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All of the abovefully applies to the field of history of science and culture criticallyits very conception, because it teaches us to abandon all of the proposedmodern thinking non-critical patterns of thought, language, action.Historical research shows their nezamorachivayas themthe origins and beginning, their specific historical causes, and, consequently, theirtransient organic sense. It undermines the self-centeredness of a person eachspecific historical era, showing the possibility and inevitability alsoother ways of social life, other attitudes, values, and ideals.That is why in our day, the interpretation of the history of culture -- the subject of hotdisputes and ideological clashes. Foucault's thesis about the "disappearance" of a man of modern cultureimplies not naturalistic "death of man" assome critics seem to be mainly subjective,existentialist orientation. We are talking about how, when and in what forcecircumstances in the history of Western culture the newtime was a decisive fracture in the understanding of man, whenwhat circumstances arose the image of man, which we usedconsider somebodysomewhere. Thus, Foucault "subverts"or, more precisely, it says "Naturhotel" withhumanistic pedestal a culture not from the point of view of abstracthuman nature, but from the standpoint of episteme, the social andthe cognitive structure in which it is located and which takesthis image of man. So worthy of criticism is presented heredoes not this very statement -- it is consistent with the real andthe objective state of Affairs in the modern bourgeois culture, - but somethingit is quite another. Stating the "death of man" Foucault never says a word aboutwhat can or must be that new unconventional peoplewhose appearance foreshadowed in the pages of his books asclearly, as the disappearance of the traditional man. The lack ofFoucault is that he stops on this critical effort and knowledgedoes the following, obviously necessary,step -- offers nopositive social prognosis.
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