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1

MASS CULTURE AND PHYSICAL PLEASURE - IN THE REALM OF THEORETICAL CONTROVERSIES

100%
Rymarczyk P.
Kultura i Społeczeństwo
|
2007
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vol. 51
|
issue 3
171-186
EN
In contemporary Western societies mass culture appeals to physical pleasures to an increasing extent. That process is the subject of controversies between the theoreticians of social life who dispute, inter alia, the right of the claims of that culture to be a factor for erotic liberation. The paper is an attempt to provide an overview of that dispute. On the one hand, it presents views of writers who are inclined to perceive mass culture as the domain of play and sensual pleasures - i.e. the cultural populists and especially the postmodernists. On the other, the views of theoreticians are presented who are critical of theses concerning playful and erotic nature of participation in mass culture - from representatives of the Frankfurt School to conservative thinkers, feminist authors and contemporary sociologists of the body, who often point out that today's mass culture, in spite of its ostentatious hedonism, is saturated with ascetic and conforming elements.
2

ARISTIPPOS A ZRODENIE SOKRATOVSKÉHO HEDONIZMU

80%
Suvák V.
Filozofia (Philosophy)
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2022
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vol. 77
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issue 3
151 – 164
EN
The article deals with the historical reconstruction of Aristippus’ philosophical activity. The first part shows that the ancient reports distinguish between Aristippus and his later followers, whom doxographers place in the Cyrenaic school. The next two sections analyse the oldest texts that portray Aristippus as a Socrates’ follower and compare them with the reports of later doxographers. The penultimate part returns to the genealogy of the opposition between Antisthenes and Aristippus, which places two ways of life, asceticism and hedonism, in irreconcilable the opposition. The last part asks what we know about the historical Aristippus, and what his relationship was to the Socrates’ legacy.
3

KRÁĽOVSKÝ PES: ARISTIPPOS Z KYRÉNY A VÝCHOVA PROSTREDNÍCTVOM PÔŽITKOV

80%
Zelinová Z.
Filozofia (Philosophy)
|
2022
|
vol. 77
|
issue 3
192 – 204
EN
Socrates is commonly viewed as a model of rational argumentation and ascetic behaviour. However, there is a different way of Socratic thinking – the Cyrenian School with its founder Aristippus of Cyrene. This philosopher was considered a radical hedonist for whom good life was fulfilled only with pleasure. Our paper has two main goals: 1) in the first part of this study we will answer the question whether Aristippus' hedonism corresponds to other forms of Socratic approach to virtue; 2) in the second part of our text we will deal with the problem of what the Aristippean education through pleasure might look like.
4

Reading Ecclesiastes

70%
Eilstein H.
Przegląd Filozoficzny. Nowa Seria
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2005
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vol. 14
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issue 1(53)
7-26
EN
The concept of God presented in the book of Ecclesiastes evinces the influence of philosophical thought coming from beyond the Biblical tradition. It is very different form the concept of God that prevails in other Biblical works. Although the author known as 'Ecclesiastes' does not deny the existence of God as the creator of the world nor does he question God's sovereign power to determine the course of events in it, he rejects the concept of divine justice that could be understandable to humans. He refutes the idea that the worthy will be rewarded and the wicked will be punished. Ecclesiastes seems to argue that from the human point of view it is irrelevant whether God exists or does not, and, in case God exists, it does not matter whether he is the sovereign ruler over the universe or whether he has submitted the universe to the play of chance. In the face of these uncertainties Ecclesiastes's advice to humans is that they adopt the position of 'pessimistic hedonism' that consists in trying, as far as possible, to enjoy the temporally available sensuous pleasures of life. It might appear that the idea of such divine indifference, or insouciance, brings the position of the religious existential philosophy closer to atheism. But the authoress does not aim at any such conclusion. Instead she puts forward the view that atheism by no means invites a feelings of senselessness or passive resignation in sadly tinged pleasures but urges individuals to give purpose to their lives and to strive to accomplish various moral values and personal aspirations. Thus atheism has nothing to do with any form of pessimism that results in a 'hedonism of despair'.
5

DIOGENOV POSTOJ K ĽUDSKEJ SEXUALITE: HEDONIZMUS, ALEBO ASKETIZMUS?

61%
Kalaš A.
Filozofia (Philosophy)
|
2016
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vol. 71
|
issue 2
119 – 130
EN
Diogenes’ attitude to sensual pleasure has been for a long time the object of cheap muckraking among laymen, as well as the cause of interpretational variety among the scholar authorities. In the present paper we propose several interpretative options offered by the doxographical records of Diogenes’ attitudes to human sexuality. The author identifies and compares two types of asceticism: the radical on one side and eudaimonistic or hedonistic on the other, which he further refers to as the „Oriental“ and „Greek“ respectively. It is argued, that Diogenes’ position may be classified as moderate, hedonistic asceticism, which is characteristic also for the Greek culture in general. The author also tries to prove that the specific Diogenes’ notion of justice as well as his public masturbation is fully compatible with his historically highly probable attitude to hedonistic asceticism.
6

ARISTIPPOV SITUAČNÝ HEDONIZMUS V KONTEXTE SOKRATOVSKEJ A SICÍLSKEJ TRADÍCIE MYSLENIA

61%
Škvrnda F.
Filozofia (Philosophy)
|
2022
|
vol. 77
|
issue 3
178 – 191
EN
The following study deals with Aristippusʼ philosophy of hedonism and it is divided into three main parts. In the first part we analyse the problematic relation between Aristippusʼ philosophy and Socratic tradition of thought. In the second part we identify the possible affinity between Aristippusʼ philosophy and the so-called Sicilian way of life and we argue that Aristippusʼ hedonism represents a peculiar blend of Socratic and Sicilian philosophical tenets. In the third part we focus on crucial and fundamental theoretical notions that define metaphysical, ethical and epistemological aspects of Aristippusʼ philosophy. We identify three distinct features of Aristippean hedonism, namely presentism, aprudentialism and ethical hedonism. In the conclusive part of the study, we focus on the notion of situationism as another important feature of Aristippusʼ philosophy and propose to label his philosophy as ‘situationist hedonism’.
7

PHENOMENON OF AMUSEMENT AND ROLE OF STEREOTYPES IN PRODUCTION AND ACCEPTANCE OF MEDIA CULTURE (Fenomen zabavy a uloha stereotypov v produkcii a recepcii medialnej kultury)

51%
Pravdova H.
Communication Today
|
2011
|
vol. 2
|
issue 1
6-24
EN
The paper deals with the issue of amusement phenomenon and function of stereotypes by production and acceptance of media culture. The goal of submitted text is the analysis of complex row of primary and secondary factors, on the ground of which, the author defines the initial ideas and conclusions. The paper is divided into four, logically ordered and mutually connected ideas and conclusions. The first part was by the author called 'Amusement phenomenon reflection from interdisciplinary points of view.' There are drafted out some views of key disciplines-philosophy, aesthetics, social and cultural anthropology, cognitive psychology, sociology and methodology on ontological origin of amusement. The author comes to conclusions that the phenomenon of amusement in human culture is the result of need, resulting from mental and physical dispositions of individuals. The need to be entertained is culturally related and defined as well. The amusement phenomenon has its formal and content related expression too (verbal, motional, written, symbolical, genre etc.), which takes into consideration and respects given cultural issues (symbols, language, norms, values). There is some specific emotion connected with the acceptance of amusement-fascination that signals the intensity of living by an individual-something unexpected, surprising, shocking, wonder, feelings and states of flush, thrill, etc. The amusement consumption in mass media leads to fantasy escapes from reality to imaginary worlds and to loss of interest in the relevant social questions. In the second part, 'Mental 'corridor' of contemporary society - fascination and phenomenon of amusement,' the author allocates the implications of secularized amusement acting in purviews of processes of progressive infantilism, juvenilization, voyeurisms, carnival show, individualization, reduction, narcissism and hedonism of individuals, who live in funny, humorous, spectacular or adventurous society. She also analyses the phenomenon of mass and pop culture in the context with cardinal changes of society. She comes to the following conclusions: The phenomenon of amusement fills several functions-hedonistic, escapic and therapeutical. The contemporary man is fascinated by media amusement, because it enables him distraction, short-lasting reality escape, change of identity by becoming one of the main protagonists, distance from the suffering of others, riddance of responsibility for the others, etc. On one hand, in the theoretical reflexion of the issue, the authors point at fatal influence of media amusement on an individual and society, and on the other hand they praise its ability to recover the energy, inform, educate and bring up in a non-violent, interesting way. The success of American general popular mass culture in global dimensions proves the global human interest in love, sex, violence, mysticism, hedonism, possessions, as well as the abilities of American commercial companies to use this interest in their advantage. The fascination by amusement enhances the way of self-presentation of recipients, sets the favourite free-time activities, lifestyle and reinforces the effort to liberate from responsibility for the others. The individuals identify themselves with amusement, which offers them various kinds of consuming, exciting show of disparate pictures, rhythms, exotic fads, erotic etc. They act under the media pressure of two antagonistic tendencies. On one hand, they live in the frame of mass culture which offers uniformity, standardization, homogenization, 'hyperconsum.' On the other hand, their pop-culture resistance leads to extreme individualism, to an effort to differentiate from the others, exhibition of narcissistic superego and flashy self-presentation. The next part called 'Dominant position of television in the spectrum of media amusement' is dedicated to impact of television on the most important and most watched mass media in the field of amusement production in various types of programmes. The most favourite and watched types of amusement in contemporary TV production are so called easy dramatic genre. The author states that the amusement became the base building principle of other programmes and genres as well, including news or news-documentary genres. The primary duty of TV production is to drag the viewer into the story, which is usually set in some realistically perceived frame. The media content does not usually bring any specific message but simple, not complicated, easy-to-understand amusement, the goal of which is to offer the imagination, dramatic actions and emotions to people. This world is typical for the news and documentaries, which started to be created in the spirit of trivial infotainment. The trend of co called infotainmentization proves it. This trend is the result of public service news being changed into commercial one. Infotainment makes the happening easier, completes, edits according to its own images, dramatizes or changes the authentic events and affirmations about them entirely. The last part, 'Problem of stereotypes in the context of television infotainment, 'deals with mediated and mass media stereotypes in the process of creating specific media reality. According to the author, the stereotypes are present in the frame of creating news service, where the specific elements and methods of infotainment are applied to large extent. She emphasises that when identifying individual elements creating the stereotypes in contemporary TV news service it is necessary to take into consideration the specialities of infotainment and trends, when processing given event, which have been applied mainly in commercial televisions. TV news service in Slovakia has several expressive components and features: infotainmentization (variety and ranking of topics, way of their processing in the way of show), celebritization (extreme personification), exercitation of sharp graphic, dynamic cut and comment elements in news service texts. The author came to a conclusion that TV news service in the context of infotainmentization offers own versions of media reality and in it included media stereotypes.
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