02T06:27:23+00:00

The concept of the dividual in the postmodern discourse, in which this concept was developed, is analyzed. Its distribution in a number of discourses has enriched it with new meanings. Therefore, the concept of the dividual is examined in the general scientific, political, biotechnological, bioethical, information-technological, and religious context. In the postmodern perspective, the dividual is represented as a fragmented, unstable, torn, divisible, and ambivalent entity.

The dividual is formed by dividuation, one of the forms of subjectivation in post-industrial societies. Individuation did not disappear but was supplemented by a parallel process that occurred with individuals immersed in virtual space, under conditions of cybercapitalism, under the influence of digital culture and high technologies. The influence of these factors could lead to the extraction of human dividuality, not belonging to a person, but to transnational corporations. The latter might accumulate information about one’s economic behavior and everyday life gathered via smartphones, fitness trackers, various game consoles, and other devices.

In general, the collective image of the dividual is constructed by taking into account its representations in five discourses. The dividual has a dividuality alienated from it/him/her, which is “informated” by its origin, obtained through dehomogenization of its individuality, structurally stratified and always directed outward from the individual. Based on this, the definition of dividuation in the postmodern discourse was put forward.

The falsity of the idea of an individual’s indivisibility as a holistic subject is demonstrated. The analysis carried out in this paper is important for improving the political and theoretical understanding of the human condition in a more complex world, compared to his/her condition in traditional and modern societies.

PHILOSOPHY OF EDUCATION AND RESTORATION OF EDUCATIONAL PRINCIPLES IN THE CONCEPT OF JURGEN HABERMAS

2023-11-02T06:42:06+00:00

The goal is to investigate the modern philosophy of education and the principles of European enlightenment on the example of the concept of Jürgen Habermas, to prove that the European educational project is the heart of modern civilization. Research methods — historical and philosophical, hermeneutics, discourse pragmatics, analytical method. Scientific novelty. In the concept of rationality of Y. Habermas, the following are organically included and synthesized: - the relation of the acting person to the world (Aktor- Welt-Beziehung); - his relation to other people, precisely such an important factor as the processes of "speech", speech, expression of certain language sentences and hearing the counterparties of the action. The teleological orientation of history for Habermas, as well as for one of the founders of the Enlightenment project, Herder, is in the principle of the "formation" of humanity (Bildung), where the progress of civilization is connected with the moral development of the individual, and therefore the improvement of education and upbringing. For Habermas, this is possible primarily through a continuous collective "learning process" (Lernprozess) through overcoming social challenges and cultivating the best moral qualities. Conclusions. The modern philosophy of education and the principles of European enlightenment are based on the need for rationality and critical thinking. This is the basis of Jürgen Habermas' concept of the justification of reason and rational action. The European educational project as the heart of modern civilization is based on the Kantian understanding of the independence of the mind and the understanding of its boundaries, as well as a revived rationality. In his concept, Habermas critically overcomes the subjectivist tendencies of transcendentalist philosophy, which, in the epistemic struggle against substantialist metaphysics, brought the doctrine of mind to the level of the philosophy of consciousness. Reason and rationality are nurtured and corrected in the public sphere, in everyday and political dialogue, acting as a guarantee not only of the education of society, but of its development as a whole.