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EN
The article considers relations between economy and culture focusing on the concept of cultural capital. I discuss different uses of the notion of capital as an analytical category in the discourse of social sciences. Then, I analyze Pierre Bourdieu’s concept of cultural capital in the context of its specific interplay with Marx’s heritage. The main thesis of this text is the claim that both of them used capital in extra-economical meaning and cultural capital in Bourdieu’s theory is nothing more (and nothing less) then symbolic capital. Moreover, the argumentation shows that a basic Marxist dichotomy between economic and cultural causes (base/superstructure) becomes nowadays irrelevant.
EN
Georg Simmel’sThe Philosophy of Money([1900],2004) contains one of the most pertinent and sub-tle diagnoses of modernity-a critique of economic reason moved by desire. This article shows that Simmel’sdialectic of desire has a significant affinity with Freud’s economic point of view in terms of the psychic appa-ratus being ruled by the pleasure principle. Considering these two libidinal economies I will focus on how thefigure ofhomo oeconomicustransforms intohomo libidinousand why money has become the symbol and formof modern life. The assumption is that money is not solely the fundamental principle of social reality-what wecall hyper-modernity or late capitalism-but the reality principle as such.
PL
The author analyzes the narrative of the Museum of the Second World War in Gdańsk using the category of moral capital, which is defined as a supply of moral stories influencing the moral status of the collective entity described as perpetrator or victim of a given event. The author considers that the decision, in 2008, to create the museum was one of the most important initiatives of Polish historical policy. From the beginning, the idea of the museum was the source of disputes, primarily concerning the shape of the Polish narrative about the war. Discussions on the subject and divisions in the political scene led to a spectacular “takeover” of the museum shortly after its opening in 2017. The management was changed and numerous alterations to the main exhibitions were made. The first version of the exhibition stressed the universalism of the experiences of civilians, including Poles, as victims of war-time terror, poverty, fear, occupation, forced labor, or extermination. After analyzing the narrative content of the exhibition opened in March 2019, the author of the article claims that in the modified version we can observe the (re)construction of a heroic narrative, aimed at reinforcing the moral capital of Poles.
EN
The aim of the paper is to delineate theoretical perspectives which will facilitate the study of the cultural heritage of monasteries and their dissolutions following the concept of collective memory. The article opens with a discussion of selected theories of collective memory in the sociological perspective. The second part points out the difference between the sociological and historical approach to the legacy of dissolved monasteries. The authors also put forward a methodology for the study of local collective memory, which could complement the historical approach.
EN
Based on an interpretation of selected texts concerning ambient technology (AmI) the article critically discusses the relationship between technology, culture and nature. A posthumanistic approach to the analysis is adopted, allowing for the unveiling of the ruptures and splits related to such issues as subjectivity, culture-nature dichotomy and technological development.
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EN
The article discusses the problem of the place the Wąchock monastery occupies in the local collective memory, drawing on the field research carried out in Wąchock in July 2013. The research shows that the present-day place of the monastery’s heritage in the local collective memory is connected with the post-dissolution annexation and socialization of the monastery complex in its material and symbolic dimension, pursued by the local community (but also by institutions from outside). It is also partially the result of the interaction between the Cistercians (the abbey understood as a religious community) with the environment, or, to be more precise, their being open to the previously initiated process of socialization of the monastery space as an important place for the local community, as well their reinforcing this process by actively enriching the symbolic capital of the monastery with elements of the national memory and independence traditions.
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