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THEORETICAL AND PRACTICAL ASPECTS OF THE DEVELOPMENT OF MODERN HISTORICAL SCIENCE: THE EXPERIENCE OF EUROPEAN COUNTRIES AND PROSPECTS FOR UKRAINE最新文献

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LAND POLICY OF THE SOVIET GOVERNMENT IN CRIMEA IN 1920'S 20世纪20年代苏联政府在克里米亚的土地政策
Y. Horiunova
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引用次数: 0
THNIC PROCESSES IN UKRAINE IN THE CONTEXT OF STALIN REPRESSIONS 在斯大林镇压的背景下乌克兰的民族进程
B. V. Chirko
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引用次数: 0
SURREALISM AT THE SERVICE OF REVOLUTION – ? REVOLUTION AS A SCANDAL OF EXPOSURE 为革命服务的超现实主义?革命是丑闻的曝光
Predeina M. Yu
INTRODUCTION Article Mic. Lifshits “Why am I not a modernist?” was published in 1963 in Estetika Prague and three years later reprinted in Russian in the Literary Gazette. The matter is long-standing, but the questions posed by the article or that rise after reading of the article are not yet resolved. First of all, what are these questions? – The question can be formulated historically, how did it happen that such an educated and even honest aestheticist as Mikhail Lifshits took a position against the avant-garde? Rather, along these lines, the spring exhibition of last year, devoted to M. Lifshits and held by the Moscow Museum of Modern Art Garage, poses the question. It is responsible for this question, because the position of Mic. Lifshits is Marxist position itself. The organizers of the exhibition, in essence, agree with Lifshits that Marxism is hostile to the avant-garde, and if this conclusion does not sound like a verdict to the avant-garde, it is only because they are not Marxists, i.e. because the question of the relation of Marxism to the avant-garde (and vice versa) they are no longer interested, or rather, interested in terms of what was passed. It is precisely this lack of interest that allows them to say ordinary enough: while the majority of the Soviet intelligentsia turned away from Marxism, this very majority condemned Lifshitz’s article as apostasy (apostasy from what?), Lifshits remained his firm supporter 1 . But why should we assume that the majority is already alienated and one Lifshits remained firm? This explanation hides from us the fact that the vanguard did not perceive itself as something anti-Marxist, rather, on the contrary. – Of course, not all avant-garde declared its Marxist sympathies, but, for example, Andre Breton stated and even was friends with Leon Trotsky, of course, even in the 60s the fact of such friendship could be regarded as evidence of the opposite of what I intend to prove. In other words the proof of the fascist
文章简介Lifshits“为什么我不是现代主义者?”的文章1963年在《布拉格esttika》上发表,三年后在《文学公报》上以俄文转载。这件事由来已久,但文章提出的问题或阅读文章后产生的问题尚未得到解决。首先,这些问题是什么?这个问题可以从历史的角度来阐述,像Mikhail Lifshits这样一个受过良好教育甚至诚实的美学家是如何反对先锋派的?相反,在莫斯科现代艺术博物馆车库(Moscow Museum of Modern Art Garage)去年举办的以利夫希茨为主题的春季展上,人们提出了这样一个问题。它负责这个问题,因为Mic的位置。这就是马克思主义的立场本身。从本质上讲,这次展览的组织者同意Lifshits的观点,即马克思主义对先锋派是敌对的,如果这个结论听起来不像是对先锋派的判决,那只是因为他们不是马克思主义者,也就是说,因为马克思主义与先锋派的关系问题(反之亦然)他们不再感兴趣,或者更确切地说,他们对传递的内容不感兴趣。正是这种兴趣的缺乏让他们说得足够普通:当大多数苏联知识分子背离马克思主义时,正是这大多数谴责利夫希茨的文章是叛教(叛教什么?),利夫希茨仍然是他坚定的支持者。但是,我们为什么要假设大多数人已经被疏远了,只有一个Lifshits仍然坚定呢?这种解释向我们隐瞒了一个事实,即先锋队并不认为自己是反马克思主义的东西,相反,恰恰相反。-当然,并不是所有的先锋派都宣称自己同情马克思主义,但是,例如,安德烈·布列东声称甚至是莱昂·托洛茨基的朋友,当然,即使在60年代,这种友谊的事实也可以被视为与我想要证明的相反的证据。换句话说就是法西斯的证据
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引用次数: 0
PHILOSOPHIC UNDERSTANDING OF CULTURE AS INTEGRITY 对文化的哲学理解是完整的
L. S. Tarasiuk
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引用次数: 0
SECURITY OF URBAN POPULATION SAFETY IN THE CONDITIONS OF CRISIS OF THE LAW ENFORCEMENT SYSTEM IN UKRAINE IN 1917-1920 1917-1920年乌克兰执法体系危机条件下的城市人口安全保障
V. Popov
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引用次数: 0
FUNCTIONAL DIFFERENTIATION OF EARLY MODERN EUROPEAN SOCIETY AND THE PRESENT TIME 近代早期欧洲社会与现代社会的功能分化
V. Kosmyna
INTRODUCTION The modern conditions and prospects of human society, first of all, in the field of interdependence and rather complex interaction of civilizations, can not be clarified without understanding of origins and meaning of differences in the system structure of the society within each civilization. Such understanding becomes possible by using the systematic theory of one of the most prominent sociologist of the late 20 th century Niklas Luhmann. Firstly, there are some remarks concerning this sociological theory itself. German scientist described its different aspects in dozens of his comprehensive works. “The Social Systems” (1984) 1 and “Society of the Society” 2 are the most well-known and generalized among them. Originality, if not unusualness of the theory, is associated with the fact that the society is considered as a system constructed on communications between people in it alone. The people themselves, as consciousness systems, or psychological systems are in the environment of the system. They make communications possible, but they are not their part, thus, they are not the part of the society as well. Communications have only meaningful relation between each other. Every individual communicative operation consists of three elements: the addresser’s message, the information contained in the message, understanding of the message (extracting personal information from the message) by the addressee. Understanding is the most essential element here since both the nature and the meaning of further communication operations depend on it, namely, continuation (or cessation) of communications as well as their inclusion in one or another consciousness system (or subsystem). In the terms of historical process and its studying
人类社会的现代状况和前景,首先是在文明的相互依存和相当复杂的相互作用领域,如果不了解每个文明内部社会系统结构差异的起源和意义,就无法澄清。通过使用20世纪末最杰出的社会学家之一Niklas Luhmann的系统理论,这种理解成为可能。首先,对这一社会学理论本身有一些评论。德国科学家在他的几十部综合著作中描述了它的不同方面。其中《社会系统》(1984)1和《社会的社会》2是最为人所熟知和概括的。理论的独创性,如果不是不寻常的话,是与这样一个事实联系在一起的:社会被认为是一个建立在人与人之间交流的基础上的系统。人本身,作为意识系统,或心理系统,处于系统的环境中。他们使交流成为可能,但他们不是他们的一部分,因此,他们也不是社会的一部分。交流之间只有有意义的关系。每个个体的交际操作都由三个要素组成:寄信人的信息、信息中包含的信息、受信者对信息的理解(从信息中提取个人信息)。理解是这里最基本的元素,因为进一步交流操作的性质和意义都依赖于它,也就是说,交流的继续(或停止)以及它们在一个或另一个意识系统(或子系统)中的包含。在历史进程及其研究方面
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引用次数: 0
THE CRIMEA WITHIN UKRAINE: THE SOCIO-POLITICAL SITUATION IN THE 50'S-70’S OF THE XX CENTURY 乌克兰境内的克里米亚:20世纪50 -70年代的社会政治形势
V. Chumak
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引用次数: 0
REVOLUTION ON THE WESTERN BORDER OF THE RUSSIAN EMPIRE (IN WILLIAM HENRY CHAMBERLIN “THE RUSSIAN REVOLUTION. VOLS. 1-2”) 俄国帝国西部边界的革命(见于威廉·亨利·张伯林的《俄国革命》)。波动率。1 - 2”)
А. Rusnachenko
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引用次数: 0
EVOLUTION OF THE CONCEPTIONS OF SPACE AND TIME STRUCTURES’ REFLECTION IN THE EUROPEAN TRADITION OF HISTORIOGRAPHY 欧洲史学传统中时空结构概念的演变
V. Chekanov
INTRODUCTION The historical science of modern times functions over 80 years already in the shade of French “Ècole des Annales”. Since 1929 it was considered an avant-garde of the most progressive trends in it, and never lost this status. This school is highly appreciated and regarded not only for its groundbreaking penetration into the research fields previously neglected by historians but also for its creation of generalizing conceptions of the past helping mankind to orientate itself in the space and time of the past 1 . The philosophical approach of the school wasn’t anything totally unpredictable but mainly continuing and developing the way of research outlined by Dutch historian Johann Huizinga in his work “The Autumn of the Middle Ages” (1919) 2 . From the very start it was threw in the field of cultural history and historiosophy never tied with historical science so tightly as from that time. In the period before history dared seldom to speak so freely about common trends of European civilization. Previously patriotically motivated and only partly belonging to the human race on whole, the historical science gradually moves since then up to the phase where just general history (“world history”) exists. The starting point was the ambitious attempt to prove the truly scientific character of history in the times when positivistic approach dominated and natural sciences were appreciated the highest. They provided the most important advancements during the period of arms race, and, of course, there was no idea that new ways of mankind’s self-identification towards the past would ever be of the same meaning. However the things have changed dramatically after the world wars’ period was over in the mid XX century. Since that time the significance of
近代历史科学已经在法国“Ècole des Annales”的阴影下运行了80多年。自1929年以来,它被认为是其中最进步的趋势的先锋,并且从未失去这种地位。这一学派之所以受到高度赞赏和重视,不仅是因为它开创性地进入了历史学家以前所忽视的研究领域,而且还因为它创造了概括过去的概念,帮助人类在过去的空间和时间中定位自己。该学派的哲学方法并不是完全不可预测的,而是主要延续和发展了荷兰历史学家约翰·赫伊津加在他的著作《中世纪的秋天》(1919)中概述的研究方法。从一开始,它就被投入到文化史领域,历史哲学从没有像那时那样与历史科学紧密地联系在一起。在此之前,历史很少敢如此自由地谈论欧洲文明的共同趋势。历史科学以前是出于爱国主义的动机,只是部分地属于整个人类,从那时起,历史科学逐渐发展到只有通史(“世界史”)存在的阶段。出发点是在实证主义方法占主导地位、自然科学受到最高赞赏的时代,雄心勃勃地试图证明历史的真正科学性质。它们在军备竞赛时期提供了最重要的进步,当然,没有人知道人类对过去的自我认同的新方式会有同样的意义。然而,在20世纪中期世界大战结束后,情况发生了巨大变化。自那时起的意义
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引用次数: 1
PHILOSOPHY OF HISTORY: TRADITION AND CONTEMPORALY TRENDS 历史哲学:传统与当代趋势
I. G. Kudrya, Scientific
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THEORETICAL AND PRACTICAL ASPECTS OF THE DEVELOPMENT OF MODERN HISTORICAL SCIENCE: THE EXPERIENCE OF EUROPEAN COUNTRIES AND PROSPECTS FOR UKRAINE
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