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[FR] L’omniprésence de Le Corbusier -architecte « aux semelles de vent »- sur la scène internationale a souvent été peu ou mal analysée. Peu sensible à la reconnaissance ou la déférence, Le Corbusier a en revanche toujours œuvré pour que sa vision cosmopolite de l’architecture et de l’urbanisme puisse s’incarner. De l’atelier du 35 rue de Sèvres -qui vit défiler un concentré planétaire d’architectes- aux différents continents - qui accueillirent ses conférences ou ses réalisations- Le Corbusier demeure, invariablement porteur d’une « cosmopolitisation de la réalité » chère au philosophe Ulrich Beck. De La Chaux-de-Fonds à Chandigarh c’est une vision humaniste de son art qui s’exprime. Cet article interroge également la manière dont il pense l’humanité et la façon dont il conçoit la Paix mondiale, seule issue à la prospérité des hommes. Du Palais de la Société des Nations à la sculpture inspirante de la Mains ouverte, c’est une vision cosmopolitique qu’il faut convoquer pour cerner et comprendre les motivations corbuséennes., [ES] La omnipresencia de Le Corbusier -un arquitecto con «suelas de viento»- en la escena internacional ha sido a menudo poco o mal analizada. Poco sensible al reconocimiento o a la deferencia, Le Corbusier trabajó siempre para que su visión cosmopolita de la arquitectura y el urbanismo pudiera plasmarse. Desde el estudio del 35 de la rue de Sèvres -en el que se produjo una concentración mundial de arquitectos- hasta los distintos continentes -que acogieron sus conferencias o sus creaciones- Le Corbusier sigue siendo, invariablemente, el portador de una «cosmopolitización de la realidad» muy apreciada por el filósofo Ulrich Beck. De La Chaux-deFonds a Chandigarh, se expresa una visión humanista de su arte. Este artículo también cuestiona su manera de pensar la humanidad y de concebir la paz mundial como única salida para la prosperidad humana. Desde el Palacio de la Sociedad de Naciones hasta la inspiradora escultura de la Mano Abierta, es una visión cosmopolíta a la que hay que apelar para identificar y comprender las motivaciones corbusieranas., [EN] The omnipresence of Le Corbusier - an architect with «soles of wind» - on the international scene has often been little or poorly analysed. Not very sensitive to recognition or deference, Le Corbusier has always worked to ensure that his cosmopolitan vision of architecture and urbanism could be embodied. From the studio at 35 rue de Sèvres - which saw a global concentration of architects - to the different continents - which hosted his conferences or his creations - Le Corbusier remains, invariably, the bearer of a «cosmopolitization of reality» dear to the philosopher Ulrich Beck. From La Chaux-de-Fonds to Chandigarh, it is a humanist vision of his art that is expressed. This article also questions the way he thinks about humanity and the way he conceives of world peace as the only way out for human prosperity. From the Palace of the League of Nations to the inspiring sculpture of the Open Hands, it is a cosmopolitical vision that must be summoned to identify and understand Corbusier s motivations.

Throughout his life, Nagai Kafū (1879–1959) tackled crucial issues of modernity, such as the urban experience and conflicting notions of selfhood. This article explores some aspects of his narrative practice that enrich our understanding of his literary output while suggesting new avenues for future research on space-time representation in twentieth-century literature. I focus on passive senses such as hearing and smell, and on material objects and physical sensations as narrative devices employed by the author in order to broaden comprehension and enrich the experience of objective reality. In particular, I examine Yukidoke (Melting Snow), a 1922 short story understudied thus far but that offers useful insights as regards the author’s intent to defy superimposed notions of affect and space.

In January 2022 the new Dutch Civic Integration programme was launched together with promises of improvements it would bring in facilitating the ‘integration’ of newcomers to the Netherlands. This study presents a critical discourse analysis of texts intended for municipalities to take on their new coordinating role in this programme. The analysis aims to understand the discourse in the texts, which actors are mobilized by them, and the role these texts and these actors play in processes of governmental racialization. The analysis demonstrates shifting complex assemblages are brought into cascades of governance in which all actors are disciplined to accept the problem of integration as a problem of cultural difference and distance, and then furthermore disciplined to adopt new practices deemed necessary to identify and even ‘objectively’ measure the inherent traits contributing to this problematic. Lastly, the analysis displays that all actors are disciplined to accept the solution of ‘spontaneous compliance’; a series of practices and knowledges, which move the civic integration programme beyond an aim of responsibilization, into a programme of internalization, wherein newcomers are expected to own and address their problematic ‘nature’, making ‘modern’ values their own.

Resumen El artículo explora los discursos que combinan imaginarios sobre masculinidad y modernidad movilizados desde las élites intelectuales peruanas en la transición al siglo XX. El texto se basa en la revisión en detalle de algunos casos ―revistas culturales, homenajes fúnebres y piezas literarias― que ilustran estas representaciones. El artículo evidencia un intento de las élites por posicionar al Perú dentro de los países civilizados y como parte de los avances de la modernidad occidental. Para ello, se trató de proyectar la imagen de un país compuesto por hombres viriles, enérgicos y de elevada racionalidad. Por un lado, se trató de exaltar el carácter heroico ―en clave de masculinidad hegemónica― de figuras civiles y militares para contrarrestar el desencanto tras la derrota militar en la Guerra del Pacífico. Asimismo, el posterior entusiasmo durante la República Aristocrática se ancló en las posibilidades de transformación del país hacia un sujeto ideal más blanco, masculino y civilizado. Abstract The paper explores the discourses around masculinity and modernity intertwined in intellectual elites’ representations during the turn of the twentieth century. The analysis uses a close-reading of certain cases -cultural magazines, eulogies, literary works- that illustrate such discourses. The article shows the elites’ efforts for positioning Peru within the realm of the civilized countries and as part of the advancement of Western modernity. To do so, they tried to describe the virile, strenuous, and rational character of the men than inhabited the country. On the hand, elites extolled the heroic character ―in terms of hegemonic masculinity― of leading Peruvian figures to counter the pessimism after the War of the Pacific military defeat. In the same vein, the subsequent enthusiasm during the Aristocratic Republic was anchored in the possibilities to transform the Peruvian subjects towards greater whiteness, masculinity, and civilization.

A través de la figura del «Sindicato» concebida por el semanario orleanista Le Triboulet, el objetivo de este trabajo es reflexionar sobre la percepción que tuvieron los sectores antiliberales respecto a la existencia de un «Estado profundo» que controlaría el devenir de Francia para sus intereses. En este sentido, el trabajo pretende repensar el mito del «complot judeo-masón», propagado con fuerza en el período histórico que abarcó los mayores escándalos políticos de la Tercera República, más allá de la retórica paranoide o xenófoba. También se propone comprenderlo como la codificación del disfuncionamiento entre cuerpo nacional y cuerpo político que derivó de unas impresiones sesgadas sobre las transformaciones profundas acaecidas durante la modernidad. Los avatares de «judío» y de «masón» se convertirían, de este modo, en categorías antimodernas que encapsulan el odio hacia quienes se consideraban los dos pilares de los regímenes liberal-parlamentarios: el «dinero» y el «secreto». Through the figure of the «Union» conceived by the Orleanist weekly Le Triboulet, this paper is aimed at reflecting on the perception of the anti-liberal milieux regarding the existence of a «Deep state» controlling France for its own interests. In this sense, the purpose is to rethink the «Judeo-Masonic conspiracy theory» widespread during the historical conjuncture of the big political scandals, beyond the paranoid or xenophobic rhetoric. A second aim is to examine it as a codification of the dysfunction between the national and the political bodies which derived from some biased impressions on the profound transformations triggered by modernity. Thus, the avatars of «Jewish» and «Freemason» became antimodern categories which encapsulated the hatred towards what were considered the two pillars of the liberal-parliamentarian regimes: «money» and «secret».

Este artículo está sujeto a una licencia CC BY 4.0, [EN] In this paper, we set forth a methodological proposal for the history of political thought. Our method considers as interpretative criteria for the history of political thought the texts, contexts, and frameworks in which the intellectual productions of political thinkers are created. We believe those three informative criteria allow us to understand what authors tried to communicate with their writings. As an example, we discuss Karl Marx’s view of colonialism confronting our methodology with that employed by the literary critic Edward Said. Our methodology allows us to better attend to the dynamism of the German thinker’s thought as well as the changes in his considerations on colonialism., [ES] En este artículo presentamos una propuesta metodológica para el estudio de la historia del pensamiento político. Nuestro método tiene en cuenta como criterios interpretativos los textos, contextos y marcos en los que se insertan las producciones intelectuales de los autores que las realizan. Consideramos que estos tres criterios informativos nos permiten analizar e interpretar lo que los autores han querido transmitirnos con sus escritos. A modo de ejemplo, discutimos la visión del colonialismo en Karl Marx enfrentando nuestra metodología con la empleada por el crítico literario Edward Said, lo que nos permite atender mejor al dinamismo del pensamiento del alemán y a los cambios en sus consideraciones sobre el colonialismo., Esta investigación es posible gracias a los contratos FPU19/02565 y FPU19/02564 del Ministerio de Universidades. La investigación se realiza en el marco de los siguientes proyectos de investigación, financiados por el Ministerio de Ciencia e Innovación del Gobierno de España y por la Comunidad de Madrid: PAIDESOC (FFI2017-82535-P) «El desván de la razón: Cultivo de las pasiones, identidades éticas y sociedades digitales»; Programa Interuniversitario en Cultura de la Legalidad. Referencia «H2019/ HUM-5699 (ON TRUST-CM), financiado por la Comunidad de Madrid»; INconRES (PID2020-117219GB-I00) «Incertidumbre, confianza y responsabilidad. Claves ético-epistemológicas de las nuevas dinámicas sociales en la era digital»; IAM (PID2020- 115792GB-I00) «Defensa y fortificaciones en las Islas del Atlántico Medio durante el largo siglo xviii».

A cognitive shift has occurred in recent centuries, a shift from understanding and experiencing reality in terms of spiritual forces to a rationality of functional instrumentality. In the West, this shift has largely peripheralised consciousness of spiritual forces. In Africa, by contrast, this is much less the case. Yet this shift seems an essential element of modernity. If Africa is to take its rightful place in the modern world and play its part in addressing the huge problems of modernity, Africa too will have to embrace this shift.

In this paper we carry out an investigative-theoretical-reflexive approach on the effects of postmodernism and postmodernity in today’s society and in the educational field in particular (focusing on the role of the teacher). Under the guise of the common good: greater equality, environmentalism, attention to diversity, respect for differences…, one of the visions of postmodernism makes it the scapegoat of capitalism, causing it to continue to be engulfed, implicitly generating a vision unequivocal and little conducive to criticism by the bulk of society, which accepts it as part of that common good. Given this, what can we do from our educational role? maximum. En este artículo realizamos una aproximación investigativa-teórico-reflexiva sobre los efectos del postmodernismo y la postmodernidad en la sociedad actual y en el ámbito educativo en particular (centrándonos en el papel del maestro/profesor). Bajo la apariencia del bien común: mayor igualdad, ecologismo, atención a la diversidad, respeto a las diferencias…, una de las visiones del postmodernismo lo convierte en el chivo expiatorio del capitalismo, propiciando que este siga fagocitándose, generando de manera implícita una visión unívoca y poco propiciadora de críticas por parte del grueso de la sociedad, que la acepta como parte de ese bien común. Ante esto ¿qué podemos hacer desde nuestro papel educativo?

The Baudelairean modernity and its environs The following text takes up the problem of modernity in its canonical formulation proposed in 1863 by Charles Baudelaire in his important essay entitled Le peintre de la vie moderne. The author of the article tries to show the basic framework of this concept with the definition of modernity itself and the category of beauty, remaining at Baudelaire’s conception in natural connection with it. The author highlights the importance of Baudelaire’s earlier views and the influence that the Paris World Exhibition of 1855 had on him.

Banditry has an important place in Anatolia, which has been the cradle of many cultures. Zeibeks, considered as one of the last rings of the medieval Alperen type in Anatolia, have existed for centuries with theirown traditions and rituals. Zeibeks, which are also accepted as the symbol of Turkish peasantry and which canbe called bandits from time to time, have been based on Eric Hobsbawm’s concept of social banditry in recentyears. However, elements such as freedom, heroism, justice and benevolence in Hobsbawm’s definition of social banditry correspond to a value area rather than a class category. Zeibeks fulfilled a function in Turkishhistory, which is one of the examples of non-Western modernization, to fill the gap arising from the depreciationcaused by modernity. The modern world has given traditional societies a kind of cultural schizophrenia. Thisemerged as a traumatic experience arising from the fact that society, which is between the East and the West,experienced modernization on the one hand and wanted to continue the tradition on the other. Being stuck between East and West and experiencing a kind of cultural schizophrenia, the individual has developed theperception that the world of values is interrupted. Modernity has led not only to an economic development, butalso to a traumatic loss of value in the collective consciousness of society, especially in non-Western societies.This loss of value has led to the emergence of a value gap between the state authority and peasantry, and zeibektradition has turned into a structure that fills this gap. Zeibeks filled this void created by this trauma throughvalues. When we look at the literary representations of cultural values, zeibeks primarily assumed a function ofestablishing justice. Secondly, zeibeks kept their belief by maintaining the traditional culture in the field ofbelief, thus resting on a ground that coincides with symbolic value areas of people. Finally, zeibeks representedvalues such as custom, heroism and generosity peculiar to traditional societies. In order to reveal which valueareas zeibeks filled, Turkish modernization process is considered a breaking point; following, valid culturalmetaphors before and after this breaking point were determined and then literary representations of culturalvalues were examined. The positive image of Zeibeks is closely related to the representation of traditional values. For this reason, a reading on values will reveal more consistent and meaningful results in the interpretation of the zeibek tradition in Turkish culture. This study will perform a close reading of the values (devaluation) on Kantarağasızâde Ömer Selahaddin’s novel Âdil Mevlâ (1927), Sabahattin Ali’s Kuyucaklı Yusuf (1937) and Yaşar Kemal’s Çakırcalı Efe (1972)., Tarihinde pek çok kültüre beşiklik etmiş Anadolu’da eşkıyalık geleneği önemli bir yer tutar. Ortaçağ’dakiAlperen tipinin Anadolu’daki son halkalarından biri olarak kabul edilen zeybekler/efeler, kendilerine ait gelenekve ritüelleriyle yüzyıllardır varlıklarını sürdürmektedir. Türk köylüsünün sembolü olarak da kabul edilen veiçlerinde zaman zaman eşkıya olarak adlandırılabilecek yapıda grupların oluştuğu zeybekler/efeler, son yıllarda Eric Hobsbawm’ın sosyal eşkıyalık kavramı üzerinden temellendirilmektedir. Oysa Hobsbawm’ın sosyal eşkıyalık tanımında yer alan özgürlük, kahramanlık, adalet ve yardımseverlik, sınıfsal birer kategori olmaktan çok bir değer alanına karşılık gelmektedir. Zeybekler/efeler Batı-dışı modernleşmenin örneklerinden biri olan Türk tarihinde, devletin sağlayamadığı otorite boşluğundan doğan alanı doldurmak gibi bir işlev yerine getirmişlerdir. Modern dünyanın değerlerinin etkisiyle toplumda bir tür kültürel şizofreni yaşanmıştır. Çünkü modernite, yalnızca bir ekonomik gelişmeye değil, özellikle Batı-dışı toplumlarda toplumun kolektif bilincinde travmatik bir değer yitimine yol açmıştır. Bu değer yitimi, devlet otoritesiyle özellikle köylü sınıfı arasında bir değer boşluğunun ortaya çıkmasına yol açmış, zeybek/efe geleneği de belirli bir ölçekte bu boşluğun içini dolduran bir yapıya dönüşmüştür. Bu durum, Doğu ile Batı arasında kalan toplumun bir yandan modernleşme deneyimini yaşaması diğer yandan geleneği devam ettirmek istemesinden kaynaklanan bir travmatik hâl olarak ortaya çıkmış; Doğu ile Batı arasında sıkışıp kalan ve bir tür kültürel şizofreni yaşayan bireyde, değerler dünyasının kesintiye uğradığı algısı ön plana çıkmıştır. Bu travmanın yarattığı ontik boşluk, bazı gruplarca değerler aracılığıyla doldurulmuştur. Sözü edilen kültürel değerlerin edebî temsillerine bakıldığında, zeybeklerin/efelerin öncelikli olarak adaleti tesis edici bir işlev yüklendikleri anlaşılmaktadır. İkinci olarak zeybekler/efeler geleneksel kültürü devam ettirerek inancı korumakta, böylece halkın sembolik değer alanlarıyla örtüşen bir zemine yaslanmaktadır. Son olarak zeybeklerin/efelerin geleneksel toplumlara özgü töre, kahramanlık ve cömertlik gibi değerleri temsil ettikleri anlaşılmaktadır. Bu çalışmada zeybeklerin/efelerin hangi değer alanlarını doldurduğunun ortaya konabilmesi için Türk modernleşme süreci bir kırılma noktası olarak ele alınmış; bu kırılma noktasının öncesi ve sonrasında geçerli kültürel metaforlar tespit edilmiş ve ardından kültürel değerlerin edebî temsilleri incelenmiştir. Zeybeklerin sahip olduğu olumlu imajın geleneksel değerlerin temsiliyle yakından ilgisi bulunmaktadır. Bu nedenle değerler üzerinden yapılacak bir okuma Türk kültüründe zeybek/efe geleneğinin anlamlandırılmasında önemli sonuçlar ortaya koyabilecektir. Bu çalışmada Kantarağasızâde Ömer Selahaddin’in Âdil Mevlâ (1927), Sabahattin Ali’nin Kuyucaklı Yusuf (1937) ve Yaşar Kemal’in Çakırcalı Efe (1972) romanlarında değersöküm gerçekleştirilecektir.

This publication is with permission of the rights owner (Sage) freely accessible. This interview addresses Andreas Reckwitz’s main work, A Society of Singularities, but puts it in relation to his earlier and later writings. It starts with the strong and broad reception of this work in Germany. Next, it turns to how his understanding of the transformation of the social logics of modernity is related to other sociological understandings. In this way, the crucial distinctions of his work between the general and the particular, between formal rationalisation and culturalisation, are thematised. The next part addresses Reckwitz’s Foucault-inspired concept of critique and his understanding of the relation between theoretical and empirical work. The interview then goes on to the transformation of class structure, which is understood in terms of a culturalisation of inequality. The interview ends with a section about the kind of sufferings and problems that are typical of the present age, and how they might affect social transformation.

In Richard Powers’s Pulitzer Prize-winning The Overstory (2018) the theme of the novel is the forest ecosystem, with a special emphasis placed on trees, upon whose developmental model the processes of (organic and industrial) growth are scrutinized in this novel. This article examines tree-human assemblages in detail to see how they exchange their material agency and how they relate to the e/Enlightenment project. The essay also explores Powers’s novel to examine how Buddhist values of spiritual enlightenment are contextualized within European Enlightenment and how decentred humanity finds its place among other non-human beings. Apart from fictitious characters from The Overstory, the article draws upon the research of real-life scientists who inspired the creation of Powers’s protagonists: Prof. Simard and Dr. Beresford-Kroeger, along with the work of anthropologist Anna Tsing. In addition, eco-solutions concerning the tree ecosystem (i.e. bio-planning and the seed banks) coming from the scientific field and the field of literature (Powers) are examined to see if today’s progressive ideas can function in the world of the—still, to a large extent, “regressive”—structures of modernity’s legacy. I conclude by arguing that the novel shows that the Enlightenment project is not compatible with the well-being and long-term survival of both humans and non-human beings.

The article addresses the problems of environmental degradation, as illustrated and explored in Imbolo Mbue’s recent novel How Beautiful We Were (2021), which juxtaposes the fictional oil company Pexton’s corporate greed with the push for rapid economic growth in a less developed world. Intrusions into the fictional African country’s sovereignty are manifested by foreign capital’s extraction of its most valuable natural resource—oil—which results in environmental harm and the disruption of Indigenous, communal life. The novel critiques the hazardous methods of crude oil exploitation, which put human health and life at risk. It demonstrates how uneven distribution of oil’s benefits sanctions corruption and fosters economic injustice, while all attempts at restoring justice are thwarted as much by local as by foreign culprits. The novel’s defense of traditional ways and the critique of Western modernity and capitalism encourage the search for grounds on which alternate epistemologies could be built. At the intersection of Western dominance and Indigenous response, the novel explores how local groups mobilize the visions of the past to oppose extractive projects. As the novel’s nostalgic title signals the happy times now bygone, its multigenerational interest brings modernity into focus. Finally, I argue that the novel’s memories of colonial extractive practices not only highlight the importance of resource temporalities around resource extraction but also emphasize their impact on the future of local communities.

This article presents a discussion of the literary fragment and introduces the work of Olivia Dresher, an American anthologist, musician, and diarist, who has adopted Twitter as support for her intimate writings as of 2009. This preamble works as background to the exclusive interview with the writer reproduced here, through which we learn about Dresher’s formative years, her thoughts about the fragment, and the implications of writing on social media. The article highlights the relationship between fragmentary writing and modernity, and addresses the challenges underlying the analysis of fragments, which includes the very flexibility of these texts (which may take on a variety of forms), as well as the question of autobiography, as these productions are often of a personal, intimate nature. Olivia Dresher’s writings and anthologies – A silence of words (2019), In pieces: an anthology of fragmentary writing (2006), and Darkness and light: private writing as art (2000) – as well as works by theorists and critics such as Gerald L. Bruns, Philip Beitchman, and Leonor Arfuch have provided support for this study and for the presentation of Olivia’s thoughts in the interview. Este artigo apresenta uma discussão sobre o fragmento literário e introduz a obra de Oliva Dresher, antologista, musicista e diarista norte-americana, que adotou o Twitter como suporte para seus escrítos íntimos a partir de 2009. Esse preâmbulo funciona como pano de fundo para a entrevista inédita com a escritora reproduzida aqui, por meio da qual aprendemos sobre seus anos de formação, seus pensamentos sobre o fragmento e as implicações de se escrever em mídias socias. O artigo destaca a relação entre a escrita fragmentária e a modernidade e aborda os desafios subjacentes à análise de fragmentos, o que inclui a própria flexibilidade desses textos (que podem assumir diversas formas), e a questão da autobiografia, uma vez que essas produções são frequentemente de natureza íntima e pessoal. As antologias de Olivia Dresher – A silence of words (2019); In pieces: an anthology of fragmentary writing (2006), and Darkness and light: private writing as art (2000) – além de trabalhos de teóricos e críticos como Gerald L. Bruns, Philip Beitchman e Leonor Arfuch forneceram o suporte para a pesquisa realizada e para a apresentação dos pensamentos de Olivia na entrevista.

W artykule przedstawiono najważniejsze koncepcje wychowania estetycznego w Królestwie Polskim u schyłku XIX i na początku XX w. Analizie poddano zarówno znane już teksty pedagogów i teoretyków sztuki, jak i te, które dotychczas nie były przedmiotem badań historyczno-pedagogicznych. Ponieważ edukacja estetyczna stanowi jeden z zasadniczych kierunków nowoczesnego wychowania autorki przedstawiły związki między przemianami społeczno-kulturalnymi, typowymi dla nowoczesności w okresie fin de siècle’u a okolicznościami sformułowania ideału wychowawczego homo aestheticus. Ukazano zachodnioeuropejskie korzenie tego ideału i jego recepcję w polskim piśmiennictwie. Koncepcje i praktyczne sposoby realizacji wychowania estetycznego w rozprawach i prasie są ważnym elementem polskiej refleksji pedagogicznej na temat edukacji przez sztukę. Ich autorzy przekonywali do uniwersalnej wartości idei wychowania estetycznego i podkreślali jego znaczenie dla holistycznie rozumianej edukacji młodego pokolenia. Concepts of Aesthetic Education in the Kingdom of Poland in the Era of Modernization Changes at the Turn of the 19th and 20th Centuries The article presents the most important concepts of aesthetic education in the Kingdom of Poland in the late 19th and early 20th centuries. The analysis covers both the already known texts of educators and art theorists, as well as those that have not been the subject of historical and pedagogical research so far. As aesthetic education is one of the main directions of modern education, the authors presented the relationship between the socio-cultural changes typical of modernity in the fin de siècle period and the circumstances of formulating the educational ideal of homo aestheticus. The Western European roots of this ideal and its reception in Polish literature are shown. Concepts and practical ways of implementing aesthetic education in dissertations and in the press are an important element of Polish pedagogical reflection on education through art. Their authors promoted the universal value of the idea of aesthetic education and emphasized its importance for the holistically understood education of the young generation.

In this article, I examine Slavoj Žižek's Freudian-Hegelian interpretation of Mary Shelley's Frankenstein: or the Modern Prometheus (1818), and argue that Žižek's critique of Shelley's ambiguous and contradictory attitude toward the French Revolution and its regime of terror remains central to the debates about the revolutionary and Enlightenment ideals today. For Žižek, Shelley employs the family myth not only to obfuscate the social reality of the French Revolution, but also to subvert the bourgeois family from within, through its transgressive sexual politics. Although Shelley manages not simply to dismantle modernity, she expresses a radical commitment to a "pure Enlightenment subjectivity". Nonetheless, Shelley fails to articulate the speculative identity of the Enlightenment and revolutionary terror. Žižek's analysis of Shelley's ambiguous position on emancipatory politics has major implications for his critique of Leftist debates about Muslim refugees in Europe and transgender sexuality. It is still urgent, Žižek correctly insists, to interrogate the ways in which identity politics and the human rights regime can be readily appropriated and commodified in late capitalism. En aquest article examino la interpretació freudiano-hegeliana de Slavoj Žižek de la novel·la Frankenstein o el Prometeu modern (1818) de Mary Shelley i argüeixo que la crítica de Žižek a l'actitud ambigua i contradictòria de Shelley envers la Revolució Francesa i el seu règim de terror continua sent avui dia un punt central en els debats sobre els ideals revolucionaris i de la Il·lustració. Segons Žižek, Shelley utilitza el mite de la família no només per ofuscar la realitat social de la Revolució Francesa, sinó també per subvertir la família burgesa des de dins a través de la seva política sexual transgressiva. A més d'aconseguir desmantellar la modernitat, Shelley expressa un compromís radical amb una forma «pura de la subjectivitat de la Il·lustració». No obstant això, Shelley no aconsegueix articular la identitat especulativa de la Il·lustració i del seu règim de terror. L'anàlisi de Žižek de la postura contradictòria de Shelley respecte de la política d'emancipació té una gran repercussió en la seva crítica als debats d'esquerra sobre els refugiats musulmans a Europa i la sexualitat transgènere. És imperatiu, Žižek reitera correctament, interrogar les maneres en què les polítiques identitàries i el règim dels drets humans poden ser fàcilment apropiats i mercantilitzats. En este artículo examino la interpretación freudiano-hegeliana de Slavoj Žižek de la novela Frankenstein o el moderno Prometeo (1818) de Mary Shelley y arguyo que la crítica de Žižek a la actitud ambigua y contradictoria de Shelley hacia la Revolución Francesa y su régimen de terror sigue siendo hoy día un punto central en los debates sobre los ideales revolucionarios y de la Ilustración. Según Žižek, Shelley usa el mito de la familia no solo para ofuscar la realidad social de la Revolución Francesa, sino también para subvertir la familia burguesa en su interior a través de su política sexual transgresiva. Además de lograr desmantelar la modernidad, Shelley expresa un compromiso radical con una forma «pura de la subjetividad de la Ilustración». No obstante, Shelley no logra articular la identidad especulativa de la Ilustración y de su régimen de terror. El análisis de Žižek de la postura contradictoria de Shelley respecto a la política de emancipación tiene una gran repercusión en su crítica a los debates de izquierda sobre los refugiados musulmanes en Europa y la sexualidad transgénero. Es imperativo, Žižek reitera correctamente, interrogar los modos en que las políticas identitarias y el régimen de los derechos humanos pueden ser fácilmente apropiados y mercantilizados.

Families enroll their children in Luxembourg's Liberal Talmud Torah because they are committed to continuing Jewish tradition and teaching their children how to be Jewish. These families are also deeply attached to liberal modernity and its ideals of free choice and autonomy – ideals that appear to clash with those of Jewishness. Hebrew and Hebrew literacy become key sites through which families resolve this tension. By reframing Hebrew proficiency as requiring decoding but not comprehension students contribute to Jewish continuity and simultaneously maintain a vision of themselves as modern progressives. This reframing is initially frustrating for students as Hebrew literacy practices conflict with schooled expectations for language and literacy; yet students eventually take up and find meaning in these new forms.

William Kentridge, esquisse pour le motif d’Apollon et Daphné, fusain. © William Kentridge Face au mur, ils s’agitent. Casqués de jaune, sanglés dans d’éclatantes chasubles, des hommes affairés apposent d’immenses cartonnages immaculés sur la pierre noire des bords du Tibre (fig. 1). La paroi sombre est inégale et, dans les jointoiements anciens, l’herbe pousse en touffes erratiques. Le long du fleuve, c’est par son eau que cette matrice inerte se chargera bientôt d’images : la puissance d’u...

Le projet de musée d’art moderne d’Alger (Mama), né au lendemain de l’indépendance, dans le sillage du premier Festival culturel panafricain d’Alger et du don solidaire de plusieurs artistes internationaux d’une collection d’œuvres d’art moderne, n’a abouti à sa construction qu’en 2007. Premier musée algérien comme maghrébin dédié à l’art moderne et fondé hors gouvernance coloniale, le Mama semble, par la référence explicite au MoMA de New York, vouloir inscrire la capitale algérienne dans une cartographie internationale plus inclusive des lieux d’exposition institutionnels de la création artistique contemporaine. Vitrine de la création locale, régionale, continentale tout autant qu’internationale, le Mama incarne-t-il un musée de rupture, ou bien de négociation, avec une certaine définition hégémonique de la modernité artistique ? Alors qu’il est aujourd’hui en activité depuis plus de dix ans et qu’il a enrichi ses collections à travers de nouveaux dons, l’analyse des expositions et publications produites par le Mama nous permet d’interroger, depuis la postcolonie, une possible émancipation des récits artistiques, voire la modernité négociée au musée. The project of the Museum of Modern Art of Algiers (Mama), born the day after the independence, in the wake of the first Pan-African Cultural Festival of Algiers and through the donation of a collection of modern art works from several international artists, was only established in 2007. The first Algerian and North-African museum that was dedicated to modern art and that was founded outside of colonial governance, Mama, through its explicit reference to MoMA in New York, seems to put the Algerian capital on an international map that is more inclusive of institutional exhibitions of contemporary artistic creation. As a display of local, regional, continental, as well as international designs, does Mama represent the breaking of ties or, on the contrary, the compromise with a certain hegemonic definition of artistic modernity? Active for more than ten years and having expanded its collections through new donations, the analysis of exhibitions and publications made by Mama allows us to question, since the post-colonial era, a possible emancipation of artistic accounts, even the idea of modernity at the museum.

This article analyzes newspapers, reports from provincial and state presidents, as well as documents from the Espírito Santo Hygiene Inspectorate in the late 19th and early 20th centuries in order to understand the transformations in the meaning of the concepts of death and dying that occurred in the capital of Espírito Santo during the aforementioned period. The 'delay' in the removal of cemeteries from the city's central region is worthy to mention, because, unlike other Brazilian capitals, the construction of an extramural holy field in Vitória was only possible in the second decade of the 20th century. In light of this untimely outcome, the article argues that, because of the clash between the Catholic worldview and the modern dictates about death, there prevailed the interests of a portion of the local agro-exporting elite. The latter not only influenced the redirection of funds to infrastructure constructions of their interest but also influenced the postponement of the construction of a new cemetery, thus overlapping its short-term economic interests with the benefits for the public health of the capixaba population. Keywords: Death, Medicine, Urbanization, Modernity. Este artigo analisa jornais, relatórios de presidente de província e de estado, bem como os documentos da Inspetoria de Higiene do Espírito Santo no final do século XIX e início do XX com o objetivo de entender as transformações do sentido da morte e do morrer ocorridos na capital capixaba durante o período em tela. O ‘atraso’ da remoção dos cemitérios da região central da cidade chama a atenção, pois ao contrário de outras capitais brasileiras, a construção de um campo santo extramuros em Vitória apenas pôde se concretizar na segunda década do século XX. À luz desse desfecho extemporâneo, o artigo sustenta que, diante do embate entre a visão católica e os ditames modernos sobre a morte, prevaleceram os interesses de parcela da elite agroexportadora local. Esta não apenas influenciou o envio de verbas às obras de infraestrutura de seu interesse, como postergou a construção de um novo cemitério, sobrepondo seus interesses econômicos de curto prazo aos benefícios da saúde coletiva da população capixaba. Palavras-chave: Morte, Medicina, Urbanização, Modernidade.

This dissertation has three intertwined aims. First, to elucidate (and defend) Weberian modernity as drastic transformations in peoples’ conceptions of normativity, which radically breaks with the past (Chapter 1), thereby illuminating how contemporary moral educational focuses in China function as a “pre-modernist” response to the effects of modernity (Chapter 2). Second, to understand how historical developments of Chinese modernity motivated mass educational migration (Chapter 3), thus identifying how top-down decisions to modernise inspired and sustained perhaps unexpected pluralistic perspectives on the Chinese nation-state (Chapter 4). Third, to examine the lived experiences of pupils within the Chinese schooling system, motivating anthropologists to rethink the “individual subject” in practical and theoretical contexts as actor (Chapter 5) and knower (Chapter 6) alike. The title of the dissertation, “norms” and “reasons,” derive from these three related aims. I propose to understand modernity as a reversal in the direction of normative fit; while I hope to reconceptualise what it means for the individual to be the locus of both practical and theoretical reasoning qua actor and knower respectively. To these ends, I undertook ethnographic investigations of the educational paradigm within China, as well as into the effects of studying abroad on informants from China who have since left. I relied heavily on historical arguments regarding China’s transformation and development—both material and abstract—since its encounter with Western powers in the mid-1800s. Throughout this dissertation, I drew generously from philosophical discussions in epistemology, action theory, and moral philosophy to make sense of the ethnography.

Introduction. Forecasting and predication are influenced by the conventional perception of a reality that has been engulfed by a reaction to austerity and scarcity. Forecasting and linear projection toward the future are problem-solving trajectories that aim at maintaining the status quo. The future is inventable, not inevitable. A desired future cannot be achieved through forecasting and prediction, whether in dystopian fiction or utopian fancy, but can be accomplished through an imaginative future memory and by design. Memory is a phantasmagorical phenomenon, where present reality is constructed by past memory, it can also be transformed by future memory. Future memory requires a shift from being trapped by the gravity of the present to the weightless imaginary future and the freedom of toying with the real. Past memory is recalled to augment strategies for solving current problems, but future memory is imagined to explore design alternatives. Whereas memory of the past becomes our familiar path to forecasting the future, memory of thefuture provides a meaningful way to access a wide range of unfamiliar options for imagining a desired future.Purpose. The paper aims at explaining the possible ways of interpreting the language of future as semiology, which can be located within the larger scope of semiotics. Under this larger scope, there are three major semiotic systems: linguistics, kinesics, and objects.Methods. In cognitive semiotic perspective the paper highlights the methods of interpreting the semiological concept of future in literary text focusing on psychological and sociological data.Results. Going faster and acquiring material, physical things are considered winning the game of forecasting and projection. It is clear that postmodernity has been superseded by transmodernity. The core value of transmodernity, which embodies many integrative qualities and undissolved differences, emphasizes transparency between pre-modern, modern, and postmodern realities. Not only does transmodernity discard modernity’s insistence on autonomy and absoluteness, it also transcends modernism and postmodernity’s inclination toward dualistic rationality and an either-or position. A desired future in the transmodern world can be created through phantasmagorical memory and communicated by the notating and scoring process. Such future possibilities are emergent outcomes of the design process that teleologically reveals unlimited options.Conclusion. Notating the imagination of phantasmagorical memory transforms the status quo into a visceral experience of a desirable future in our transmodern world. This is the way we can transform the present reality into a desired future reality. Without such memory, it would be difficult to avoid the despair about the status quo and to go beyond utopianism and dystopianism. To imagine the future is to transform absoluteness and to participate in a process that seeks meaningful change. Imagining a desired future in the transmodern world is essential for rejuvenating cultural practices and renewing natural environments. And notating imagination – the unseen forces behind physical manifestations – reveals an integrated consciousness that highlights the reciprocal relationship between cultural ethos and environmental ethics.

International audience; From different perspectives regarding the History of Economic Thought, the contributions to this roundtable highlight different aspects and levels of the modernity of the founder of the Austrian School of Economics, and of his importance for the development of social theory and the discipline of scientific economics. This is complemented by discussions of ambiguities and multiple meanings of modernity.

Purpose This paper aims to challenge the assumption that brands of everyday products have only used lifestyle marketing in the past 30 years by conducting the first case study of the marketing practices of the Swedish toothpaste brand Stomatol (1910–1940). Through visual social semiotic analysis, it explores how the brand was a pioneer in lifestyle marketing, using discourses of modernity, beauty and the Swedish “way of life” to sell its toothpaste. Design/methodology/approach Two hundred Stomatol advertisements were collected from the Swedish Historical Newspaper Archive and analysed using visual social semiotics. The analysis considers how the idea of a cultural Swedishness centred around modernity and beauty developed between 1910 and 1940, and how both linguistic and semiotic resources were used to make these claims seem credible. Findings At a time when its main adversaries were capitalising upon science in their advertisements to construct authority and credibility, Stomatol instead targeted lifestyle. Modernity, beauty and the Swedish “way of life” were central themes of their marketing campaigns, yet the way these themes were articulated varied between 1910 and 1940 in accordance with changing popular discourse. This made Stomatol more competitive than other toothpaste brands because it was able to sell an experience rather than a product, turning it into Sweden’s most popular toothpaste. Originality/value This paper demonstrates the importance of case studies to challenge the assumption that toothpaste brands have only used lifestyle marketing in the past 30 years (a claim based on Anglocentrism). It also showcases the need to further investigate non-Anglo countries when conducting research into lifestyle marketing to build a more nuanced perspective on its origins and the supposed novelty of (largely) US practices. Thus, Stomatol makes an important case for Sweden as a trailblazer in lifestyle marketing.

This commentary explores the links between language, modernity, and young people’s movement – within nations and across borders. Given the scope and pace of globalization and transnational migration, this movement has created a good deal of local and national anxiety over how youth are negotiating their rights to belong – in schools, in cities, and in nation-states. The commentary addresses how youth must be understood as specifically modern subjects, in Foucault’s sense of the term, including how they both utilize and trouble the binary categories associated with modernity, the ways that modern young subjects are constructed through discourses of sexuality, and the ways that young people are disciplined in specific social spaces. In addition to the possibility of hybridity and invention suggested by the juxtaposition of family and peer cultural traditions, the commentary asks how new youth styles also involve the disciplining of youthful bodies by institutions, family members, and peers.

This article explores the insights that research on the emergence of ideologies of modernity and recent discussions of commensurability can offer for the understanding of the construction and maintenance of sociolinguistic hierarchies in Barbados. It takes as its focus (1) the ways in which the drawing of the boundaries of language communities has been linked to broader ideological and political economic processes that surround and depend on linguistic stratification and (2) specific, interaction-level ways in which sociolinguistic stratification is enacted today. It argues that the inclusion of Barbados in the colonial project of producing the modern speaker was underpinned by ideologies of modern governance and was predicated on the political need to transform the enslaved population into modern subjects. This inclusion defined new terms of exclusion and engendered in the speakers a reflexive distance from their English voice.

Wstęp. Cel edukacji – nadążyć za wyzwaniami cywilizacj.

The article aims to investigate the modern self-experience of an individual from the point of view of the historical conditions that make this experience possible. This undertaking will be supported by the turn to a theory and practice of self-examination as it appears in early Christianity. It is widely recognized that there is a connection between modernity and subjectivity. One of the areas where it is reflected is philosophy. By founding the paradigm of modern philosophy, Descartes finds in his turn to himself a certain basis of cognition and a space where forward progress in the process of building a new system of knowledge may take effect. For Descartes consciousness is, however, a means, not an end. This is one of the reasons why it is not "questioned" sufficiently. Among many questions that were not addressed at all for a long time, one should mention, how the experience on which Descartes bases his reasoning became possible. In the history preceding the Cartesian turn inward, we can identify many interesting moments - which can be found with great confirmation in early Christianity - that play a significant role in the constitution of the experience that will become so important for modernity.

RESUMEN El presente artículo analiza la poesía de Héctor Rojas Herazo en relación con el proyecto de renovación estética y política de Mito que tuvo como eje dos preocupaciones principales: por un lado, la construcción de un nuevo lenguaje poético que ampliara la capacidad expresiva de la poesía y, por el otro, el acercamiento a la crisis del hombre moderno, abandonado por la divinidad. A través de la poesía del autor, se afirma el hombre desmitificado y perecedero, así como su nuevo reino en la tierra, lleno de eterna agonía y de eterna libertad. ABSTRACT This article analyzes the Héctor Rojas Herazo poetry in relation to the aesthetic and political renovation project of Mito that had as its axis two main concerns: the construction of a new poetic language that expands the expressive capacity of poetry, and the approach to the modern man crisis, abandoned by divinity. Through poetry the demystified and perishable man is affirmed, as well as his new kingdom on earth, full of eternal agony and eternal freedom.

Modernlik, toplumsal hayatı ve kurumları doğrudan etkileyen birtakım dinamikleri beraberinde getiren tarihsel bir süreçtir. Modernlikle birlikte birey, kendisi olmanın farkına vararak çevresini kendisi üzerinden anlamaya, yorumlamaya ve şekillendirmeye başlamıştır. Bu durum zaman içerisinde bireyselleşmeye bağlı olarak bireylerin maddi-manevi dönüşmesine yol açmıştır. Bireyin bu dönüşümü toplumsal hayatın en kılcal noktalarına kadar temas eden ve sanatın her alanında olduğu gibi edebiyatta da karşılık bulan bir sosyolojik olgudur. Mustafa Kutlu, ilk kez 2005 yılında yayımlanan Chef adlı eserinde bu dönüşümü ele almış, modern hayatın ve bireyselleşmenin toplumsal yaşam üzerindeki etkilerini eleştirel bir gözle irdelemiştir. Bu çalışmada Mustafa Kutlu’nun Chef adlı eseri bireyselleşme ve modernleşme kavramları üzerinden incelenecek, özellikle de modern aileyi oluşturan fertlerin aşırı bireyselleşmesi sonucu aile kurumunun geçirdiği yapısal dönüşüm ele alınacaktır. Bu çerçevede Chef, sadece Türk edebiyatında Mustafa Kutlu öykücülüğünün yerini görmek bakımından değil aynı zamanda toplumsal hayattaki bireysel pratikleri sosyolojik bir gözle incelemek için de dikkate değer bir metin olarak okunmalıdır., Modernity is a historical process that comes with it certain dynamics that directly affect social life and institutions. With modernity, the individual has become aware of being himself and has begun to understand, interpret and shape his daily life through himself. This situation has led to the material-spiritual transformation of individuals depending on individualization over time. This transformation of the individual is a sociological phenomenon that touches the finest points of social life and finds its response in literature as well as in other fields of art. Mustafa Kutlu dealt with this transformation in his work titled Chef, which was first published in 2005, and critically examined the effects of modern life and individualization on social life. In this study, Mustafa Kutlu's Chef will be discussed through the concept of individualization by evaluating the structural transformation of the family institution as a result of the excessive individualization of the members of the modern family. In this context, Chef is a remarkable text not only to see the place of Mustafa Kutlu’s storytelling style in Turkish literature but also to examine individual practices in social life from a sociological perspective.

「鳩の翼』は、1902年に書かれたヘンリー・ジェイムズによる小説である。テーマは、ジェームズが繰り返し取り上げたテーマの1つである「国際テーマ」であり、主人公はこちらもジェイムズ作品に頻繁に取り上げられるAmericanGirl（アメリカ娘）である。 「鳩の楓」の中で、ジェイムズは多種多様な人間関係について取り上げている。主な登場人物は裕福なアメリカ娘、ミリー・シール、彼女のイギリス人の友人であり、メインで様々なプロットを作り上げる、ケイト・クロイ、そして彼女の秘密の恋人であり、ミリーが好意を寄せるマートン・デンシャーである。 この物語は、不治の病に冒されているミリーがロンドンに到着したことから始まる。ロンドンではミリーの莫大な財産によって、他の登場人物の欲望が刺激され、さまざまなプロットがミリーを待ち受けている。それらのプロットは主にミリーの富への欲求に基づいている。彼女の財産の後継者がいないので、ケイトとデンシャーはミリーを誘惑してデンシャーと結婚させるか、少なくともデンシャーがミリーから大金を相続するように計画を立てる。イギリスの費族であるマーク卿もまた、ミリーの資産の搾取に計略を立てる。 この論文では、富、社会的地位、周囲の人間関係およびデンシャーとの関係の観点からのミリーとケイトの比較が行われる。これらの違いがミリーに対する誘惑的プロットの主な原因であるためである。ケイトはデンシャーを誘惑して彼女の思い通りに彼を操る。つまりケイトが主導権を握っているのである。これは、この小説の最大の誘惑的プロットでもある。ミリーの場合、誘惑的とは言えないが、最終判断においてケイトとデンシャーの関係を修復できないほど変化させ、ケイトのプロットは一面では失敗に終わる。 この小説は、20世紀初頭に書かれたものである。この論文は資本主義の台頭や男性と女性の関係の変化をもたらした時代の変化、モダニティの観点からジェームズの作品を精査するものである。

A lo largo de la costa catalana y de las islas Baleares se reproducen durante todo el siglo XX numerosos diseños de construcción, principalmente casas unifamiliares de segunda residencia o de veraneo, que son identificados como viviendas mediterráneas, en una clara vinculación entre la condición de lugar de descanso y ocio con el pasado cultural, el paisaje y la arquitectura tradicional. El artículo indaga en las razones y los valores que vinculan a la arquitectura turística con la tradicional hasta llegar a tomarla como referente, incluso de manera descontextualizada, y analiza el modo como esta vinculación la va identificando con las características del diseño constructivo mediterráneo. Con este propósito se identifican y se analizan diferentes momentos y aproximaciones a lo largo del siglo a través de diversos estudios de casos conformadores de dicha arquitectura. El trabajo nos permite identificar el momento inicial de su conformación durante las décadas de 1920 y 1930 desde los planteamientos, por un lado, del noucentisme y del regionalismo y, por otro, desde la modernidad. También se resiguen los planteamientos que se reafirman desde sensibilidades muy diversas en las décadas de 1940 y 1950 y se constata que, con la eclosión turística a partir de la década de 1960, se popularizan y se asumen como propios. Al llarg de la costa catalana i de les illes Balears es reprodueixen durant tot el segle XX nombrosos dissenys de construcció, principalment cases unifamiliars de segona residència o d'estiueig, que són identificats com a habitatges mediterranis, en una clara vinculació entre la condició de lloc de descans i oci amb el passat cultural, el paisatge i l'arquitectura tradicional. L'article indaga en les raons i els valors que vinculen l'arquitectura turística amb la tradicional fins a arribar a prendre-la com a referent, fins i tot de manera descontextualizada, i analitza la manera com aquesta vinculació la va identificant amb les característiques del disseny constructiu mediterrani. Amb aquest propòsit s'identifiquen i s'analitzen diferents moments i aproximacions al llarg del segle a través de diversos estudis de casos conformadors d'aquesta arquitectura. El treball ens permet identificar el moment inicial de la seva conformació durant les dècades de 1920 i 1930 des dels plantejaments, d'una banda, del noucentisme i del regionalisme i, de l'altra, des de la modernitat. També es ressegueixen els plantejaments que es reafirmen des de sensibilitats molt diverses en les dècades de 1940 i 1950 i es constata que, amb l'eclosió turística a partir de la dècada de 1960, es popularitzen i s'assumeixen com a propis. All along the coast of Catalonia and the Balearic Islands, a great deal of architecture was erected throughout the twentieth century. These were mostly detached holiday homes identified as Mediterranean houses, in a clear link between their role as places of rest and leisure and the cultural past, the landscape and traditional architecture. The article examines the reasons and values that link touristic architecture so closely with traditional architecture that it takes it as a point of reference, even a decontextualized one; and how this link is identified as Mediterranean. To this end, various points in time and approaches to this architecture over the course of the century are identified and analysed through case studies. This analysis allows us to identify the initial spread of this architecture, during the 1920s and 1930s with the ideas of Noucentisme and regionalism, on the one hand, and modernity, on the other; to follow the wide range of variations developed in the 1940s and 1950s; and to see how, with the emergence of tourism in the 1960s, it was popularised and appropriated.

Este artículo examina lo que produce en la escritura de Trilce la tensión entre la imantación moderna y la pérdida del centro primordial vividas por el poeta provinciano migrante que es Vallejo. Se analiza más precisamente cómo esa vivencia paradójica de dos centros de signo opuesto desterritorializa la palabra situándola en una zona de riesgo y de permanente devenir, planteándose a su vez la pregunta del impacto de las vías vanguardistas abiertas en el designio vallejiano de un trabajo viviente de la poesía. This paper examines the effect in Trilce’s writing of the tension between modern attraction and the loss of the primordial center experienced by the migrant, provincial, poet Vallejo. More precisely, I analyze how this paradoxical experience of two diametrically opposed centers deterritorializes the language and places it in an area of risk and permanent evolution. Hence the paper also adresses the avant-gardes impact on Vallejian design of a poetry’s living work.

En este texto se propone una lectura de la filosofía de Richard Rorty a partir de la distinción entre filosofía sistemática y filosofía edificante, proponiendo esta distinción como clave de lectura de su neo-pragmatismo y de su propuesta político-ética de los años 90, cuya consecuencia principal será su concepción de democracia liberal, de ciudadano irónico y de cultura post-filosófica

Most academic journals have a fairly consistent look: they are structured similarly, their text is divided into similar sections; for example, they have an abstract at the beginning of the manuscript, and their text is usually organized in two columns. There may be different reasons for this similarity, ranging from the need to contain publication costs by using less page space to conforming to an internationally well-accepted format that may be perceived as the hallmark of academic articles. We surveyed 35 medical journals founded before 1960 and looked for their change in format over time and how this was experienced by and explained to readers. We then discussed what recent research has shown about the effects of layout on reading, looking for further explanations as to why this format was so successful.

Türkiye’de başörtülü kadının kamusallığı ve toplumsallığı gerilimli bir tartışma alanıdır. Özellikle dünya ekonomik sistemine eklemlenen bir Türkiye’de başörtülü kadın önemli bir tüketim öznesi haline gelmiştir. Bu bağlamda başörtülü kadının serbest zaman faaliyetleri de önemli bir özneleşme alanıdır. Makale, gelenek ve modernlik arasında, başörtülü kadınlarda serbest zaman eğilimlerini ölçmeye yarayacak bir ölçeklendirme girişimidir. Nicel araştırma yöntemlerinden biri olan tarama metodu kullanılarak gerçekleştirilen bu araştırma kapsamında uygulanan KMO (0,818) ve Bartlett Küresellik testi (2063,031), faktör yük değerleri, açıklanan varyans (62,874), Cronbach Alfa katsayısı (0,787), doğrulayıcı faktör analizi sonucunda istatistiki açıdan güvenilir ve yapı geçerliği olan, dört boyutlu ve toplam 11 maddeden oluşan “Başörtülü Kadınlarda Serbest Zaman Eğilimi Ölçeği” elde edilmiştir. Ölçek 706 başörtülü kadının serbest zaman faaliyetlerini liberalleşme, dünyevileşme, serbest zamanda seküler gerilimler, serbest zamanda spor ve konser alt faktörleri açısından gözlem altına almaktadır. Anılan boyutlar başörtülü kadının kendi doğal tercihleriyle var olmaya başladığı “özerk dünyevi” alanları tanımlaması açısından manidardır. The publicity and social position of headscarved women is a topic of tense discussion in Turkey. Especially in Turkey, which is integrated into the world economic system, headscarved women have become important consumers. In this context, leisure activities of headscarved women are also an important area of “subjectification”. This article is an attempt to create a scale to measure leisure time trends in headscarved women between tradition and modernity. Survey method which is a variety of quantitative research method is used and statistically reliable and valid four-dimensional “Leisure Time Tendency Scale for Headscarved Women” was obtained as a result of research, conducted with the KMO (0,818) and Bartlett sphericity test (2063,031), factor load values, explained variance (62,874), Cronbach Alpha coefficient (0,787) and confirmatory factor analysis. The scale tackles the leisure time activities of headscarved women in terms of liberalization, secularization, secular tensions in leisure time, sports and concerts in leisure time. The aforementioned dimensions are significant in terms of describing the “autonomous secular” areas in which headscarved women began to exist with their own civil preferences.

This essay reviews the following works: Spectacular Mexico: Design, Propaganda, and the 1968 Olympics. By Luis M. Castaneda. Minneapolis: University of Minnesota Press, 2014. Pp. ix + 293. $35.00 paper. ISBN: 9780816690794. Religion and State Formation in Postrevolutionary Mexico. By Ben Fallaw. Durham, NC: Duke University Press, 2013. Pp. xx + 329. $27.95 paper. ISBN: 9780822353379. Deco Body, Deco City: Female Spectacle and Modernity in Mexico City, 1900–1939. By Ageeth Sluis. Lincoln: University of Nebraska Press, 2016. Pp. ix + 396. $35.00 paper. ISBN: 9780803293823. Portrait of a Young Painter: Pepe Zuniga and Mexico City’s Rebel Generation. By Mary Kay Vaughan. Durham, NC: Duke University Press, 2015. Pp. ix + 279. $24.95 paper. ISBN: 9780822357810.

Moving between film studies and historiography, Golbarg Rekabtalaei’s Iranian Cosmopolitanism: A Cinematic History is many things at once. It is a study of Iranian modernity through the lens of the...

En la narrativa de Carmen de Burgos hay numerosas protagonistas viajeras. Estudios anteriores han evidenciado lo contradictorio de los personajes femeninos en la narrativa de la autora, divididos entre modernidad y tradición. En las dos novelas a analizar, el viaje y el contacto con otras culturas –en este caso, mexicana y cubana– suponen para las dos protagonistas una ocasión para cuestionar su condición. La autora se vale del elemento del viaje para explorar la relación que se establece entre estas mujeres y la modernidad. Carmen de Burgos’ narrative presents several traveling female protagonists. Previous studies have shown the contradictory views of the female characters in the author’s narrative, divided between modernity and tradition. In the two novels to be analyzed, the contact with other cultures –in this case, mexican and cuban– represents an opportunity for the two protagonists to question their condition. The author uses the element of travel to explore the relationship between these women and modernity.

The nationally embedded and relatively broad-based economies characteristic of developed industrial countries are usually seen as the incarnation of a modern economy. These economies are largely internally oriented and are based, to a relatively great extent, on production and services based on local and national needs. Their provenance is generally assumed to have been processes of development that began in the sixteenth century and that, in the nineteenth century, accelerated with the expansion of industrial production and the growth of global trade. This article challenges that assumption. It argues that today’s modern economies represent, not the culmination of long-term processes, but a recurring phenomenon within capitalism. It argues that, in the history of capitalism, there have been phases of nationally embedded and global free market capitalism – periods when capital is relatively more, and relatively less, free from the regulation of nation state. Today’s nationally embedded economies represent, not a further point along a unilinear developmental trajectory, but a return to features of the moral economies that characterized both European and non-European societies before the nineteenth century.

Resumen Según muestra Hilda Sabato en su libro, el republicanismo en la Hispanoamérica decimonónica se caracterizó por su precocidad y por su consistencia política y social, mas también por su volatilidad. ¿Cómo explicar al mismo tiempo el arraigo histórico del sistema y su inestabilidad? Este ensayo retoma y discute las razones ideológicas e institucionales alegadas por la autora argentina y propone incluir otros factores en la ecuación. Abstract In Repúblicas del Nuevo Mundo…, Hilda Sabato claims that republicanism in nineteenth-century Spanish America was characterized by its precocity and its political and social consistency, but also by its volatility. How can we account for both the historical persistence of that system and its instability at the same time? This essay takes up and discusses the ideological and institutional reasons alleged by the Argentine author and proposes to include other factors in the equation.

This essay reviews the following works: Authoritarian El Salvador: Politics and the Origins of the Military Regimes, 1880–1940. By Erik Ching. Notre Dame, IN: University of Notre Dame Press, 2014. Pp. ix + 496. $55.00 paper. ISBN: 9780268023751. The Rise of Constitutional Government in the Iberian Atlantic World: The Impact of the Cadiz Constitution of 1812. Edited by Scott Eastman and Natalia Sobrevilla Perea. Tuscaloosa: University of Alabama Press, 2015. Pp. vii + 320. $64.95 cloth. ISBN: 9780817318567. Armies, Politics, and Revolution: Chile, 1808–1826. By Juan Luis Ossa Santa Cruz. Liverpool: University of Liverpool Press, 2015. Pp. ix + 288. ₤75.00 cloth. ISBN: 9781781381328. The Vanguard of the Atlantic World: Creating Modernity, Nation, and Democracy in Nineteenth-Century Latin America. By James E. Sanders. Durham, NC: Duke University Press, 2014. Pp. ix + 352. $25.95 paper. ISBN: 9780822357803.

Peat bogs play a special role in Finnish cultural history, climate policy, economic life, and art. This article examines the performative meaning-making of peat and aims to rewrite with and through art and cultural heritage the human-centered endeavors of peatland and to create parallel ways of being with the materiality of peat. The article consists of three partly intertwined discourses: 1) the mythical pre-modern bog scene found, 2) this scene transformed in modern times into a site of control and profit, and 3) human-centered peat work is challenged by the demands of climate actions, the Anthropocene, and the posthuman landscape.

Bu çalışma, Metafizik: Filozofların Metafizik Sistemleri (ed. A. Kadir Çüçen (2019) Sentez Yayıncılık: Bursa) isimli kitapta yayımlanmış olan “Descartes” başlıklı bölümün, gözden geçirilmiş ve genişletilmiş versiyonudur. Bir filozofun felsefe tarihinde oynadığı rolü kavramak ve “ne” söylediğini tam anlamıyla idrak etmek için öncelikle filozofun tüm bunları “neden” söylediğini; hangi soruların ısrarla cevap talep ederek onun uykularını kaçırdığını; kısacası filozofun “derdinin” ne olduğunu anlamamız gerekmektedir. Bir eli Orta çağa diğeri moderniteye uzanan bir düşünür olarak Descartes, “devrim ve krizler çağı” olarak adlandırabileceğimiz 17. yüzyıl Avrupa’sına şahitlik etmiştir. Nitekim onun felsefi sistemi, dönemin ruhunu her yönüyle yansıtmaktadır ve ancak bu arka plan ışığında anlaşılır hale gelmektedir. Bu çalışmanın amacı Kartezyen metafiziğin kurucu ilkelerini, filozofun asli problemini ve nihai amacını hesaba katarak yeniden değerlendirmek ve nihayetinde töz düalizminin, insan zihnine, özgür iradeye ve ahlaka yer açma projesinin zorunlu bir sonucu olarak ortaya çıktığını göstermektedir. In order to grasp the role that a philosopher plays in the history of philosophy and to fully comprehend "what" he says, we must first understand "why" the philosopher says all this; which questions keep him awake by insistently demanding answers, in short, what the philosopher's "problem" is. As a thinker, with one hand reaching out to the Middle Ages and the other to modernity, Descartes witnessed the 17th century, which can be called the age of revolutions and crises. As a matter of fact, his philosophical system reflects the spirit of the period in every aspect and becomes understandable only in the light of this background. The aim of this study is to re-evaluate the founding principles of Cartesian metaphysics by taking into account the philosopher's genuine problem and ultimate purpose, and ultimately to show that substance dualism emerged as a necessary consequence of the project of making room for human mind, free will, and morality.