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EN
From Znaniecki’s point of view, and alluding to present-day conclusions about the so-called reflexivity of modernity, one would have to say that it is a problematic reflexivity, as long as knowledge about the principles of cultural becoming will be minimal. Znaniecki did not deny the justification of sociological studies that start out from naturalist premises. However, he rightly believed that the dependence of cultural order on natural order is not only shrinking, but the reverse is in fact happening-there is an increasing influence of cultural order on natural order, and the rising complexity of cultural phenomena renders the naturalist approach scientifically less productive. The development of sociology as a cultural science led, according to Znaniecki, to displaying the possibility of a world-society as a society founded on culture, while the development of cultural sciences would be an expression of global responsibility for the world-culture society.
EN
While Florian Znaniecki’s work is best known through his joint work with William I. Thomas on The Polish Peasant in Europe and America, his most important work deals with the methodology and substance of sociology of culture, based on three origins: systems theory, the identification of cultural science along the Vico-Axiom (his culturalism), and his cultural realism. Of the major sources of specific sociology of culture, he analyses in The Method of Sociology (1934) as a system approach, types of cultural and sociological data, existing methodological tendencies and the development of analytic induction which means a conglomerate of logic principles and a principle based on exception rather than the rule of insight. His final work Cultural Sciences (1952) is an attempt to include data and their interpretation from a set of cultural sciences, whereby the functionality of sociology as a cultural specialty is increasing the sociologists specialize in the comparative studies of other cultural sciences.
Roczniki Kulturoznawcze
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2013
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vol. 4
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issue 4
059-070
EN
The main aim of this article is a draft of so-called psychology of cultural participation by Krystyna Zamiara, which is based on a sample of overcoming a cognitive perspective typical of psychological research participation of individuals in a culture and an extremely anti-individualistic, anti-psychologist perspective typical of cultural sciences, represented in this article by social-regulational concept of culture by Jerzy Kmita. As a result of overcoming limitations deriving from the two extreme points of view, would become possible to determine an area of effective cooperation between them in the research of cultural participation.
EN
Cassirer’s conception of the modern political myth needs to be treated as one of the elements of his philosophy of culture. To apprehend the conception without its systemic background would be against the “spirit” of this specific type of philosophy which is characterised by focus on coherent unity. It is true, however, that Cassirer only devoted his last writings to this topic, in the period when he lived a life of an exiled Jewish intellectual. Myth as a specific form of thought has never lost its power and it easily takes control over people’s minds and emotions in the times of crisis. Modern politicians are well aware of this fact. They organize myth and adjust it to their political needs and use it for their concrete political ends. The only solution is to understand the nature of the new myth and to fight it with fortitude and generosity.
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