Pub Date : 2015-09-15DOI: 10.18522/2072-0181-2015-83-3-30-36
O. Druzhba, K. Druzhba
DOI 10.18522/2072-0181-2015-30-36 The purpose of article is to analyze basic research approaches to the learning formation process of historical consciousness in the context of new communicative situation which was made by modern media. The article deals with the problems of scientific debates about the factors and mechanisms of mass historical consciousness formation, the ratio of scientific and public discourses of historical knowledge and about the media space of historical knowledge. It is noted that the high degree of actualization of this problem is related to the fact that the historical consciousness, historical memory play an important role in the individual and collective identity formation, they are particular important for the constitution and the integration of social groups in the present, and they ensure the fulfillment of number of other social functions. It is said that a significant portion scientists continue to study historical consciousness in the approach, which was founded in the late 90s – early 2000s. Under this approach, the historical consciousness of the post-Soviet and modern Russian society is characterized as a crisis consciousness of mythological type. Many Russian researchers see mythologisation picture of the past mass historical consciousness as a result of the active influence of the state on the historical sphere. In the article were identifi ed different positions on the revitalization of the state policy in the fi eld of historical knowledge. The article defines the prospects of utilizing methodological tools of humanities related disciplines (particularly communication studies). This article shows high epistemological potential of “media space” concept which is important for analyzing mythologization processes of mass historical consciousness of Russian society. There is a conclusion that new media actualize the new stage of development of socio-cultural forms of modern society reproduction of archaic consciousness, and therefore form the mythological picture of the past in the public consciousness.
{"title":"The Problem of Formation of Historical Consciousness of Contemporary Russian Society in the Context of a New Communicative Situation","authors":"O. Druzhba, K. Druzhba","doi":"10.18522/2072-0181-2015-83-3-30-36","DOIUrl":"https://doi.org/10.18522/2072-0181-2015-83-3-30-36","url":null,"abstract":"DOI 10.18522/2072-0181-2015-30-36 The purpose of article is to analyze basic research approaches to the learning formation process of historical consciousness in the context of new communicative situation which was made by modern media. The article deals with the problems of scientific debates about the factors and mechanisms of mass historical consciousness formation, the ratio of scientific and public discourses of historical knowledge and about the media space of historical knowledge. It is noted that the high degree of actualization of this problem is related to the fact that the historical consciousness, historical memory play an important role in the individual and collective identity formation, they are particular important for the constitution and the integration of social groups in the present, and they ensure the fulfillment of number of other social functions. It is said that a significant portion scientists continue to study historical consciousness in the approach, which was founded in the late 90s – early 2000s. Under this approach, the historical consciousness of the post-Soviet and modern Russian society is characterized as a crisis consciousness of mythological type. Many Russian researchers see mythologisation picture of the past mass historical consciousness as a result of the active influence of the state on the historical sphere. In the article were identifi ed different positions on the revitalization of the state policy in the fi eld of historical knowledge. The article defines the prospects of utilizing methodological tools of humanities related disciplines (particularly communication studies). This article shows high epistemological potential of “media space” concept which is important for analyzing mythologization processes of mass historical consciousness of Russian society. There is a conclusion that new media actualize the new stage of development of socio-cultural forms of modern society reproduction of archaic consciousness, and therefore form the mythological picture of the past in the public consciousness.","PeriodicalId":186914,"journal":{"name":"Scientific Thought of Caucasus","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115843351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-09-15DOI: 10.18522/2072-0181-2015-83-3-7-15
N. Malishevskaya, G. Drach
DOI 10.18522/2072-0181-2015-7-15 The article describes the situation of postmodern as a multifaceted phenomenon, connected with appearance of new type of social life and new economic way, which is named modernization, postindustrial, informative society. Such situation envelopes the whole culture, including knowledge and education, opening up questions of problematization the learning and keeping of cultural traditions. The author believes that he aesthetics of postmodern does not present a private style. It is a cultural mechanism, which considers the appearance in our culture the new formal peculiarities. The reconstruction of F. Jameson’s permits the author to display that the difference between modern and postmodern may be considered only in context of dominative cultural logic as superlative norm. The problem of transformation the postmodern in paradigm of social development is investigated here. In this case the more productive is the theory of origin the postmodern from objective tendencies social economical development the late capitalism. As a result we can see the forming of mass culture. This idea belongs to American researcher F.Jameson. On the theory of late capitalism is threaded the concept of performance practices. Society is transforming in a sort of performance, where we can see actors and spectators, who have accepted the rules of play.
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Pub Date : 2015-09-15DOI: 10.18522/2072-0181-2015-83-3-159-164
S. Minasyan
DOI 10.18522/2072-0181-2015-159-164 The purpose of this article is to research the essential motives Boris Vian novel “The Red Grass” in their relations with myths and various forms of the grotesque. The methodology of work is determined by the tradition of historical and literary research. The fi ctional novel’s world is considered in the context of grotesque and absurdist pataphysical aesthetics, of Surrealists experience in the language and thinking, of “consciously creating literature-games” idea. It is shown that the innovative mythical archetypes interpretation is necessary for author in his attempt to comprehend the absurdity of existence and at the same time to show the desperate searching of human absolute. Mythological pretexts transmit the author creative thoughts, help to show the attempts of the person to define himself in the world, more precisely in one self’s acceptance in the world and acceptance of the world, the Universe in one self. It is revealed that mythological images are used to create the deep layer of the works associated with the fundamentals of existence and non-existence. The twentieth century human drama, showed by Boris Vian in the novel “The Red Grass” on the Wolf`s example consists in the fact that the person is not able to identify itself. The author emphasizes the protagonist existence absurdity due to the loss of life reasons. The hero feels form and life dualism, masks extremity, inner aspiration for the authentic existence and it`s impossibility. Myths of the peoples of the world are full of stories about oblivion. Vian modernizes them: the symbol of oblivion is not natural or mystical elements, but the result of human creation – machine invented by Wolf. In the novel the oppositions of life and death, top and bottom are opposed to the common notion, which found its expression in many myths and in the Dante`s poem. If the Dante`s “Comedy” has a profound, optimistic sense, refl ects the author`s aspiration for the world harmony, the Vian`s novel is anti-utopia. There is no place for any new ideas, there is no way to Heaven in it, “oblivion” is not the path to the memory of good deeds. Wolf’s oblivion means death and emptiness. The second birth of the hero, his reincarnation is devoid of the memory of last life experience psychiatrist Jaquemort (novel “Heartsnatcher”), hungry for new content. Because of the past oblivion of himself, in his new incarnation he will catch carrion from the river memory by his mouth, remembering and digesting the human shame, fi lling by it, endlessly suffering and repenting for the somebody else’s sins.
{"title":"The Myth of Oblivion in Boris Vian’s Novel “The Red Grass”","authors":"S. Minasyan","doi":"10.18522/2072-0181-2015-83-3-159-164","DOIUrl":"https://doi.org/10.18522/2072-0181-2015-83-3-159-164","url":null,"abstract":"DOI 10.18522/2072-0181-2015-159-164 The purpose of this article is to research the essential motives Boris Vian novel “The Red Grass” in their relations with myths and various forms of the grotesque. The methodology of work is determined by the tradition of historical and literary research. The fi ctional novel’s world is considered in the context of grotesque and absurdist pataphysical aesthetics, of Surrealists experience in the language and thinking, of “consciously creating literature-games” idea. It is shown that the innovative mythical archetypes interpretation is necessary for author in his attempt to comprehend the absurdity of existence and at the same time to show the desperate searching of human absolute. Mythological pretexts transmit the author creative thoughts, help to show the attempts of the person to define himself in the world, more precisely in one self’s acceptance in the world and acceptance of the world, the Universe in one self. It is revealed that mythological images are used to create the deep layer of the works associated with the fundamentals of existence and non-existence. The twentieth century human drama, showed by Boris Vian in the novel “The Red Grass” on the Wolf`s example consists in the fact that the person is not able to identify itself. The author emphasizes the protagonist existence absurdity due to the loss of life reasons. The hero feels form and life dualism, masks extremity, inner aspiration for the authentic existence and it`s impossibility. Myths of the peoples of the world are full of stories about oblivion. Vian modernizes them: the symbol of oblivion is not natural or mystical elements, but the result of human creation – machine invented by Wolf. In the novel the oppositions of life and death, top and bottom are opposed to the common notion, which found its expression in many myths and in the Dante`s poem. If the Dante`s “Comedy” has a profound, optimistic sense, refl ects the author`s aspiration for the world harmony, the Vian`s novel is anti-utopia. There is no place for any new ideas, there is no way to Heaven in it, “oblivion” is not the path to the memory of good deeds. Wolf’s oblivion means death and emptiness. The second birth of the hero, his reincarnation is devoid of the memory of last life experience psychiatrist Jaquemort (novel “Heartsnatcher”), hungry for new content. Because of the past oblivion of himself, in his new incarnation he will catch carrion from the river memory by his mouth, remembering and digesting the human shame, fi lling by it, endlessly suffering and repenting for the somebody else’s sins.","PeriodicalId":186914,"journal":{"name":"Scientific Thought of Caucasus","volume":"380 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131757916","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-09-15DOI: 10.18522/2072-0181-2015-83-3-23-30
B. Aksyumov
DOI 10.18522/2072-0181-2015-23-30 The key task for multiethnic, multicultural states is harmonization of interethnic and intercultural relations. Russian Federation as a multiethnic state faces challenges in the sphere of ethnic relation to the full. The essential problem of post-Soviet Russian state is the growth and strengthening of disintegrating forms of collective identity. It is ethnic and religious identities that are most strongly manifested in North Caucasus. The disintegrating potential of those identities is the result of absolutization of ethno-cultural specificity, which does not always fit into the contours of the All-Russian cultural space. For this reason, it has considerable conflict potential. The competition of civic and ethnic and religious identities, the practical absence of common civilizational platform for all the peoples of the Russian Federation converted ethnocultural diversity of the Russian Federation into a factor of conflict and an obstacle to the development and modernization of many regions of the country. In the context of social and cultural cleavages the mobilization of ethnic and religious identities becomes a dangerous threat to the integrity of the Russian state and society. The steady increase of the number of ethnic and cultural conflicts sets the task of finding new ideas for maintaining territorial integrity and interethnic peace. That’s why leading Russian politicians are turning to the idea of formation of a unique civilizational space based on Russian cultural dominance. Indeed, only such path – the path of formation of common to all peoples of Russian civilizational identity – can lead to the demobilization and depolitization of ethnic and religious identity, as well as to overcome the social and cultural cleavages in contemporary Russia.
{"title":"Russian Civilization Identity: Theoretical Frame and Practical Potential","authors":"B. Aksyumov","doi":"10.18522/2072-0181-2015-83-3-23-30","DOIUrl":"https://doi.org/10.18522/2072-0181-2015-83-3-23-30","url":null,"abstract":"DOI 10.18522/2072-0181-2015-23-30 The key task for multiethnic, multicultural states is harmonization of interethnic and intercultural relations. Russian Federation as a multiethnic state faces challenges in the sphere of ethnic relation to the full. The essential problem of post-Soviet Russian state is the growth and strengthening of disintegrating forms of collective identity. It is ethnic and religious identities that are most strongly manifested in North Caucasus. The disintegrating potential of those identities is the result of absolutization of ethno-cultural specificity, which does not always fit into the contours of the All-Russian cultural space. For this reason, it has considerable conflict potential. The competition of civic and ethnic and religious identities, the practical absence of common civilizational platform for all the peoples of the Russian Federation converted ethnocultural diversity of the Russian Federation into a factor of conflict and an obstacle to the development and modernization of many regions of the country. In the context of social and cultural cleavages the mobilization of ethnic and religious identities becomes a dangerous threat to the integrity of the Russian state and society. The steady increase of the number of ethnic and cultural conflicts sets the task of finding new ideas for maintaining territorial integrity and interethnic peace. That’s why leading Russian politicians are turning to the idea of formation of a unique civilizational space based on Russian cultural dominance. Indeed, only such path – the path of formation of common to all peoples of Russian civilizational identity – can lead to the demobilization and depolitization of ethnic and religious identity, as well as to overcome the social and cultural cleavages in contemporary Russia.","PeriodicalId":186914,"journal":{"name":"Scientific Thought of Caucasus","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129668620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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