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Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In her book Social Goodness, Charlotte Witt gives an account of the normativity of social norms, crucially appealing to (and naming) social role normativity. Social role normativity is a distinctive kind of normativity that follows from social roles. For example, teachers ought to teach and students ought to do their homework. According to Witt's artisanal model of social role normativity, we should make sense of social role normativity by reference to artisanal roles, like being a carpenter. Just as carpenters have skills, techniques, and expertise associated with their craft, social roles have skills, techniques, and expertise associated with them. The artisanal model presents the individual craftsperson, taught by a uniquely qualified expert, as the paradigm. Because of this, I argue that the artisanal model struggles to capture the messiness of the actual world, where expertise is distributed, unstable, and contested. To accommodate the real world, we should move away from Witt's individualistic artisanal model. Instead of focusing on individual artisans, our account of social role normativity should focus on communities and institutions that promote artisanal practices. [ABSTRACT FROM AUTHOR]

The article examines the social philosophy of technique by N.A. Berdyaev, which he positions as Christian-personalistic-socialistic. Its main provisions are reconstructed, “metaphysical” and “sociological” aspects are identified. It is shown, firstly, that Berdyaev refers to metaphysics of technique as a criticism of the modern idea of man considering himself to be “homo faber” or a “tool-making animal”, which arose as a result of him violating the eternal order of values and idolizing technique. Secondly – that, according to Berdyaev, technique creates an ontologically “new reality”, which, in turn, determines the specifics of the modern “technical and economic” era. Thirdly, that a correct from a Christian standpoint, spiritualized attitude of man towards technique is a necessary and essential element of Berdyaev’s apocalyptic eschatology. Sociology of technique is interpreted by the Russian thinker as social philosophy and philosophy of history. In their light, on the one hand, the cultural and real-historical prerequisites for the emergence of the “technical” era are revealed — Berdyaev considers humanism and capitalism to be such, respectively — on the other hand, ways are proposed to overcome its essential flaws in the light of the personalistic-socialistic ideal of society. At the beginning of the article and at the conclusion the author emphasizes the relevance of Berdyaev’s philosophical ideas in the context of recent historical realities.

After a cursory review of Wojtyła’s anthropology and his philosophy of freedom as self-transcendence aiming at the true good, this paper turned to his treatment of intersubjective relationships. We explained the core concept of participation, a property of the person whereby he maintains the personalistic value of his actions while also working together with others for the realization of a common end. Participation becomes reality in a community only when it has a proper subjective common good in addition to its objective common good. The former fosters the normative conditions that make participation possible. Anterior to the common good in its totality is the “common good” for all human beings constituted by the bona honesta. Building and sustaining strong communities requires the engagement and solidarity of its members, which sometimes expresses itself through opposition.

Introduction. Transdisciplinarity as a fundamental characteristic of hybrid informal knowledge specific to a digital society can be explicated in the problematic field of social philosophy. Theoretical analysis. The main categorical explication of transdisciplinarity is the comparison of the concepts of an exchange zone and socio-epistemic arenas. The first is defined by the categorical series of the philosophy of science, the second is a socio-philosophical construct. A comparative analysis allows us to conclude that the exchange zones initially reflect the inter-institutional status of communication, dating back to P. Galison, and initially the leading role in it belongs to a humanitarian specialist who acts as a mediator. In socio-epistemic arenas, more importance is given to media and ordinary people, who coincide in a digital society with the widest possible range of users. A compromise position can be formulated when referring to the model of trans-epistemic cultures of K. Knorr-Cetina. Conclusion. Transdisciplinarity as a special digital zone producing trans-epistemic cultures has features of both an exchange zone and a socio-epistemic arena. Its hybrid characteristics are determined by the structure of a digital society in which institutional boundaries are permeable, horizontal interaction accompanies and strengthens vertical interaction, and networks are mechanisms for the distribution of knowledge by default.

Introduction. Transdisciplinarity can be reinterpreted from a scientific and philosophical category to a socio-philosophical one by referring to the theoretical constructions of social consensus. In this case, its general social functions are emphasized, which are the social and communication effect of transdisciplinary interactions between science and society. Theoretical analysis. The socio-philosophical analysis of transdisciplinarity is formed in the field of categories of sociality, time, object, truth and values. They are revealed in the autopoietic analysis of the society made by N. Luhmann, which continues the Weberian traditions in relation to the study of scientific rationality. Linking the logical, axiological and social plans of the formation of truth into a single whole in the dialogue between science and society is actualized in the real context of social time. The growth of scientific specialization, which breaks the unified image of science, determines the axiologization and ethicization of scientific knowledge. Transdisciplinarity, based on the social recognition of specific scientific knowledge in everyday life, becomes a tool for gathering disparate academic groups into a symbolic social subject of science. Conclusion. Transdisciplinary science as a hybrid social subject is capable of autonomous communicative behavior, which allows it to act as an agent of policy related to the application of scientific knowledge and thereby legitimize its claims to social authority.

The given text is a list of references and citations from various sources related to the topics of individual autonomy, social equality, and relational autonomy. The sources cover a range of perspectives and theories, including feminist critiques, philosophical analyses, and discussions on oppression and paternalism. [Extracted from the article]

Intersectionality is the notion that concerns the complexity of the experiences of individuals in virtue of their belonging to multiple socially significant categories. One of its main insights is that the way society is structured around categories such as gender, race, sexuality, class, etc., produces distinctive and specific forms of discrimination and privilege for groups in the intersections. In this paper, we suggest conceiving intersectionality as a general metaphysical framework wherein specific claims to the effect that the experiences of discrimination of Black women, among others, can be fruitfully formulated and examined. The main claim is that intersectional experiences emerge from the conjunction of social categories when social structures make them relevant vis-à-vis discrimination and privilege. We then argue that our view has three main virtues: metaphysical neutrality, explanatory flexibility and methodological openness. Explaining these virtues will allow us to contrast our proposal with alternatives from the recent literature. [ABSTRACT FROM AUTHOR]

The interaction between migration and the environment is essential, but it is not usually the focus of philosophical reflection. In this article, the author explores the nexus of migration and environmental protection, based on a new and expanded conception of the subject. The subject, according to this view, emerges from a new synthetic blend of a Buddhist-Shinto-Confucian-European model. This approach should allow for a deeper and more differentiated understanding of the relationship between human beings, human beings and nature, and lead to new perspectives in understanding humans as climatic beings. This broader approach is necessary for a better understanding of migrants, but also to win them over as new allies for environmental protection. At the end of the article, a practical example is presented to illustrate the theoretical explanation.

Introduction. The image of Napoleon III in philosophical thinking of Chernyshevsky is important for the characterization of ideological struggle in the nineteenth century. Theoretical analysis. From his student years, Chernyshevsky followed the political career of Louis Bonaparte, noted his successes and personal traits. During the Second Empire in France, Chernyshevsky criticized Bonapartism, put forward an explanation of the reasons for its temporary triumph. He mentioned the worship of the peasantry before the glory combined with a famous name, the fear of anarchy and the erroneous calculations of the warring camps. The article shows how Chernyshevsky’s analysis of Bonapartism is related to the theoretical principles proclaimed in his main philosophical works. Just as Chernyshevsky himself, Napoleon III tried to rely on the theory of progress, but at the same time he assigned an important role to the government in the process of moving of society towards a better future. His ideal is an empire symbolizing order and power. Conclusion. In fact, Chernyshevsky and Napoleon III defended two diametrically opposed concepts of progress. They disagreed, first of all, on the question of how the true interests of the nation should be understood. In the question of the vitality of the empire, Chernyshevsky obviously turned out to be right.

This paper examines how the intense focus on immigration in Western societies serves as a distraction from more fundamental institutional failures across various sectors. Through a multi-faceted qualitative approach combining critical discourse analysis, comparative institutional analysis, and philosophical inquiry, we investigate the rhetoric surrounding immigration and its purported impacts. Our findings reveal that immigration discourse often functions as a smokescreen, obscuring systemic issues such as economic stagnation, housing crises, healthcare inefficiencies, and educational shortcomings. By applying theoretical frameworks from thinkers like Girard, Habermas, and Žižek, we demonstrate that the scapegoating of immigrants is a complex societal mechanism allowing for the displacement of anxieties stemming from institutional dysfunction. The research highlights the contrast between stagnation in traditional sectors and the dynamism of the technology industry, underscoring the need for comprehensive institutional reform. We argue for reframing public discourse away from divisive immigration debates and towards addressing root causes of social and economic challenges. This study contributes to a more nuanced understanding of contemporary societal issues and calls for a shift in focus towards meaningful institutional reform to create more efficient, institutions capable of addressing 21st-century challenges. [ABSTRACT FROM AUTHOR]

Social knowledge, which was formed in the Islamic era and is known as practical wisdom in an important part, is a system of knowledge that provides special laws, theories and concepts for social knowledge. Knowing these elements can be the way to understand the language of this knowledge. Among these theories, there are many interpretations of the original under the title of "composition" which has been interpreted with different theories. Composition as a metaphysical principle has the ability to interpret various natural and unnatural components and elements. An example of these composition is formed in the human world under the title of society. In this regard, with an analytical-historical view, we have reread the formation process of various interpretations of the theory of composition regarding social reality, and finally, an innovative point of view in explaining what society is by using the united composition of matter and form in theoretical wisdom and the concrete composition of matter and form in The strategy is presented. As a result, its concrete combination will be an interpretation of the principle of composition, which is responsible for explaining the identity of the society. Finally, the general system that can express the concepts and ideas of social sciences of the Islamic period will be the practical strategy of that period. [ABSTRACT FROM AUTHOR]

Infiltrated consciousness occurs when a subject's sense of self comes to be strongly and negatively shaped by victimizing master narratives. Consider the stay-at-home dad who has internalized a harmful narrative of traditional masculinity and so feels ashamed because he is not the family's bread winner. One way master narratives infiltrate consciousness is through conditioning self-simulation by assigning a hierarchy of values to different social roles. Further, master narratives confine self-simulation by prescribing certain social roles to an individual and prohibiting others. One common suggestion for counteracting infiltrated consciousness is to transform it through membership in new communities with new master narratives. But how does such healing happen? This essay offers a response. Recent psychological research on constructivist theories of memory outlines a naturalistically plausible mechanism for self-simulation. I argue that this mechanism is implicated in transforming infiltrated consciousness. This clarifies features of our psychological architecture that make the alteration of self-concepts possible. [ABSTRACT FROM AUTHOR]

After tracing the way in which Honneth interprets Sartre’s theory of intersubjectivity and seeing how it is essentially based on the consideration of Being and Nothingness, this article aims to discuss some of the theses of the Sartrian paradigm of recognition that emerge in the Critique of Dialectical Reason, in particular those relating to the “groupe en fusion”, that elude the Honnethian interpretation. It can be concluded that Sartre’s last philosophical work is decisive in the effort to conceptualise recognition, because it offers a more articulate and complex understanding of the social world.

Introduction. The problem of incomplete coincidence of views of K. Marx and F. Engels has long been raised in marxology. On this topic, D. McLellan, M. Ryubel, K.N. Lubutin and P.N. Kondrashov spoke. However, they were limited to political economy and ontology. We will discuss the views of classics on the origin of private property and the state.Methodology and sources. In this article the textual analysis of the works «Origin of family, private property and state» by F. Engels and «Forms preceding capitalist production» and «Manuscripts of 1844» by K. Marx is taken. The author a dopts a historical-comparative approach, combining the ideas of the classics with those of later Marxist schools.Results and discussion. F. Engels explains the appearance of the state by class contradictions. However, it does not distinguish the concept of «class» from the concept of «estate» and ignores the fact that in the pre-capitalist era an individual opposed another individual as a representative of a community that provided a certain standard of living. In a paragraph entitled «Forms Preceding Capitalist Production» in the «Economic Manuscripts of 1857–1861», K. Marx describes how the state emerged as an organizer of forced community works. This coercion was determined not by socio-political factors but by natural factors. Labor created not only a social product, but also the very relationship of domination. We show the semantic connection of this concept with that which was embodied K. Marx in «Economical-philosophical manuscripts of 1844».Conclusion. In classical Marxism there is no unified concept of the origin of the state and private property; the concepts of K. Marx and F. Engels differ from each other in the interpretation of the role of labor in this process. F. Engels attributes a passive role to labor. For K. Marx, the role of labor is active: labor itself creates its opposite, private property, and with it the state, which arises and exists due to the limitations of labor.

The article is a continuation of the study of the evolution of social thought by S.L. Frank, the results of which began to be published in the previous issue. This article deals with the concept of social philosophy of S.L. Frank, set forth in his work “The Spiritual Foundations of Society”. The main ideas of his concept are compared to the views of G. Simmel, E. Husserl, M. Scheler. The author comes to the conclusion that Frank’s socio-philosophical doctrine is based on the idea of a “god-like” (“theomorphic”) person, who gradually overcomes his empirical, innate-animal nature in society and history and comes into his own as a person in pursuit of God — the highest foundation of the universe. The social and spiritual being merge, according to Frank, into one ontological unity, which is founded in the being of man — in the history of his society as a “phenomenology of the spirit” and “the dramatic fate of God in the heart of man”, as well as in his “living knowledge” about himself as a “medium”, “conduit” of higher principles and values. The concept of Frank’s social philosophy was formed, according to the author, under the influence of G. Simmel’s “philosophical sociology”, E. Husserl’s transcendental phenomenology, and his philosophical anthropology is in many ways close to Scheler’s early philosophical ideas.

Community as a Form of Thinking. How One Turns Kant Towards Social Philosophy with Fink, Nancy, and Esposito - In the times of nihilism, it is necessary to recall, with Roberto Esposito, the fact that, strictly speaking, in philosophy and its history, there is no other subject than community, insofar as everything that becomes the subject of philosophy can only become so because of the fact that there is community. That communality is a form of thinking or that the latter is constitutively communal, is another way of expressing what Emmanuel Levinas once put in the more succinct phrase that in consciousness one is always in two, even if one is alone. In order to explain the implications of this, I draw a line in my essay from Kant’s Critique of Pure Reason (specifically, its “positive” definition of being as “merely the position of a thing” [B 626], which receives much less attention than its negative aspect emphasized in the same passage, according to which being is not a real predicate) to the readings of Kant by Eugen Fink, Jean-Luc Nancy, and the aforementioned Roberto Esposito, in order to arrive at an understanding of being as an exposition of the disposition of things in us, i.e., as community.

Starting from the widespread but inconsistent discourse on resonance in psychotherapy, various concepts of resonance are discussed. Resonance is understood as a mode of relationship that goes beyond the experience of resonance to also encompass the early development of resonance capacity influenced by intercorporeality. In addition, three additional «resonance axes» (material resonance axis, self-axis of resonance, existential resonance axis) are identified as resources in psychotherapy. Resonance is described as a dynamic, temporally transcendent relational process. Considering psychotherapy as a corrective relational experience, the conscious handling of therapeutic resonance plays a key role in overcoming mental disorders. Unconscious mechanisms such as transference and countertransference influence the experience of resonance. A supportive therapeutic relationship requires and benefits from interpersonal resonance experiences as catalysts for therapy motivation and as sources of hope for sustainable changes in inner psychic structure. Resonance in psychotherapy is thus more than a momentary experience; it also corresponds to a stable psychic disposition oriented toward trust and openness. [ABSTRACT FROM AUTHOR]

Social anthropologists have long appreciated the notion of comparison as an important conceptual tool in the discipline. In this paper I ponder the meanings implicit to an Ayoreo (a Zamucoan speaking group living in Paraguayan Chaco) notion of 'comparison' through the idiom of what they describe as -acãrájai and the sets of transformations it enacts. In proposing that Ayoreo ontology is inherently comparative, the aim of this article is not just to provide an ethnographic account of different contexts of Ayoreo lived world, be that as it may, but also to optimistically present a daunting task to an anthropological way of thinking about the notion of comparison. By addressing a question on how we can experience ethnographically how the differences compared by Ayoreo people are themselves differently comparing and redefining everything as their variants, I attempt to list similarities and dissimilarities between the concept of -acãrájai and the anthropological notion of comparison and they appeared to me through my own comparative/ethnographic apparatus and to raise awareness of misunderstandings between them, to redefine our own way of making identities and differences through the notion of comparison by defining it by its differential relations to the notion of -acãrájai. For it, this paper examines how one intellectual object twists the other and how the background from which each one of them emerge are placed on the same footing, in a manner that -acãrájai and comparison are reciprocally constitutive of each other. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UIS is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article argues that social philosophy is key for teachers. It helps them create inclusive classrooms and develop a strong professional identity. By reflecting on social justice and cultural perspectives, teachers can refine their practices and make ethical decisions. This article also explores how social philosophy can prepare future teachers by examining how social factors shape their identity. Finally, it emphasizes the importance of a strong professional identity for teachers and highlights the role of social philosophy in teacher education programs. [ABSTRACT FROM AUTHOR]

Copyright of Revista Guillermo de Ockham is the property of Revista Cientifica Guillermo de Ockham, Universidad de San Buenaventura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cinta de Moebio is the property of Universidad de Chile, Facultad de Ciencas Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of this review is the book “The Things of Life: Materiality in Late Soviet Russia” written by historian Alexey Golubev. The English translation was published in 2022 as part of the “Library of the Journal Neprikosnovennyy zapas” series by the “New Literary Observer” publishing house. The book comprises six chapters, each delving into a distinct aspect of late-Soviet materiality: “Techno-Utopian Visions of Soviet Intellectuals after Stalin”, “Time in 1:72 Scale: The Plastic Historicity of Soviet Models”, “History in Wood: The Search for Historical Authenticity in North Russia”, “When Spaces of Transit Fail Their Designers: Social Antagonisms of Soviet Stairwells and Streets”, “The Men of Steel: Repairing and Empowering Soviet Bodies with Iron”, and “Ordinary and Paranormal: The Soviet Television Set”. Golubev’s approach emphasizes the significance of materiality in analyzing social history. This review outlines the primary content of the book and seeks to position it within the discursive realm of contemporary social sciences and humanities. It demonstrates that the book’s relevance extends beyond merely cataloging items produced in the Soviet Union. The work aims to refresh social and cultural research methodologies, and its conceptual innovation offers a critical counterpoint to ideological interpretations of (Soviet) history.

The article discusses the evolution of the views of S.L. Frank (1877–1950) on society and culture up until he created a completed socio-philosophical doctrine in 1929. A comparative textologically substantiated analysis of his views with the views of G. Simmel, E. Husserl, M. Scheler is carried out. The author shows that Frank, who adhered to psychologism in his methodology until 1915, makes a choice in favor of Neoplatonism, the latest form of which he finds in Husserl’s transcendental philosophy. The author believes that the concepts of Frank’s social philosophy were formed, among other things, under the influence of G. Simmel’s principles of “philosophical sociology”, E. Husserl’s transcendental phenomenology, and his philosophy of social cognition is surprisingly close to M. Scheler’s phenomenological sociology.

Posthumanism—or, as the philosopher Francesca Ferrando calls it, the philosophy of our time—is in high demand both as a current of thought and as a theoretical tool for analyzing popular culture. The interdisciplinary field of zombie studies is also actively developing. The article proves that zombie studies are a legitimate field of humanities and social sciences. Scholars analyze zombies within the framework of sociology, ethics, neuroscience, international relations, literary studies, etc. As a theoretical tool, many of those studying zombies apply the philosophy of posthumanism. Until now, scholars have mostly been fascinated by the one zombie plot: the zombie apocalypse. However, there is another zombie-related narrative. Some call it a sentient zombie, humanizing the undead. In such a narrative, zombies are redefined, and to them the standard definition of a zombie no longer fits. A new image of the zombie can be revealed through the monster theory. The peculiar humanization of the zombie as a monster can be characterized as posthumanization. Since the classic image of the zombie in this case is redefined, we need to find a new term for the new monster. The author proposes to name the new sentient zombies post-zombies and suggests that their monstrosity should also be redefined, supporting these ideas through the analysis of Day of the Dead (1985), Warm Bodies (2013), and The Girl with All the Gifts (2016). Постгуманизм — философия нашего времени, как называет его философ Франческа Феррандо — крайне востребован и как течение мысли, и как теоретический инструмент для анализа популярной культуры. Междисциплинарная область исследований zombie studies также активно развивается. В статье доказывается, что zombie studies — легитимная область науки. Ее представители анализируют зомби в рамках социологии, этики, нейронауки, международных отношений, литературоведения и т.д. При этом многие из тех, кто изучают зомби, используют философию постгуманизма в качестве теоретического инструмента. До сих пор ученые в основном были увлечены одним нарративом о зомби — зомби-апокалипсисом. Однако автор статьи отмечает, что существует другой нарратив о зомби. Некоторые называют его «разумным зомби» — происходит гуманизация зомби. В этом нарративе зомби переопределяется, и стандартная дефиниция зомби не подходит. Для того чтобы раскрыть новый образ зомби, автор обращается к теории монстра. Так что своеобразная гуманизация зомби как монстра может быть охарактеризована как постгуманизация. Поскольку в данном случае переопределяется классический образ зомби, для нового «монстра» нам необходимо найти новый термин. Автор статьи предлагает называть новых разумных зомби «постзомби», монструозность которого тоже должна быть переопределена. Для этого автор обращается к фильмам, в которых представлен этот нарратив — «День мертвецов» (1985), «Тепло наших тел» (2013), «Новая эра Z» (2016).

Introduction. The article discusses the view on social justice through the prism of the philosophy of Islam, the problem of its study and analysis, from the perspective of explanation and interpretation of sacred texts. The theoretical social base laid down in the Koran and the Sunnah, as well as the social model built during the reign of the four “righteous caliphs” are analyzed. To illustrate the application of the basic methods of Islamic theology to questions of social philosophy, some concrete examples are given. Theoretical analysis. The conducted comparative analysis allows us to conclude that there is a carefully developed theoretical base regulating the issues of social justice in Islam, the need to use a legitimate methodology and tools based on it in deriving certain social norms in order to avoid speculative judgments. Conclusion. The result of this study is the conclusion about the universality of the principles of social justice in the philosophy of Islam, the importance of studying its social function. In this regard the original model laid down in its primary sources is taken as a standard. As an exception to the risks of transformation caused by the influence on Muslim societies of various socio-philosophical, political and other ideas that did not come out of its foundations, it is necessary to consistently apply a certain methodology for analyzing Islamic doctrines.

The existential and socio-psychological threats to human bodily and emotional existence are observed in the urbanized environment, and the origins of the modern urban crisis are discovered. The author attempts to assess the danger and consequences of urbanization for modern human society. The paper formulates a typology of urban activism in the context of socio-philosophical discourse. The aim of the research is philosophical comprehension of human existence in an urbanized environment. In accordance with the purpose, the tasks are outlined: to characterize the “city man”; to identify the contradictory consequences of urbanization for a modern Human; to determine the influence of urbanization atpeople’s lifestyle; to analyze the typology of the activities of city residents which(the activities) transform the urban environment in the context of modern urbanism. Object: urbanism as a socio-philosophical phenomenon, subject: the existential dimension of Human in an urban environment. Methodology. To achieve this goal, general scientific methods were used: analysis and synthesis, analogies, classifications, as well as philosophical methods of cognition (dialectical and hermeneutic). The method of generalization of philosophical and sociological issueswas applied and in particular by using interdisciplinary approach. The means of visual anthropology (cinematography, photography) are engaged in the study to analyze the documentary series “Homo Urbanus” whichis of special scientific value as a source of important social knowledge. The originality of the study: the existential crisis was studied in the focus of urban anthropology, a classification of types of urban activism was proposed. Practical application. The results of the study can be applied in the future interdisciplinary research, as well as in the urban anthropology studies, in the research of the mutual influence of the city and man, as well as of separate topics of educational courses (“Urban Studies”, “Philosophy”, “Sociology”, “Anthropology”, “Aesthetics of Architecture and Design”, etc.).

A major part of Ordinary Aesthetics has been to include the traditionally marginalized aesthetic categories excluded when studying beauty, truth, and goodness. These “negative aesthetics” are implicated in the construction, presentation, and sustenance of marginalized identities. For the purposes of my article, I will be focusing on the effort to incorporate the aforementioned in the study of aesthetics, essentially arguing for them to be inherently valuable and not for the sake of producing a “positive.” To this end and keeping up with the thrust to include other traditions within aesthetics, my article will explore certain strands of Sufi poetry, namely the tradition of Qalandariyat, which present marginalized social identities to our awareness and not for the sake of changing or improving them. I will present some samples from the Persian poetry of Hafez and Rumi, as well as Punjabi couplets of Bulleh Shah and Shah Hussain, for a hermeneutic study that grounds the aesthetics of their Qalandari-themed literature in the usage of “negative” aesthetic categories. This exercise contains the promise of expanding the horizons for our field of sensibilities, by engaging with those social identities that have remained outside them and that too on their own terms.

Recently, Critical Theory has been revisited due to the relevance of its critique of contemporary forms of alienation. This critique allows the unveiling of structural ele- ments of contemporary ways of life, offering an accurate analysis of the material and subjective causes of the current environmental crisis. An example of this contribution is Herbert Marcuse’s book Counterrevolution and Revolt, published in 1972. This article addresses the relationship between aesthetics and political ecology established in the main theses of Marcuse’s book. The objective is to present how Marcuse employs the German philosophical tradition, more specifically elements of Kant’s Critique of the Power of Judgment and Marx’s Economic and Philosophical Manuscripts, to constitute a conceptual project of emancipation based on what he calls the aesthetic dimension. The article concludes by claiming that Marcuse’s critics and formulation entail a double requirement in which the field of Aesthetics has a central role.

For a long time, horror was an entertaining cinema genre. Since the late 1970s, critics and scholars have gradually started to examine it in terms of social and political content, often conveyed allegorically. Meanwhile, publications in English have prevailed in academic discourse, which is largely due to the long dominance of American horror. Film critics applied different methods of analysis – from Freudo-Marxism and gender studies to trauma studies and affect theory. Political analysis was often based on the thesis of the critic Robin Wood about the allegorical interpretation of monsters as the return of the repressed. However, in the 21st century, horror has changed significantly. New subgenres have emerged: “torture porn”, “found footage”, folk horror, post-horror, etc. Studios started to film a huge number of remakes, sequels of classical films in series format, etc. At the same time, researchers have continued to study horror as an allegory. Social and cultural consequences of September 11, 2001 became the main topic of the analysis. This trend kept going for more than fifteen years, but with Donald Trump’s coming to power the allegorical messages of the American horror have actually been replaced by direct political statements. Many horrors have begun to tell about current socio-political problems – racism, poverty, migration, etc. Scholars have to react to these changes, comprehending the transformation in the genre and correcting their views on allegorical reading as a method of analysis. The article describes an academic research transition to the understanding of “political horror” on the examples of the film “Get Out” (2017) and the franchise “The Purge” (2013 – to the present). It is concluded that this trend persists so far. However, despite the popularity of “political horror”, it is obvious that allegorical reading will remain an important tool for academic analysis of horror films.

Book review: Bruns, A. (2023). Are Filter Bubbles Real? HSE Publishing House.

Migration and language are closely interrelated fields that have not been sufficiently investigated. In particular, the state of speechlessness caused by migration has so far received little philosophical attention. Hence, this article explores speechlessness due to migration based on a dialectical human existence (Dasein). The condition of loss of language is philosophically significant because it shows who we are and who we can become through migration. It also unveils the individual and his or her development, as well as the condition of the receiving societies. The loss of language is the seismograph of human existence.

Copyright of Phainomena is the property of Phenomenological Society of Ljubljana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Leviathan: Zeitschrift für Sozialwissenschaft (Nomos Verlagsgesellschaft mbH & Co. KG) is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Fundmental to Collins' theory of "the sociology of mind" worked up in I The Sociology of Philosophies i is an account of networked intellectual activity as a form of ritualized interactions in which "symbols are generated and are felt to be morally and cognitively binding" (Collins [6], 20). Regarding the latter, to be noted is the monumental work by sociologist Randall Collins, I The Sociology of Philosophies i : I A Global Theory of Intellectual Change i (Collins [6]), and other writings by him devoted to explorations of Philosophy (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). A more focused study by Collins is especially pertinent to preparing a way toward a context within which to situate a critical appreciation of Boxill's contributions to explorations of social justice, namely, his (Collins') sociological examination of histories of ethical philosophies (Collins, Reflexivity and Social Embeddedness in the History of Ethical Philosophies [10]). Keywords: Blacks and social justice; ethics; political philosophy; social philosophy; sociology of knowledge; sociology of philosophy EN Blacks and social justice ethics political philosophy social philosophy sociology of knowledge sociology of philosophy 333 349 17 09/21/23 20230901 NES 230901 "PHILOSOPHY": FROM IDEAL TO IDEOLOGY It has long been argued by many philosophers that "philosophy" I proper i is constituted only by logical relations among statements in views articulated as arguments, and that the success, or failure, of the arguments is, or should be, determined only by the success, or failure, in abiding by established norms of logical relations in reasoning in forming and articulating arguments, by nothing more. [Extracted from the article]

The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto.

This paper advances a novel take on Chantal Mouffe's appropriation of the late Wittgenstein, arguing that Wittgenstein's philosophy, at the same time, gives rise to and offers a solution to the relativism problem as it can be found in Mouffe's radical political thought. Unlike other vindications of Wittgenstein-inspired political thought, I also show at which point Wittgenstein's support for such an approach comes to an end. I thus acknowledge that the relativism problem -- at least to some extent -- stems from the ambiguity of Wittgensteinian thought itself. After having outlined these challenges, I suggest turning to alternative approaches from the field of critical social philosophy. In particular, Rahel Jaeggi's Frankfurt School account of forms of life highlights what such a non-relativist but still context-sensitive approach may look like. By virtue of this last step, this paper contributes to recent engagements by Critical Theorists with the late Wittgenstein. [ABSTRACT FROM AUTHOR]

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Copyright of Sociología del Trabajo is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article claims for social philosophy a public function similar to that claimed in the sociological field by Michael Burawoy. Canetti's concept of metamorphosis is the best candidate to translate the immanent and heretical normativity of social philosophy: once summarized the core features of this concept and its link with social philosophy, I will focus on a particular case of real utopias: namely, the recovered companies by workers. After presenting the main characteristics of the cooperative recovery of companies in crisis or at risk of delocalization, the contribution will resume the different processes of genesis of recovered enterprises and, at the same time, the main indicators that allow us to interpret them as garrisons of labour democratization and, in some cases, as real actors in processes of social metamorphosis. [ABSTRACT FROM AUTHOR]