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This paper is devoted to the mentality as the result of social processes by shaping of life experiences, but in case of Russia with special understanding of spirituality play a key role in shaping national identity and thus the perception of war. The aim of this paper will be to analyse the idea of war in Russian culture, considering its relationship to Russian nihilism, its roots, and the consequences it entails. Understanding the place of the archetype of war and the enemy in the self-awareness of Russians is not only important from a research perspective. This paper is also about aspects of the treatment of the bodies of fallen soldiers fighting on the side of the Russian Federation. The first objective of this study was to analyse the idea of war in Russian culture. Next, understanding the place of the archetype of war and the enemy in the self-awareness of Russians. This paper is also about aspects of the treatment of the bodies of fallen soldiers fighting on the side of the Russian Federation. Author used following research procedures: 1. Literature review; 2. Collection of qualitative and quantitative data; 3. Analysis; 4. Formulation of conclusions. The article presents original scientific research an alternative view of the idea of war in Russian culture, describing the characteristics of a nation's mentality with various aspects of an ethnic group's spiritual life, as well as understanding of Russia's lack of respect to bodies of fallen soldiers fighting on the side of the Russian Federation. [ABSTRACT FROM AUTHOR]

In genealogy, Foucault discusses how people organize themselves and others through knowledge production. He saw the knowledge can generate power by lifting people into the subject and then commanding the subject with knowledge. For Foucault, knowledge is a source of power. Various controversies that arise due to the leadership style of Gus Dur to this day is still remembered in Indonesia. Even some of the language style is a term that is often used as a joke about it to this day. This paper tried to see the style of the leadership of Abdurahman Wahid (Gus Dur), especially the language and some of the policies of his more controversial for being the number one man in Indonesia. In this study, the authors use descriptive research critical with more emphasis on the strength of the analysis of sources and existing data by relying on the theories and concepts of existing concepts to be interpreted based on the writings of leading to the discussion. Epistemologies of Foucault's much influenced by the concept of Nietzsche's thus reasonable if the criticism against the concept of power Foucault is on the influence of nihilism. So in his view no one in this world that is considered normal to have power against themselves. Only a crazy person or that is considered not normal which is not bound by power or have real power. As exemplified in the writings of this style and buzz performed by the figure of Abdurrahman Wahid, who indeed is a form of power over self instead be considered as something unnatural and even “eccentric”. but in fact the perspective of the general public who have not been able to translate the policy because of the limited knowledge. [ABSTRACT FROM AUTHOR]

The hyperdynamics and the ever-increasing complexity of social interaction forces social actors to build their relationships based on the principles of pure rationalization and moral nihilism. This spurs them on to look for the means of impact which can help them in realizing their interests and relatively quickly achieving their targets, with no retaliation from the side of their opponents. In this respect, an effective strategy involves provoking the opponents into taking the action that would benefit the provocators and damage the party, the actions of which are manipulated. This paper’s objective is to obtain an insight into the essence of provocation as a social phenomenon. It looks into how scientists from the different fields of social science consider this notion, aim to frame a sociological definition of provocation, and consider the role of provocation in society. The analysis is carried out on the basis of case studies of application of provocation in social interactions, existing definitions of the notion, as well as the existing multidisciplinary research on this phenomenon. The results of the conducted research demonstrate that provocation from the point of view of sociology is a means of struggle for finite resources; in most situations, it is a multi-stage process. If it is used in fight against a different social actor, it is aimed at the realization of the subjects’ interests by inflicting damage on the object of provocation. As provocation is a complex phenomenon, it is fraught with risk, requires the provocators to conceal their intentions, and uses manipulative techniques. The results suggest further analysis of provocation in sociology in order to understand its nature with regard to resolving conflicts caused by its application. [ABSTRACT FROM AUTHOR]

Topicality. Russia was always one of the main subjects of political thought as one of influential factor in world policy. However, despite the efforts of populists, Russian nihilism and revolutionary movement with its terrorist elements was totally alien and not understandable for the American political thought. And the emergence in Russia of an army of nihilists, destroyers of the foundations of society was explained by the lack of civility. And till now days the political education is understood in USA from this context as civic education. Aim: to reconstruct the history of this political fundaments of the negative image of Russia in America. Hypothesis: The Russian nihilism and revolutionary terrorist movement in a between centuries was concerned in USA in a contradictory way - the ambivalence of its interpretation was due to the wish of Russian changes and the fear of radical changes. Discussion: In 1886, when Buckley's work about Russian revolutionary movement was released, a bomb was detonated during a rally in Chicago, that caused an extraordinary stir around Russian immigrants and everything connected with Russia. About this incident, an article was published in "The New York World", which said that the bomb took the lives of police officers during a rally of anarchists, socialists and nihilists, - it exploded not somewhere in Russia, where "the tyranny of the tsarist government brought people to madness, but in a country for which the personal freedoms of a citizen are in the first place." This is not the first and not the last time that the demonic image of Russian nihilist bombers was used in the American press, in the end, this image is firmly rooted in the public consciousness. Method: Historical reconstruction of political events and its theoretical interpretations and contemporary issues in the frame of the USA-Russian relations and strategic communications. Results: As the American socio-political thought turned more deeply to the Russian reality, the views of the Americans about Russia acquired a more multidimensional character, growing attention was paid to the state structure, the entire system of Russian society, where the critical perception and negative assessments intensified, respectively, the nihilists were presented in a more favorable light, as a force capable of leading the renewal of Russia on the way to freedom on the American model. [ABSTRACT FROM AUTHOR]

Allegedly, Heidegger never quite finished Being and Time: his initial intention had consisted in the determination of the meaning of Being as such, apart from Dasein's own existentiality. Afterwards, however, and despite the growing public excitement revolving around the published unfinished version of his project, his preoccupations, thematic conceptuality and very language, apparently started to shift away towards a strange and unfamiliar stance which he would never leave. Quite surely, his Nazi flirtation and subsequent withdrawal did not help in bringing clarity over this. On the other hand, this was not necessarily unexpected (although not necessarily to be expected, as well). What I mean to say is that for someone reading Being and time in spirit and not in law, the possibility of such a substantive rethought of his initial scheme is present throughout the work. One's changing one's mind with respect to oneself is, after all, one of the basic possibilities conveyed by Dasein's achieved resoluteness [Entschlossenheit]. Furthermore, despite his apparent reorientation, I think we can speak of some sort of attitudinal unity between Heidegger's initial and later work, conceptually mediated by the relationship between Dasein's Being-unto-death [Sein-zum-Tode] and the so called concealedness [Verborgenheit] of Being.. That is precisely what I aim to lay bare through this conceptual reconstruction of some of his later works: (i) On the Essence of Truth (1930) and (ii) Letter on Humanism (1946). Basically, I will try to show that if in Being and Time he tried to come to Being from Dasein, in his later work he tries to get to Da-sein from Being, fact which unsurprisingly brought along some reconsiderations but that, broadly speaking, essentially amounts to what he set out to do in his initial ontological project. Surprisingly, the most concrete instance of this pendulation between Dasein and Being is to be found, at least to my knowledge, in one of his more political works, i.e. (iii) The Question Concerning Technology (1953), around which our present endeavor will mostly revolve. [ABSTRACT FROM AUTHOR]

The study considered the relation to authority in modern Russian society, paternalistic attitudes: their nature, structure and manifestations on the example of undergraduate students of the university. In this study was applied modified techniques of G. Hofstede, have been clarified structural elements of paternalism: 1) the personification and mystification of power; 2) the withdrawal liability itself, and delegating it to authorities; 3) the desire of guardianship and patronage on the part of authorities; 4) attitude to the law, manifested in legal nihilism. Shows the relationship of mentality and paternalistic attitudes, paternalism was considered in the context of culture in relation to individualism and collectivism. Under conditions of the cultural transformation of modern Russian society there was a shift to the individualistic type of a culture, paternalism among Russian students can be seen as a defensive response to changing life conditions. [ABSTRACT FROM AUTHOR]

Heidegger's political preoccupations came more explicitly to light after his provisional flirtation with and subsequent rejection of Nazi ideology. Knowingly, his initial interest was far more ontological in nature. On the other hand, that doesn't mean that his Being and Time period was not rich in substantial subjacent political presuppositions and implications. The main focus of my present endeavor lies precisely therewith: basically this is an attempt at a non-esoteric conceptual reconstruction of Heidegger's philosophical path with a special interest in its political presuppositions and, maybe more importantly, implications. Its guiding thread is the relation between the question of Being (Seinsfrage), the so called Dasein (with special emphasis on the Being-towards-death/Sein zum Tode) and his notion of authenticity (Eigentlichkeit as being one's own). As such, what we are dealing with here is some sort of Heideggerian political existential analysis. Thereby I will try to provide (i) a sufficient thematization of the subjacent political stratum of his thought in Being and Time, ii) an account of his flirtation with and, especially, rejection of Nazi ideology as part of (iii) a more general critical analysis of ideological modernity as essentially conducive to nihilism (the so called forgetfulness-of-Being, in its political sense, approximately Heidegger's version of alienation). In conclusion I will try to argue for an individualistic interpretation of Heidegger's political philosophy, one which is essentially opposed to Nazi ideology (as well as to any political ideology whatsoever for that matter). This is the first part of the aforementioned endeavor, corresponding to Heidegger's Being and Time period. [ABSTRACT FROM AUTHOR]

I distinguish between pre-feudal societies (what Max Weber calls patrimonial societies), feudal societies, and post-feudal societies where there is an institutionalization of checks and balances in society in order to preserve liberty, of which America is a prime example. I describe the evolution of social solidarity in these societies with emphasis on the relations between collectivistic and individualistic societies and authoritarian and narcissistic personalities. The evolution from gemeinschaft (community) to gesellschaft (association) is discussed with emphasis on effects on social solidarity and personal relationships. The social basis for anxiety is then discussed, with ramifications for nationalism, for authoritarian and narcissistic nihilism, and for love and hate as factors in social solidarity. Running Head: Emotions, Social Solidarity, and Nationalism. [ABSTRACT FROM AUTHOR]

Nihilism, through its "disturbing presence" (Friedrich Nietzsche), provokes the basic philosophical question of inner justification of existence. The question of being will be deepened and radicalised so that complete clarity of being will make way for the awareness of one`s dark and mysterious traits. Secularisation can be understood as an opportunity for reinterpretation of religion in a situation where nihilism, through its diagnosis, indicates the therapy of the world. In the research a basis question was posed: What kind of appeal does secularisation represent for life of a man in his dimension of transcendence? The method of hermeneutic analysis of the experience with the sacral was used to examine religion in the situation of weakened mind. The aim of the research is to re-evaluate the correlation between a myth and reason regarding the crisis of the meaning and legitimacy of life in the society. Four hypotheses of the above mentioned correlation by contemporary authors are stated in the paper: 1. Myth is paideia, educational institution that leads a man from negativity of analytical mind to synthetic vision of the world (Manfred Frank); 2. Myth enables a man to experience the uncontrollable dominance of being in the atemporal narrative dimension (Hans Blumenberg); 3. Polymythicality of various present narrations leads a man to readiness for negative events and for interpretative freedom (Odo Marquard); 4. The return to myth is a proof of the need of a man to get the answer to the last questions even after repudiation of unification rational doctrines (Leszek Kolakowski). The process of secularisation is interpreted as a cipher of contemporary human existence, as a hermeneutical knot, from which the metamorphosis of culture emerges. [ABSTRACT FROM AUTHOR]

Outsiders are the bane of the police and any other profession; those outside the system are unreliable mavericks that are hard to pin down and pigeonhole. Joseph Conrad (1857-1924) is the consummate outsider, bringing to English Literature perspicacity, critical perspective and devastating satire. In The Secret Agent (1907), Conrad takes for his setting turn-of-the- century London, the action of which revolves around a terrorist act. The novel presents the city's denizens as characterized by corruptibility and grotesque features; nearly all its 'agents' are marked by limited vision and mediocrity; they are flabby, unsavory, possessed of a self-satisfied ignorance, and a superficial respectability; physically they embody plumpness, rotundity of form, a gross excess of human flesh. The physical flabbiness is matched by a moral one: Revolutionaries and dignitaries have lost their ideals; their spirituality has been consumed by their physicality. The single idealism presented is the destructive nihilism of the "perfect" anarchist. The present study aims to examine Conrad's novel from the perspective of anarchism and betrayal. Anarchy here suggests a state of disorder on various levels, political and moral as well as social and familial. The word derives from the Greek meaning "absence of a leader"; as a philosophy, it denies the authority of the government to conduct human affairs. Conrad captures changes taking place in western society in which moral absolutes have been undermined, political leaders employ subterfuge, subversion and double agents to undermine order, integrity, and rule of law, and individuals break their bonds of loyalty and trust consciously and unconsciously, resulting in a state of anarchy at various levels. The "social anomie" or normlessness that ensues marks a breakdown in social identity, one that will be examined in the novel by making use Conrad's political essay, "Autocracy and War" (190%) and Zygmunt Bauman's notion of betrayal and the fragmented life in as presented in Loyalty, Dissent and Betrayal (2005). [ABSTRACT FROM AUTHOR]

What happens when agency becomes unshackled from identity? Who or what can have agency? As a response to the crisis of agency in media, this study is an exploration of agency as traced through a quick history of sociology. We begin with Althusser, however, it could be argued that there are proto-forms of agency in the work of Marx and Durkheim, as well as that of Gabriel Tarde (1888). Althusser's notions of structure and agency also greatly influenced Bourdieu's concept of the habitus. Later, Foucault described subjectivity in a tug-of-war with ubiquitous power. Thus, I trace the progress of agency as it emerges in relation to Bourdieu's habitus and Foucault's discourse. Judith Butler's theory of performativity is also conceived as a radical form of agency. Extending the dislocation of agency and identity further, however, I explore the role of uncommodifiable anger (Artaud), and the breakdown of the individual voice in the work of Kierkegaardâ??the emergence of a "demonic writing machine" (Hodge, 2000)â??in destroying identity. This broaches the question of text as agent divorced from identity. Can this question be reconciled with reference to the agency of objects in Actor-Network Theory (Latour, 2005)â??companies, computer networks and texts themselves? How does Actor Network Theory relate to Rose's (2007) technologies of government? How does the agency of non-humans compare to that of the cyborg (Haraway, 1989)? The discussion comes full circle to Tarde and the fact that he considered the problem of unshackled agency a century ago. ..PAT.-Unpublished Manuscript [ABSTRACT FROM AUTHOR]

Metal music has been virtually ignored as a political formation of youth culture. We argue here for the necessity of such a perspective?that the lyrical and aesthetic content of metal music are integral aspects of youth identity and reflect the power struggles young people have with contemporary culture. Moreover, the substance of metal is not merely a forum for young people to vent an amorphous and undefined aggression, but instead, speaks very directly to their hearts. This essay will explore some of the major themes that typify metal music in the American and international scene, and demonstrate how these themes are indicative of some of the cultural problems young people confront. There is, if you will, a dialogical relationship between metal content and its listening base. Implicit within the tremendous subscription to messages in metal music?for example, those of violence, insanity, Satanism, and so on?may be problematic societal conditions that are legitimately experienced by young people. [ABSTRACT FROM AUTHOR]

How do ideas travel? How do scientific theories become incorporated into larger cultural contexts? How do we account for the divergent readings of an idea in various historical circumstances and cultural contexts? Evolutionary theories present one of the most complex and promising cases for entertaining such questions. This paper is both an investigation of the Nihilists? reading of Darwin?s evolutionary theory in the 19th century Russia, and a theoretical incursion into the analytical aspects of idea transfer. I argue that the divergent reactions to and interpretations of evolutionary theory in various contexts are not determined solely by the veracity of the actual arguments advanced by Darwin or ‘misunderstandings’ that ensued from the often-alleged incompetence of the interlocutors. Instead, the gatekeepers of ideational ‘import’ and the popularizers of science, often engaged in creative redefinition of various aspects of evolutionary theory. This paper, thus, has both a historical objective of documenting the Nihilist interpretation of evolution in the 19th century Russia, and an analytical aim of elaborating on the mechanisms of idea transfer beyond mechanistic ‘diffusion’ models. In particular, in this paper I develop the concept of a theory interpretation as a Palimpsest - a metaphoric notion underscoring the nature of any interpretive endeavor, where the ‘new’ idea is superimposed on the previously held understanding of the phenomenon without actually supplanting it. [ABSTRACT FROM AUTHOR]