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The article takes on the problem of ideology, critical consciousness and social criticism and distinguishes two distinct ways of thematizing it. The first approach is developed within the post-Hegelian framework. According to thisparadigm, critique of ideology is a means of transgressing the antagonistic forms of socialization and emancipating humanity from the false forms of consciousness and corresponding irrational and oppressive social institutions. Thepostmodernparadigm questions two basic assumptions of the modern approach: firstly, it denies that (...) there exists a possibility to find purely rational and universal contexts, where ideological shackles could be exposed and thrown away; secondly, it rejects the idea that we can rely on the concept of self-awareness or critical reflection as informing our action and elevating our understanding of the social being to the higher level, for critical consciousness has no direct consequences. While portraying thepostmodernparadigm, Stanley Fish’s views, considered exemplary to thepostmodern rendition of the problem of ideology, will be discussed in a more detailed manner. In the final section of the article a provisional attempt is being made to elucidate what is the task of social criticism within thepostmodernparadigm. (shrink)

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Introduction. The lexeme “myth” is ordinary for a modern person, but its meaning is a vague circle of definition. The author sets the question — how does modern man understand the myth, how does he use it, and what approaches to studying the manifestations of the mythological are used in modern science. But in order to correctly answer these questions, it is necessary to clarify the concept of “modernity”. According to the author, it is possible to correctly substantiate the concept (...) of modernity by using the method ofparadigm analysis by A.G. Dugin. In line with this approach, the concept of “modernity” is conceptually identical to thepostmodernparadigm. The purpose of the study is to conduct a revision of modern literature (literature of thepostmodernparadigm) devoted to the scientific study of the myth and the manifestations of the mythological in human existence, to analyze it in line with theparadigm approach. Introduce new sources into scientific circulation and, on the basis of a combination of new and existing sources, offer a detailed historiographic review of the literature. Methods. The main method used in this work is theparadigm analysis by A.G. Dugin. In addition to it, a systematic approach and general scientific methods were used — analysis and synthesis, induction, deduction, abstraction. Scientific novelty of the research. The main scientific novelty of the study is the use of the method ofparadigm analysis in the study of the mythological. In addition, a number of new sources (published in the period from 2020 to 2022) dedicated to the topic of myth are being introduced into scientific circulation. Results. Within the framework of this article, more than 60 works were analyzed and, on their basis, an exhaustive historiographic review of the existing modern literature devoted to the study of myth and manifestations of the mythological in human being was made. Conclusion. Considering the presented literature in line with theparadigm approach, the author explicates the main aspects of the study of the mythological, which are characteristic of thisparadigm and suggests further vectors of its development. According to the author, the myth is increasingly integrated into the digital and virtual environment, which actualizes the need to study it already in the mainstream of digital anthropology. The author also puts forward the thesis that digital literacy skills can help reduce the ideological load of the myth, which manifests itself in the digital environment in the form of fake news and other tools of hybrid wars. (shrink)

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Education as a respectable social institution reflects the processes of changing the classical scientificparadigm in the modern world and forms a new,postmodern educational space, which leads to the construction of apostmodernparadigm of a decentralized pedagogical process, which provides for the coexistence of various autonomous "centers", paradigms, methods, approaches, etc., competing, complement each other and among which there are no dominant ones. Under these conditions, the pedagogical process acts as an open, temporal, indeterministic, (...) pluralistic, emergent entity, forms an "environment of a free position" in which something constantly disappears and then appears, and is sensitive to minor influences. The philosophical analysis of education should be consistent withpostmodern socio-cultural processes of a public, state and global nature and their reflection in the sphere ofpostmodern society. At the present stage of education, new philosophical and ideological prerequisites are needed. The purpose of our article is a philosophical analysis of the concepts of education in thepostmodern era and the importance of education on the transformation of the worldview. (shrink)

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(1996). Hans Küng's historicalparadigm forpostmodern theology. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the Study of European Ideas, pp. 1126-1132.

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Every scientific or intellectual movement is founded upon basic assumptions and hypotheses that shape its specifically formulated philosophy. This study seeks to explore and explicate the basic philosophical underpinnings of grey systems theory, as well as theparadigm governing its postulates. The study, more specifically, scrutinizes the underlying principles of GST from the perspective ofpostmodern philosophy. To accomplish this, the epistemology, ontology, human nature, and methodology of GST are substantially investigated in the light ofpostmodern philosophy. (...) The study draws on Burrell and Morgan’s framework to reveal theparadigm underlying the philosophy of GST. Results demonstrate that GST is an anti-realistic, anti-positivistic, and non-deterministic theory which is inherently pluralistic and ideographic. Based on the principles of GST, change is an indispensable dimension of human speculation about the world and systems, and knowledge is ceaselessly reproduced as new information is collected. As a result, knowledge, narratives, theories and scientific laws are dynamically changed. GST, then, is remarkably compatible with the foundations ofpostmodern thought and it could be regarded as apostmodern theory governed by a humanisticparadigm. (shrink)

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The Nahdlatul Ulama are important parts that greatly value the inheritance of the classical Islamic treasures contained in the work of the Imam Mazhab. Its wealth of sources of understanding, NU has its own uniqueway of responding to reform, while maintaining harmony in tradition and cultural heritage, moderate, tolerant, not extreme, as well as promoting goodness and preventing badness. This paper examines the positioning of NU and its relation to Ahlussunnah wa al-Jama‘ah based on the social context that accompanies it (...) and the actors involved in it. There are three locus, places, or cultural fields that have important significance because they are a source of discourse, ideas and practices of mazhab in contemporary NU communities: Pesantren, Islamic College and Non-Governmental Organization. This paper uses three approaches: Thomas Kuhn’s ShiftingParadigm, Karl Manheim’s Sociology of Knowledge and Abed al-Jabiri’s Epistemology are used to study knowledge that is not only the result of theory, but also part of the process of sociology and epistemology. The results show that the majority of Pesantren when understanding and interpreting Aswaja An-Nahdliyyah are heavier and dominant based on Bayani and Irfani. Whereas the scholar of NU and NGOs that had been Bayani and Irfani shifted to Burhani’s epistemological model. In other words, methodologically they want a change in understanding Aswaja from qauli to manhaji, Bayani-Irfani to Burhani,monolithic-dichotomic to integrative-progressive. (shrink)

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The fact that sociology was born during the period of the Industrial Revolution does not authorize us to consider its discourse as lacking in philosophical elements that are rooted in a previous age. Neither can we consider as fully accomplished its role for modernity, nonetheless today, in an after-modern climate (in the sense of Donati 2009), sociology is trying to escape the prejudice of modern ethics to go beyond the clichés of postmodernity (Ardigò 1989). Filled with self-reflexivity and reductionist dichotomies, (...) the twenty-first-century sociologist feels the need to ?own factual reality again? and to rediscover ?a new metaphysics of the social world? (Donati 1993). If self-consciousness is in the world, sociology, perhaps, has to go beyond science and turn into ?globology? (Arnason 1990), or into a sociology on a global scale, which looks at how world unification has occurred. In order to accomplish this, it has to be careful about what it was able to do best in the past: ?to foresee and to enhance sustainable change,? to be aware of the ?relational connections,? which no mathematics will ever be able to show, to build new ?memes,? and to decide to accelerate or to go against the phenomena it encounters in its observation. Society in the twenty-first century will go beyondpostmodern stagnation and turn into something new (After-modernity? Hyper-modernity? Trans-modernity?) if it is to be helped by the interpretations of sociology. Notwithstanding the endeavors to change, most Westernized countries are trapped in the lib-lab model, while China argues for a complete reconfiguration of the concepts of public and private, states and market, freedom and controls, copyright and copyleft. What is going to happen in the future? Are we going to fall into a technocratic and authoritarian form of neo-modernization? Are we going to rediscover the system of exchanging gifts? Are we going to create a fully ?relational? society, going beyond the Hegelian categories of right and left? It will be the role of a ?strong and relational? sociology to identify all the ?viable? scenarios and to prepare its advent in symbolic terms. (shrink)

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This essay considers an ethicalparadigm that can be drawn from Buddhist andpostmodern philosophy. Ethics is a practical branch of philosophy and an ethicalparadigm is closely connected to the fundamental structure and tenets of a philosophical system. That ethics is a practical branch of philosophy also indicates that meaning and value of a certain ethicalparadigm is directly related to the environments in which theparadigm is understood and practiced. In considering an ethical (...)paradigm based on Buddhist andpostmodern philosophy, and doing so in the context of the 21st century in which we live, we will examine aparadigm I call an "ethics of tension." I will first outline the concept, and discuss how thisparadigm can be a form of ethics that can be envisioned in Buddhist andpostmodern philosophy. Finally, I will consider the meaning of ethics and the ethical that the ethics of tension would like to underline as an ethical discourse and for an ethical life. (shrink)

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The most fundamental issue in pedagogy is the question of what should be taught. The need to specify the content of learning applies at every stage of instruction from kindergarten to postgraduate school and at every level of curriculum from the institutional course catalogue to the daily class or lesson plan. On the broadest scale, implementation of one or another set of priorities on this matter will tend to dictate the direction of our entire educational system. Indeed, for well over (...) a century now a schism has existed between those on the one hand who maintain that specialized, preprofessional training is the necessary and proper goal of higher education and those on the other who advocate a generalist... (shrink)

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The article deals with the problems of inconsistency of Ukrainian translation education with the trends of thepostmodern state of society and the advisability of introducing the achievements of the American system of training translators is substantiated. The article describes the organization of training masters in technical translation in the United States on the basis of a systematic analysis, in particular, the structure and content, forms and methods of teaching and learning masters in technical translation.Postmodern tendencies and (...) peculiarities of master's education in the USA are revealed and substantiated. The principles of permanent improvement of translation competence, profile and general cultural orientation are described; ensuring the full formation of the readiness of graduates of master's programs in technical translation for highly qualified, productive and creative professional activities; learning in a multicultural environment; application of the latest means of automated translation during training; certification of technical translators. For the reform of translation education in Ukraine, these trends are identified as key. The results of the study were obtained by applying a comparative typological and systems analysis, the method of extrapolating educational trends in the United States and Ukraine in relation to thepostmodern context of society and its practical requirements for translation education. The practical significance of the article lies in borrowing the American experience ofpostmodern aspects of translation education, which can be useful to the countries of the former socialist camp and post-Soviet society. (shrink)

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Après la Seconde Guerre mondiale et la chute du mur de Berlin, nous avons cru à la victoire définitive de notre vision du monde, caractérisée par l'individualisme libéral, le cosmopolitisme et la démocratie des droits de l'homme. Mais depuis le tournant du siècle, plusieurs cultures mondiales s'opposent clairement et fermement aux principes occidentaux considérés jusque-là comme universels. La démocratie est décriée ou dégradée, et l'autocratie nommément défendue, en Chine et à Singapour, dans certains pays musulmans, en Russie. En outre, apparaissent (...) au sein même de l'Occident des gouvernements dits populistes ou illibéraux, opposés au libéralisme et à l'individualisme postmodernes. Ce débat conflictuel déployé tant sur le plan occidental que sur le plan mondial traduit un nouvel assaut de la vision du monde traditionnelle, holiste, face à la vision progressiste et individualiste. Des deux côtés fleurissent les excès. En Occident, l'humanisme classique transformé en humanitarisme. En face, des cultures parfois devenues des idéologisations de leurs traditions. C'est un énième épisode, mondialisé, de la discorde entre les modernes et les anti-modernes : ce qu'on a appelé au XXe siècle la guerre des dieux?"--Page 4 of cover. (shrink)

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Postmodernism and health economics are both concerned with questions about choices and values, risk and uncertainty. Postmodernists seek to respond to such questions in the context of a world of uncoordinated and often contradictory chances, a world devoid of clear-cut standards. Health economics seeks to respond using the constructs of modernity, including the application of reason to generate better order. In this article we present two sorts of voice. First we introduce postmodernism and those seeking to contribute to economics from (...) apostmodern perspective. Second, we consider critics of a prevalent neo-classicism within health economics both from outside thatparadigm and from those more closely associated with it. It is increasingly evident that (health) economics, as presently constituted, is failing both in its descriptive powers and its prescriptive possibilities. Postmodernism offers not just an alternative theoretical approach but the possibility of both expanding the scope of health economics and grounding it more appropriately in the everyday experience of those engaging with health systems. (shrink)

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Мета. Автори ставлять за мету дослідити еволюцію парадигм концепту зла в західній філософській та психологічній думці. Теоретичний базис. Дослідження ґрунтується на новітніх методологічних підходах до встановлення взаємозв’язку між філософським, психологічним і теологічним розумінням сутності зла та його проявів. Наукова новизна. Уперше в українській науці здійснено систематизацію еволюції концепту зла у філософському та психологічному розумінні. Висновки. Аналіз основних міфологічних, теологічних, філософських та психологічних концепцій зла дає можливість систематизувати їх у вигляді п’яти головних парадигм. Примордіальною парадигмою можна вважати дуалістичну, яка зберігає свій (...) вплив до нашого часу. Зло розуміється в ній як уособлення природних катастроф, хвороб, людських злочинів і силою, що протистоїть Добру. Антична філософія та християнство намагаються позбавити зло його онтологічного статусу: зло як таке не існує, а є лише відсутністю Добра. На основі такого розуміння формується привативна парадигма, яка панувала в європейській філософсько-теологічній свідомості понад тисячоліття. Вона стала підґрунтям для філософської теодицеї: виправдання всеблагого Бога перед лицем зла, що насправді існує. Але наприкінці ХVІІІ сторіччя ця парадигма поступилася місцем діалектико-романтичній, найбільш яскравими представниками якої є Шеллінг, Гегель та Ніцше. Концепт зла переосмислено й подано як необхідну складову світу, яка разом із добром належить до вищої реальності. Нове розуміння концепт зла отримує в психоаналізі Фройда, Юнга та Фрома: його джерелом визначено підсвідоме людини, а зовнішнім виявом – агресію. Подібне розуміння зла притаманне і багатьом іншим психологічним школам, деякі з них проводили навіть психологічні експерименти щодо первісно злої природи людини. Утім, подібні "експерименти" характерні для соціальних практик тоталітарних режимів, на підставі чого виникає концепція "банальності" зла. Поява ж останньої постмодерністської парадигми розуміння зла пов’язана зі спробою деяких мислителів відкинути всі попередні концепції та повернутися до найдавнішої дуалістичної парадигми. Здавалося б, падіння більшості тоталітарних режимів та очікування "кінця історії" не давали підстави для популяризації цієї парадигми, але події початку 20-х років нашого століття вказують на необхідність її актуалізації. (shrink)

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The protection and improvement of the environment represents the most essential field of engagement among all the issues of international policy. An ecologicalparadigm in the traditional andpostmodern context refers to a strategic approach to solving the outstanding controversies of human society in different stages of its existence. Globalization of the environment is the oldest example of this process, which in the contemporary world has gained a special significance. Negative trends in addressing ecological problems at all levels (...) of organization of the planetary community oblige the international participants to apply more adequate measures to preserve the ecological safety of humankind. (shrink)

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For the first time, the article analyses certain aspects of Russian poetry of the “Silver Age” in order to identify the rudiments or features which are characteristic of thepostmodern creativeparadigm. It is noted that a number of poets almost do not have any postmodernist tendencies. Despite the fact it is proved that postmodernism denies the personality-centric and aesthetically oriented concept of modernism, it nevertheless arose on the basis of modernism and has sharpened evolutionary features formulated in (...) the first half of the 20th century. The article aims to prove a hypothesis that arises in the authors during a preliminary perceptual reading of the poets` works of the “Silver Age”: in the early 20th century. Sporadically and consistently in individual authors can be observed irony, play, reconstruction and performance as precursor of postmodernist creative thinking. Specialties of the Russian poetry of the “Silver Age”, which directly correlate with postmodernist tendencies of the second half of the 20th century is not a description itself, but the realization of reality, ambivalence, as well as following the linguistic and figurative, conceptual, motive levels of gradual transitions between the paradigms of “symbolism – modernism” and “modernism – postmodernism”. The international significance of the article is that the material of one of the Eastern European literatures has proved the existence ofpostmodern features in the first half of the 20th century for the first time, which can serve as a deeper research in the field of literary typology, continuity; culturology and anthropology. (shrink)

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The subject of the research is the concept of "Russian idea" from the point of view of its transformation in the conditions of the modernpostmodernparadigm. The characteristic markers forming the modern cultural-historical and philosophicalparadigm are revealed – the specifics of their influence on the concept of "Russian idea" are analyzed. An example of the modern representation of the "neo-Eurasian" version of the concept as interpreted by A. G. Dugin demonstrates how in apostmodern (...) situation, even ideas that are in discursive opposition topostmodern principles inevitably turn out to be embedded in the modernparadigm. Russianpostmodern situation determines the specific forms of existence of the concept of "Russian idea", which, in turn, are representative for the analysis of phenomena, processes and transformations of modern Russian culture and the study of its dynamics. The novelty of the research lies in the analysis of the "Russian idea" as a concept with an unchanging semantic core, fixed through the presence of cross–cutting terms, as well as in identifying the characteristic types of modern forms of existence of the concept - Messianic, conservative-protective, nationalist, neo-Eurasian, political-ideological, liberal and others. The article analyzes and identifies the patterns of the constitution of the concept "Russian idea" in the conditions of the postmodernistparadigm, examines the specific markers characterizing the concept in thepostmodern situation. The "Russian idea", on the one hand, is opposed to postmodernism as an axiological antinomy, on the other hand, modern markers of the concept are revealed, making it part of thepostmodern system. (shrink)

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Through a close analysis of Zen encounter dialogues and Huayan Buddhist philosophy, Buddhism and Postmodernity offers a new ethicalparadigm for Buddhist-postmodern philosophy.

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Le but de cet article est de réévaluer l’impact du projet philosophique de Jean Wahl sur la philosophie française postmoderne. L’angle choisi consiste à replacer le projet wahlien dans le cadre des deux grands motifs de la philosophie française de la seconde moitié du XXe siècle: le rejet du paradigme dominant de la vision et le rapport ambivalent à l’hégélianisme, cristallisé dans la ????igure de la conscience malheureuse. En suivant ces deux fils conducteurs, l’article retrace le parcours intellectuel de Jean (...) Wahl depuis sa thèse de doctorat sur les philosophies pluralistes angloaméricaines, en passant par sa réception de l’hégélianisme, pour le mettre en relation avec sa période la moins commentée, celle de l’introduction dans le paysage philosophique français des grands noms du roman moderniste américain de l’époque.The goal of this paper is to re-evaluate the impact of Jean Wahl’s philosophical project on Frenchpostmodern philosophy. To complete this task, it is necessary to put the Wahlian project into the context of the two major aims of 20th Century French philosophy: the rejection of ocularcentrism and the ambiguous relationship to Hegelianism characterized by the figure of the Unhappy Consciousness. Following these two threads, the article reconstructs Wahl’s intellectual journey from his Ph.D. on American pluralism to his reception of Hegelianism in order to connect them to his less known work, which consists of introducing American modernist writers into the French philosophical landscape. (shrink)

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This book is designed to trace the critical history of thepostmodernparadigm.

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To what extent canpostmodern developments be observed in modern medicine and which theories ofpostmodern philosophy can we draw on with regard to medicine's theoretical problem? This article explores these questions with special emphasis on the epistemological status of medicine, the concept of disease, and the anthropological model. It is examined whether medicine's inherent duty to act can be questioned in the light of the plurality that characterizes postmodernity. It is concluded that, according topostmodern philosophy, (...) medicine should be characterized by a justified variety of paradigms. Cooperation within the variety must continue to be guaranteed, always in favor of the constitutive moral duty of medicine. (shrink)

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In public opinion it is accepted to distinguish three main stages in the development of the European cultural consciousness, more precisely - three spiritual situations in the history of Europe - premodern, modern andpostmodern. Religions have also undergone an epochal change in their paradigms here. As noted by the famous Swiss theologian Hans Küng, "in terms of religion, aparadigm shift means a change in the basic pattern, the basic structure, the basic model according to which one (...) perceives himself, society, world and God." However, thinking about religious premodernity, modernity and postmodernity, we cannot temporarily and essentially relate these stages to the multi-denominational evolution of the spiritual life of the whole world, because these situations have not found a clear expression in the development of each of the religions that exist in it. (shrink)

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Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the newparadigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity (...) as a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of thePostmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. Thepostmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogicpostmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropologicalparadigm of the globalization ideology formation. In thisparadigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientificparadigm. Whatever the great cultural peaks of thepostmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

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ABSTRACTThis article discusses the turn to polytheism inpostmodern theory. In postmodernism, there is a strong interest in polytheism as an alternative to the much-criticized dominance of onto-theology in the philosophical tradition. The article argues that the new polytheism cannot be unequivocally understood as an alternative for an onto-theological way of thinking, or as a ‘liberation’ from monotheism. Already in Romanticism, the engagement with polytheism and paganism was ambiguous. There was the familiar superiority of Christian monotheism over polytheism. But (...) there was also an appropriation of polytheism that served a new self-perception of the West. This article focuses on this second line of interpretation and argues thatpostmodern theory inherits the theo-political concerns central to eighteenth- and nineteenth- century Romanticism. The article sets out to sketch the role of polytheism in a post-secularparadigm. Subsequently, it sketches the engagement with polytheism in British and German Romanticism. It will be argued that in Romanticism, polytheism was always embedded in more substantial cultural and political narratives. The remainder of the article will scrutinize the function of polytheism in the writings of Richard Rorty and John Milbank and how their respective forms of polytheism give way to different political theologies. (shrink)

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This article charts Asphodel's development in political and theological terms, from her dialectic with her political roots, through the maelstrom of 1970s socialism and feminism. Asphodel's clearsightedness recognized and challenged sexism in left-wing politics as well as in religion. She also challenged the scientific ideal of objectivity by recovering subjectivity as a source of knowledge. For the present day, Asphodel provides the same clearsightedness, m recognizing the reliance of various postmodernisms on patriarchal paradigms. The challenge comes in the relation between (...) politics and theology and a commitment to revolutionary action. It is this integrity that makes Asphodel's midrash a useful tool for scholarly work and empowerment. (shrink)

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Inpostmodern society, many of the perceptions that people had about them, their lives, the values ​​that define them and the strategies that they can use to achieve their ideals have changed. Specifically, today we can talk about new paradigms, such as health, lifestyle focused on personal well-being, obtained through fitness and wellness, respectively wellbeing that adds the spiritual component, in an holistic interdependence. An important role in the changes we are talking about has been played by the media, (...) which promote living standards built on hedonistic principles, specific to the consumer society. The consequence is that more and more teenagers and young people want to look good and feel good, but only a small part of them reach the specialists, who are best able to provide individualized guidance, support, and programs to prevent any negative consequences of uninspired choices or poorly dosed enthusiasm The stakes of choice are high, because a healthy lifestyle, which should not be limited to body aesthetics, but also aims to develop the spiritual side, can support a more effective adaptation to the dynamics of changes in society. The last year, marked by a new challenge, the pandemic, has fully demonstrated the need to assume on a personal level a balanced and responsible lifestyle, which offers new values ​​of quality of life, as well as complementing proactive management with that managed by specialists. (shrink)

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There have recently been attempts in the academic discourse to describe what is referred to as the demise of thepostmodern due to the perceived insufficiency of the latter concept to adequately express the uniqueness of the 21st-century world. The younger generation of scholars, therefore, suggest adopting a new discourse, termed ‘metamodernism’, to do justice to this transforming sensibility. Metamodernism can be characterised by an oscillation between the modern and thepostmodern, enthusiasm and irony, hope and nihilism, construction (...) and deconstruction. This article seeks to reflect on this new discourse from the perspective of theological anthropology. It will bring theorists of metamodernism in conversation with theological discussion to explore how Christians can respond and contribute to this ongoing transformation in the human interpretation of reality. It will be suggested that this momentum should be viewed by Christians as a ‘paradigm shift’ that they are to embrace critically, yet affirmatively. (shrink)

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The experimental researchparadigm lies at the core of empirical psychology. New data analytical and computational tools continually enrich its methodological arsenal, while theparadigm’s mission remains the testing of theoretical predictions and causal explanations. Predictions regarding experimental results necessarily point to the future. Once the data are collected, the causal inferences refer to a hypothesis now lying in the past. The experimentalparadigm is not designed to permit strong inferences about particular incidents that occurred before predictions (...) were made. In contrast, historical research and scholarship in other humanities focus on this backward direction of inference. The disconnect between forward-looking experimental psychology and backward-looking historical (i.e., narrative) psychology is a challenge in thepostmodern era, which can be addressed. To illustrate this possibility, I discuss three historical case studies in light of theory and research in contemporary psychology. (shrink)

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Abstract Cognitivism, presently the majorparadigm of psychology, presents a scientific account of mental life. Buddhism also presents an account of mental life, but one which is integral with its wider ethical and transcendental concerns. Thepostmodern appraisal of science provides a framework within which these two accounts may be compared without inheriting many of the assumed oppositions between science and religion. It is concluded that cognitivism and Buddhism will have complementary roles in the development of a more (...) pluralist psychological science. In this development it will be necessary to address what values are implicit in science. (shrink)

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. Arguing that the revolution inpostmodern physics is concerned essentially not with a change inparadigm but with a change in interpretive standpoint, this paper explores a parallel between the aetiology of disease in Buddhism and the interpretive standpoint introduced by twentieth‐century quantum physics. The paper suggests a need to revise central interpretive assumptions of the natural and human sciences, including the traditional projection of an atomistic self.

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This paper explores Zha Changping’s humanistic criticism of pioneering Chinese art as a newparadigm in art criticism after thepostmodern disintegration of traditional art history with its linear art history writing. It introduces the “seven forming factors” at the heart of Zha’s “world relational aesthetics,” which, on one hand, gauges the pulse of the time, while on the other hand seeking to uncover the underlying relational logic informing this generation of pioneering artists’ intellectual outlook and artistic output.

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Love and Friendship in the Western Tradition comprises a collection of essays written over a 25 year period by the late Rev. Professor James McEvoy on the theme of friendship. The book traces the genesis and development of philosophical treatments of friendship from Greek philosophy, through the Middle Ages, to modern andpostmodern philosophy. The collection's three major concerns are: (1) the history of philosophical discussions of friendship; (2) the role of friendship in the cultivation of the philosophical life; (...) (3) the marginalization of friendship as a theme for philosophical reflection and practice in the modern period. As the author was primarily a medievalist, a great deal of the focus of the essays is on the development of the theme of friendship in the Middle Ages (in the thought of Augustine, Aquinas, Aelred of Rievaulx, Henry of Ghent, Robert Grosseteste, etc.). However, this focus, while a value in itself, also serves to connect philosophical perspectives on friendship from before and after the middle ages. It connects to the time before inasmuch as much of the work done on friendship in the Middle Ages is anchored in interpretations of Aristotle and Plato, and it connects to the time after by providing a counterpoint to the modernparadigm of what constitutes the philosophical life. The collection combines historical with thematic approaches to scholarship on this issue and is one of the only books of its kind to do so. It is, perhaps, unique in its historical sweep and will prove to be a canonical source for further research on this topic. (shrink)

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The aim of this paper has been to contribute to the ongoing discourse on skill, know-how, and expertise in the sporting world by posting an alternative view, one that explores the meaningfulness of difference from the outlook of difference. Hence, my ambition was to put focus on how we look at difference in the sporting world and, subsequently, to set the stage for expanding the analytical framework we use in exploring sports today. Essentially, my argument is based on an assumption (...) that the prevailingparadigm of sports is constructed and continuously redeveloped on the grand narrative of modernity emphasizing sameness over difference, and consequently, leaving sportification as its evolutionary footprint. Accordingly, in pursuit of an alternative, I have utilized apostmodern outlook with emphasis on emancipation, deconstruction, vocabulary, dialog, diversity, and aesthetics as the analytical framework in constructing a narrative of difference, rather than sameness. More so, as to frame the argu... (shrink)

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This work presents a new and importantparadigm modification in psychology that attempts to incorporate ideas from quantum andpostmodern culture. Quantum psychology is a psychology of consciousness and experience and is reflective of the entire process of being. Thus it is a holistic, dynamic, and synergistic model, designed to augment the classical model. It involves non-linear as well as linear models of description, with non-linearity having an association with intuitive and irrational thought. Quantum psychology represents an emergent (...) system of understanding a consciousness that has been exposed to the complex and accelerating effects of apostmodern culture. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Notes and Fragments TO THE UGHTHOUSE AND THE FEMINIST PATH TO POSTMODERNITY by Bill Martin Postmodernity is in part the existence of an unprecedented space for feminism. Already in this formulation, however, we encounter two major terms that require explication. I will argue in this essay that Virginia Woolf's To the Lighthouse provides the basis for productively understanding postmodernism and feminism in relation to each other.1 The question of (...) placing feminism temporally has of course been raised before; I will simply mention two occasions. In Sexual/Textual Politics, Toril Moi argues for a kind of natural affinity of feminism with literary modernism's implicit critique of notions of the unified self.2 Here the comparison of Woolf with Joyce is appropriate. Moi moves from this perceived affinity toward the notion of écriturefeminine. Practitioners of the latter have been much more interested in Joyce than Woolf. Joyce, especially in Finnegans Wake, thoroughly shatters the self, reaching the highest expression of modernism. Woolf does something different. In To tL· Lighthouse, she not only decenters the subject, she also reconstitutes the subject. If Woolf had only reinstated the subject, as a matter of simply returning to the previousparadigm, then obviously her writing would have to be considered anachronistic. Though the affinity posited by Moi is real and useful (if made problematic by what seem to be real affinities that also exist between modernism and misogyny ), the force of another affinity can also be felt: in her deconstruction /reconstitution, Woolf achieves a writing that is bothpostmodern and feminist. The both/and relation here is itself a cultural creation, 307 308PHrLOSOPHY and Literature however, which points to the elective affinity involved in joining a particular politics with a particular artistic practice. The question is whether a political argument that does not avoid questions of artistic integrity can be marshaled to the task of showing that the affinity of feminism and postmodernism is more viable in the contemporary context than the affinity posited by Moi.3 Elaine Showalter, in her formulation of "women's time," raises the possibility ofanother kind of temporalized feminism. In "Feminist Criticism in the Wilderness," Showalter pursues the idea that there might be a time and space which women occupy without their location being known or knowable to men, and perhaps without women fully knowing it themselves.4 In short, this "time" is conditional and predicated upon a possible future in which people will remember and be more fully aware of their spatial/temporal context. I would propose that this same conditional and uncertain sense of time applies to postmodernism. For the very terms "postmodernism" and "postmodernity" connote a transitional period in which it is not certain how elements which are for the time being in flux will ultimately setde down and congeal. The "aftereffect of the "post" in postmodernity will be truly understood only in the longer run, if even then. Showalter takes it that there is a sense in which "women's time," the "Age of Feminism," is occurring right now, but in a concealed way. Again, something like this may be said of postmodernism. In either case there is the sense of creating artifacts for a future which may or may not exist. There is also the sense of permanent postponement or deferral which is integral to the very notion of "possibility." Add to these references the by now familiarpostmodern and feminist criticisms of grand narratives that crush difference, and I think we are in possession of a set of basic issues common to both feminism and postmodernism: the nature of the self and its possible recreation, the question of periodization and our "time," problems of difference and questions of doing something different (in the latter case feminism is much more explicit about doing something different that is also emancipatory, though some forms ofpostmodernism stress this as well). Given these common concerns I simply want to set the new affinity as follows: postmodernism is a social and cultural atmosphere in which feminism and other emancipatory trends might flourish. In this context, To tL· Lighthouse is a trailblazing feminist-postmodern artifact. The project here is not to generate or force apostmodern reading (any more... (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.3 (2005) 229-234 [Access article in PDF] Nonlinear Dynamics at the Cutting Edge of Modernity: APostmodern View Gordon Globus Keywords nonlinear dynamics, modernity, postmodernity, quantum brain theory, free will, self-organization, autopoiesis, autorhoesis Although nonlinear dynamical conceptu-alizations have been applied to psychia-try for over 20 years,1 they have not had significant impact on the field. Unfortunately Heinrichs' very thoughtful contribution to the discussion is (...) unlikely to move such disinterest. Pragmatically successful paradigms in the phase of Kuhnian "normal science" are highly resistant to change. There is no crisis that besets triumphalist biological psychiatry that might lead to clinical or scientific revolution. At the same time, as I suggest at the end of this commentary, the ideas of nonlinear dynamics may not be revolutionary enough, remaining staunchly within the framework of modernity.In what follows I discuss four issues related to Heinrichs' article. First, I try to enrich his presentation of nonlinear dynamics by bringing in the role of self-organization in the evolution of nonlinear dynamical brain systems and by making the nonlinear dynamics "tunable." Second, I discuss whether Heinrichs succeeds in avoiding the dualism of the biopsychosocial model that he criticizes. Third, I look at the issue of "free will," which Heinrichs would understandably like to avoid. Finally, I mention a new form of dynamics, namely thermofield dynamics, which I think is more promising than nonlinear dynamics. Self-Organizing Self-Tuning Nonlinear Dynamical Systems In the case of psychiatry, we are not considering nonlinear dynamical systems like the weather or an ecosystem, but the brain's neural networks in terms of nonlinear dynamics with all its chaos. There is a principle of such systems of neural networks that Heinrichs does not bring out, although it is extremely important for them. These systems are self-organizing under a Hamiltonian principle of "least energy." To use Hopfield and Tank's (1986) terms, nonlinear dynamical neural networks self-organize toward attractors that minimize the "computational energy" of the system, or for Smolensky (1988), self-organize toward "harmony," or for Globus (1995, 2003), in a Heideggerian vein, self-organize to maximize "belonging-together." In this elaborated framework, rational deliberation is one constraint among many on a self-organizing nonlinear dynamical process. [End Page 229]Heinrichs brings out beautifully the nonlinear dynamical way of thinking clinically. This is not the dynamics of mechanistic psychodynamics, which features psychological forces in vectorial conflict—id versus superego and their compromises—but a flowing evolution of states in which small changes in initial state may have large effects (nonlinearity) on the state trajectory. To live a life is often to feel surprise, which nonlinear dynamics with its chaotic regimes well portrays.But there is a way that classical Freud and nonlinear dynamical neural networks do come together—in the "economics," discharges and conservations of libidinal energy, expenditures and credits in Derrida's (1978) accounting. Heinrichs does not mention this similarity. The economic principles differ between Freud's late nineteenth-century thermodynamics and Heinrichs' late twentieth-century nonlinear dynamics, it is true, but it is all economics.Freud called this economic functioning the "pleasure principle" in which "libido" seeks to discharge its instinctual energy store, reducing the level of instinctual tension. This "primary process" proceeds to an attractor by the quickest, most direct way possible, whereas the "secondary process" defers reduction in instinctual tension, subjecting the primary process to thought. Self-organizing directly to the attractor is the primary process with which the secondary process interferes, introducing deferral.The economy of nonlinear dynamics pictures a "landscape," a variegated topography with peaks and valleys. Each point on the topography represents a state. Peak points are repellors—for example, states in which the phobic object is approached—and the lowest points of the valleys are attractors—for example, obsessions and compulsions. The path of occupied states self-organizes away from repellors and toward attractors. This topography is an energy landscape. Its dynamics spontaneously tends—"self-organizes"—toward least energy/high-constraint satisfaction. Freud's pleasure principle is just the Hamiltonian least energy... (shrink)

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This paper is a book review of the volume Bărbatul și femeia. Imaginea unei polemici cu privire la echitatea de gen [The man and the woman. The image of a controversy over gender equity], authored by Iulian Apostu and Cristina Petrescu and published by Lumen Publishing House from Iași, Romania, in 2017. The book addresses issues like the psycho-social dynamic of the marital couple, the emancipation of women within the couple, solidarity and conflict between men and women, while placing the (...) debates at the crossroads of modernity and postmodernity, as social paradigms marking the couple’s formation, evolution and separation. (shrink)

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Without exaggeration, learning problems are among the most complex and most controversial not only in pedagogical and philosophical science but also in other scientific areas. We are talking about the philosophy of education as a generalparadigm of the organization and content of all that knowledge - scientific and non-scientific - that we pass on to pupils and students through education, about worldview values that are brought up, merged in the process of educational and educational activities, the certainty of (...) the spiritual world of the individual which is formed at school and university and determines her personal position, role and ways of behavior inpostmodern society. Education is an important stage in the formation of the human soul, his spiritual world. Consciousness, like other qualities of the human psyche, results from education and acquisition of social experience. An important means of forming a person's consciousness is the educational system, which contributes to the spiritual development of a person. Since it is education that is that social institution, it performs the functions of preparing and including the individual in various spheres of the life ofpostmodern society and attracting him to culture. Human consciousness is the ideological foundation of aim and reliable knowledge. In this context, consciousness is the possibility and condition of the world, the individual can perceive and develop his spirituality. Education in this case is the most effective way to form a person's spirituality. Since, besides a certain profession, education gives a person the opportunity to spiritually improve himself. (shrink)

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The relevance of the chosen topic of the article is determined by the need to improve the system of educational activities in postmodernism. The article provides a theoretical analysis of developments on the topic, substantiates axiological perspectives of educational activities inpostmodern philosophy, gives a description of axiological areas of academic activity inpostmodern philosophy; the main directions of the philosophy of education in the epoch of postmodernism are determined; the vision of a newparadigm of education (...) in the works of researchers and scientists is presented. The article analyses the understanding of the problems of education in the European philosophical and pedagogical tradition of the XX-XXI century, gives a brief overview of systematic works on the philosophy of education of prominent Western researchers of these problems, taking into account their proposed educational values. Based on the analysis, the article's author concludes that it is necessary to critically review several traditions for the philosophy of education and the choice of approaches in understanding the values of modern education. The article's author notes the emergence of new axiological paradigms of education in the philosophy of education of the late XX - early XXI century, associated with the development of cultural-centric and global-historical trends in philosophy. (shrink)

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The article considers the anti-representationalparadigm regarding the concept of “language” presented by the American thinker, the founder of neopragmatism, Richard Rorty. Richard Rorty is the most cited philosopher in the Western philosophical community, the popularity of the texts of the American thinker, and the resonance of his ideas in the modern philosophical community are of great interest and discussion. The relevance of the topic in the context ofpostmodern society is dictated by the fact that modern American (...) philosophy, in particular, neopragmatism and the concept of “language”, are insufficiently studied and covered in Ukrainian philosophical studies. The purpose of the article is to update the discussions about the philosophical tradition of neopragmatism by Richard Rorty regarding the concept of “language”. The research methods of the study are comparative analysis and descriptive reconstruction. In the course of the study, the following provisions of the philosophy of Richard Rorty have been analyzed: criticism of the epistemilogization of the discourse of philosophy; analysis of the main provisions of neopragmatism, in particular, the theory of truth and anti-representationalparadigm regarding the concept of “language” as the basic concepts of human culture.The analysis of the specifics of the formulation and understanding of the main philosophical ideas in R. Rorty’s neopragmatic theory of knowledge allows approaching their analysis unconventionally, which does not refute, but complements and deepens the classical concepts, allowing them to be fruitfully applied to solving problems of specific sciences. (shrink)

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Purpose. The signification of the theoretical grounds for the conceptual reconstruction of the dichotomy "spirit-body" in the field ofpostmodern notions in philosophy and culture, the identification of the location of the given dichotomy in the processes of the transition of philosophy from being classical to the postclassical one, simultaneously, culture – to the cultural forms of postmodernity. Theoretical basis. The changing systems of postparadigm relations, radically transforming human life in thepostmodern world, represent the obvious (...) transformations of the fundamental conceptual schemes. Forpostmodern philosophers, the dichotomy "spirit-body" does not mean better interpretation of separate substances any more, but the development of the relationship between mental and physical properties. Feminist philosophers assert that the "spirit-body" opposition occupies the special place among classical dichotomies, as it acquires the key meaning in the patriarchal concepts of masculinity and femininity. In the post modernity, the body and corporality become dominant themes not only in the philosophy and "high" culture, but also in mass culture; at the same time, the emphasis on their common narratives and intertexts testifies to the fundamental transformations that reflect the "condition" of postmodernity. Originality of this research lies in the expose of the specific transformation features of the dichotomy "spirit-body" as a philosophic opposition closely connected with postmodernism and realized in the practices of mass culture. This research is reflectedof the idea of the absoluteness and invariabilityof this duality as thebasicdichotomy of the classical philosophy in its correlation with cultural logic of the postmodernity at the end of the 20 – the beginning of the 21st centuries. Conclusions. With the reinterpretation of the "spirit-body" dichotomy, the body is theorized as a cognitive agent with desires independent of the mind. In postmodernism, the body is the source of charm, and aversion and destruction, and restoration. At the same time, with the growth of the visualization factor and the change in the status of "high" culture, the "turn" in the status of mass culture is created: today both the former and the letter have many common discourses, narratives and intertexts. (shrink)

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Metaphysics, understood as the first philosophy, that is, the science of the ultimate foundations and principles of being, has long been declared an anachronism in thepostmodern period.1 The pluralistic character of being, the heterogeneity of types of philosophical discourse and their mutual irreducibility, the spatiotemporal discreteness of various ontologies and epistemologies, the understanding of tradition as a given that needs to be overcome rather than continued—all these indicators point to theparadigm of new thinking within which flows (...) the mainstream of twentieth-century philosophical thought. Outside this stream stands the figure of K.-O. Apel, who is devoted to the idea of a single philosophy and continues to uphold it in the face of criticism from all sides. Apel's quixotic unwillingness to relinquish his stance is demonstrated by his new book, published in 1998, in which he continues to develop his ideas, which constitute a complete conception of transcendental pragmatism.2 Inasmuch as a theory that had apparently been relegated to books on the history of philosophy has become topical again, my task is to return to its sources and to reconstruct3 and analyze its basic propositions. (shrink)

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The subject of this research is the phenomenon of mystery fiction and its evolution in the context of development of sociocultural project of modernity. The latter is viewed as a complex system, which fundamental principles permeate the entire fabrics of European culture, generating such phenomenon as a mystery fiction plot. The analysis of its varieties deepens the understanding of specificity of modernity and mature of crises that has captured it. Hermeneutic analysis allows going beyond the frames of the narrow-disciplinary analysis (...) of the corresponding texts, allowing to determine the inevident layers within the phenomenon of narration of mystery fiction. The initial methodological point is presented by the concept of V. P. Rudnev, who identified interrelation between the mystery fiction storylines and dominant gnoseologicalparadigm. The author determines the four levels of narration of mystery fiction: ontological, gnoseological, anthropological, and ethical-normative. The classical (analytical) mystery fiction describes reality commensurable to human reason (ontological level), investigation appears as strict analysis (gnoseological level), detective resembles a “private thinker” who is distant from the society and the crime itself (anthropological level), and a crime is interpreted as a deviation that disturbs harmony of the rational order (ethical-normative level). In this sense, a classical mystery fiction is a reflection of metanarrative of modernity, aimed at building a complete system, and excluding the Other. At the same time, the crisis of the basis of modernity is essentially reflected in metamorphoses of mystery fiction genre. In existential and pragmatic mystery fiction, reality is irrational, and boundaries between the norm and deviation are being diluted. Such situation may be describes as disappointment in metanarrative – in underlines the inability of modern culture to adequately fulfill its fundamental functions. The Other strike roots in the cultural space; however, the space itself exists in accordance with the principles ofpostmodern anarchy. (shrink)

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The article is devoted to defining the essence of security, particularly national security, its interpretation, main features, structure, and factors. The research focuses on the main concepts of the modern understanding of national security and defines national security according to recent research. The authors have performed a structural and functional analysis of the system of national security of Ukraine, which would be an adequate counteraction to threats to vital national interests. The article examines the multi-vector interpretation and representation of the (...) security phenomenon with an increased focus on the axiologicalparadigm ofpostmodern society analysis. The cardinal role of postmodernism is considered as a manifestation ofpostmodern culture in the value dimension of social-political existence. Postmodernism, on the one hand, enabled new vectors of analytical understanding and perception of the security phenomenon. On the other hand, it introduced an imbalance and determined the crisis factor in the space of classical perception of security guarantors due to violating the established foundations and traditions. The rejection factor is seen as a core feature ofpostmodern social-political reality. The emphasis is given to the problem of the security standard in the security studies and the idea of the mutual determination of both national interests and national values. The article states the importance and priority of historical memory and the phenomenon of mentality in the context of future analytical discourses in the scope of Ukrainian security studies. (shrink)

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B a c k g r o u n d. The article examines the phenomenon of institutional hybridity in the context of the formation of modern organization management paradigms. Special attention is paid to the philosophical understanding of the interaction of different institutional logics, such as social, commercial, and cultural, which determine the identity and strategies of hybrid organizations. Thepostmodern approach, which emphasizes ambiguity and complexity, allows us to consider hybrid organizations as adaptive systems that can respond to (...) the rapidly changing conditions of the modern globalized environment. M e t h o d s. This research employed a comprehensive array of methods, including philosophical analysis, comparative method, hermeneutic approach, and literature analysis. The interdisciplinary nature of these methods allowed for a deepened understanding of institutional logic and its pivotal role in shaping the management strategies of hybrid organizations. R e s u l t s. The study showed that combining different institutional logics allows hybrid organizations to balance social and commercial goals through a selective combination of different approaches. Conflicts between logic turned out to be obstacles and potential sources of innovation that contribute to the development of adaptability in management. Hybrid organizations appear as systems constantly in a state of formation, rethinking their identity and mission. C o n c l u s i o n s. Institutional hybridity in managing hybrid organizations is not just a functional requirement, but a conceptual basis for building new management paradigms. Apostmodern approach helps organizations integrate different value orientations, ensuring flexibility and resilience in response to external challenges. This creates the basis for developing adaptive management models that consider both pragmatic and ethical requirements. (shrink)

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