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La cultura, en tanto manifestación de la actividad del espíritu en oposición a la actividad material, se ha entendido, generalmente, como expresión del progreso humano, que nos aleja de la barbarie. Adorno somete este concepto a un riguroso análisis dialéctico y descubre que la barbarie misma puede estar encarnada en la cultura, y que esta, como bien sucede con la industria cultural, puede estar al servicio de la dominación antes que al de la emancipación. Sin embargo, no renuncia a su espíritu utópico. Este texto explora no solo la crítica de Adorno al concepto tradicional de cultura y su complicidad con la barbarie, sino también las indicaciones en el pensamiento del mismo autor para comprender las posibilidades emancipatorias de la cultura.
Die Studie befaßt sich in mikrohistorischer Betrachtungsweise mit der Sozialgeschichte der Leipziger Kaufleute Albert Dufour-Feronce, Gustav Harkort und Carl Lampe. Im Mittelpunkt stehen die Praktiken, mit denen die Akteure den politischen, sozialen und ökonomischen Strukturen begegnen. Nach einer Vorstellung der Titelpersonen in ihrem familiären Umfeld und als Bürger der Stadt werden ihre unternehmerischen Aktivitäten ihrem gesellschaftlichen Engagement auf den Feldern Wirtschaft, Vereinswesen, Kultur und Politik gegenübergestellt.
Our most recent podcast: We were able to talk to the Japanese culturalanthropologist Mihara Ryôtarô while he visited Frankfurt in July for a talkon the Coool Japan Initiative [link]. As we have written on K-Pop in the past,we were very interested to talk about this kind of export promotion ofcultural goods as a foreign policy strategy: Do export subsidies of J-Popartifacts really promote Japanese soft power in the region? What are thedangers of promoting certain images of Japanese-ness? And is fried sushireally cool?
The ancient Egyptians were accustomed to use "travel" and "individualism" as metaphors for the journey of one's life, as an expression of an individual’s aspirations in pursuit of a goal, whether on land or sea. ,A person who exhibits unusual attitudes or deviates from the cultural path of Egyptian society, will face obstacles and serious difficulties such as drowning, drifting, or disaster, while at the same time being tested by the gods, who could integrate him back into society and the Egyptian culture again, or leave him in the depths of darkness. In this context, our paper aims to shed light on the importance of individualism and how it is used as the basis for deviation from the prevalent cultural path. It also examines the relationship between individualism and the Egyptian culture, social identity, and self-representation. It also deals with individualism as an expression of human ambition, and its implications. Additionally, it discusses the issue of determinism and divine fate and their impact on the orientation of humans travelling through life, as opposed to human free will.
This paper aims to compile an exhaustive list of the behavioral patterns exhibited by the chimpanzees of the Mahale Mountains National Park, Tanzania. The compilation is based on the glossary compiled by Goodall (1989), but a substantial numbers of new terms have been added. Thus, we list 316 simple anatomical terms, 81 complex anatomical terms, 37 simple functional terms, and 81 complex functional terms, in addition to 116 synonyms. The behavioral patterns are divided into eight categories on the basis of degree of universality: (1) commonly seen in both Homo and two species of Pan, (1?) commonly seen in Homo and only one species of Pan, (2) patterns common to the genus Pan but not to Homo, (3) patterns common to the chimpanzee Pan troglodytes but not the bonobo Pan paniscus, (4) patterns common to eastern (P.t. schweinfurthii) and central (P.t. troglodytes) but not western (P.t. vents) chimpanzees, (5) patterns unique to the eastern chimpanzees, P.t. schweinfurthii, (6) patterns unique to the population of Mahale, (7) patterns unique to many individuals (at least most members of an age/sex class) of M group chimpanzees, (8) patterns limited to a single (idiosyncrasy) or a few individuals of M group. It is most likely that the behavior patterns of the last common ancestor of Homo and Pan are found in Categories 1 and I? and less likely in Categories 2 and 3. It is possible that behavior patterns belonging to Categories 5, 6 or 7 are cultures.
Kultur und (Rechts)Sprache
(2010)
The content of the present paper can be outlined as follows:
1) Law is an integrative part of culture.
2) Legal terminology is system-bound. Thus, within one and the same language there are as many legal languages as there are legal orders that use that particular language as their legal language.
3) The representation of culture in legal texts is encountered both on word and on text level: on the one hand legal terms have often been referred to as culturemes, as they are informed by the respective legal order; on the other hand texts are being regarded as cultural products as they depend on the particular legal order.
Depuis le milieu des années 1970, on assiste dans le monde entier à un retour en force des thématiques et problématiques relatives à la culture dans le champ de la sociologie. Ce regain d’intérêt va de pair avec le déclin croissant de la tradition, d’inspiration avant tout marxiste, de la théorie de la société, et s’inscrit dans un cultural turn global,qui a eu ces dernières années des répercussions sur la plupart des disciplines universitaires. ...
We present evidence on the way personal and institutional factors could together guide public company directors in decision-making concerning shareholders and stakeholders. In a sample comprising more than nine hundred directors originating from over fifty countries and serving in firms from twenty three countries, we confirm that directors around the world hold a principled, quasi-ideological stance towards shareholders and stakeholders, called shareholderism, on which they vary in line with their personal values. We theorize and find that in addition to personal values, directors’ shareholderism level associates with cultural norms that are conducive to entrepreneurship. Among legal factors, only creditor protection exhibits a negative correlation with shareholderism, while general legal origin and proxies for shareholder and employee protection are unrelated to it.
Since the world today is so significantly shaped by media technologies, it has become crucial for organizations, institutions and political parties to embrace this phenomenon in order for them to be able to communicate their message and programmes effectively. If they fail to do so, they in effect fail to exist in the public consciousness. Mass media hugely influence how culture is created: intelligence, artistic talent and technological innovation become visible through the media. The Roman Catholic Church, the world’s largest religious organization has, for the longest time, on the one hand denied the influence of the media, while on the other hand calling it ‘the work of evil’. When the Church eventually came to acknowledge the media as a powerful force, it proceeded to use this power as a mouthpiece for its authorities. The Catholic Church is still not wholly at ease with the media. The question is whether the Catholic Church has sufficiently familiarized itself with how the media function, in order to utilise the media to communicate the Church’s message to a large public audience. Against the background of ecclesial documents this article investigates the attitude of the Catholic Church towards the media as it has developed over the past 50 years.
Prämissen für die Vermittlung interkultureller Kompetenzen im studienbegleitenden DaF-Unterricht
(2014)
Language teaching alone is not sufficient in order to communicate successfully in the foreign language. Even with the acquisition of one’s native language, one does not learn just vocabulary, grammar, reading, writing, speaking and listening. Apart from all that one learns how to identify and to practice cultural patterns. Here, the learning and teaching process is accompanied by another component: intercultural communication and the acquisition of intercultural competences. These teach the lerner to understand first and foremost their own cultural background in order for them to be able to change perspective and look at and understand the cultural background of the target language. Teaching must be centered on the learner, and the foreign language is not taught „in general“, but with regard to the learners’ culture of origin.