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The study investigates the fact that man is evil by nature and this evil surfaces itself when it finds favorable circumstances. These favorable circumstances make themselves available in the removal of societal rules and parental control. Golding connects the evil nature of man to the Original Sin, when Adam did something sinful by violating the command of God in the Garden of Eden. When the boys feel that they are free from parental control and there is no check of the teachers, they start to violate rules on the Island and even go to the extent of killing each other and there is a reversion to barbarism. In the beginning, the boys behave rationally as they have recently been coming from a civilized society but with the time they regress to savagery and barbarism, they feel themselves above the law free from societal disciplines. The study is significantly significant in the sense that it familiarizes the readers with the psyche of human beings who will, consequently, be conscious of their actions. The methodology used for the article is qualitative. The framework used for the paper is thematic. The paper finds out that human being is evil by nature as a result of which there is mischief and evil deeds in society performed by man.

Un estudio de las ideas filosóficas en América Latina nos indica los cambios ocurridos en nuestro pensamiento a partir del desarrollo de las ideas positivistas, las cuales jugaron un papel importante en el devenir filosófico latinoamericano. Argentina fue uno de los países latinoamericanos con mayor peso del positivismo sui géneris en el siglo XIX e inicios del XX. A uno de sus ilustres hijos, Domingo Faustino Sarmiento, se le debe el haber formulado en forma definitiva las figuras literarias de civilizado y bárbaro. Ello lo logra una vez desterrado en Chile, con la escritura de artículos publicados en 1845 en el diario El Progreso. En este ensayo se analiza la visión de ese pensador argentino a la luz de las exigencias históricas en América Latina, para quien la mejor manera de luchar contra la barbarie es ser europeísta, pero mirando hacia la Europa franco-anglosajona no hacia la Ibérica, porque con la primera se puede reconstruir a América por ser sinónimo de superioridad, mientras que con la segunda no, por ser sinónimo de inferioridad.

Ljubomir Micić was the founder of Zenitism and the editor of Zenit, the international avant-garde magazine published in Zagreb and Belgrade from 1921 to 1926. Sharply criticising a decadent European culture after the Great War and accepting progressive avant-garde ideas, Micić praised the New art founded on the principles of NEO-primitivism and Russian constructivism, following the technological and scientific progress of the 20th century. Analysing the Zenitist Balkanisation of Europe project led by Barbarogenius, I will point out to Micić's attitude towards the old continent, his efforts to oppose the image of the Balkans as "the inner other of Europe", and his aspiration to revive European culture with the primordial Balkan energy. Declaring the Balkans the sixth continent, the geographical space of the poets, Micić postulated a model of cultural barbarism by which he stood against the established primacy of Western European nations over those that were characterised "less civilised". This paper aims to point out to Micić's understanding of the relationship between the Balkans and Europe, as well as the so-called primitive-civilised opposition, in order to highlight internationalism, pacifism and cosmopolitanism as the key elements of his Zenitosophy

Indeed, Imagination could not work as a valid method for understanding prehistory and pre-historical processes as subjective or objective source. Yet historiographical imagination is only available inductive method for writing prehistory and pre-historical processes. Out of the few significant inherent natural features of the mind of Homo sapiens, a product of evolution memory, imagination, creativity, and power of comprehending complex natural processes are against preceding minds of primitive human species. The naturally evolved primitive human mind also learnt art of making fire, bow and arrows, pottery, stone implements, adobe-brick houses and later plantation by irrigation. The two historical facts transmuted the existing basic instincts making them primitive humans, other than preceding species of humans. 1) The phenomenon of inter-tribal battles, becoming order of the day during savagery because of sneaking clandestinely or openly, from other human tribes women, children, and domestic animals provided four kinds of human in a victorious tribe, “victor male”, “victor female”, “subjugated male” and “subjugated female”, which transfigured the existing sexual behavior in a tribe; and 2) the other phenomenon of “surplus labor” available only to males because of “surplus pregnancy” of females finally became the instigator of distinction between female and male, which in due course during the various stages of savagery and barbarism became susceptible for the origin of patriarchy. The present paper deals with the historiographical imagination as an inductive method for understanding responses of primitive human mind during various stages of savagery and barbarism.

The article is devoted to the problems of civilizational analysis of Russian his­tory. The author shows, that the “civilizational method” is not at all a panacea for ideologized unprofessionalism and a guarantee of scientific correctness. The ma­jor authors in the field of Russian history avoided using the concept of “civiliza­tion”, and spoke either about Russian state (Karamzin, S. Solovyov), or about Russian people(Polevoy), or about Slavic cultural and historical type (Dani­levsky). This proves that operating with the philosophically rich concept of “civ­ilization” is fraught with its own limitations and costs, in addition to the tempta­tions and some analytical advantages. The author believes that when using the concept of “Russian civilization”, it is necessary to take into account the pres­ence in our culture of a large layer of “ironic literature” on the topic of excessive generalizations: “History of the Village Goryukhino” by Pushkin, “History of the city [Glupov]” by Saltykov-Shchedrin, “History of the Village Brehov” by Mozhaev, etc. The author, relying on the typology of civilizations by A. Toyn­bee, N. Berdyaev and his own developments (since the 1980s), believes that the civilizational process in Russia took place, firstly, in the mode of “continuity through catastrophes”, and, secondly, it took place not only in confrontation with other civilizations, but also in a struggle with its own, internal “barbarism”.

In this article, the research supervisor (Bocharov V. V) and consultant (Dyakov N. N.) of the new master’s program “Social and Cultural Anthropology of the Peoples of Asia and Africa”, which will be opened at the Faculty of Oriental Studies of St. Petersburg State University in 2021, share the motives that prompted its creation. According to them, the goal of the program is to bring the study of “modernity” back into the fold of Oriental Studies, as a science of Eastern (Oriental) cultures. Moreover, scientific activity in this direction should contribute to the creation of a theory of the development of the East, since the accumulated material on the socio-political practices of modern states in the region indicates, on the one hand, the presence of obvious universals, and, on the other hand, they are significantly different from the Western processes that are identical in form. Otherwise, states (even those that have surpassed the West in many respects), are doomed to remain in the status of “underdeveloped”. The reason for this is the dominance of the evolutionary paradigm (“savagery — barbarism — civilization”), where “civilization” is the standard of society’s progressiveness, which has actually turned it into a kind of ideologeme. The development of such a new theory also has an important socio-political significance because the discourse of “underdevelopment” (sous-développement) in many respects gives rise to revolutionism (a characteristic of the East) under the slogans of overcoming it, which is always a threat to state collapse, chaos, and, in the end, humanitarian catastrophe. The anthropological approach is the basis of the international Russian-Armenian scientific project (SPbSU — PAARA — YSU), supported by the Russian Foundation for Basic Research and the Committee on Science of the Armenian Ministry of Education, Science, Culture and Sport. The member of the project V. G. Geghamyan who specializes in studying the political culture of Turkey, also shares his thoughts on the “program” and the role that its methodology plays in its successful implementation.

The paper examines the peculiarities of precedent names as standards and symbols of universal antivalues in Russian political advertising texts. Negative axiological categories are of special importance to the manipulative potential of such texts, and precedent onyms serve as effective means of conveying meanings based on antivalues. The research material includes political advertising texts created during election (presidential and parliamentary) campaigns in Russia in 1991—2018. The main research methods include componential and contextual analyses together with some elements of conceptual and semiotic analyses. Special attention is given to the specific ways of actualizing value-based meanings that are contained in the semantics of proper names as well as in the surrounding context, which involves verbal and non-verbal signs. The notions of “standard” and “symbol” are viewed as separate means of propagating antivalues with the help of precedent names. When they function as standards, the symbols are mostly used connotatively, and ultimate points of evaluation are present. In a symbolic sense, precedent names can be used both denotatively and connotatively and sharply polar assessments have not been observed. The study has shown that precedent onyms in texts of Russian political advertisement contribute to the objectification of the following antivalue-based categories: catastrophe / tragedy, violence, betrayal, instability / chaos, theft, evil, hooliganism, barbarism, immorality, wealth / extravagance, insanity, untruthful fantasies and problems. According to the number of precedent names and their uses, the standards and symbols of tragedy / catastrophe as well as the anti-standard of wealth are of prime importance in the texts under investigation. A special role in propagating antivalues is played by names from the conceptospheres of “Literature”, “Folklore”, and “Mythology and Religion”. The precedent signs with axiological meanings are usually aimed at enhancing the dramatic effect of political advertising messages or at creating vivid and memorable images with the purpose of discrediting political opponents and their views.

The paper examines the actuality of Rosa Luxemburg's Reform or revolution 150 years after her birth. The main method used is the content analysis of this important polemical pamphlet placed in the context of the time/space, i.e. when and where it was written, on the one hand, and today, on the other. The main finding is that Rosa's work has remained relevant to our days since the capitalist mode of production is still characterized by internal contradictions producing barbaric consequences of exploitation and imperialist wars. These capitalist system's consequences ensure the permanent actuality of the dilemma between socialism and barbarism confronted by Rosa Luxemburg throughout her life.

Key studies have highlighted how Western law was central to the civilizing mission of colonialism, legitimizing conquest while presenting itself as a colonizer's gift for overcoming barbarism. But law was not just an imposition to dispossess resources and accumulate labor; it was also transformed by the contestations of First Nations and the new practices deployed in settler societies. In this context, the first international legal theories were aimed at subordinating third world societies and, at the same time, provided the foundations of Western legal apparatus, shaping racially the modern concepts of sovereignty, territory, and property.

Using material from the history of African thought, this essay proposes a strategy for writing a comparative history of race that ranges beyond a consideration of white supremacy and its anti-racist inflections. Studies of race outside the global north have often been hobbled by rigid modernist assumptions that over-privilege the determining influence of Western discourses at the expense of local intellectual inheritances. This essay, in contrast, proposes a focus on locally inherited discourses of difference that have shown signs of becoming racialized, at times through entanglement with Western ideas. It pays particular attention to discourses that arranged “human kinds” along a progression from barbarian to civilized, suggesting the presence of African historicisms that in modern times have converged with the stadial ideas that played a major role in Western racial thought.

The present paper aims at exploring the concept of jihad as represented by the Muslim woman writer Leila Aboulela in relation to the interpretation of the term by Islamist political parties and the stereotypes assigned to it in Western media and Western thinking. Unfortunately, Islam’s position concerning jihad has been distorted, misrepresented, and misappropriated for political and economic aims. Jihad has come to be equated with terrorism, barbarism, and violence “Western popular media – particularly news media and mainstream film – reduces jihad to a one-dimensional caricature of terrorism as religious martyrdom” (Tagg 319). Allie Kirchner states that “By focusing on the narrow concept of jihad used by terrorists, the U.S. media has inadvertently reinforced the link between terrorism and Islam within the American consciousness” (Kirchner). This paper attempts to deconstruct these stereotypes and unveil the real facade of this obligation in Islam; its meaning, rules, and aims as stated clearly in the teachings in the Quran and Sunna. The methodology of this paper is to apply the concept of hybridity as a positive stance which helps Aboulela to deconstruct the false representations allotted to jihad and establish reconciliation between cultural disparities.

É visível no dia a dia das grandes cidades o crescimento do número de pessoas que vivem em situação de rua, reproduzindo suas vidas a céu a aberto, desnudando as grandes contradições do sistema capitalista gerador de desigualdades, pauperismo e barbárie. O presente artigo busca apreender este “fenômeno” como uma expressão da “questão social” no seio da sociedade capitalista contemporânea, suas características e as respostas do Estado nas tramas do urbano mediante análise crítica e histórica sobre pesquisas amplamente difundidas, censos desenvolvidos a partir de referencial teórico marxista. Detecta-se a permanência da filantropização desta expressão da “questão social”, assim como de respostas baseadas na repressão e criminalização em nome da “ordem”, do “progresso” e do desenvolvimento nas cidades, mas também a institucionalização de serviços e direitos voltados a este grupo populacional nos últimos anos.

El objetivo de este trabajo es plantear que la obra de Jorge Luis Borges es una excepción en el derrotero de los discursos orientalistas que han estado en auge desde el siglo XIX en Latinoamérica. Destacaremos el criterio de selección de representaciones y textos arábigopersas para Historia de la eternidad (1936), cuyo resultado es una nueva representación del Otro como un sujeto activo, histórico, productor de conocimiento y poseedor de una fuerte tradición intelectual. De esta manera, Borges se aparta de la concepción orientalista argentina que se nutrió del orientalismo europeo. This paper argues that Borges´s works are an exception in the history of the oriental discourses which have been present since the 19th century in Latin America. We will highlight a certain criteria in the selection of arabic and persian texts and representations for Historia de la eternidad (1936), which outcome is a new representation of an Other which is an active and historical subject, a producer of knowledgment who evidences a strong intelectual tradition. In doing this, Borges breaks from the argentine conception of orientalism nurtured by european orientalism. Fil: Gómez, Daniel. Universidad de Buenos Aires; Argentina.

Este artigo propõe um debate teórico e provocativo sobre a emancipação humana, a partir das categorias trabalho e liberdade, especialmente diante de um contexto das relações sociais capitalistas que, no ano de 2020, escancara a barbárie da vida humana. Objetiva sinalizar algumas aproximações do debate da teoria social crítica marxista, que contribua para pensarmos noutra forma de sociabilidade humana. Nestes termos, o texto traz como elemento central o significado da emancipação humana, a partir de aproximações das categorias: Trabalho e Liberdade, ambas apreendidas numa perspectiva ampliada, que supõe os desafios para a superação da sociabilidade fundada na dinâmica do capital.

This paper addresses travelogues by English author Mary Holderness who spent the years 1816–1820 in the settlement of Karagoz in the Crimean Peninsula. Scholarship has used this source but rarely, mostly for cultural-anthropological facts. This paper provides an integral analysis of these travel writings as the most detailed account of Crimean ethno-confessional communes from the period. The works by Holderness are studied in the context of contemporary Western knowledge of the Crimea and specific ethnographic ideas in early Romanticism. The “involved observer’s” experience allowed Holderness to collect unique information about the economy and ethnography of the country. The source provides various accounts on the economic activities and taxation specificities, traditional costumes and cuisine, matrimonial relations and funeral rituals, entertainment and superstitions, religion, and other features of Crimean Russians and Tatars, Greeks and Germans, Bulgarians and Armenians, Karaites, and other ethnocultural communities. These materials allow one to disclose the features of the British perception of other peoples. Thus, foreigners tended to generalisation and typisation, making conclusions about the general trends of the national character relying on a few cases known to them from their own experience. The traveller put her fellow countrymen at the top of the “stairs of peoples” going from “barbarism” to “civilization,” while Crimean ethno-confessional communes occupied the stairs below them. She “supplied” them with various combinations of such features as primitive religiosity and superstitions, bad morals and disinclination to work according to Protestant ethics, laziness and stealing combined with a good heart, hospitality, empathy, etc.

Las “tesis sobre el concepto de historia” Über den Begriff der Geschichte (1940) constituyen el ultimo escrito filosófico y político de Walter Benjamín, redactado entre 1939 y 1940 en medio del ascenso del Nacional Socialismo en Europa. Este documento es el escrito de un judío que intenta escapar, una víctima de la violencia legal y su irracionalidad deshumanizante que, finalmente obliga al filósofo Berlinés a morir acudiendo al Suicidio. Las tesis son una innegable exigencia de justicia y reparación a las Victimas de la violencia, los excluidos sociales, contra quienes se impuso la injusticia; donde se plantea, realizar una nueva lectura de la Historia desde la perspectiva de los vencidos, las víctimas de los hechos históricos que el Historicismo excluye de su narrativa. Esta lectura de la historia requiere “cepillarla a contrapelo” a través de la memoria para descubrir esos detalles que se le escapan al historiador, en el que las fisuras, las irrupciones, y las discontinuidades develan la barbarie que se oculta en esa supuesta linealidad del tiempo histórico, detalles importantes para la justicia a las víctimas. La memoria es desde esta concepción de la historia una herramienta de lucha contra la violencia del olvido y a su vez un referente ético garante de Redención y Justicia.

One of the important problems raised in the works by Marguerite Duras is a specific opposition to rationalism, understood as the loss of meaning and absurdity of human existence in the face of the tragedy of World War Two. In this way, the author presents her attitude to Nazi barbarism, and in a broader context to the history of mankind. Her texts − exposing the writer’s doubts and obsessions − express the lack of logic of the world, the painful awareness of the inevitability of misfortune, existential emptiness, and the powerlessness of a man towards his own impotence. By rejecting “material life”, Duras’s work resounds with the contestation of rationalism illustrating the paradoxes of the 20th century, connected on the one hand with the possibilities and, on the other, with the limitations and suffering of the human being. Duras’s works emphasize emphatically the shortcomings of humanistic thought and the helplessness of philosophy, emphasizing the huge role of extrasensory sphere of sensations and feelings as well as artistic intuition in the perception of reality deconstructed by the exercise of the imaginary. L’une des questions importantes, abordées dans l’œuvre de Marguerite Duras est une opposition au rationalisme, entendu comme la perte du sens et l’absurde de la vie humaine étant donné la tragédie de la Seconde Guerre mondiale. Ainsi, l’auteure manifeste son rapport à la barbarie nazie, et dans un contexte plus vaste, à l’histoire de l’humanité. Ses textes, alternant les hésitations et les obsessions de l’écrivaine, expriment le manque de logique, une conscience douloureuse de l’inévitabilité des malheurs, un vide existentiel, ainsi que l’impuissance de l’être humain. À travers le refus de la « vie matérielle », l’œuvre de Duras révèle la contestation du rationalisme, véhiculant les paradoxes du XXe siècle, liés d’une part aux possibilités, et de l’autre – aux limites et à la souffrance humaines. Les ouvrages durassiens mettent en relief les lacunes de la pensée humaniste et la perplexité de la philosophie, tout en démontrant l’importance de la sphère sensuelle, celle des émotions, des sentiments, et de l’intuition artistique dans la perception de la réalité déconstruite par l’exercice de l’imaginaire.

Este artigo procura analisar como o conflito entre cultura e barbárie, sobretudo nos grandes episódios de violência da história recente, influencia os modos de representação e a linguagem fotográfica a partir de dois registros: o retrato da fotógrafa norte-americana Lee Miller na banheira de Hitler e a planície de Balaclava, fotografada por Roger Fenton.

It is intended to reflect on the moment experienced in Brazil, understanding them as symptoms of Contemporaneity, thinking about social practices and discourses that strain and re-articulate all the time. The deconstruction of historical facts and the refutation of scientific events are some of the examples that we pursue in this reflection, asking us about the educational models and the ways of seeing History, which establish direct relations with the aspects of social exclusion and with subjective formations. In this sense, the truth seems to lose its privileged position and occupy with a certain fragility a place based on the belief in the figure of the modern subject. We propose new perspectives on the fields of knowledge, calling us to think about education for diversity as an indispensable perspective to face the rise of social barbarism.

A aversão de Nietzsche ao cristianismo, à democracia e ao socialismo, pode ser traduzida por sua negação ao igualitarismo. De fato, o filósofo vê no sentimento da esperança secular e na perda do aspecto agonístico da existência, a mais radical forma de décadence. Por sua vez, Leo Strauss, vê no ataque de Nietzsche ao igualitarismo uma forma de proteger a democracia liberal moderna de si mesma. No entanto, para o professor de Chicago, propor um regime político a partir das concepções nietzschianas, certamente, não levaria o mundo a outro lugar, se não, à barbárie. Pois, Nietzsche expõe o homem a uma verdade brutal e inumana, da qual, a maioria dos homens não pode suportar. Sendo assim, Strauss, pretende usar as verdades letais de Nietzsche como uma “caixa de ferramentas”, sua crítica à modernidade lhe é fundamental para a superação do niilismo e à defesa do modo de vida filosófico, que implica na aceitação do drama da vida tal como ela é. Dito isto, esse estudo pretende mostrar que: para Nietzsche a disseminação do ideal moderno de igualdade levou o ocidente à degeneração, ao nivelar todos os indivíduos por baixo, transformá-los em rebanho, promoveu-se o parto do último homem, o que impossibilita o surgimento do gênio criativo que impõe sua vontade de poder, o Übermansch. Enquanto, para Strauss, o Pathos pela igualdade radical como valor supremo da modernidade, além de ter sido a causa das principais catástrofes da contemporaneidade, inviabiliza o surgimento do “gentleman” (homem virtuoso), e com isso, a busca da melhor sociedade, do melhor regime e da melhor forma de viver.

There is no doubt regarding the influence exercized by the work of Emile Cioran upon Yasmina Reza´s fictional texts. Not only some of her theater characters are inspired in the figure of Cioran, but both writers share a similar worldview and analogous obsessions that flourish in their writings. In this manner, we do perceive in them a kind of aggressiveness that turns against themselves seasoned with frivolity and humor. In the speeches and monologues of Reza´s characters we can identify ideas that are repeated endlessly in Cioran´s aphorisms. Both authors turn reflection into pleasure towards excess, as if they were unable to contain themselves. From this perspective, we can better understand ideas such as their rejection from the notion of happiness for being considered a desire vulgar and childish, and the apology for barbarism as the only way to be reborn again. Abstract Il n’y a aucun doute sur l’influence exercée par l´oeuvre d’Émile Cioran dans les pièces de théâtre de Yasmina Reza. Non seulement certains de ses personnages s’inspirent dans la figure de Cioran, mais aussi les deux auteurs partagent une vision du monde similaire et les mêmes obsessions germent dans leurs écrits. Ainsi, on peut percevoir une sorte d’agressivité qui se retourne contre eux mêmes accompagnée de frivolité et d’humour. Dans les allocutions et monologues des personnages de Reza il est possible d'identifier des pensées qui se répètent sans cesse dans les aphorismes de Cioran. Les deux écrivains transforment la réflexion en un plaisir par l'excès, comme s'ils ne pouvaient pas s'empêcher de se contenir. Dans cette perspective il est possible de mieux comprendre des idées telles que le rejet de la notion de bonheur en le considérant un désir vulgaire et infantile, ou l’apologie de la barbarie comme la seule forme de renaître. Mots-clés Nihilisme, postmodernisme, frivolité, agressivité, apatride

[EN] The thought of Th. W. Adorno and his contribution to the critical theory of society has its central nucleus in the confrontation with barbarism and in the theoretical reflection on the social conditions that make it possible. Fifty years after his death, his proposal of a radical critique continues giving to think and keys with which to confront the crisis of the present., [ES] El pensamiento de Th. W. Adorno y su contribución a la teoría crítica de la sociedad tiene su núcleo central en la confrontación con la barbarie y en la reflexión teórica sobre las condiciones sociales que la hacen posible. 50 años después de su muerte su propuesta de crítica radical sigue dando que pensar y ofreciendo claves con las que enfrentarse a la crisis del presente

A pandemia da SARS-COV-2 escancarou as desigualdades sociais, de classe, de sexo, de raça, de etnia, colocou em evidência a autodestruição do planeta e de todas as formas de vida e fez o sistema capital expor toda a sua perversidade perante o agravamento da barbárie social, tratando a vida humana com indiferença e como sendo descartável. Mas o que poderia ter sido o mote para a erupção de uma situação revolucionária se perdeu pela ausência de uma direção, projeto e luta político-social revolucionária (política social radical), expondo a urgência de retomada do trabalho de base junto às massas e aos subalternos para que os momentos de crise possam ser aproveitados para a elevação da consciência das massas e transformação substancial das lutas político-sociais. É sobre essa necessidade mais do que premente deste trabalho de base que esse artigo aborda.

Among the merits of Daniel Bensaid is prominently that of having introduced a new concept into the Marxist lexicon: bifurcation. Rosa Luxemburg had already spoken, in the Junius Brochure of 1915, of socialism or barbarism. But Bensaid’s approach goes further. His rereading of Marx, in the light of Blanqui, Benjamin and Charles Peguy, led him to conceive of history as a series of branches and bifurcations, a field of possibilities where the class struggle occupies a decisive place, but whose outcome is unpredictable. Refractory to the causal course of ordinary facts, the revolution is an interruption. It is not guaranteed by the “laws of history” and must be the subject of a bet, in the Pascalian sense, reviewed and corrected by the Marxist Lucien Goldmann, himself reviewed and corrected by the Marxist Daniel Bensaid.

Retomando un fragmento de mi tesina de grado presentada en el año 2012 en la Escuela de Trabajo Social de la UNR, bajo la dirección del Mg. José María Alberdi, el presente artículo se plantea el objetivo de reflexionar en torno a la posibilidad del Trabajo Social de ser instrumento en manos de la hegemonía civilizadora. Históricamente el proyecto profesional hegemónico dentro del colectivo de profesionales estuvo ligado al sostenimiento de la lógica capital-trabajo. Aunque también resulta necesario realizar una problematización sobre la razón del surgimiento del Trabajo Social profesionalizado lejos del velo de la historia oficial. El espacio ocupacional del Trabajo Social se encuentra en el centro de la tensión civilización-barbarie, es por ello que nos planteamos tales ejes a fin de repensar nuestras prácticas cotidianas. Las intervenciones pueden sostener el statu quo, así como también tienen el poder de ser utilizadas para la transformación social. Con fines analíticos hemos dividido el escrito en tres corrientes de Trabajo Social: una de tipo conservadora, otra ligada al pensamiento marxista y una tercera sostenida sobre la tradición nacional y popular Taking up a fragment of my degree thesis presented in 2012 at the National University of Rosario, School of Social Work, under the direction of Mg. José María Alberdi (current director of that school), this article in order to reflect on the possibility of social work of being an instrument in the hands of the civilizing hegemony arises. Historically the hegemonic professional project within the group of professionals in social work was linked to the support of logic working capital. Although it is also necessary to make a problematization on the reason for the emergence of social work professionalized away the veil of official history. Occupational social work space is located in the center of civilization tension - barbarism, which is why we set such axes to rethink our daily practices. Interventions can sustain the status quo, and also have the power to be used for social transformation. Making a brief tour of the currents of thought on which the exercise of social work professionals currently supported. For analytical purposes we have divided into three streams written social work: one of conservative type, another social work linked to Marxist thought and a form of social work held on the national and popular tradition. In order to think and reflect about the possibility of it to build popular power Fil: Sumalla, Andrea Marina. Universidad Nacional de Rosario; Argentina.

We will discuss about aspects near to the concepts of 'culture', 'civilization', 'symbol' and 'barbarism'. We understand that the best way to study this topic is to observe the bond between all these words -culture, civilization, symbol and barbarism- and, in parallel, to divest them of ideological connections. Furthermore, we will explore the back or negative of these concepts: from this perspective, we can illuminate other aspects of the current matter. En este trabajo se considerarán aspectos relativos a los conceptos de cultura, civilización, símbolo y barbarie. Comprendemos que, lejos de emplear estos términos como campo de batalla de una actitud por lo común encubridora de una postura ideológica, conviene despojarlos de dichas connotaciones y centrarnos en explorar su significación elemental. Prestar atención al revés o negativo de dichos términos resulta revelador al respecto.

Resumo As discussões apresentadas no presente artigo visam oferecer apontamentos críticos para o debate das particularidades da barbárie social em nossa atual conjuntura. O objetivo do estudo tem como pano de fundo as implicações provocadas socialmente com a implantação do capitalismo na busca pela manutenção da ordem vigente hegemônica. Trata-se de uma pesquisa bibliográfica de natureza qualitativa. Estruturamos o artigo a partir de uma breve análise acerca do capitalismo, posteriormente abordamos o conservadorismo como instrumento do capital e, por fim, apresentamos algumas de suas expressões na contemporaneidade. O estudo possibilitou apontar que tal fenômeno constrói uma verdadeira barbárie social, compreendida como uma naturalização das expressões da questão social, desprezo por imigrantes, supressão de direitos, antagonismo aos direitos humanos, discriminação de raça, gênero, religião e sexualidade, entre outros, configurando-se uma verdadeira banalização da vida humana. Abstract The discussions presented in this article seek to offer critical notes for the debate on the particularities of social barbarism in our current situation. The main objective of the study has a background set on the implications socially caused with the implantation of capitalism in the search for the maintenance of the current hegemonic order. The present work is composed by a qualitative bibliographic research. The structure of the article is based on a brief analysis of capitalism, then we approach conservatism as an instrument of the capital and, finally, we present some of its expressions in contemporary times. The study made it possible to point out that this phenomenon builds true social barbarism, understood as a naturalization of the expressions of the social issue, contempt for immigrants, suppression of rights, antagonism towards human rights, discrimination of race, gender, religion and sexuality, among others, configuring a real trivialization of human life.

Em 2015, o rapper e ativista político angolano Luaty Beirão foi preso por participar de uma sessão de debate sobre um texto de Domingos da Cruz, baseado na obra de Gene Sharp Da Ditadura à Democracia: o Caminho para a Libertação. Ao longo de sua prisão, Beirão escreveu três cadernos relatando suas experiências carcerárias, pensamentos sobre a situação política angolana e letras para músicas expressando suas vivências. Esses diários foram publicados como livro pela editora Tinta da China em 2017. Os objetivos do presente artigo estruturam-se em dois eixos principais. Primeiro, com base nas letras de músicas presentes nos diários do cárcere de Luaty Beirão, visa contemplar a inversão da máxima de Theodor Adorno (2003, p. 7) - “Escrever poesia depois de Auschwitz é um ato de barbárie” - proposta por Slavoj Zizek (2014, p. 19), no livro Violência: “A prosa realista fracassa ali onde a evocação poética da atmosfera insuportável do campo de concentração é bem sucedida” . Segundo, será discutido o conceito de “violência mítica” como fundação de um novo direito, conforme proposto por Walter Benjamin (2011) no ensaio Para uma Crítica da Violência. Assim, o artigo pretende abordar a relação entre regimes autoritários e a escrita poética dos diários do cárcere de Beirão como representativa das dinâmicas do depoimento de eventos extremos, ressaltando as influências da perseguição política sobre o ato de escrever.

El presente artículo es una aproximación crítica a la figura de Primo Levi como testigo de la violencia y una indagación en la vinculación ético-política de su testimonio. Frente a lo indecible, frente a la inmoralidad de la historia, la tarea de un testigo como Levi será forzar los límites de lo posiblemente representable. En la búsqueda de una comprensión lo más profunda y matizada de esta aportación, vamos a contraponer dialécticamente su denuncia de la barbarie, su reivindicación del lugar de las víctimas del totalitarismo, frente a algunas de las interpretaciones que han clausurado o negado la posibilidad y el valor de esa clase de testimoniar, particularmente la de Giorgio Agamben.

Rosario (Santa Fe, Argentina) has always had water spaces within its urban layout which have historically characterized the city. Just as in the cases of many other cities, Rosario’s relationship with water has implied a historical challenge throughout an urban process dealing with groups of individuals, devices and artefacts conceived for specific water spaces.Water in its natural state along with its ties with land, i.e., wild water, is an object whose presence -from the urban point of view- deserves particular attention. Within the Argentine dialectic “civilization or barbarism” framework and taking into account the particular case of wild water subjected to domestication, the hypothesis of the work is that domestication was developed as an urbanistic ideology. As a praxis issue, it was grounded on the political thought which led to outcomes that went beyond the transformation of water spaces and exerted their influence on the entire city shaping.The aim of this work is to interpret this wild/domesticated water dichotomy through conceptual discussions about spatial injustice, i.e., a set of social asymmetries that results from the capitalist city.

portuguesA proposta desse ensaio e refletir e pensar a barbarie no interior do atual estagio da civilizacao, tendo como pano de fundo a crise contemporânea de refugiados. Escolhemos como norte da pesquisa os desdobramentos da questao do Pai na teoria psicanalitica e a producao teorica de alguns pensadores de outros campos do conhecimento, com as quais e possivel estabelecer dialogos interdisciplinares acerca da violencia, crueldade e destruicao dos lacos sociais. EnglishThe purpose of this essay is to reflect and think about barbarism within the current stage of civilization, against the backdrop of the contemporary refugee crisis. We chose as the north of the research the developments of the question of the Father in psychoanalytic theory and the theoretical production of some thinkers from other fields of knowledge, with which it is possible to establish interdisciplinary dialogues about violence, cruelty and the destruction of social ties.

This project rescues a brief essay titled “Infamia y vandalismo” by José Revueltas. The text was issued in November 1944 in the main medium of publication of the Mexican-Russian Institute of Cultural Exchange: the journal Cultura Soviética. “Infamia y vandalismo” is a text of political nature, which celebrates the victory of the Soviet Union over Nazi Germany and illustrates one of the arguments insistently repeated by the Soviet politburo: that communism represented peace and culture, while Nazism promoted destruction and barbarism. The significance of this text relies on the implications that it has in relation to the context of its time (the end of World War II), thus bringing forth a period of Revueltas’s life and of the antifascist and pro-Stalinist left somewhat forgotten nowadays. In other words, this essay can help us to partially reconstruct the intellectual trajectory of the great Mexican writer. The introduction reviews the main elements that should be considered alongside “Infamia y vandalismo” in order to grasp its relevance in the cultural landscape of the moment and in relation to Revueltas’s personal growth: the Institute of Mexican-Russian Cultural Exchange and the journal Cultura Soviética, the atmosphere of ideological confrontation prior to the beginning of the Cold War, as well as the political itinerary of Revueltas in relation to the Mexican Communist Party and other left-wing formations.

Este artigo tem o objetivo de problematizar a barbárie, enquanto impulso destrutivo, nas políticas públicas em educação e em formação de professores/as. Pra tanto, examina o conceito de barbárie gerencial e total, de Fernando Cassio, suas forças propulsoras e seus efeitos sobre a educação, contribuindo para fortalecer a educação democrática como direito de todos e todas, bem como a valorização e a dignidade profissional docente. Seu sentido na educação ambiental é o de alargar a conjuntura enquanto trajeto particular de uma rede de práticas que constituem as estruturas sociais, tornando possível melhor compreender como a educação ambiental forja-se nas relações com seus contextos macro de existência, explicitando possibilidades de transformação social, a partir da deslegitimação de certos discursos e fortalecimento de outros discursos contra-hegemônicos.

This article proposes to relate the trajectory and tragedy of the Greek myth Tantalus to the historical conjunctures, emphasizing the prominent role of the body in the construction of the society. It feeds on philosophical references, especially from Friedrich Nietzsche and Arthur Schopenhauer and from literary works by Franz Kafka and Augusto dos Anjos, in order to establish a look at the body as a reflexive instrument and, therefore, a hostage to the corporal and psychological barbarism in history.

Mediante la diferenciacion entre folletin Facundo y el libro Civilizacion i barbarie, se analiza el rol que tuvo la ficcion en la obra de Domingo Faustino Sarmiento. Se establece que el folletin contribuye a la narracion melodramatica de las consecuencias de la anarquia y barbarie, producto de la ignorancia del mestizo y del indigena frente al proyecto criollo que valoro, a su modo, la modernizacion europea como modelo y que tiene a Sarmiento como principal promotor. Abstract: By making a distinction between the newspaper serial Facundo and the book Civilizacion i barbarie, this work analyzes the role fiction had in the works of Domingo Faustino Sarmiento. The essay establishes the newspaper serial’s contributions to the melodramatic narrative. The narrative of the consequences of anarchy and barbarism is the byproduct of ignoring the Mestizo and the Indigenous vis a vis the Creole Project. The Creole Project values, in its own particular way, the European modernity as a model with Sarmiento as its main advocate.

Статья посвящается проблеме конструирования представлений о петровской эпохе при помощи метафоры «окно в Европу». Данная метафора с момента своего появления означала преодоление культурных границ между Россией и Европой, разрушенных реформаторской деятельностью Петра I. Она отражала мифологическое восприятие образа российского императора, возродившего страну из небытия. Стереотипное восприятие России после петровских реформ в Западной Европе способствовало рождению рассматриваемой метафоры, ставшей известной из сочинения Ф. Альгаротти. Его фраза, ставшая популярной, была использована А. С. Пушкиным в стихотворении «Медный всадник», в котором в поэтической форме описывается мифологизированный образ Петра I. Пушкинская метафора закрепила в коллективной памяти мифологическое восприятие петровских преобразований, как преодоление культурного фронтира между цивилизованной Европой и варварской Россией. Трансформации метафоры в различные исторические периоды не изменяли ее основных характеристик, наоборот, вариации только еще больше укореняли петровские мифы в культурной памяти. «Окно в Европу» как метафора использовалась и в положительном, и отрицательном контекстах, описывающих процесс российского и европейского взаимовлияния. В современную цифровую эпоху она продолжает оставаться актуальной. Сохранив незримую связь с образом Петра I, созданного поэтом, метафора стала эффективным инструментом конструирования прошлого.

Este artigo apresenta as principais conclusões, da pesquisa bibliográfica e documental, acerca da meta de erradicar a pobreza até 2025, constituinte do Plano de Desenvolvimento Espírito Santo 2025. Argumenta-se que essa é construída sob o marco dos fundamentos teórico e metodológico da internacionalização do combate à pobreza, transpondo-se para o território estadual o discurso hegemônico de erradicação da pobreza nos marcos do capitalismo, sendo funcional à naturalização e gestão da barbárie característica da contemporaneidade. This article presents the main conclusions from bibliographical and documentary research regarding the goal of, "eradicating poverty by 2025", that forms a constituent part of the Espírito Santo Plan Development 2025. Its argument is based on the theoretical and methodological foundations of the internationalisation of confronting poverty, transposing to the state scale the hegemonic discourse regarding the eradication of poverty in capitalism and the functional normalisation and management of contemporary barbarism.

The paper discusses the contribution of the school library in educational work, based on the understanding of the German philosopher Theodor W. Adorno that education has as its ultimate goal the refusal of barbarism. For that, it takes the concept of educational work of the critical-historical pedagogy and the school library conception of Alvarez and Castrillon (2013) to discuss different conceptions of school library, with emphasis on the formation of bibliographic collections. It concludes that although there are advances in the area, there are still gaps, especially regarding the theoretical and practical distances between education and librarianship, and that the school library can contribute to the expansion of the cultural capital of students and teachers.

The novelty of this study is in the fact that for the first time the characteristic features of the new detective subgenre, the philological detective, are described. The material for the study was the cycle of novels by the French author F. Vargas. The main reasons for the emergence of a philological detective story as a subgenre are revealed. They include a paradoxical combination of canonicity and variability, the ability to adapt to the reader’s expectations, the desire for originality and time features. It is proved that, unlike other detective subgenres, genre-forming components in the philological detective affect and change not the content, but the form, namely, the language material. The French philological detective by F. Vargas is compared with his chronological predecessor, the ironic detective by F. Dar. The idea is expressed that in ironic detectives the linguistic component does not affect the development of the plot and is secondary to it, while in the philological detective story the linguistic component is embedded in the plot and comes to the fore. A brief explanation of the characteristic features of the new subgenre is given: bilingualism, word-creation, author’s neologisms, barbarism, a rich vocabulary of heroes. The opinion is expressed that the above traits are enough to distinguish philological detectives into a separate category.

Özolgu kavramı, Latince realis ‘somut’ terimine dayanmaktadır.1950’lerde ortaya çıkan bu terim, milletlere ait özelliklerin somut ögeleriolarak karşımıza çıkmaktadır. ‘Özolgu’ kavramı; bir millete ait olup,diğer milletlerde bulunmayan, tarihsel, kültürel ve yaşam tarzına özgünesne, kavram ve olguları ifade etmektedir. 1970’li yıllarda özolgu sözlükleriyazılmaya başlanmış ve çeviri bilimi alanında da ‘özolgu’ kavramıdikkati çekmiştir. Özolgu terimi edebiyatta barbarizm, lokalizm, etnografizm,etno kültürel sözcük, ülkebilimsel sözcük, boşluk vb. kelimelerlekarşılanmaktadır.Manas Destanı ve Kırgız kültürünün temel eseri niteliğinde olan veKırgız kültürünün çok sayıda özolgusal kavramının içinde yer aldığı ManasDestanı’ndaki bazı ‘millî özolgular’ı tespit ettiğimiz çalışmanın girişbölümünde ‘özolgu’ kavramı üzerinde durulmuş ve sonraki bölümlerdeise, kavramsal çerçeve ve yönteme değinilmiştir. Çalışmanın bulgularkısmında, Kırgız kültürünün en önemli özolgu kitabı olarak değerlendirebileceğimizManas Destanı’ndaki millî özolgulara ilişkin yaptığımız:4.1.1.1.1. Mitolojik Millî Özolgular, 4.1.1.1.2. Astrolojik Özolgusal İfadeler,4.1.1.1.3. Halk İnanışlarına İlişkin Özolgusal İfadeler, 4.1.1.1.4.Eşyalara İlişkin Özolgusal İfadeler, 4.1.1.1.5. Kırgız Millî Oyunlarınaİlişkin Özolgusal İfadeler, 4.1.1.1.6. Destana İlişkin Özolgusal İfadeler,4.1.1.1.7. Geleneğe İlişkin Özolgusal İfadeler 4.1.1.1.8. Diğer Özolgusalİfadeler olmak üzere sekiz maddelik tasnif altında özolgu ifadeleri sıralanmıştır.Sonuç ve öneriler bölümünde, çalışmada elde edilen bulgular dan yola çıkılarak değerlendirmelerde bulunulmuş ve öneriler sunulmuştur.Çalışmanın, Kırgız Türkçesinde özolgusal sözlüklerin oluşturulmasıiçin bir temel oluşturacağı düşüncesindeyiz., The concept of realia, is based on the Latin word ‘realis’, whichmeans concrete. This term, which emerged in the 1950s, emerges asconcrete elements of the features of nation: The concept of ‘realia’ refers tohistorical, cultural and lifestyle-specific objects, concepts and phenomenathat belong to a nation, which are not found in other nationalities. Realia,cultural linguistics, culture dictionaries started to be written in the 1970sand the concept of realia was also noticed in the field of translationstudy. The term realia is used in literature such as barbarism, localism,ethnography, ethno-cultural word, nationalistic word, space, etc. wordsare met.Manas Epic as the basic work of the Kyrgyz culture in which many‘national realia’ have been studied in terms of determining the ‘nationalrealia’ items. The concept of ‘realia’ was emphasized in the introduction,and in the following sections, the conceptual framework and method areaddressed. In the findings of the study, in the Manas epic, which we canconsider as the most important epitome of Kyrgyz culture we made onthe national self-statements in the epic: 4.1.1.1.1. Mythological NationalRealia, 4.1.1.1.2. Astrological Emotional Realia, 4.1.1.1.3. AutonomousRealia, related to folk beliefs, 4.1.1.1.4. Emotional statements related toitems 4.1.1.1.5. Expressions related to Kyrgyz National Games, 4.1.1.1.6.Emotional Realia, cultural linguistics, culture, Regarding the Epic,4.1.1.1.7. Emotional Expressions of Tradition, 4.1.1.1.8. Other expressionsof self-expression are listed under the eight-item classification. In theconclusion and recommendations section, evaluations were made basedon the findings of the study and suggestions were presented. We believethat the study will provide a basis for the creation of self-governmentaldictionaries in Kyrgyz Turkish.