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EN
The article is discusses possible limitations of the rationalistic concept of human action within cultural theory. Here, rationality of human action is construed in terms of decision theory. Two kinds of limitations are considered: (1) resulting from non-rationalistic conceptions of human action; (2) implied by anti individualistic approaches to socio-cultural phenomena, especially structuralist and functionalist ones. Proposed conclusions aim for a reconciliation of rationalistic theory of action and principal premises of cultural materialism.
EN
The aim of the study is to evaluate the concept of culture in the face of social heterogeneity. Focusing on the distinction between homogeneity and heterogeneity on the example of musical culture the author focuses on four questions. Does the concept of culture in its theoretical formulation mean that it necessarily crosses the border of the formal set-theory ontology and leads to the multiplying of the entities? Are there acceptable criteria for differentiating the cultural aspect of human affairs from other aspects? Can the practice of distinguishing the less or more unified wholes called cultures be justified when confronted with the irreducible complexity and heterogeneity of social life? Is the concept of culture, though useful for the analysis of non European and past European societies, still operative for the analysis of contemporary societies?
4
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Refleksje o teoretycznych podstawach historii kultury

100%
Filo-Sofija
|
2011
|
vol. 11
|
issue 1(12)
239-262
EN
During last 60 years, there was a lot of discussion on the profits that history may gain by applying certain results and theoretical approaches of cultural anthropology and philosophy of culture. Polemists involved were significantly less concerned with the opposite way: the consequences of new models of history for theory of culture. Trying to follow this way I start with classic propositions by Fernand Braudel and his ‘unfaithful’ followers in France, usually connected with the idea of ‘history of mentality’. My main concern is – minding all the theoretical and methodological problems that the term ‘mentality’ have caused and continues to cause – to confront their ideas with concept of culture as a ‘mental reality’, represented by Jerzy Kmita’s social-regulatory conception. The conclusions are not only to substitute the term ‘mentality’ with the theoretical concept of culture (the idea already formulated by Robert Darnton) but firstly to broaden and reformulate some Kmita’s ideas, allowing them to cover the field of research typical for the traditional history of mentality.
PL
The main topic of the article is the explanation of repeatable interpretationsof the experience of music in terms of the experience of eternity. The problem is approachedby introducing Kant's concept of the mathematical/dynamic sublime and then by suggesting that the experience of the mathematical sublime can be also achived on a waywhich Kant did not analyze, i.e. thanks to the contact with aesthetical complexity. Theconditions of such an experience are being researched. The second point of delibarationconcerns the transition from experiencing the complex as sublime to interpreting it assymbol of the eternal. The examples used are coming mainly from the field of music,including J.S. Bach and O. Messiaen.
EN
The text is dedicated to the reconstruction of the idea of the philosophical critique of culture. The emphasis is being put on the origins of such criticism in the Greek distinction between doxa and episteme and its developement through the philosophical criticism of the myth. Next comes the problem of the extension of philosophical critique to the very conditions of the possibility of knowl­edge, achieved by Immanuel Kant, and the effects of this extension for the status of reason. This leads to the concept of the instrumentalization of reason and opens a possibility of consideration of the contemporary status of philosophical criticism.
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