scholarly journals From the Editors

2020 ◽  
Vol 30 (3) ◽  
pp. 5-6
Author(s):  
Leszek Zinkow

The French philosopher Jean-François Lyotard, although he was a pro­fessed postmodernist, did not hesitate to call the “Mediterranean myth” a great meta-narrative of European culture. For centuries, the legacy of Greco-Roman antiquity built a coherent axiological and esthetic system, elaborated with new content—especially Christian ethics—but also, for example, with the influences of the multicultural Levantine orient. The coherent, though non-uniform “myth” returned under many guises, with the rhythms of subsequent historical epochs. Is it relevant today and if so how? In the rapidly globalizing contemporary world, is the symbolically understood Mediterranean Sea still a point of reference? Finally—recall­ing the title of this issue—should we perceive it as a cultural “center of the world” or only as a periphery?

2021 ◽  
Vol 12 (4) ◽  
Author(s):  
I Vakulyk ◽  

Abstract. The works of Ukrainian neoclassicists as the representatives of the era of «Executed Renaissance», who left an invaluable heritage and made a tremendous contribution to the enrichment of not only Ukrainian but also world literature, have repeatedly become the subject of scholars’ research. The purpose of the study is to analyze the sonnet as a phenomenon that appeared in the first third of the last century: what caused its «rigidity» and «severity», as well as what is its poetic beauty. Materials and methods of research. This article is based on the analysis of archival materials, letters, memoirs, the press of the twenties («Chervonyi Shliakh», «Nova Hromada», etc.), published and unpublished editions of works by Ukrainian neoclassicists. The severity of life dictated its own rules, its own style and its own norms. Sonnets of Ukrainian neoclassicists were also rigit or «strict». Comparative-historical and descriptive methods are used in the work. Discussion. The representatives of the informal society «neoclassicism», which was formed in Ukraine in the 20s of the 20th century, professed an aesthetic concept of spiritual renewal of the writer’s consciousness and the nation in general, disciplined the cardiocentric element of the «executed Renaissance» generation of artists, combining the Dionysian tradition with the Apollonian culture. The aesthetic platform that united the neoclassicists was the love to the word, to the strict form, to the great heritage of the world literature. They realized the sonnet as a «strict style», as a «severe» form. Ukrainian neoclassicists set the task of creating a «great style of Ukrainian literature» based on Greco-Roman antiquity and European Parnassians; hence there is a cult of strict classical forms (sonnet, octave, Alexandrine verse, elegiac distich). When Ukrainian neoclassicists spoke, they did not declaim ideological and aesthetic manifestos. Ukrainian neoclassicists, in contrast to the Russian ones, were distinguished by greater creative conservatism: if the latter put Pushkin as a role model, the first were oriented towards Greco-Roman antiquity and French Parnassians (the first edition of Ukrainian neoclassicism was «The Anthology of Roman Poetry» by M. Zerov, 1920), strictly adhered to canonical classical forms. Conclusions. The genre canon of the sonnet implies conceptuality that must be realized through a certain compositional rhythm according to the universal scheme: thesis – antithesis – synthesis. Such scheme of the sonnet dramatic line development «tells» the poet the most general direction in the development of thought, mood, and contemplation. The sonnet allows to resolve contradictions. Consequently, it is a balance between the stable and the variable, a dialogue with yourself, with the world; this is the beauty of dramatic trembles of poetic content. Finally, this is a distinctive stylistic thinking which attracts primarily the poets of the rationalist mindset.


Countering an unflagging modernist infatuation with the new, Antiquities beyond Humanism maps out the ground for a richer and more sustained encounter with Greco-Roman antiquity, excavating an ante-humanism that nonetheless does not seek any kind of return to a pre-humanist arcadia. The volume arises from a commitment to actively engage the ancient philosophical tradition as a powerful field through which to tackle some of the most urgent questions addressed by the new materialisms and forms of post- and non-humanism. The papers gathered here take up ancient Greek philosophical and literary texts as at once live with possibilities for the present and uncannily distant. Collectively, they approach antiquity as neither origin nor telos but as asynchronous or untimely in Nietzsche’s sense. By bringing together a range of international scholars actively working at the intersections of ancient philosophy, literature, continental philosophy, feminist theory, and political theory, the volume opens up new vectors for thinking beyond the human that are informed by and responsive to the contemporary world while proposing a complex set of relationships to the longue durée of Western history, to deep time, and to the profound strangeness and unsettling familiarity of the Greco-Roman world. In this way, the volume resists and displaces the seductions of presentism, scientism, and technological determinism that often limit the horizons of new materialist thinking.


Author(s):  
Mihails Chehlovs ◽  
Zoja Chehlova ◽  
Tatiana Rossolova

Humanization is the key educational strategy in a democratic society. According to the principles of the Council of Europe, the mission of education is to help everyone to develop his/ her individual potential and become a citizen of the European Community, to understand interconnectedness with Europe and the rest of the world. In accordance with the concept of common European culture, young people have to be able to understand the contemporary world and adapt to constant changes, work actively and creatively, continue learning, explore problems, cooperate and perfect themselves (Ross,2006). Scholars agree that the humanization of education is a necessary precondition in order to educate an active personality. The object of research - the models of teacher’s behaviour in the educational process. The subject of research – the humanization of the pedagogical interaction between the teacher and learners. The aim of the research – to determine conditions concerning the humanization of pedagogical interaction between the teacher and learners and to approbate them in practice in the classes of pedagogy. Research methodology – to use approaches: humanitarian, personal activity, cultural; methods: testing, questionnaire, interviewing, mathematical statistics.


2020 ◽  
Vol 28 (4) ◽  
pp. 707-720
Author(s):  
Aleš Črnič

The fear of refugees and migrants that has flooded Europe in the last few years emphasises the threat posed to contemporary European culture by the supposedly radically different Islamic culture. However, the roots of European Islamophobia reach far beyond that, all the way back to the Crusades; while Central and parts of Eastern Europe have mostly been feeding these roots with memories of Ottoman invasions. After inspecting these roots, this article sheds light on the irrefutable Christian sources of European culture, but also exposes other influences without which the culture would not exist today – especially the antecedent Greco-Roman antiquity, and the subsequent Renaissance, Humanism and Enlightenment. This outlines modern European and Western culture, characterised mainly by secularity, which is the precondition for religious freedom of non-Christian, alternative, and ‘non-native’ religions as well. This article emphasises that it would be difficult to include Islam amongst these latter religions since it has been an important contribution to the shaping of European culture for centuries. The old antagonisms between European and Islamic cultures therefore do not stem from their irreconcilable differences but from their resemblances – in other words: in the West, we are not afraid of Muslims because they are so radically different but because they are strikingly similar. The real threat to European and Western culture is therefore not Muslim migrants but a demagogic fuelling of the fears of the supposed Islamic threat.


2021 ◽  
Vol 1 (2) ◽  
pp. 59-74
Author(s):  
Adrien Nonjon

Since Greco-Roman antiquity, the convergence of sports and politics has been a constitutive feature of political cultures. More recently, the blending of sports and politics has been revived with racist understanding by twentieth century totalitarian regimes and has remained a central promotion tool for far-right movements across the world. Due to the multiple fractures that have erupted in Ukrainian society since the Maidan Revolution and the war in Donbas, sport has become instrumental for Ukrainian ultranationalist movements. Through their direct involvement in youth sports education, Azov’s National Corps Party and the Sokil movement seek to foster a mythified Ukrainian national revival exalting physical virtue and patriotic spirit. This article discusses how sport is used by the Ukrainian far right as a Gramscist strategy to channel dialogue with authorities, to indoctrinate youth with militaristic nationalism, and to spread a fascist-minded cult of the masculine body.


CLARA ◽  
2021 ◽  
Vol 8 ◽  
Author(s):  
Bente Kiilerich

This special issue of CLARA titled ‘The Classical in Contemporary Art and Visual Culture’ focuses on the impact of Greco-Roman antiquity on present day art and culture. Over the last few decades, antique statues have been revived again and again, turning up in new guises in contemporary art from all over the globe. In addition to new works based on specific ancient statues, some artists create art that references the past in a more general way. Other artists question the divide between past and present raising the possibility of ‘multi-temporality’, a phenomenon that will be explored in connection with recent exhibitions. Another aspect of the interaction of antiquity and the contemporary world is the association between luxury brands and antique monuments, fashion brands taking on the role of patrons, paying large sums for the restoration of Roman landmarks. By studying various types of exchanges between the classical and the contemporary, the papers aim to throw light on why artists and designers continue to draw inspiration from ancient art; in short, why antiquity continues to fascinate.


2009 ◽  
Vol 47 (1) ◽  
pp. 137-143
Author(s):  
Jakub Mosz

Ancient Patterns of the Sporting BodyIn the world of ancient culture you can find images of corporeality which may be recognised as patterns of the sporting body. They come from Greek sculpture and vase painting. Among the preserved Greek cultural artefacts there can be pointed out three examples of patterns of male corporeality and one example of female corporeality connected with the world of sport. These are Polyclitus's sculptures "Doryphorus" and "Diadoumenos", Myron's sculpture "Discus Thrower", Lysippus's sculpture of "Heracles Farnese" and painting presenting Atalanta. They constitute ancient patterns of the sporting body, which are recognisable in the world of the European culture from the age of Renaissance to the 20th century. Each of those cultural artefacts points out to separate aspects of the world of sport: Polyclitus's sculptures are pictures of beauty of the body, Myron's sculpture expresses sporting movement, Lysippus's sculpture symbolises power and the figure of Atalanta is the first gender pattern in the world of sport. Ancient patterns of the sporting body perform functions of cultural archetypes in the contemporary world of sport. The contemporary sporting body is a corporeal form which is perceived and interpreted through the prism of the symbolic layer of ancient images of corporeal forms. A part of those corporeal patters has lost in European culture their sporting references, which were visible for Greek civilization. It refers to Polyclitus's sculptures and the figure of Atalanta, which was provided by Renaissance and Baroque art with a different semantic context. Research into cultural aspects of sport requires reconstruction of their sporting genealogy making it possible to construct wider interpretative contexts of contemporary corporeality. The notion of the "archetype of the sporting body" in European culture is enriched with a differentiated objective layer, which is composed of ancient patters of the sporting body encountered in social consciousness of the world of European art.


The aim of this volume is to introduce a largely neglected area of existing interactions between Greco-Roman antiquity and media theory. It addresses the question of why interactions in this area matter, and how they might be developed further. The volume seeks to promote more media attentiveness among scholars of Greece and Rome. It also aims to create more awareness of the presence of the classics in media theory. It foregrounds the persistency of Greco-Roman paradigms across the different strands of media theory. And it calls for a closer consideration of the conceptual underpinnings of scholarly practices around the transformation of ancient Greece and Rome into ‘classical’ cultures.


Thesis Eleven ◽  
2018 ◽  
Vol 145 (1) ◽  
pp. 77-98 ◽  
Author(s):  
Jose Jowel Canuday

In popular imagery, the littorals of Sulu and Zamboanga conjure visions of pirates, terrorists, and bandits marauding its rough seas, open shores, and rugged mountains. These bleak accounts render the region nothing but a violent and peripheral southern Philippine backdoor inconspicuous to the sophisticated constituencies of the world’s metropolitan centres. Obscured from these imageries are the lasting cosmopolitan traits of openness, flexibility, and reception of local folk to trans-local cultural streams that marked Sulu and Zamboanga as a globalised space across the ages and oceans. The distinctive features of these cosmopolitan sensibilities are strikingly discernible in inter-generationally shared narratives, artefacts, and performances that were continually renewed from the days when Sulu and Zamboanga served as a borderless trading and cultural enclave nestled at the crossroads of the Pacific and the Indian Oceans. These enduring cosmopolitan sensibilities are embodied in the blending, among others, of the time-honoured dance of pangalay and the pop-musical dance genre celebrated on actual, analogue, and digitally-mediated spaces of the contemporary world. Furthermore, these embodied sensibilities are evident in song compositions that proclaim the humanistic themes of hope, peace, and prosperity to their place and the world in ways that exemplify the local people’s broader sense of connections beyond the narrow association of family, community, ethnicity, religion, and identity. This mixed bag of age-old and recent imaginaries and cultural traffic evoke a sociality that link the social spaces of the troubled but once and current globalised region to continuing acts of transcendence in history, memory, and visions of the future. In these marginalized places, we can see an unyielding tradition of cultural re-adaptation and creativity made up of myriad everyday acts that are down-to-earth, pragmatic, interstitial, and practical cosmopolitanism.


Social Change ◽  
2021 ◽  
Vol 51 (1) ◽  
pp. 12-22
Author(s):  
Mark Juergensmeyer

Gandhi is regarded as something of a global saint, and his non-violent methods of satyagraha have been employed around the world—these alone would make him a figure relevant to the global age. But what is even more significant about his thinking is the applicability of satyagraha in situations of a diverse multicultural milieu. The satyagraha methodology of conflict resolution assumes that although there is a truth to be found in conflicting perspectives, there is no one side that is necessarily correct, there is no moral standard. Gandhi’s approach to conflict requires an engagement of contending sides to see what elements of their positions are truthful and to build a new syncretic view of truth based on this engagement. It is an approach to moral consensus and conflict resolution that is particularly relevant to the multicultural situation of globalised societies in the contemporary world.


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