Culture Of Feelings Research Articles

A lived experience or a reason? From an ethics debate to contemporary culture

Karol Wojtyła’s debate with Max Scheler is multi-faceted. One of the central issues here is the dispute over the role of a lived experience and a reason in the structure of moral action. What is the starting point for providing an answer to the moral appeal directed at the human person? Is it a lived experience of an axiological quality called ‘value’ or a rational reason in which the value experienced is only one of the elements? Scheler is essentially in favour of the former scenario: the value carries sufficient power to pull the subject into action. And while his efficacy does not completely disappear here, it is fundamentally dominated by the axiological content (and attraction) of the value. Wojtyła takes a critical view of the German philosopher’s position, and states its inadequacy in the formation of mature moral action. A lived experience of a value is important, but it is not enough. The axiological experience moves the person, and contains an extraordinary force motivating one to undertake a specific act. However, without the participation of reason, it can be misguided and even inadequate. A person has to visualise, and to some extent objectivise the lived value for it to become the object of rational evaluation. Wojtyła’s dispute with Scheler is not just a marginal discussion between two European thinkers, within the hermetic philosophical debate of the 20th century. Indeed, it is part of the perennial questions as to what morality is, what role it plays in human life, and to what extent human beings influence the realisation of moral good and evil. The debate can also be a kind of lens affording a better view of the essence of contemporary disputes concerning both morality and culture. The diminishing and marginalisation of reason (especially in the strong, metaphysical version) in various spheres of life is striking. The tension between the culture of feeling and the culture of thinking is discernible and must prompt a debate. Karol Wojtyła shows what shape such a debate could take, and that it could be enriching for the entirety of contemporary culture.

ЙОГО ВСЕСВЯТІСТЬ ПАТРІАРХ ВАРФОЛОМІЙ І ПРО ДУХОВНІ ІМПЕРАТИВИ ПРАВОСЛАВНОГО БОГОСЛОВ'Я

The article notes that spirituality in Orthodoxy is understood actively, as spiritual life, as the experience of the church community. Moreover, the theological concept of spirituality of Bartholomew I unfolds on the following levels: etymological (spirituality is directly related to breathing, with the quality of a person, without which its existence is impossible); life-meaningful (contextual meanings, in which the process of combining the history of the concept with the history of discourse, their comprehension and rethinking in the transcendent dimension is traced); practical-spiritual (spiritual and preaching activity, the process of moral teaching, the organization of life in accordance with the "Christian science of life"). The relationship between spirituality and personality is emphasized (its components are mystery, freedom, relationship, integrity). Priority in the structural hierarchy of spirituality is the moral and ethical principle, which acts as an indicator. It determines the fullness of social and individual existence since morality is one of the main mechanisms not only for regulating relations but also for the "spiritualization" of a person, on which depends his existential experience. Attention is paid to religious practices, in particular prayer, its spiritual connotations. In the state of prayer, a person tries to build his "Self" to the level of the Other, but at the same time to remain himself. If in this goal-setting process he ceases to hear a response addressed to his unique self, in this case, the prayer loses its dialogical nature. It is emphasized that, according to Ecumenical Patriarch Bartholomew І, spirituality, firstly, acts as a way of God's activity; secondly, it is closely related to the level of development of mental life, of a certain culture of feelings; thirdly, spirituality is recognized as a value that is the property of spiritual freedom, in which the human, the individually unique is combined with the divine, the universal; fourthly, it is the crystallization of the ethical-value core and anthropological-communicative meaning of certain religious practices; fifthly, the "code of spirituality" permeates all spheres of human existence, in which a person is affirmed both existentially and individually.

THE PHENOMENON OF CREATIVE EXISTENCE OF THE INDIVIDUAL: LUBOV MANDZIUK

The article proves that in the academic folk-instrumental art of Ukraine the personality of Lubov Mandziuk is significant. This is evidenced by her active concert and performance activities, a high level of teaching skills in the training of future bandura specialists, the identity of scholarly intelligence, organizational talents and the promotion of bandura performance in the world. It is understood that in the modern conditions of development of Ukrainian culture in general and musical art in particular, the versatility of Lubov Mandziuk’s personality is revealed in various manifestations. And it’s not just talents, skills, abilities, beliefs, value orientations, a kind of architectonics of musical thinking, a culture of feelings, diligence, will etc. It is emphasized that, first of all, the existence of Lubov Mandziuk’s personality in creativity is determined by the fact that she is self-fulfilling, because the existential release of creative energy and its direction to the development of the essence of spiritual potential depends on the level of actualization of personal self-realization. Not everyone succeeds, because it requires a lot of effort. A special reason for the author’s thoughts is the comprehension of the intentional space of the creative life of Lubov Mandziuk, which is manifested not only through the demonstration of her own virtuoso performance and artistic abilities, teaching creativity and wisdom, scientific originality, etc., but also through entelechical (movement that embodies the goal in itself) orientation on universal values in life. It is postulated that the personal attitude to one’s existence in the work of Lubov Mandziuk is perceived as the realization of a vocation that has an imperative and evaluative character, is formed on stable moral, psychological and social values, and hence the ability to deal with their own shortcomings, not hide them, uphold beliefs, constantly educate themselves and teach others. The purpose and task of the article is to identify and comprehend the features of the phenomenon of being in the work of personality Lubov Mandziuk. Analyze aspects of her creative self-realization as the realization of spiritual potential. The methodology is based on a set of research approaches to the study of the proposed issues. The basis is a comprehensive approach that combines the principles of systematic, determinism, functional-structural and activity-value methods of analysis. Conclusions The multifaceted figure of Lubov Mandziuk – a musicianvirtuoso, an experienced teacher, researcher certainly deserves special attention of scholars. After all, her creative existence is a transcended movement from a certain self-overcoming, constant self-development to self-realization as the achievement of the fullness of personal life. It (being) is interesting for the multilevel stereoscopicity of the life and professional position of the individual, which involves the mobilization of spiritual potential, all intellectual, psychological, physical resources, which ultimately form the life credo of Lubov Mandziuk. Of course, this is the achievement of a person who perceives his existence as a unique phenomenon and makes significant efforts to master the complex art of “being” in art. Thus, such individuals with a high level of professionalism, an impressive range of worldviews and original strategies for solving professional problems can help overcome the spiritual crisis of modern society, which requires the formation and upholding of spiritual values aimed at national cultural and historical creation.

Развитие образного мышления учащегося в процессе обучения лирическому пейзажу

The paper traces the origin of Russian lyrical land-scape that evokes innermost poetic emotions and love for the motherland. While analyzing ways of perceiving picturesque landscapes, the au-thor focuses on the culture of feelings, experiences, and aesthetic judgments. The research discusses the problem of finding a unified approach by different sciences and related fields (phi-losophy, psychology, education, techniques, art studies) that explain figurative thinking differently. However, researchers have failed to conduct a sys-tematic analysis of figurative-thinking development practices. The study summarizes the theoretical and practical approaches to develop-ing figurative thinking in primary and secondary school students during classroom landscape-painting conversations, plein air workshops, and narrative art classes. The research substantiates the applicability of a system of methods (based on the active theory of P.Ya. Galperin, L.V. Zankov, V.V. Davydov, D.B. Elkonin). This makes it possible for students to convey mood and feelings in land-scapes by means of artistic expression (color, flavor) that demonstrate the degree of figurative thinking development.

ЕМОЦІЙНА КУЛЬТУРА СУЧАСНОГО ФАХІВЦЯ ДОШКІЛЬНОЇ ОСВІТИ

У статті висвітлено різні аспекти питання становлення емоційної сфери особистості, відображено ґенезу поняття «емоційна культура», проаналізовано дефініції «емоційний інтелект», «емоційна компетентність», «емоційна культура» тощо та їхнє активне введення до наукового обігу сучасних педагогічних досліджень. Автор простежує ґенезу поняття емоційної культури, яка вивчається сучасними зарубіжними та вітчизняними науковцями – психологами та педагогами. У статті визначення емоційної культури майбутнього вихователя розкривається через низку дотичних понять: культура почуттів, емоційний інтелект, емоційна компетентність. Дослідження дефініції емоційної культури особистості засвідчує приналежність цієї проблеми до широкого кола питань, у яких висвітлюються такі вимоги до емоційної сфери фахівця, як здатність усвідомлювати власні емоції та переживання та емоції оточуючих, самоуправління та саморегуляція емоційними станами та реакціями, корегування власної поведінки відповідно стану інших тощо. Визначено особливості емоційної сфери дітей дошкільного віку: зміна змісту та ролі емоцій в діяльності дитини, опанування формами вираження емоцій, ускладнення емоцій від базових до вищих тощо. Обґрунтовано емоційну культуру як основний елемент впливу на становлення особистості дошкільника та формування його емоційної сфери, відповідність цього особистісного утворення сучасним вимогам суспільства до фахівця дошкільної освіти. Пояснено, що емоційний стан вихователя передається вихованцям та викликає відповідні переживання, впливає на їхнє самопочуття та формування поведінкових стереотипів, оскільки в дошкільному віці яскраво проявляється «копіювання» почуттів та емоцій інших людей. Дані здійсненого аналізу дозволили сформулювати визначення емоційної культури фахівця дошкільної освіти та окреслити значення цього особистісного утворення в процесі виконання основних виховних завдань.

ОСНОВНЫЕ ПОДХОДЫ ОТЕЧЕСТВЕННЫХ И ЗАРУБЕЖНЫХ УЧЕНЫХ К ОПРЕДЕЛЕНИЮ ПОНЯТИЯ "КОММУНИКАТИВНАЯ КУЛЬТУРА"

We present an analysis of the main approaches to the definition of the concept of “communicative culture” within the framework of the theory of pedagogy, psychology, philosophy, linguistics. On the basis of the analysis of theoretical sources on the given problems, we present the approaches of scientists from different spheres to the definition of the basic concepts: culture, communication, personal culture, culture of thinking, culture of feelings (emotional culture) and culture of speech, their structural components are revealed. We consider the problem of increasing the level of a person’s communicative culture on the basis of the development of a culture of thinking, a culture of feelings and a culture of speech. Assimilation and application of human, humanistic, ethical values and their realization in communication contribute to the personal and spiritual development of a person, the disclosure of his social and professional potential. The formation of a person’s communicative culture is based on enriching her with cultural and spiritual values, developing communicative knowledge and skills. We note the influence of education on the achievement of the goal. Modernization of the education system is aimed at the formation of a humanistic personality, which will be able to successfully carry out professional activities in modern conditions. A qualified specialist in any field should have a high level of communicative culture, which is the basis of the general culture of the individual. In pedagogical science, communicative culture serves as a guarantee of constructive pedagogical communication, high professional skills and competence.

DECISIONES DE COMPRA Y CONSUMO DE BEBIDAS LIGHT NO ALCOHÓLICAS EN EL DISTRITO METROPOLITANO DE QUITO

Actualmente existe una problemática evidenciada en el aumento de la mortalidad a causa de enfermedades no transmisibles provocadas por el sobrepeso y la obesidad, por lo que la idea del consumidor de llevar una vida más saludable con alimentación baja en calorías, grasa y azúcares, ha llevado a una respuesta masiva de la industria alimenticia que ofrece productos especialmente diseñados para responder esas expectativas y necesidades concretas de salud y bienestar. El presente estudio se orienta a esclarecer cómo las decisiones de compra y consumo de bebidas light no alcohólicas están relacionadas con el estilo de vida light y la cultura del sentirse y verse bien y cómo se manifiestan estas decisiones en los consumidores del D.M de Quito. Entre los resultados del estudio se pudo evidenciar que las principales motivaciones que inciden en la decisión de compra y consumo de bebidas light no alcohólicas es la salud y el bienestar físico y estético, aunque desconociendo sobre los verdaderos beneficios o perjuicios de estos productos. La investigación utiliza la técnica de la encuesta y corresponde a un enfoque cuantitativo con un diseño no experimental, temporalidad transeccional y alcance descriptivo y correlacional.

The Catholicization of Neoliberalism: On Love and Welfare in Lombardy, Italy

In this article, I track the ways in which Catholicism articulates with contemporary neoliberalism. Grounded in an analysis of how neoliberal welfare-state reform in Lombardy, northern Italy, is rendered through core idioms of the Catholic imaginative universe, I argue that the Lombardian case offers general insight into the “moral style” of contemporary neoliberalism. In contrast to the messianic gospel of prosperity exhibited by the Protestant ethic at the turn of the millennium (a gospel that promised instantaneous rushes of wealth through quasi-magical means), the charisma of Catholicized neoliberalism lies not in its rejection of the market but in its injunction that parts of this wealth ought to be redistributed through charitable actions. Catholicized neoliberalism thus hinges on a loving empathetic subject that purportedly repairs the damages of excessive marketization. It couples market rule to moral sentiment, economic rationality to the emotional urgencies of caritas. Although this new culture of feeling and action tends to leave neoliberalism's basic structural features intact, it also at times allows for the disruption of market rule.

Wordsworth, Mill, and the Force of Habit

When spirit of young John Stuart Mill finally broke, was reading Wordsworth that helped mend it; and new thing that Wordsworth brought to Mill's life was chiefly realisation that things could feel new. Mill's upbringing, as designed and implemented by his father, was an extraordinary experiment in moral philosophy--an extraordinarily rigorous and thoroughly conceived course of Benthamism (Mill, Autobiography, 36). crisis that finally arose, when Mill was twenty, grew from growing conviction that, in Alan Ryan's words, had been (Ryan, 33) rather than growing up as a person should; and feeling of his being manufactured expressed itself in a sense of stifling restriction, as though scope of human intelligence had been narrowed down to a fraction of its full richness and possibility: For now I saw, or thought I saw, what I had always before received with incredulity--that habit of analysis has a tendency to wear away as indeed has when no other mental habit of cultivated, and analysing spirit remains without its natural complements and correctives (Mill, Autobiography, 75). A good part of malaise lay in awareness that freedom and spontaneity of mind had become reduced to merely habitual: salutary influence exerted by reading Wordsworth was example he offered of a mind freed from burdens of being customary. In Autobiography Mill describes a range of beneficial effects exerted by Wordsworth's poetry, but among most telling is his praise for the very culture of feelings: the delight which these poems gave me, proved that with culture of this sort, there was nothing to dread from most confirmed habit of analysis. foremost in Mill's recollection, dwelt both upon Wordsworth's awareness of a lost freshness of youthful enjoyment and upon emotional intelligence with which he sought a compensation for that loss; and, as though in emulation, Mill's spirits also began to revive, at once diminished by experience but finally undefeated by it: The result was that I gradually, but completely, emerged from my habitual depression, and was never again subject to it (Autobiography, 81; 82). Mill compares his lot to Coleridge's state of Dejection (A grief without a pang, void, dark and, drear: Dejection: An Ode. 1.21: Coleridge, 393; Mill, Autobiography, 74); and may well have been thoughts of Coleridge's poem that encouraged Mill to think about his collapse in terms of stifling habit of his remorseless intellectualism: And haply by abstruse research to steal From my own nature all natural Man-- This was my sole resource, my only plan: Till that which suits a part infects whole, And now is almost grown habit of my Soul. Dejection: An Ode, 11.89-93) But Mill's antipathy towards habitual in his Autobiography connects as well with a much wider instinct about habit and custom that repeatedly stirs in his writings. Disabling mind by enslaving to conformity with habitual practice or assumption appals all of Mill's progressive instincts. The despotism of custom is everywhere standing hindrance to human advancement (Liberty, 70). Bui more than just politically un-progressive, to lapse into habitual is to diminish a fuller humanity, which for Mill is importantly related to capacity to make choices rather than have other people make one's choices: He who does anything because is custom, makes no choice (On Liberty, 59). Custom destroys liberty and, with that, individuality: for, as Mill says elsewhere in On Liberty, individuality should assert itself, so that [w]here, not person's own character, but traditions of customs of other people are rule of conduct, there is wanting one of principal ingredients of human happiness, and quite chief ingredient of individual and social progress (Mill, On Liberty, 57). …

The Micropolitics of Justice: Language, Sense and Space

This article treats the micropolitics of justice. Whereas the macropolitics of justice involves the way states administer the law, an analysis of the “micropolitics” of justice focuses on the way individuals and collectives are affected by legality/illegalities, such that they participate in a culture of feelings or sensibilities and subsequently engage in discursive encounters about what is just. Because much of my concern is with the tension between formal legal justice and embodied senses of justice, I turn to philosophical approaches to space, language, and embodiment that help me to derive insights from artistic texts that stage discursive encounters between persons who embody incommensurate senses of justice. In approaching such encounters, I conceptualize and illustrate with examples, interrelationships among law, space and cultures of feeling, especially in terms of the way justice-related encounters articulate the spatial bases – boundaries and cultural enclosures – separating alternative loci of enunciation.

Sentimentalism, Ethics and the Culture of Feeling. Michael Bell.

Previous articleNext article No AccessSentimentalism, Ethics and the Culture of Feeling. Michael Bell.Chris Koenig-WoodyardChris Koenig-Woodyard Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Wordsworth Circle Volume 33, Number 4Fall 2002 Article DOIhttps://doi.org/10.1086/TWC24044209 Views: 1Total views on this site © 2002 by The University of Chicago. All rights reserved.PDF download Crossref reports no articles citing this article.

Sentimentalism, ethics and the culture of feeling

Sentimentalism, ethics and the culture of feeling