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The article presents a theoretical analysis of the extramural polemic between Slavoj Žižek and Evald Ilyenkov, undertaken in the context of the search for the foundational underpinnings of the two philosophers' perspectives on the limit-logical definitions of being. It shows how this apparently "abstract" search grows out of the socio-historical circumstances of the thinkers' lives, which are inscribed in the dramatic conditions of existence of the political events of the twentieth century. The active life-political position of the follower of Marx's ideas, figuratively expressed in the text by Lenin's term "tactics of social democracy" (Lenin 1962), is justified by one or another cognitive position: the unified attitude "not to explain but to transform the world" breaks down into various "tactics" precisely in the attempt to solve the problem of radical negativity (as Žižek formulates it). This is expressed in the division of Marxism into "Western" and "Eastern". This article analyzes the legitimacy of such a division and shows the conditions for a disintegration of the divide. The relation of Ilyenkov and Žižek to Hegel's works turns out to be the key to understanding this division, and consequently to the essential difference in socio-political attitudes and "tactics", of which they are creative representatives. The analysis leads to the formulation of the "germ cell" of disagreement between Ilyenkov and Žižek—the problem of the universal—which unfolds in the difference between the thinkers' positions on certain theoretical points. The limitation of Ilyenkov's position, established under the fire of Žižek's criticism, is removed, according to the author, by the development of a new category of "fractality", which acts as a counterpart to the main dialectical category of "totality" and provides a concrete (in the Hegelian sense) solution to the problem of radical negativity in the spirit of the classical philosophical tradition. [ABSTRACT FROM AUTHOR]

This essay examines the conflation between world and planet in H. G. Wells's turn-of-the-century science fiction. Writing when "world=planet" was not a given, Wells actively participated in the formation of the world-planet vocabulary across a range of genres and throughout the first half of the twentieth century. In particular, I look into the planetary experiments of his early fiction, where the materially limited planet continually thwarts the writer's attempts to equate that planet to the world he wished to develop as the ultimate political unit. Emerging through such attempts is a divergence between world and planet that enables us to think about the individual, the world, and the planet all on a commensurate scale, in a manner that is strikingly—and perhaps also troublingly—similar to what recent environmental discourse asks of us today. [ABSTRACT FROM AUTHOR]

The present article aims at providing some clarification on the Horkheimer-Neurath 1937 debate, so as to make three main claims: (a) around 1937 (even though perhaps neither in the early 1930s, at the time of his review of Mannheim’s Ideology and Utopia, nor after the Second World War, at the time of Adorno’s disenchanted statement, “the whole is the false”), Horkheimer belonged to the Hegelian-Marxist tradition stemming from Lukács’s History and Class Conscioussness (1923); (b) notwithstanding Neurath’s semantic and epistemological holism, his fallibilism, his rejection of Wertfreiheit in the social sciences, his commitment to socialism, there is still a gulf between his position and Horkheimer’s, for Neurath did not accept the main methodological claim made by the latter, namely, the Lukács-inspired view that what “constitutes the decisive difference between Marxism and bourgeois thought” is the Hegelian “point of view of totality”; (c) highlighting the main differences between Neurath’s and Lukács’s versions of Marxism – one concerning the very idea of dialectic, and the other concerning the epistemic privilege of the proletariat – can throw some light on and help understand better the distinctive features of Lukács’s Hegelianization of Marxism.

Solar eclipses present rare celestial events that can elicit unique behavioral responses in animals, yet comprehensive studies on these phenomena, particularly concerning bird behavior, remain limited. This study, conducted at the Red Butte Canyon Research Natural Area in Utah during the annular solar eclipse on October 14, 2023, aimed to document and analyze avian activity using bird banding data. Leveraging 11 years of banding records, we observed a surprising positive peak in bird captures, indicating increased activity during the eclipse, challenging conventional expectations of decreased activity during peak totality. The unexpected, record-breaking captures on the eclipse day at this location, which also surpassed the average trend in captures over time for 18 other banding days in mid-October, highlights the complexity of bird behavior during celestial events. This study marks the first known published effort to conduct bird banding during a solar eclipse. Quantitative analyses, including species composition and capture trends, contribute to a nuanced understanding of avian responses to the eclipse. This study underscores the importance of empirical research in unraveling the intricacies of how birds navigate and adapt to unique environmental conditions created by solar eclipses. [ABSTRACT FROM AUTHOR]

In the context of hotly contested debates within critical urban theory, many scholars have recently attempted (both implicitly and explicitly) to move beyond the relational-dialectical concept of 'totality', taking up the notion of 'the constitutive outside' in its place. With this in view, this article seeks to (1) develop a critique of the ways in which the concept of the constitutive outside is deployed in these debates; and (2) to sketch another path forward – one that understands capitalist urbanisation as a distinctive moment in the evolution of a world-encompassing and internally related socio-spatial totality, while also attending to well-founded concerns among theorists of the constitutive outside regarding the question of difference and ascriptive hierarchisation. More precisely, this article will pursue a close reading of work on the constitutive outside in critical urban theory, suggesting that it effectively re-articulates longstanding and entrenched tenets of capitalist ideology, positing the image of a 'space-time of the other'. And it will conclude with a revised conceptualisation of totality for critical urban theory, building on Nancy Fraser's recent work on capitalism's racialised, gendered, and ecological 'hidden abodes'. [ABSTRACT FROM AUTHOR]

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Listening and Legibility: Urban Surfaces Against “Overarching Meanings” in Lispector’s The Besieged City. This paper looks into the literary dismantlement of projections of totality and objectified knowledge in women’s modern writing, focusing on Brazilian writer Clarice Lispector’s novel The Besieged City. My central claim is that her writing opposes “geographies of reason,” indirectly arguing for an untranslatability of the self inside modernity’s model of legibility and communication. In this novel, Lispector’s alternative to the discoursing, male-dominant, rational public realm is not the introspective inner space of subjectivity, but an innovative world-making poiesis founded on the substitution of the individual self with “the wider life of the world” that remains always a-centric and anti-textual. I investigate the ways in which Lispector opposes opaqueness to legibility, seeking the uncharted territory outside the logic of historical time or the colonial gaze. Reading Lispector’s novel through the notion of “writing by ear” (bearing multiple meanings, mostly in relation to the re-negotiation of the voice-dominant Western perception about writing) will prove useful in understanding the intricate and tangled relation between Euro-American literature and the Global South in terms of complex forms of heritage hybridization and designs of global memory. Ascultare și lizibilitate: Suprafețe urbane împotriva „semnificațiilor globale” în The Besieged City de Lispector. Acest articol investighează destructurarea proiecțiilor unei „totalități” și a cunoașterii obiective în scriitura modernistă feminină, cu focus pe romanul scriitoarei braziliene Clarice Lispector The Besieged City (Orașul asediat). Argumentul central se construiește pe ideea că scriitura sa se opune unor „geografii ale rațiunii,” demonstrând intraductibilitatea sinelui în interiorul modelului de lizibilitate și comunicare al modernității. În acest roman, alternativa scriitoarei la sfera publică raționalizată și discursivizantă nu este spațiul introspectiv al subiectivității, ci un poiesis al construirii de lumi, clădit pe substituirea sinelui individual cu „viața mai cuprinzătoare a lumii” care este anti-textuală și acentrică. Mă interesează modurile prin care Lispector opune opacitatea lizibilului, căutând „ținutul” neexplorat dinafara logicii timpului istoric și a privirii coloniale. Citind romanul lui Lispector prin conceptul de „scriitura cu urechea” (noțiune ce negociază percepția vestică asupra scrisului, dominată de ideea de „voce”) vom înțelege relațiile complexe dintre literatura euro-americană și cea a Sudului Global, cu atenție față de formele de hibridizare a memoriei în designul global. Cuvinte-cheie: poiesis, totalitate, creolizare, urban, ascultare, modernitate, marginalitate Article history: Received 05 February 2024; Revised 04 April 2024; Accepted 10 April 2024; Available online 25 June 2024; Available print 30 June 2024.

The article delves into the multifaceted interplay between Hegel and postmodernity, as well as between postmodernity and the contemporary era. Both perspectives grapple with the notion of modernity, intricately tied to considerations of history, the idea of ending, and the concept of historical breaks. Deriving an analysis of the leading ideas of modernity and postmodernity, focusing especially on their relation to Hegel’s philosophy, we propose the thesis that postmodernity is not an epoch that succeeded modernity, but rather a transitional phase contributing to the decline of modernity itself. The contours of this new epoch, as yet indefinable or explicable, are revealed through significant shifts that have recently unsettled the fundamental frameworks upon which modernity was constructed. In doing so, we show that Hegel, who is certainly not a postmodernist, points to precisely the mechanism through which modernity can be transcended, which concerns human relation to substance, being, and time. Moreover, as it entails a revised human engagement with finitude and infinity, we term this relation “In-Finitude”, or “Un-Endlichkeit”.

This paper reevaluates Adorno's theory of non-identity following from a critical examination of his reading of Hegel. The main discussion revolves around two theses central to both philosophers: 1. Conceptual thinking forms the centre of philosophical thought (identification). 2. Philosophical thought aspires to become everything (totality). The analysis of two distinct interpretations, one stricter and one more moderate, demonstrates that Adorno takes the hardline view. With the moderate view, however, not only do the limits of Hegelian philosophy become more pronounced, they also reveal novel systematic connections with pivotal concepts inherent to Critical Theory – connections that have notably lacked substantial consideration within relevant research. [ABSTRACT FROM AUTHOR]

War is a " state of exception" that not only left an indelible mark on Levinas's life but confronts Levinas with a series of "hard questions" that pose a fundamental challenge to some of the most foundational tenets of his ethical metaphysics. Starting with the sole sustained consideration of war in Levinas's thought, the Preface of Totality and Infinity (TI), this study critically unpacks what it considers to be the three core questions or challenges posed by war: Firstly, the pivotal question raised in the Preface of TI: Does war not render ethics ineffective, as it does not just oppose but suspends this ethical relation? Secondly, the inquiry extends to the notion of a just war: If war indeed involves a suspension of morality, what normative basis can justify the idea of a just war? Thirdly, the complexity arises from the fact that the judgment required for considering a war just implies that the initial ethical relation, which exists prior to reflective thought and morality, cannot remain isolated from political considerations. How can we make sense of this seemingly impossible connection between ethics and politics in Levinas's thought or the apparent gap between ethics and justice in his philosophy? This paper concludes that a simple, either/or binary scheme cannot resolve the tension between the oxymoronic couplets (Totality/Infinity; War/Peace; Politics/Ethics) that pervade Levinas's thought. Instead, they appear to be inextricably linked in a Derridean double-bind of both/and that affirms that the ethical aspect of humanity is not an unwavering state but rather an ongoing struggle to combat the inhumanity associated with Totality, War, Politics, and even at times, "Justice." The burning issue of today of the justice/injustice of the Israel/Palestine war currently dividing the global citizenry is a testament to the fact that "Justice" constantly risks becoming unmoored from its ethical foundation in the necessary distinction between Neighbor and Enemy. [ABSTRACT FROM AUTHOR]

The author selects the following paper as the most influence paper (MIP) in the field of risk governance: van Asselt, M.B.A. and Renn, O. (2011) Risk Governance, Journal of Risk Research, 14(4): 431-449. This article provides a brief overview of the paper and discusses its significance in terms of resisting excessive articulation. One of the key messages of the paper is that non-simple risks should not be treated in the same way as simple risks. Whereas the conventional framework of risk assessment and management has sought to manage intractable risks by making them calculatable and dealing with their incertitude only inside some limited expert communities, risk governance highlights the need for addressing squarely their complexity, uncertainty, and ambiguity, and thus opening them up for broader actors. Risk governance can be understood as an intellectual movement toward integrating prudently facts with values, analysis with deliberation, science with politics, while acknowledging a certain role of articulating them. [ABSTRACT FROM AUTHOR]

Adorno's social theory is enjoying renewed attention, as is the debate to what extent is it Marxist. A central issue remains Adorno's concept of social totality: capitalism as a fully integrated society in which every difference is levelled. One problem this raises is why is he still committed to the Marxist concept of class. And second, how to understand his critique of the idea of proletarian class-consciousness, which seems to leave his critical theory without an addressee. The article suggests that, for Adorno, capitalist society exhibits what is termed here "differential integration." It is predicated both on the labor/capital distinction and, at the same time, on sufficient homology between the two, such that the qualitative class divide is experienced as mere quantitative variance. This efficacious gap between social structure and social experience is at the center of his concept of ideology. Ideology-critique for Adorno is mainly the critique of symptomatic misconceptions of how ideology functions, due to lack of attention to how the class structure is in fact not experienced as such. Adorno's alternative to proletarian class consciousness is "differential solidarity": consciousness of social domination that is on the one hand found across class divides yet is experienced differentially between them. [ABSTRACT FROM AUTHOR]

The term function currently features prominently in outlines of social positioning theory but a sustained account of the view of function informing social positioning theory has yet to be supplied. In the absence of a fuller articulation of the theory's underlying view of function confusion and misinterpretation are likely to be encouraged especially among those committed to one or other of the numerous alternative accounts of function available. In this paper key features of the concept of function as it now appears in social positioning theory are identified and the similarities and differences between it and selected other views of function explored. [ABSTRACT FROM AUTHOR]

In this paper I propose to study the different combinations between temporality and the idea of totality in the beginning of Classical German Philosophy. In order to do that I will analyze the image of liberation in the philosophical and practical articulation of a new mythology in the manuscript "The Oldest Systematic Program of German Idealism", and the outlines of a theory of the Spirit in the documents written by Hegel in the first part of his Jena stage, more specifically, in the fragments of the period 1803/04. For this purpose I will take as specific objects the figures of an "eternal unity" [dieewige Einheit] to come and of an "absolute becoming" [das absolute Werden] of Spirit. The hypothesis I intend to develop holds that the confrontation of these two images can lead to duplicated consequences: on the one hand, this comparison would make it possible to relativize the binary readings that oppose as terms of a simple contradiction both conceptual lineages, Idealism and Romanticism. On the other hand it would express an insurmountable tension between two ways of thinking about the relationship between time and totality. [ABSTRACT FROM AUTHOR]

This article attempts to identify models, including the conceptual ones related to social responsibility of universities through the meta-analysis of researches conducted in this field in Iran, and then, by showing the shortcomings of these models, on the one hand, the fundamental principles governing any form of conceptual formulation and on the other, alternative forms should be introduced that can realize the socially responsible university. This article focuses on the researches that were published in the last decade. In the first step, it tried to identify patterns based on the researches under review. Then, with a critical analysis, it was shown why it is necessary to go beyond the existing studies and think of alternative forms that can better formulate the responsibility of the university. In this research, three main forms of university, service-oriented (which itself is divided into two i.e. mission-oriented and citizen universities), and social university were identified based on the existing approaches in the study environment. These three forms were critically analyzed, so that the fourth form, i.e. ecological university could be introduced as a more socially-responsible alternative. Implicitly, we tried to show that the models and approaches have a fundamental role in shaping the research orientation, and thus the necessity of presenting alternative models because they create new theoretical and research possibilities. This research showed that without an ontological understanding, any form of social responsibility of the university can reduce aspects of the university in favor of preferred aspect (market or government); something that can be seen especially in Iranian academic researches on the social responsibility of the university. It is suggested that more attention needed to the ecological university as a specific alternative that Ronald Barnett had started to formulate.

This article reconstructs and defends Theodor Adorno's social theory by motivating the central role of abstract domination within it. Whereas critics such as Axel Honneth have charged Adorno with adhering to a reductive model of personal domination, I argue that the latter rather understands domination as a structural and de-individualized feature of capitalist society. If Adorno's social theory is to be explanatory, however, it must account for the source of the abstractions that dominate modern individuals and, in particular, that of value. While such an account remains undeveloped in Adorno, Marx provides resources for its development, in positing the constitution of value neither in production nor exchange alone, but in the social totality. This article argues that Marx's account is compatible with Adorno's, and that it may be used to render Adorno's theory of domination more credible on explanatory grounds. [ABSTRACT FROM AUTHOR]

This brief paper introduces a double symposium: five authors reflecting on Social Justice and the City after fifty years, and two critically examining the recently published David Harvey: A Critical Introduction to his Thought (together with a response from the authors of that book). It offers a synopsis of the two symposia and focuses on one or two key points arising from each contribution in order to put them into conversation with each other. Along the way it indicates a few of the key reasons why, collectively, the authors in these symposia find Social Justice to be so worthy of continued close scrutiny, even after all these years, and why David Harvey is destined to become a 'must read'. It reflects on how academic geography's journey towards the 'beautiful impossibility' of a thorough, compelling, geographical analyses of the capitalist totality – the beautiful impossibility David Harvey has been aiming at for these fifty years – is just getting going. [ABSTRACT FROM AUTHOR]

This essay engages with David Harvey: A Critical Introduction to his Thought by Noel Castree, Greig Charnock and Brett Christophers (CCC), the most panoramic, rigorous and insightful study of the leading Marxist geographer of the last half century. After underlining the impressive qualities of this book that make it an immensely rewarding reading for both experts and newcomers in the field of critical geography, the reading of David Harvey offered here deals in detail with three searching questions broached by CCC. How are we to comprehend Harvey's incomparable contribution to geography and the consequent common sense in his discipline of not only his work but also Marxism? How could we make sense of Harvey's original contribution to Marxism as a pioneer of radical geographical thought and his resultant reputation among the foremost Marxist critics of our time? How should we then assess the political significance of Harvey's increasingly influential profile as a public intellectual beyond the confines of academic discourse? These and adjacent questions are addressed with close intellectual-biographical reference to Harvey's own oeuvre, in order to highlight the most distinctive features of Harvey as a Marxist among other Marxists. Following a brief critique of the brief critique of Harvey penned by CCC, the essay concludes with the suggestion that the true potential of Harvey's Marxism—his project to spatialise Marxism—lies in his revealingly unfinished and on-going appropriation of two indispensable and related philosophical concepts of Marxism: dialectics and totality. [ABSTRACT FROM AUTHOR]

Hegel’s aesthetics as an unwitting prophecy of the Dadaist revolution. Art as a place of an impossible metaxy; as a place inhabited by the ghosts of an unprecedented coincidentia oppositorum. Halfway, always, between sensible and rational, between part and whole, between inside and outside. Where nothing is simply itself anymore. [ABSTRACT FROM AUTHOR]

This essay argues that the artwork's opacity and purposively purposeless quality are a tacit refusal of the compulsory division between intellectual and manual labor, which afford the artwork a unique capacity to access an otherwise occluded totality. By analyzing conceptual work by the artist duo Claire Fontaine—who deploy Alfred Sohn-Rethel's notion of market exchangism in their work—in relation to twentieth-century intellectual debates around representation, abstraction, and social synthesis, the essay develops a model of totality in a descriptive rather than prescriptive register. At issue is the artwork's potential for dereification, whereby a given work of art may provide perceptual experience of the transactional logic that underpins and structures the social field. [ABSTRACT FROM AUTHOR]

Cultural and literary critics have begun to abandon a long-standing commitment to poststructuralist and deconstructive interpretative methods in favor of an ostensibly Marxist aspiration to comprehend cultural phenomena as symptomatic expressions of a social totality. This essay identifies some of the advantages and shortcomings of this symptomatological mode of interpretation by returning to a dispute in the German scientific establishment around the turn of the twentieth century concerning the applicability of biological conceptions of organic wholeness in cultural and social analysis. The dispute culminates in Max Weber's nuanced defense of biological metaphors as indispensable heuristic devices for cultural inquiry that can nevertheless result in dangerous consequences when they are inappropriately employed. This essay ultimately argues that Weber's contribution to cultural analysis remains an underappreciated and vital methodological resource for researchers who wish to rehabilitate the concept of totality today. [ABSTRACT FROM AUTHOR]

This special-issue introduction historicizes and seeks to move beyond the antinomy between totality and culture that is today a mainstay of much contemporary critical theory. The introduction proceeds in three parts. The first examines a midcentury crisis of Marxism that, concomitant with major shifts in global capitalism, set the scene for subsequent scholarly accounts of culture that have privileged the fragment, the supplement, the remainder, the site, the margins, and the like over against the totality. The second part consists of an analysis of two works of art—by the American visual artists Allan Sekula and Ellen Gallagher, respectively—which we take to be exemplary of the affordances of art, literature, and other forms of cultural expression for accessing totality anew. The third part briefly surveys recent theoretical work that aims to put a revitalized concept of totality at the center of cultural critique. The introduction concludes with summaries of the seven articles included herein. The special issue covers a lot of ground in terms of subject matter, theoretical milieu, disciplinary framework, and style. What binds the articles together is, in effect, a shared working method, which involves thinking through the relationship between a specific cultural object (or set of objects) and the social whole in and through which it emerged. [ABSTRACT FROM AUTHOR]

This essay proposes a reading of the American photographer Allan Sekula's 1995 essay "Dismal Science" alongside The Forgotten Space, an essay film he directed with Noël Burch in 2010. These works are still resonant today because they suggest the possibility of picturing the totality of capitalist modernity. Sekula's representations of the shipping container and the subsequent shifts in maritime economy recuperate the prospect of a panoramic, totalizing view in an era marked by a prevalence of detail and data over meaningful grand narrative. The totality the container embodies and represents, however, is not the whole of a frictionless and seamless accumulation of capital but a nonsynchronous, polemical, and critical totality of struggle and antagonism. Sekula turns the shipping container from a stand-in for a system of commodity circulation to an allegorical sign of the continuing fight between labor and capital. Rather than envisioning this totality of struggle as a merely thematic concern, Sekula's compositions eschew commodification on the level of form by delving into the constitutive tensions of realism and reintroducing a living context of militancy and resistance into the matter of representation itself. [ABSTRACT FROM AUTHOR]

This essay foregrounds the hermeneutic purchase of totality in contemporary literary criticism. Responding to the recent proliferation of the "gig work" novel, the essay takes up two interrelated lines of inquiry: How might we rethink the conceptual affordances of "totality" for the ongoing project of the critique of political economy? What would a rethinking of totality's position in the conceptual architecture of literary criticism offer in the way of new heuristics for the analysis of the novel? Through recourse to G. W. F. Hegel's Science of Logic and Michael Theunissen, Hans-Friedrich Fulda, and Rolf-Peter Horstmann's Critical Presentation of Metaphysics: A Discussion of Hegel's "Logic" (Kritische Darstellung der Metaphysik: Eine Diskussion über Hegels "Logik"), this essay proposes a method of literary analysis that approaches the formal aspects of the novel as defined through the historical-material conditions for the writing of the text. The essay then puts a close reading of Hilary Leichter's Temporary in conversation with Sarah Brouillette's account of the decline of the English-language literary novel to suggest how the formal properties of the contemporary gig work novel respond to the general crisis of novel production in the twenty-first century. [ABSTRACT FROM AUTHOR]

This article critically surveys Georges Bataille's multiple engagements with G. W. F. Hegel from the early 1930s to the 1950s. It homes in on how Bataille's conceptual, experiential, and parodic demarcation from Hegel targets not the German philosopher's aspiration to totality but (via Bataille's dialogue with Alexandre Kojève) his action-centered framing of the movement of history and the character of actuality. Against the dialectical mastery of history, Bataille seeks to articulate an unpolitical image of sovereignty and play that is ultimately poetic or literary in kind. [ABSTRACT FROM AUTHOR]

Osho Rajneesh is one of the most controversial neo–Hinduism teachers. Like in a mirror, Osho reflected the main ideas of his time, proclaimed those principles that are desirable and relevant for modern man. Despite Osho’s widespread fame, his significance as a spiritual leader and founder of the original religious and philosophical system, the significance of his teachings and ideas in the focus of spiritual improvement of man, remain underestimated. The issue of systematization of Rajneesh teaching remains unresolved. The aim of Osho’s teaching is human’s spiritual perfection. To achieve this aim, Osho combines diverse ways of spiritual development available to humanity into a single whole. The guru adopts and interprets the key ideas of religious and philosophical theories of the East and the West. The teaching, which includes so many of these peculiar “squeezes”, was not created either before or after Osho. All of the above is the reason for the undying interest in this spiritual leader. This article discusses Osho’s method of man’s spiritual perfection: a combination of “Western psychotherapy” and “Eastern meditation”. The purpose of this article is to analyze the Osho’s method: how “Western psychotherapy” and “Eastern meditation” are combined and interpreted in the guru’s teaching to identify an integral system of Osho’s views on the spiritual perfection of a human. The objectives of the article are: 1. To identify in what key Osho turns to Western philosophical views, 2. to consider the features of Osho’s adoption and interpretation of Western philosophical concepts, 3. to analyze the “Osho’s Method” of man’s spiritual perfection, which includes two stages: “exposing the ego” and “returning to the natural” through “Western psychotherapy” and “Eastern meditation”, 4. To consider the features of Osho’s meditational practices. The research involves religious studies, philosophical-anthropological, and system-structural approaches. This scientific article partially reflects some aspects of the religious analysis of Osho’s anthropological teaching, conducted for the first time. As a result, Osho’s teaching is presented as an integral harmonious structure — the concept of spiritual improvement of a man, which includes two conditional stages: “exposing the ego” and “returning to the natural”. Osho’s meditations are based on two system-forming principles (consciousness and totality), aimed at “sudden enlightenment”, have a syncretic character and can be conditionally divided into cathartic, contemplative and centering, depending on the prevailing method. For the further research of Osho’s teaching it’s necessary to understand its inner logic, distinguish the concepts, considering them relative to Osho’s religious philosophical thought in general. The interest in Osho’s ideas that has not faded over the years, indicates the existence of people’s need for such a search for truth, which was proposed by this Indian mentor.

This article surveys the transformations and permutations of “totality” throughout the cultural and political landscapes of the twentieth century. Specifically, it explores connections between “high’ modernism” and totality by focusing on the heritage of this pairing as figured by major thinkers from both the Frankfurt school and structuralist and poststructuralist debates in France. Ultimately, I argue that modernism is an unfinishable archive, one that resists, and will never become, a closed totality.

Metaphysics found, in Aristotle, its first attempt to articulate. He seeks to determine the nature of this knowledge: it thematizes the principles that are valid for the knowledge of any entity. From its very beginning, Frankfurt's Critical Theory was articulated in opposition to both metaphysics and the positivist conception of science. In this essay, we consider the opposition to metaphysics, taking M. Horkheimer as a representative of the initial phase and, in the current phase, J. Habermas, who explicitly thematized the opposition. Starting from the pragmatic turn, Habermas articulates a post-metaphysical model of philosophy that ends up introducing a metaphysics conceived in the form of contemporary physicalism. [ABSTRACT FROM AUTHOR]

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Drawing on studies that have highlighted the adverse effect of neuroticism on marital satisfaction, the present study proposes a totality model of couple neuroticism: the greater the sum of spousal levels of neuroticism, the worse the marital satisfaction. Moreover, in testing the totality model of neuroticism, this study conducts a comparative analysis between the totality model and alternative models, including actor–partner, similarity, and synergistic models, to assess the efficacy of the totality model in capturing marital satisfaction within marital dyads. In two distinct studies, conducted with participants from South Korea (n study1 = 204 marital dyads, n study2 = 251 marital dyads), data were collected via online surveys that included assessments of neuroticism and marital satisfaction. The findings reveal a robust negative association between the cumulative neuroticism scores of both spouses and marital satisfaction. Importantly, the findings of the present study suggest that the totality model offers a more parsimonious yet equally effective method for predicting marital satisfaction compared with more complex models. In summary, this study underscores the significance of considering the combined neuroticism levels of both spouses as a pivotal indicator of marital dissatisfaction. • The sum of wife and husband neuroticism scores is related to marital satisfaction. • The totality model captures marital satisfaction efficiently and simply. • The robustness of the totality model is confirmed across reports and techniques. • The study highlights neuroticism in couples, not individuals, as a unit. [ABSTRACT FROM AUTHOR]

Georges Gurvitch (1894-1965), from the 1920s to the end of his life, was solving the problem of combining unity and plurality in the justification of society. He believed that individualism and collectivism represented social processes in a limited way because they were based on the preconception that the binding power of law derives respectively from a private or corporate actor's will. Gurvitch contrasted individual law with the social one, which was intended to overcome the opposition between individualism and collectivism. Social law bases on legal sociology's assumption that social interactions as such are already legal relations. This conclusion allows Gurvitch to consider any social interaction as a source of law and to assert legal pluralism as a way of constructing society. The integrity of the latter is a condition for the mutual correlation of the multiplicity of legal regulations generated by internal social interactions into the unified structure of social law. In a holistic approach to comprehending social interactions, Gurvitch, in his Russian-language works in the migr period, uses the philosophical-legal interpretation of sobornost to describe society's integrity. In French- and English-language works from the 1930s, Gurvitch uses the term "totality," which he learned from Marcel Mauss, to describe social integrity. This article compares sobornost and totality as variants of denoting social integrity in Gurvitch's social law doctrine. The researcher determines that Gurvitch, using the concepts of sobornost and totality, interpreted society's development differently, 1) as anti-hierarchical sobornost equality, and 2) as a hierarchical inordination of totalities. Having analyzed the peculiarities of the interpretation of sobornost and totality in Gurvitch's works, the author concludes that these concepts should be considered multilingual equivalents in denoting communal unity as sources of law, which reflect changes in the interpretation of society in Gurvitch's social law doctrine.