Discussions of ‘cultural appropriation’ in popular culture suffer from an inherited politics of authenticity and ownership originating in a liberal legal–ethical framework. Here, I use Raymond Williams’s and Stuart Hall’s cultural theory to pinpoint the place at which cultural-appropriation discourse goes wrong – an essentialist and anti- historical notion of colonial encounters. We can overcome these limits through Marxist cultural and historical analysis. Outrage about colonial violence which most often roots appropriation discourse is better understood within (...) the context of an account of the transition to capitalism beginning with the Low Countries and their eastern colonies. Furthermore, the Marxist idea of the cosmopolitan cultures of both capital and labour offers a productive path for the history of culture rooted in the same colonial encounter. (shrink)

The article presents the study of the effectiveness of pedagogical conditions of organizational culture formation of future border guard officers, as well as the essence and features of its content. It has been found out that organizational culture is a professionally important quality of future border guard officers, which covers knowledge about the mission and values of the border guard agency, ability to maintain and contribute to the harmonized work of the border guard unit and is expressed through adhering (...) to professional standards in interpersonal interaction and in performing border security tasks, as well as in self-organization and mobilization. In the conditions of higher military educational institution it is recommended to intensify the value-motivational attitude of cadets to learn current issues of organizational culture of the border guard officers; to develop their abilities and skills of team work by introduction of social and psychological training; to apply modern dialogic forms, methods and interactive technologies of training for the development of skills of professional communicative interaction; to develop cadets’ organizational abilities, managerial decision making skills and leadership by gradually introducing into the educational process professionally oriented situational tasks, gradually complicating content with each course. The results of the pedagogical experiment regarding formation of organizational culture of future border guard officers in the course of their professional training are described in detail. (shrink)

The article considers franchising as a tool for market penetration and presence on it and also provides its main advantages, in tourism and hospitality sector in particular; examines the role of franchising for tourism enterprises within the contemporary economic system; pays attention to organizational culture as a factor of franchising development in the travel industry ("TUI GROUP" case study). On the basis of employee survey the key problems are revealed associated with neglecting the importance of organizational culture formation and (...) recommendations on overcoming these problems are offered. (shrink)

This analysis of enslavement in an American South subregion provides an historical microcosm for understanding the complexities of provincial culture formation in the modern world-system. Simultaneously rooted in multiple points of local and world-systemic origin, peoplehood is an historical product of the capitalist world-system. Despite widespread notions to the contrary, low black population density and geographical isolation did not forestall slave community building on small plantations. Despite extreme repression, slaves dialectically preserved and altered hidden transcripts in order to recapture (...) pasts that had been silenced by the capitalist system. Embracing the collective diasporic memory of many disparate communities, small slave populations shared the collective grievance and the counter-hegemonic culture of all who had been forced to participate in international and domestic labor migrations. (shrink)

O presente artigo pretende refletir, a partir de contribuições de Theodor W. Adorno, sobre aspectos da formação objetiva do sujeito. Isso é feito por meio da apropriação de conceitos como autoconservação, autocrítica e crítica imanente. Tomamos como exemplo parte do projeto de à la recherche du temps perdu de Marcel Proust, nomeadamente, Un amour de Swann . A análise do processo de formação de Swann permite observar nexos e tensões que o sujeito elabora com o mundo objetivo. A ação do (...) Swann incorpora na sua relação co m o mundo objetivo os processos próprios da Obra de Arte autêntica para empreender a crítica necessária ao contexto social em que está inserido. Crítica esta, também, voltada a si próprio. (shrink)

What is cognition? -- Control -- Networks -- Rationality -- Names -- Hypertext -- Environment.

The preferential attachment mechanism that forms scale-free network cannot display assortativity, i.e., the degree of one node is positively correlated with that of their neighbors in the network. Given the attributes of network nodes, a cultural trait-matching mechanism is further introduced in this paper. Both theoretical analysis and simulation results indicate that the higher selection probability of such mechanism, the more obvious the assortativity is shown in networks. Further, the degree of nodes presents a positive logarithm correlation with that (...) of adjacent ones. Finally, this study discusses the theoretical and practical significances of the introduction of such a cultural trait-matching mechanism. (shrink)

The new narcissist is haunted not by guilt but by anxiety. He seeks not to inflict his own certainties on others but to find a meaning in life. Liberated from the superstitions of the past, he doubts even the reality of his own existence. Superficially relaxed and tolerant, he finds little use for dogmas of racial and ethnic purity but at the same time forfeits the security of group loyalties and regards everyone as a rival for the favors conferred by (...) a paternalistic state. His sexual attitudes are permissive rather than puritanical, even though his emancipation from ancient taboos brings him no sexual peace. Fiercely competitive in his demand for approval and acclaim, he distrusts competition because he associates it unconsciously with an unbridled urge to destroy. Hence he repudiates the competitive ideologies that flourished at an earlier stage of capitalist development and distrusts even their limited expression in sports and games. He extols cooperation and teamwork while harboring deeply antisocial impulses. He praises respect for rules and regulations in the secret belief that they do not apply to himself. Acquisitive in the sense that his cravings have no limits, he does not accumulate goods and provisions against the future, in the manner of the acquisitive individualist of nineteenth-century political economy, but demands immediate gratification and lives in a state of restless, perpetually unsatisfied desire. (shrink)

This volume surveys 150 law books of fundamental importance in the history of Western legal literature and culture. The entries are organized in three sections: the first dealing with the transitional period of fifteenth-century editions of medieval authorities, the second spanning the early modern period from the sixteenth to the eighteenth century, and the third focusing on the nineteenth and twentieth centuries. The contributors are scholars from all over the world. Each 'old book' is analyzed by a recognized specialist in (...) the specific field of interest. Individual entries give a short biography of the author and discuss the significance of the works in the time and setting of their publication, and in their broader influence on the development of law worldwide. Introductory essays explore the development of Western legal traditions, especially the influence of the English common law, and of Roman and canon law on legal writers, and the borrowings and interaction between them. The book goes beyond the study of institutions and traditions of individual countries to chart a broader perspective on the transmission of legal concepts across legal, political, and geographical boundaries. Examining the branches of this genealogical tree of books makes clear their pervasive influence on modern legal systems, including attempts at rationalizing custom or creating new hybrid systems by transplanting Western legal concepts into other jurisdictions. (shrink)

In this article, we contribute to a conversation in global Christianity. Majority World pastors want access to training so they can more effectively care for their communities. But how? In this article, we create a context for spiritual formation rooted in virtue theory. We offer a humility-based, cross-cultural, relationally oriented model for training indigenous leaders while they are rooted within their locales, communities, and ministry contexts. We highlight a method that we believe to be culturally, educationally, and psychologically (...) hearty. We explore the non-formal training model and curriculum of Training Leaders International as a test case. TLI provides a structured program of training in spiritual growth and hermeneutical and communication skills to Christian leaders in the Majority World within their indigenous contexts. But it develops and delivers this training in a manner that causes two key factors to rise to prominence that are widely applicable in the cross-cultural development of Christian leaders: cultural humility and Christian-adapted virtue development, both relationally oriented. This article is meant to inspire and enable other ministries. (shrink)

Uses modernist and postmodernist theoretical perspectives to examine the formation and reformation of states throughout history and around the globe.

The author analyzes the formation of questioning in two cultures (Ancient and Middle Ages) by the example of questions and answers in the works of Plato and St. Augustine. The author points out two reasons that triggered this process: firstly, the formation of an ancient personality, which was characterized by independent behavior and creativity, and secondly, the need not only to present new knowledge and pictures of the world to listeners, but also to convince them of the correctness (...) of the proposed innovations. The questions and answers in Plato's dialogues are considered; in addition to the task of persuasion, they mark the stages of Plato's construction of concepts, while probably taking into account the objections of Plato's listeners, and the contradictions arising from the proposed definitions, and the understanding of various empirical cases, and the possibility of thinking them all as a whole. Questions, on the one hand, were a kind of reflection of cognition (dialectics) Plato of complex phenomena, on the other hand, helped Plato's listeners to develop a seemingly similar process of cognition. The analysis of questioning in Augustine's "Confession" allowed the author to distinguish three semantic contexts: the first one is the certification of new theoretical constructions, the second context is thinking, here the questions, on the one hand, mark the stages of creativity, representing a form of reflection, on the other hand, initiate listeners' own thinking, the third context is religious, it is both repentance and the conviction of those who waver in faith. If most questioners usually have questions that help thinking and work for persuasion, then the third context can be very different. (shrink)

The issue of abstractness raises two distinct questions. First, is there a format-independent magnitude representation? Second, does analogue magnitude really play a crucial role in the development of human mathematics? We suggest that neither developmental nor cultural studies support this notion. The field needs to redefine the properties of the core number representation as used in human arithmetic.

This article explores the continuities and discontinuities of pre-Revolutionary intellectual traditions in 1920s Soviet culture and the Stalin-era cultural revolution. Through examination of the pre-revolutionary philosophical legacy underpinning Soviet musicological theory, I demonstrate that there are decisive features, such asSoviet Prometheanism, that characterize the musicology of the 1920s that both underline and differ from the pre-revolutionary philosophy of music and the musicology of the 1930s. I offer the basic outlines of aSoviet cultural theory of musicformulated by Russian music (...) critic, historian, composer and musicologist Boris Asafiev (1884–1949) in the 1920s. Explaining and describing what I mean by a particular cultural theory of music in the Soviet context forms the core issue of my article. (shrink)

Throughout the ancient society of China, we can find that from Qin and Han Dynasties to Ming and Qing Dynasties, the social nature, political structure and legal system of China did not change endlessly due to the change of dynasties. On the contrary, it was always in a stable state. This has to be attributed to the all-round and deep-seated influence of Confucianism on China society. Confucian culture had an important influence on the development of China's law in the two (...) thousand years after Qin and Han Dynasties. This influence gradually deepened, and eventually became the soul of China's ancient law, which dominated its development value orientation. Under the influence of Confucianism, China's legal culture has its own distinctive spiritual character and institutional characteristics. The theory of "goodness of nature" makes China's legal culture have the characteristics of "morality dominates punishment" and "courtesy for the country"; The thought of "people-oriented" makes China's legal culture have strong humanistic characteristics because of "leniency and caution" and "cherishing people's lives"; The idea of "cheap business" makes China's legal culture show obvious characteristics of public law culture in the field of private law. (shrink)

The English translation of Habermas's The Structural Transformation of the Public Sphere converges with a recent trend toward the revival of the "political culture concept" in the social sciences. Surprisingly, Habermas's account of the Western bourgeois public sphere has much in common with the original political culture concept associated with Parsonian modernization theory in the 1950s and 1960s. In both cases, the concept of political culture is used in a way that is neither political nor cultural. Explaining this peculiarity (...) is the central problem addressed in this article and one to follow. I hypothesize that this is the case because the concept itself is embedded in an historically constituted political culture (here called a conceptual network)-a structured web of conceptual relationships that combine into Anglo-American citizenship theory. The method of an historical sociology of concept formation is introduced to analyze historically and empirically the internal constraints and dynamics of this conceptual network. The method draws from new work in cultural history and sociology, social studies, and network, narrative, and institutional analysis. This research yields three empirical findings: this conceptual network has a narrative structure, here called the Anglo-American citizenship story; this narrative is grafted onto an epistemology of social naturalism; and these elements combine in a metanarrative that continues to constrain empirical research in political sociology. (shrink)

A nation cannot exist without national culture and national self-consciousness. These concepts are decisive in the development of the nation. Values are the priorities of any nation, determined by its culture and self-awareness. The national cool is the basis for the formation and development of national self-consciousness. The aim is to analyze the influence of national culture on the formation of national consciousness. Justify their objective and subjective factors of formation, which are based on the motivational core (...) of personality behavior. National culture and national self-consciousness are the main features of a nation, without which it cannot exist and develop as a whole. National culture and national self-consciousness are one whole of the spiritual world of nations and nationalities. The development of national culture and national self-consciousness is an objective regularity. Naturally, contradictions in this process will exist and demand their resolution or escalate into conflicts. With a timely solution, they will play the role of an indicator of national development. (shrink)

Bakhtin and Voloshinov argued that dialogue is the intersubjective basis of consciousness, and of the creativity which makes historical changes in consciousness possible. The multiple dialogical relationships give every subject, who has developed through internalising them, the potential to distance him or herself from them. Consciousness is therefore an 'unfinalised' process, always open to a possible future which would not merely reiterate the past. But this book explores its corollary: The relative openness is a field of conflict where rival discourses (...) struggle for hegemony, by subordinating or eliminating their rivals. That is how the unconscious is created out of socio-historical conflicts. Hegemony is always incomplete, because there is always the possibility of a return of its repressed rivals in new combinations. (shrink)

Spiritual formation occurs in the routines of daily living. We are formed by choices made at the grocery store, as we reach for our medicine cabinet, as we consider whether to drive ten minutes or walk thirty. Such seemingly insignificant choices reflect assumptions held about who we are, and how we are supposed to live in the world. Spiritual formation, like notions of civic duty, develops from within a cultural context. Cultural environments give us largely unquestioned (...) taken-for-granted assumptions about how the world is and how we should live in it. This essay explores three of the many Western 21st century assumptions that affect spiritual formation. Knowing how we are seeing a thing helps us better interpret what we are seeing and how it influences decisions we make. The hope is that in knowing, we can make choices with more intention, understanding that our decisions shape and form our soul. (shrink)

The relevance of the research problem lies in the necessity of an axiological approach to the formation of the personality in education and the task of strengthening the ideal image of the function. The aim of this article is studying and understanding the culture of personality formation mechanisms in relation to future specialists. The leading method of research was the theoretical analysis of philosophical and cultural approaches to the cultural formation of the personality and to (...) the content of human culture. Content analysis was based on the philosophical and cultural concepts of V. S. Bibler, M. Buber, J. G. Herder, I. Kant, L. N. Kogan, D. S. Likhachev, A. Schweitzer, M. Scheler, and others. The experiment method was the experimental realization of formation stages of the future specialist as a person of culture, which allowed revealing the positive role of cultural mechanisms in this process. The result is the stages of human culture formation as well as mechanisms for their implementation. The article may be useful for specialists of the educational sphere, social philosophers, and culturologists. (shrink)

The paper addresses a phenomenological explanation of the processes of meaning-formation that take place in everyday life. Whereas various social sciences have taken a structuralist standpoint and refer to cultural structures that inform and shape the way things are experienced, classical philosophical epistemology, in contrast, has put an emphasis on the individual mind as the active center of meaning-formation. The author argues for a cultural phenomenology that is capable of giving a philosophically satisfying epistemological account of (...) individual experiences that are culturally structured. As a result, meaning-formation processes are viewed as reciprocal enactment of mind and world, creating the qualitative dimension of meaning of human being-in-the-world. (shrink)

Philosophers and social scientists will welcome this highly original discussion of Max Weber's analysis of the objectivity of social science. Guy Oakes traces the vital connection between Weber's methodology and the work of philosopher Heinrich Rickert, reconstructing Rickert's notoriously difficult concepts in order to isolate the important, and until now poorly understood, roots of problems in Weber's own work.Guy Oakes teaches social philosophy at Monmouth College and sociology at the New School for Social Research.

Introduction. The development of legal culture and a culture of human rights in the modern world through media technologies, is acquiring special significance in connection with the processes of globalization and the spread of media in recent decades. The purpose of the article is to study the prospects for the use of media education in the formation of the legal social culture and a culture of human rights. Materials and methods. Based on a study of domestic and foreign sources, (...) issues of media education, media literacy, spiritual and moral education, the legal culture of society, the phenomenon of post-truth and ways of forming critical, creative thinking are considered. The use of general scientific, philosophical, and socio-pedagogical methods has made it possible to study media education as a dialogue of learning, stimulating the development of rational, critical thinking, focused on the search for the value foundations of intellectual and social activity. Results. The development of the field of information and communication technologies determines the principles for the formation of the content and orientation of modern education. Media education is interlinked with the development of democracy and human rights. It influences the formation of a culture of citizen participation, their active social position, civic and political culture. Media education plays a significant role in shaping the legal culture of society since critical media research and information research focuses on the analysis of power structures and structures of dominance in the media. A study of the interpretations of the concepts of "media education" and "media literacy" made it possible to show that media education focuses a person on a critical approach to media content. One of the main issues of media education is teaching a person the skills to critically study media and media technologies, which involves addressing the technological, cultural and historical specifics of specific media used at a specific time and place. Information and communication technologies have changed the way of life, work, communication, and ways of selfpresentation, the formation of values, participation in socially significant events. Therefore, a critical approach to mass media should be based on knowledge of socio-philosophical theories, ethics and research in the field of mass media. Discussion. Mass media are constructing a history of human rights, which updates the topic of the media policy of human rights, combining socio-legal, cultural and media theories. Education in the field of acquiring information perception skills, the ability to correctly understand the importance of audiovisual images, to competently handle and navigate information flows are necessary for the life of a modern person in society. (shrink)

This philosophical examination investigates the complex processes through which people develop their identities within various cultural settings and examines the function of symbolic interactionism in constructing cultural identities. Symbolic interactionism, which has its roots in the writings of academics like Herbert Blumer and George Herbert Mead, describe the role of relationships, meaning negotiation, and symbols in social reality and human behaviour. Symbolic interactionism provides a useful paradigm for comprehending how people use cultural symbols, customs, and social interactions (...) to negotiate their identities in particular cultural situations. This concept is relevant to the field of cultural identity formation. People manage their feelings of belonging within their cultural communities and express their cultural affinities through language, rituals, traditions, and other cultural artefacts. Furthermore, symbolic interactionism emphasizes how social interactions and alterations in the social environment constantly negotiate and redefine identities, describe cultural identity's dynamic and fluid nature. This approach also appearances at how power dynamics shape the construction of cultural identities, demonstrate the complexity of social inequity and resistance within cultural contexts. This philosophical investigation advances our knowledge of how cultural identities are formed and emphasizes the significant impact that symbolic connections have on social reality and the human experience. Overall, the research found that symbolic interactionism offers a useful framework for comprehending how interactions and symbols play a part in developing cultural identities. By analyzing how people interact with cultural symbols and navigate their identities in social settings, we may learn more about the intricate and ever-changing processes involved in forming cultural identities. This philosophical approach provides greater knowledge of how people create, manage, and traverse their cultural identities in various social settings. (shrink)

The research is aimed at outlining aspects of the influence of the achievements of the culture of the third information revolution on the formation of the young generation in the philosophical discourse of the French philosopher M. Serres, revealing the features of the achievements of the third information revolution of modern culture, in particular in the spatial, temporal and, in fact, human dimensions, their influence on the formation of personality of the “hopthumb”. The theoretical basis of the study (...) is based on culturological and anthropological aspects of the influence of information and computer technology on the formation of personality, human self-awareness in the modern world. The methodology of M. Serres is used in the work. The scientific novelty of the proposed article is the analysis of the philosophical and pedagogical achievements of the French philosopher M. Serres, in particular, argued the presence in the scientific heritage of a famous contemporary doctrine of special characteristics and features of the modern young man, which the author calls " hopthumb" against the background of the formation of a new space of culture. In addition, the study of the theoretical constants of M. Serres made it possible to outline the signs of the third information revolution, to generalize and actualize the philosophical reflection on the self-identification of the individual in the new conditions. Based on the analysis of the work of the modern philosopher, the connection between the rapid achievements of the information revolution and the culture of younger generations was revealed and understood. (shrink)

This paper tests the claims of cultural theory using the formation of climate change policies in Sweden, the United States, and Japan as case studies. The theory posits that any social group consists of three main cultural types: the egalitarian, the market -oriented, and the hierarchical. Though all groups contain elements of each type, one cultural type usually prevails, giving the group its unique decision-making character. This paper applies cultural theory at the national level, testing (...) to what extent the theory is able to project how countries will respond in addressing the issue of global warming. The results suggest that cultural theory may be useful to those involved in developing international agreements, enabling them to formulate regimes which are compatible with various cultural styles. (shrink)

In the article, I outline the main layers that are fundamental to the construction of Bulgarian political culture. At the beginning of the text, I clarify the concept of political culture. The examined layers are four: geographical, Balkan, Orthodox, and national. These layers, in particular, have a determining influence on the character of Bulgarian political culture in the modern history of Bulgaria.

This book offers a close-up look at theological education in the U.S. today. The authors' goal is to understand the way in which institutional culture affects the outcome of the educational process. To that end, they undertake ethnographic studies of two seminaries-one evangelical and one mainline Protestant. These studies, written in a lively journalistic style, make up the first part of the book and offer fascinating portraits of two very different intellectual, religious, and social worlds. The authors go on to (...) analyze these disparate environments, and suggest how in each case corporate culture acts as an agent of educational change. They find two major consequences stemming from the culture of each school. First, each culture gives expression to a normative goal that aims at shaping the way students understand themselves and from issues of ministry practice. Second, each provides a "cultural tool kit" of knowledge, practices, and skills that students use to construct strategies of action for the various problems and issues that will confront them as pastors or in other forms of ministry. In the concluding chapters, the authors explore the implications of their findings for theories of institutional culture and professional socialization and for interpreting the state of religion in America. They identify some of the practical dilemmas that theological and other professional schools currently face, and reflect on how their findings might contribute to their solution. This accessible, thought-provoking study will not only illuminate the structure and process by which culture educates and forms, but also provide invaluable insights into important dynamics of American religious life. (shrink)

The problem of the values of Ukrainian society is one of the most important and debatable problems in modern scientific discourse. This is due to the transition of our state from the traditional model of the state, in which there is authoritarianism, secrecy, to a socially oriented society and a democratic, open state.Accordingly, there is a change in values, which is an integral part of the existence of any society and state. To replace the Soviet system of declaration of surrogatecollective, (...) paternalistic values, which existed for several decades, a new system is formed, which provides a clear orientation of Ukrainians to European values, the significant achievements of the Ukrainian people, the moral recovery of society, increasing values and culture of civil society. Honor and dignity of Ukrainians, which is an indispensable basis for the development of moral culture of society.The purpose and objectives of the article. Based on the achievements of modern science and philosophy, to analyze the essence of the moral culture of the people, the place of human dignity and its importance in moral culture; to characterize and classify the main factors of dignity formation in the moral culture of the people. The research methodology is complex and is based on philosophical-anthropological and philosophical-cultural analysis of the problems of formation of moral culture of the Ukrainian people and its structural element - human dignity. Research results.The most important, synthetic, integral consequence of human development is moral culture. Moral culture is the level of assimilation by an individual or a group of people of existing moral values in society, the degree of their involvement in the moral aspects of activity, a measure of personal moral development. Practical and spiritual factors include, first of all, ethnic stereotypes specific to a certain people (traditions, customs, rituals, typical traits of character and behavior, dominant emotions, folk crafts, entertainment, games), as well as historical memory, established symbols, folk shrines. Historical memory, preserving every page of life, the people’s struggle for social, political and national rights at all stages of its development, serves as a solid foundation on which national self-consciousness is successfully formed.Institutional factors are important for the formation of dignity in the moral culture of the people. These include nation- and state-building activities of public authorities, national elite, political parties, religious and public organizations. If the state creates conditions in society for the assimilation of the historical and cultural experience accumulated by the nation, it contributes to the education of national self-esteem, ie awareness of community members of their belonging to the nation, their duty to the community of like-minded people. Conclusions. Summarizing the results of the study, we can formulate the following conclusions. Human dignity in the moral culture of the Ukrainian people is the result of the interaction of a combination of many factors that determine its structure and content. The process of its formation is quite long, complex and contradictory. This is due to the fact that it is human dignity that provides the spiritual, ideological foundation for the functioning of national communities, contributing to the development of promising guidelines for the development of the nation and the state. (shrink)