Structuralism

Aleksandar Dragomanović is  one of the key creators of Croatian post-war modernism. His oeuvre numbers more than hundred works, mainly shops and stores, commercial and offi  ce buildings and educational institutions. However, he also left  a dozen designs and built works meant for industrial and transportation use, innovative in their visual idioms, functional disposition and technological handling. Th e earliest dated designs show that he started to engage with this typology while still a student (1948); his fi rst built work was the gatehouse and infi rmary of the TUNT factory in Sesvetski Kraljevec (1952), while his last was the MIS of Croatian Railways at the marshalling yard station in Zagreb (1987), also a part of this typological group. In these works is shown that Dragomanović collaborated with A. Albini, R. Nikšić, N. Kučan, P. Kušan, K. Kasanić and F. Tolja.

Strange as it may seem, as of this writing (summer of 2023), it is not exactly clear what the Establishment Clause prohibits. In Kennedy v. Bremerton School District (2022), the Supreme Court announced that the "Lemon" and "endorsement" tests had been "abandoned," but the Court did not clarify the rule or test judges should use in future Establishment Clause cases. Through reviewing Nathan Chapman and Michael McConnell's new book, Agreeing to Disagree, this article attempts to set forth the original understanding of an establishment of religion.

The article begins by pointing to the 1960s as the period when young theoreticians of
literature connected with the Literary Theory Department at the Warsaw University,
students of Stefan Żółkiewski, began leaning towards the anthropological approach.
Drawing on the biographical materialism approach and Florian Znaniecki’s humanistic factor concept, the author presents two variants of biographies of theoreticians
born during the Second World War and belonging to what is called here (due to
their specific social position) the “advancement generation”. Research materials
are comprised of Andrzej Mencwel’s and Edward Kasperski’s (auto)biographies and
scientific works, treated as equally important. The general conclusion is that any
description of the Warsaw proto-cultural studies tradition needs to take account of
its polemic relationship to structuralism, stemming not only from methodological
and ideological reasons, but also from biographical, environmental, historical, political and institutional conditions. This concerns mainly the relationship between
scholars from the “advancement generation” and the slightly older representatives
of the Warsaw structuralist school impacted by the March 1968 events.

Freudovski dusevni aparat je bioartefakt, tj. stroj, ki mediira med življenjem kot napetostjo in smrtjo kot popolno sprostitvijo te napetosti. Ta stroj hiperbolicno požene v gibanje življenje, ki pa ni drugega kot ovinek na poti k smrti. Za Freuda življenje v historicnih in evolucijskih terminih pomeni breme, ki ga je treba odživeti. Paradoksno in spekulativno razmerje med Erosom in Thanatosom predstavlja »izvor« dusevnosti kot kompleksnega mehanizma posredovanja med življenjem in smrtjo. Dusevnost kot stroj je tako ustvarjena z namenom sprostitve napetosti (življenja), obenem pa se pokorava se neki drugi težnji, ki jo Freud imenuje nacelo konstantnosti. To nacelo ustvari zalogo energije v obliki spomina, ki se upira ubiranju bližnjic, neposredni smrti ali samomoru. Spomin je tako tisto, kar hrani odloženo sprostitev, kot tudi pot sproscanja prihajajocih napetosti. Tovrsten arhiv tvori varovalo pred smrtjo. Gon smrti je v tem pomenu hkrati korelat potrebe po tvorjenju zaloge ter kor...

Herman Hertzberger pertenece a ese grupo de arquitectos que, desde comienzos del siglo XX hasta nuestros días, han entendido el binomio arquitectura–pedagogía como indisoluble, como dos disciplinas complementarias en el proceso de aprendizaje que recrean un modelo de sociedad y, por ende, del espacio donde esta se desarrolla. Hertzberger entiende la arquitectura como instrumento pedagógico y como oportunidad esencial para la configuración de un espacio de relación. Su obra nos desvela una preocupación máxima por el usuario, por los valores colectivos, en un entendimiento de la arquitectura como soporte de libertad, cuyo antecedente inmediato fue el ideario de su maestro Aldo van Eyck. Pero es en su arquitectura escolar donde esto se observa de forma más radical. A través de los numerosos proyectos realizados vinculados a la educación, se recorren todas las etapas de aprendizaje del hombre desde la infancia hasta la universidad, en los cuales se desarrolla un amplio repertorio de est...

Wellmer ovšem mj. navazuje na tradici zájmu o estetiku, utvořenou právě v první generaci Frankfurtské školy. 1 Ačkoliv nevypracoval systematickou estetickou koncepci a své úvahy vyjádřil jen v několika málo esejích, 2 patří jeho myšlenky k prvním pokusům formulovat a obhájit spojení estetické zkušenosti umění s ideou demokracie. 3 Cílem této studie je vyzdvihnout potenciál Wellmerova uvažování o místě umění a jeho estetickém zakoušení v procesu demokratizace společnosti. Jako interpretační 1 Připomeňme např. zásadní spisy minulého století, Estetickou teorii Theodora W. Adorna, esej Waltera Benjamina "Umělecké dílo ve věku své technické reprodukovatelnosti", nebo studii "O a rmativním charakteru kultury" Herberta Marcuseho.

In this book the author examines the caesura, one of the least studied features of Russian verse. Although many manuals of versification speak of the obligatory nature of the caesura in some types of Russian verse (i.e. in dactylic or iambic hexameter), they usually remain silent about what the caesura really is, or define it as a "pause" or a "rest for breath". This definition is not very helpful to researchers, and thus the history of the caesura in Russian verse is full of ambiguities. The present work provides a new theory of caesura based on metrical criteria--on the structure of poetic texts contained in a large corpus of Russian poetry collected exclusively for this study. The main part of the work is a detailed description of the development of the caesura in Russian verse, from the syllabic verse of the 17th century and the early accentual syllabic verse of the 18th century to the post-classical verse that began to flourish in the first quarter of the 20th century. Another large part of the book examines definitions of caesura in Russian and European poetics, and the role that caesura plays in different poetic traditions around the world.

Dans le champ de l'histoire de la philosophie, le travail de Pierre-François Moreau se distingue par sa fidélité à quatre exigences méthodologiques fondamentales : la nécessité du travail philologique en amont du travail philosophique ; l'établissement d'une dialectique complexe entre la constitution interne du sens systématique et l'ouverture vers le contexte de composition ; l’intérêt porté aux réceptions, en particulier du spinozisme et à la richesse philosophique des textes au-delà de leur contexte premier ; l’ouverture constante vers les traditions historiographiques étrangères, enfin. Ces exigences ont fait école et ont été le moteur d’un renouveau spectaculaire d’une histoire rationnelle des idées et du spinozisme, en France comme à l’étranger. Ce premier volume d’hommages, rassemblant des contributions inédites, s’attache à cerner les contours de cette école dont Pierre-François Moreau est l’inlassable promoteur. Le second volume est consacré plus spécifiquement aux travaux de Pierre-François Moreau sur Spinoza et le spinozisme.

Althusser’s “critique of the media” is based on two important theoretical topoi, i.e. ahumanism and interpellation. According to Althusser, the idea of man as a free, purposeful and creative individual is a mere ideological distortion, and therefore ahumanism is embodied in the belief that participants in the media landscape play certain predefined roles, like puppets in a street performance. The point in question is interpellation, addressing someone with “Hey, you, over there!”, producing subjects and intertwining ideological and oppressive functions of the media through the operation of the state ideological apparatus. Althusser analyses the function of the media, and consequently of violence, within the function of state ideological apparatuses. The media portrayal of violence and interpellation through violence represents a crucial aspect of Althusser’s theoretical intervention, with a paradigmatic event being the following one: a police officer addresses a suspect citizen and if they do not react in a proper way, the officer uses force according to the protocol or “somewhat too enthusiastically”. Apart from the “external gendarme”, it is necessary to activate another – probably more important – “internal” one. The citizens who follow the interpellation scene through the media are interpellated not only by the image on the web portal, but also by the explicit ideology formulated by the officials or those who criticize the scene. As stated above, our choice of the internet provider, cable operator or internet portal is not and cannot be the instance of our free will (likewise, the choice of a favourite radio station was not an example of free will in the past), but an instance of an ideological interpellation or self-interpellation. Another theoretical moment of great importance for our analysis is the assumption that state apparatuses function on the basis of material practices, and not through the distribution of wrong representations. Althusserian perspective can provide an answer to the question: What is the source of systemic violence? A social formation, in order to sustain itself, has to reproduce the conditions of its creation through the reproduction of the forces of production and production relations. The reproduction of workforce requires not only the reproduction of its skills, but also the reproduction of its submission to the rules of the established order. This reproduction of workers’ submission to the ruling ideology must be followed by the reproduction of the manipulation through the ruling ideology. Just as a worker must reproduce another worker, the capitalist must undergo the same process in order to perpetuate the order “through words”. Reproduction – quite simply and literally – means repetition. However, repetition is not a closed and self-sufficient process. Capitalism is renewed and expanded through the “heroic means” of political violence. In that way, violence is distributed through the “base and superstructure”, both horizontally and vertically, pulsating not only within Europe, but also within nation-states and in overseas countries, constantly expanding to new areas, encompassing a new circle of buyers and goods. Therefore, within developed metropolises, white spots, zones of low accumulation that need to be colonized again, are formed - such as urban cores, for example. In that process, state apparatuses, ideological and repressive, play a significant role, while the web portal serves as an ideological hub of the new media. It is a place of a simultaneous interpellation and self-interpellation. The information apparatus, in turn, participates in violence systemically, ensuring interpellation by promoting peace, solidarity, empathy and other “humanistic values”, while it can also endorse highly subjective messages that induce violence. / Altiserovska „kritika medija“ formirana je oko dva važna teorijska toposa, a to su ahumanizam i interpelacija Pošto je, prema Altiseru, humanističko shvatanje čoveka kao o slobodne, svrsishodne i stvaralačke ličnosti tek ideološka deformacija, ahumanizam obezbeđuje adekvatan metodološki pristup. U tekstu argumentujemo u prilog sledećoj tezi: jedna od najvažnijih funkcija medijskog državnog aparata (novine, tv i radio stanice, internet portali, društvene mreže), bilo da su u javnom, bilo da su u privatnom vlasništvu, sastoji se u promovisanju, forsiranju i održavanju različitih oblika nasilja. Premda se nasilje deklarativno osuđuje, kao što se izlažu kritici reakcije represivnih aparata na izazove subjektivnog nasilja, glavna funkcija medija sastoji se u održavanju sistemskog nasilja. Kako sistemsko nasilje reprodukuje društvene odnose, nasilje postaje ideološka kategorija, a govor o sistemskom nasilju kamuflira predmet kritike. Pečat novim oblicima nasilja pružaju upravo savremeni mediji. Naime, što se različiti mediji zalažu više za poštovanje ljudskih prava i humanističkih načela, to oni u sistemskom smislu deluju nasilnije, koristeći mehanizam interpelacije. Mediji, formalno osuđujući subjektivno nasilje, promovišu objektivno i sistemsko.

En la teórica económica, la perspectiva del excedente económico —EE— tiene una doble importancia en las economías periféricas. En primer lugar, su esquema teórico incorpora la cuestión del patrón de desarrollo, esto es, el análisis del grado de cambio en las estructuras productivas y ocupacionales, y en correspondencia, de las transformaciones tanto en la distribución del ingreso como en el perfil de la inserción externa de una formación social dada (Vera, 2013). En segundo lugar, esta perspectiva teórica permite el análisis histórico de diferentes patrones de desarrollo, cuya explicación está centrada en el perfil del conflicto distributivo. En el presente artículo se realiza una exposición de la perspectiva del excedente económico desde las perspectivas de Baran, Prebisch y Furtado para las economías periféricas, así como también, una aproximación al análisis del grado de desarrollo a partir de la noción de fases de transformación productiva. Se concluye que la perspectiva del EE ...

Siže izlaganja na tribini Filozofija i mentalno zdravlje, u organizaciji Srpskog filozofskog društva i Gimnazije Svetozar Marković u Novom Sadu, 27. 11. 2024. Učesnici tribine: dr Damir Smiljanić, dr Izabela Huber i dr Srđan Damnjanović. U izlaganju sam pokušao da na didaktički opravdan način sumiram stanovišta Žaka Lakana, Luja Altisera, Marka Fišera, Emila Dirkema, Franca Kafke i dr. Koncept mentalnog zdravlja doveden je u vezu sa funkcionisanjem alijeniranog društva, uz navođenje koncepcija koje nude izlaz iz aporetike mentalnog zdravlja i njegovih nemogućih zahteva. Ulogu nastavnika filozofije nalazim u podsticanju subjekta da napusti psihozu prirodnog stava, tj. uverenja da je on ne samo mera, nego i tvorac sveta u kome se nalazi.

The aim of this article is to discuss the collection of texts of pre-modern folklore from Cieszyn Silesia (Teschen Silesia, Těšín Silesia), published by the folklorist and ethnographer Karol Daniel Kadłubiec. The article answers the question of how it was possible to collect texts of pre-modern folklore in a given area in the second half of the 20th century, that is, on the threshold of the epoch called post-modernity. The author of the article considers the possibilities of using the folklore material collected by Kadłubiec for the reconstruction of the pre-modern image of the world.

En este artículo se pretende mostrar la evolución de las relaciones internacionales en una perspectiva histórica, marcando el hito fundamental de la división entre la disciplina autó- noma de las Relaciones Internacionales con un cuerpo teó- rico y metodológico, y la Historia de las Relaciones Internacionales, heredera de la Historia Diplomática.Al desarrollar esta última disciplina, mostraremos, sin embargo, que no se constituyó en una escuela como tal en el medio académico colombiano, aunque siguió llevando a cabo investigaciones bajo diferentes tópicos y tendencias de los autores, desde la Historia Tradicional, pasando por el revisionismo, hasta llegar a las historias estructuralistas y marxistas. En último término, se trata de una historiografía de las obras publicadas sobre la Historia de las Relaciones Internacionales de Colombia en el siglo XIX.

آخرین انار دنیا با عنوان اصلی (کُردی) دواهه­‌مین هه‌­ناری دونیا، رمانی است از بختیار علی، نویسندۀ مشهور کُرد که با بهره‌گیری از درون‌مایۀ «جنگ» زوایای فلسفی بسیاری را در خود جای داده است. بدیهی است درون­‌مایۀ جنگ اغلب در آثار هنرمندان به پیام صلح بدل می‌­شود. به نظر می­‌رسد نویسندۀ فلسفی‌­اندیش این رمان، پیام صلح را افزون بر نقد محتوایی جنگ، در یکی از جامع­ترین ساختارهای فلسفی جنگ یعنی: گفتار «خدایگان و بنده»ی هگل و نتیجۀ منطقی این دیالکتیک یعنی: خودآگاهی و آزادی نهاده است. این پژوهش با رویکردی تحلیلی- توصیفی، دیالکتیک خدایگان و بنده را در این رمان در خلال دیدار و گفت‌وگوی دو تن از شخصیت‌های اصلی داستان، یعقوب صنوبر و مظفر صبحدم، در سه مرحله مورد بررسی قرار داده است. نتیجۀ بررسی‌ها حاکی از آن است که اگرچه این دیالکتیک برای قهرمان داستان چونان «بنده»، در نهایت تا مرحلۀ آزادی ذهنی پیش می­‌رود و آنگاه بدون تحقّقی عینی پایان می­‌یابد، اما این آزادی سرانجام در بینش و کنشی تراژیک در مؤلّفه‌­های اعتباربخشی به زندگی زمینی و تنانگی، صیرورت و غایت‌ناباوری و معناگریزی و جزمیت‌ستیزی به تحقّق و نمود بیرونی می­‌رسد که می­‌توان آن را «آزادی تراژیک» نامید.

زینوی به‌ته‌م اثری ادبی، در ژانر رمان تاریخی است که وقایع یک برهۀ تاریخیِ خاص از جامعۀ کردستان را روایت می‌کند. هدف این پژوهش، خوانش این اثر به ‌منظور فهم آن مقطع تاریخی از دریچۀ چگونگی مداخلۀ نیروهای هژمونیک در زیست‌جهان سوژۀ کُرد است. روش تحلیلِ متن، خوانش لوکاچی است و رمان «زینوی به‌ته‌م» با معیار نمونه‌گیری هدفمند انتخاب شده است. نتایج پژوهش نشان می‌دهد، این اثر ادبی با اتکا به برخی تمهیدات محتوایی مانند: تقدیرگرایی، اسطوره‌سازی، طبیعت‌گراییِ رمانتیک و نمادپردازی که از زیست‌جهان مردم معمولی آن برهۀ تاریخی برگرفته است، درصدد نشان دادن فهمی انتقادی از نقش ساختارهای سلطه در برساخت زیست‌جهان سوژۀ کُرد است؛ اما به سبب ‌پایبند نبودن به قواعد رئالیستیِ حاکم بر ژانر رمان تاریخی، گاهی به دام فروکاست‌گرایی می‌افتد و با ساده‌سازی آنتاگونیسم‌های اجتماعی در قالب دوگراییِ خیر و شر، اسیر همان اسطوره‌هایی می‌شود که خود درصدد نقد آنها بوده است. رمان به بازتولید اسطوره‌­هایی کمک می‌کند که بر وضعیت متناقض تاریخی سرپوش نهاده­‌اند.

Θράκα, 21 Νοεμβρίου 2024
https://thraca.gr/2024/11/%cf%84%ce%bf%cf%85%cf%81%ce%b9%cf%83%ce%bc%cf%8c%cf%82-%ce%bc%ce%ad%cf%81%ce%bf%cf%82-6%ce%bf-%ce%b7-%ce%ba%ce%b1%cf%84%ce%b1-%ce%b3%cf%81%ce%b1%cf%86%ce%ae-%cf%84%ce%bf%cf%85-%cf%84%ce%b1%ce%be.html

El artículo presenta una breve introducción al último periodo intelectual del pensador y semiólogo francés Roland Barthes. Este se caracterizó por un giro a su forma de pensar la realidad, siempre envuelta en la red estructuralista, para dar pie a análisis más subjetivos. Se hizo una revisión a tres textos de su autoría, que corresponden a parte de su última producción. Ignoramos “Sollers écrivain” debido a que no se encuentra disponible en español, por lo que las obras consideradas son “Roland Barthes por Roland Barthes”, “Fragmentos de un discurso amoroso” y “La cámara lúcida”. Esta introducción al último periodo de obras escritas y pensamiento intelectual de Barthes también considera y explicita aspectos básicos para comprender tanto el movimiento estructuralista como algunas obras destacadas y breves aspectos biográficos.

Stuart Hall sought to internationalise theoretical debates and to create Cultural Studies as interdisciplinary. We chart his theoretical journey through a detailed examination of a series of lectures delivered in 1983 and now published for the first time. In these lectures, he discusses theorists such as E.P. Thompson, Raymond Williams, Louis Althusser, Levi Strauss and Antonio Gramsci, and explores the relationship between ideas and social structure, the specificities of class and race, and the legacies of slavery. We note his turn towards metaphors of divergence and dispersal and highlight how autobiographical and deeply personal Hall is in these lectures, especially in his ego histoire moment of traumatic memory recovery.

Chapter from the book "Ritualising Cultural Heritage and Re-Enchanting Rituals in Europe". Carolina Academic Press, Durham, series “European Anthropology” (ISBN 9781531026738) – preface by Pamela J. Stewart and Andrew Strathern, 2023, pp. 49-66

Paper written for CR 711, Theory and Process of Communication, Boston University, School of Public Communication, Prof. F. Earle Barcus, Fall 1973.
Reviews various film theorists utilizing structuralist approaches, including Peter Wollen, Jim Kitses,

Структурализам се у светским оквирима може посматрати као резултат културних трансфера. У овом прилогу посматра се трансфер структурализма шездесетих година у српској фолклористици (која је била првенствено део проучавања књижевности). Пренос концепата оформљених у француском структурализму појавио се врло рано, на првом месту захваљујући раду Наде Милошевић Ђорђевић. Ипак, мада на први поглед делује као пренос француског структурализма, овај рани одјек заправо је део светске рецепције идеја В. Пропа. У српском случају укрстили су се француски, руски и амерички трансфер, са њиховим различитим културним залеђинама које и саме подразумевају трансфер из других култура. Фолклористика је била једна од првих дисциплина (уз лингвистику) у српској хуманистици где се структурализам јавио, а истраживање културних веза показује да су односи били сложенији од једноставног трансфера из тада нове француске теорије, мада јесу били олакшани њеним тадашњим утицајем.

The paper deals with the question whether contradictory oppositions occur not only between state verbs (mít 'have' – chybět 'lack'), process verbs (spát 'sleep' – bdít 'be awake', mluvit 'speak' - mlčet 'be silent') and event verbs (opustit 'leave' – zůstat 'stay, remain', vzít 'take' – nechat 'leave') but also in such cases where one verb denotes a state/process and the other verb denotes an event which terminates the respective state/process. There could potentially be many such pairs. The paper sheds light on three pairs of verbs of this kind: zazlívat 'blame' – odpustit 'forgive', pamatovat si/se 'remember' – zapomenout 'forget', žít 'live' – zemřít 'die'. Of them only the pair žít 'live' – zemřít 'die' can be considered contra dictory in the systemic sense. However, the categorial discrepancy between both verbs is alleviated by the fact that the respective state is conceptualized as an event. In the case of the other two pairs of verbs, the state/process verbs are conceived of as event verbs only in particular contexts, therefore there is no contradiction in the systemic sense. The author considers it probable that in Czech there are not many verbal pairs similar to the pair žít 'live' – zemřít 'die'.

Pese a la veteranía de la etnografía, o quizás debido a ella, se ha venido señalando la creciente irrelevancia que desde el punto de vista de cierta antropología y de los colaboradores/informantes aqueja a unos discursos en exceso especializados y a las interpretaciones académicas. Ello está teniendo un efecto político sobre la propia disciplina, y sobre la tensión entre campo y academia, la cual parecería mantener esa consideración de los informantes como meros objetos y no como creadores de conocimiento, y producir seguidamente textos aptos sólo para especia- listas. Es decir, que hay una discusión dentro de la propia antropología sobre la utilidad de la etnografía más allá de los espacios académicos, sobre su eficacia concreta para los colectivos que estudia, sobre las audiencias a las que se dirige, sobre sus retóricas y narrativas, sobre la transversalidad disciplinar, sobre la apertura del saber antropológico a públicos más diversos, así como sobre la compleja relación (y hasta incomunicación) entre, de un lado, su carácter implicado, colaborativo, dialógico, abierto y, de otro lado, el rigor teórico y la abstracción conceptual de los que finalmente depende su relevancia científica.

The paper assumes that the reflexive elements se, si which form the so-called proper reflexive verbs have the status of derivational morphemes. The aim of the paper is to describe the consequences of the adoption of the given premise for the interpretation of various types of reflexive verbs. It can be assumed that different groups of reflexive verbs represent derivational types which are distinctive and clearly defined to varying degrees. The more obviously the reflexive verb and the non-reflexive verb differ in terms of (a) semantic valency, (b) syntactic and semantic transitivity, the more distinctive the derivational function of the reflexive morpheme is. A distinctive, easy to define derivational type is represented by reflexive verbs (derived from transitive verbs) which are both syntactically and semantically intransitive (verbs of the type hnát se, rozbít se). A less distinctive derivational type comprises verbs which are syntactically intransitive but retain a certain degree of semantic transitivity (proper reflexive verbs formed with the morpheme se). The least distinctive derivational type is represented by verbs which are transitive in both the syntactic and semantic senses (some types of reflexive verbs formed with morpheme si).

The practice of "compadrazgo" (compaternity) has been widely discussed in numerous monographs, and these studies have given rise to one of the most important debates of Anthropology. In the majority of studies of "compadrazgo", the main objective is to explain its social function in political and economic terms. Nevertheless, we are convinced that the functional schema is not enough by itself. We give a description of the different types de "compadrazgo" practiced among the Yaquis, who live in the northeastern part of Mexico. Proceeding from the ideas of Claude Lévi-Strauss, we intend to get to the subjacent symbolic structure of this phenomenon and utilize it as an explanatory source which will provide us with an interpretative key to an empirical order.

In this article, we explore structuralist theories of dependency, the modern world system, and neoimperialism that trace their analytical approaches and policy prescriptions to both Marx and Lenin. Dependency Theory A structuralist perspective that highlights the relationships between the core and peripheral countries is called dependency theory. It argues that the structure of the global political economy essentially enslaves the less developed countries of the global South by making them reliant to the point of being vulnerable to the nation of capitalist core of the global North.

The term neoimperialism describes a newer, subtler version of imperialism that structuralists claim the United States has been practicing since the end of the Vietnam War in 1975. Neoimperialism differs from classic imperialism in that, states no longer need to occupy other countries in order to exploit of control them.

Forms and Individuals. Luporini’s Critique of Structural Marxism – This paper examines the relationship between Luporini's Marxism and structuralism, focusing primarily on the anti-historicist aspects of his reflection (nature, subjectivity, and anti-empiricism, § § 2-3). It aims to illustrate the developments of Luporini's reflection after the engagement with Althusser and structural linguistics (§ 4), by identifying two distinguishing features of Luporini's account of the concepts of form and structure: i.e., the importance of (non-historical) dialectics and the constitutive role of human agency in shaping and reproducing structures (§ 5).

característica adjunta de presentar-se amb un rebuig teòric radical de les posicions "universals". de manifest. Un apropament com aquest "val en la mesura que afronta i planteja la universalitat del problema del poder al nivell de les seves dimensions històriques i subjectes ideals el que ells han pogut cedir d'ells mateixos o de llur poder per a deixar-se subjectar, cal cercar com les relacions de subjecció poden fabricar subjectes (a). Igualment, més que no pas recercar la forma única, el punt central d'on totes les formes de poder derivarien per via de conseqüència o de Posa de NSUE SCHWEITZER RUNDSCHAU (1930).

Notre etude consiste a effectuer une enquete aupres du public en vue de presenter les structures de l'opinion sportive en montagne. Cette procedure permet d'observer les jeux de differences entre pratiquants dans la maniere d'opiner lors de debats portant sur les orientations politiques de ces destinations touristiques. Des structures emergent devoilant les meta-symboles qui organisent la production de valeurs que l'on ne peut dissocier des usages sportifs de la montagne. L'enjeu porte sur la transformation du politique en vue de mieux integrer le public aux procedures decisionnelles et sur une remise en causes des techniques d'enquete habituellement realisees en sciences politiques.

Virginia, August 1831). Like all documents generated in the course of master-class investigations of slave revoltsalleged or actual-The Confessions of Nat Turner raises obvious evidentiary quandaries: credibility, reliability, authenticity. Precisely what kind of historical source is this document? How should it be interrogated? What can it tell us? These questions become particularly important in light of controversies over the use of sources by historians of the Denmark Vesey conspiracy (Charleston 1822). Structuralist analysis suggests that The Confessions is a document containing at least two, and likely three, distinct texts, and that it is carefully composed to contain Nat Turner's confession within a secure, interpretive frame intended to guide the confession's reception, and to anticipate and deflect subversive readings of the Turner Rebellion.

Součástí knižního daru profesora Vladimíra Svatoně, který v červnu 2017 věnoval Ústavu východoevropských studií FF UK, byl i fascikl, který obsahuje zredigovaný strojopis Dějin ruské literatury. Projekt vznikl v padesátých letech a podíleli se na něm tehdejší přední rusisté, pracovníci Oddělení východoslovanských literatur Ústavu jazyků a literatur ČSAV. Jak v předmluvě k Dějinám uvádí Zdeněk Mathauser, který působil jako jejich hlavní redaktor, navíc "kolektiv doplňovali jednotliví pracovníci z oddělení srovnávacích literatur téhož ústavu a rusisté z filosofické fakulty UK v Praze" ("Viz seznam autorů v příloze na konci svazku"). Absence této přílohy stejně jako další signály (mimo jiné Mathauserovo sdělení o celkovém rozvrhu Dějin) svědčí o tom, že rukopis v této podobě představuje pouze torzo: "Dějiny nové ruské literatury jsou rozděleny do dvou svazků, pojednávajících pokud možno rovnoměrně i ruskou literaturu 19. století (1. svazek) a 20. století (od nástupu symbolismu v 90. letech 19. století do současnosti-2. svazek)," přičemž je prvnímu svazku "předesláno stručnější pojednání o ruské literatuře od poloviny 17. století do konce 18. století". V prvním svazku některé části chybějí (o tom dále); druhý svazek je nezvěstný (a otázkou je, zda vůbec vznikl). Rukopis obsahuje osm číslovaných složek vymezujících základní periodizaci látky. Na deskách každé složky je rukou uvedeno jméno autora, popřípadě autorů, a čísla kapitol, které svazek obsahuje. Autoři takto zmínění jsou Karel Krejčí, Vladimír Svatoň, Růžena Grebeníčková, Jiřina Táborská, Eva Hermanová, Ladislav Zadražil, Bohumil Neumann a patrně i Světla Mathauserová. O autorství některých kapitol ovšem vznikají určité pochybnosti-o nich bude rovněž pojednáno dále. Obsah rukopisu je následující (v soupise jsou tučně vyznačeny názvy příslušných oddílů z úvodní stránky každé složky; v závorce uvádím stránkový rozsah strojopisu jednotlivých kapitol):

La formulación de la política social en América Latina a partir de la década de los años ochenta, se ha visto influenciada por un contexto económico adverso, no solo por los efectos de la crisis internacional de los años ochenta y el fuerte cuestionamiento a las políticas de desarrollo económico vigentes en ese momento (Estructuralismo), sino por el predominio alcanzado por las tesis económicas neoliberales y sus programas de Ajuste Estructural (PAE's), que dan prioridad a los objetivos de la estabilidad y el crecimiento económico y que cuestionan abiertamente las políticas públicas activas que caracterizaron al modelo anterior.

Quel genre de connaissance produit une science humaine? Qu'y connaît-on? L'objet d'une science humaine préexiste-t-il à l'acte de connaissance ou bien en est-il le résultat? On tentera de répondre à ces questions à partir de l'exemple de la phonologie,, dans une perspective trans-disciplinaire. I/ LES PARADOXES DE LA REPRESENTATION A) BORGES ET LA CARTE A L'ECHELLE 1:1 Le très court texte de l'écrivain argentin J. Borges, abondamment commenté 1 , «De la rigueur de la science» permet d'imaginer qu'un empereur ordonna un jour à ses cartographes de dresser une carte

ABSTRACT: The place of Pragmatics in the overall scheme of language and of the study of language is a question whose ramifications extend into the empirical study of human interactions and into general questions of semiotics. In this paper two approaches to it are compared: Bakhtin's "speech genres" and Roy Harris' Integrationalism. It is concluded that differences between them are superficial, and that attempts to attribute structuralist ideas to Bakhtin overlook the political context of Bakhtin's arguments.

Traditional approaches to the psychology of religious-mystical and altered-state experience have divided between more psychoanalytic and psychiatric views that associate such experience with "schizophrenia," "regression," and "primitivity" and the more intuitive Jungian and transpersonalhumanistic assertions of a "higher" path of development ("self-actualization"). By considering the full range of empirical reports from mysticalmeditational, psychedelic, and schizophrenic settings, a "positive" cognitive psychology of the abstract symbolic processes underlying such states is developed-potentially reconciling those divergent approaches, explaining the place of these states at the center of culture in "primitive" and classical societies, and casting a unique light on the normally masked core of semantic processes. Features of the abstract, recombinatory, cross-modal operations posited by Neisser, Arnheim, Mead, and Geschwind as criterial for human symbolic capacity are located within the varieties of altered-state report and Rudolf Otto's phenemonology of the numinous. However, such an analysis only becomes powerful when the ostensibly "primitive," "negative," or "withdrawn" aspects of such experienceits association with phylogenetically primitive and defensive "tonic immobility," the subjective "death" or "annihilation" experience of catatonic schizophrenia, and the "white light of the void realization'' in deep meditation-are also shown to be consequences of a specifically human creative capacity based on cross-modal translation between touch, vision, and audition. Religious-mystical experience is a full exteriorization and completion of our cross-modal synaesthetic capacity. Entailing an inherent "abstract" stress, it is defensively impacted in paranold and chronic schizophrenia. Of the traditional "developmental" models suggesting that religious-mystical experience is a regression to fetal, phylogeneric, or normally msked, ultra-rapid microgenetic/iconic stages, only the latter, as demonstrated by a reinterpretation of classical introspectionist research, is consistent with the abstract cognitive features of such experience and the view that all higher mental processes involve a disassembling and reuse of microgenetically preliminary perceptual and affective parterns. The more "primitive" the sensory quality, the more abstract its potential reference when synaesthetically embodied. Accordingly, the "reality status" of mystical experience is addressed. 'Partial support for this study came from a Brodc Universiry research grant. I express my gratitude to Paul Seligman, professor emeritus, Waterloo University and Honorary President of the C. G. Jung Foundation of Ontario, for his encouragement and example, and his detailed commentary on the draft of this article. Thanks are also due to Kate Friedlein for her careful reading of this work. Reprint requests should be addressed ro