Journal articles: 'Modern Critical theory'

1

Thayer-Bacon, Barbara. "Is Modern Critical Thinking Theory Sexist?" Inquiry: Critical Thinking Across the Disciplines 10, no. 1 (1992): 3–7. http://dx.doi.org/10.5840/inquiryctnews199210123.

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Ratnikova, I. M. "Philosophical foundations of the modern critical theory." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 64, no. 1 (February 16, 2019): 7–14. http://dx.doi.org/10.29235/2524-2369-2019-64-1-7-14.

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The paradigmatic basis of the modern model of Critical Theory is reconstructed in this article. Critical Theory as a conceptually holistic research program of modern Humanities, characterized by the integrality of its philosophical and methodological foundations, is explicated. The main ideas of A. Honnet’s conception of “struggle for recognition” as the normative basis for sociocultural transformations are analyzed. The key elements of the newest versions of the Critical Theory on the example of R. Forst’s concept of justice as the realization of the “right to justification” are researched.

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Clower, Robert W., Frank Hahn, and Robert Solow. "A Critical Essay on Modern Macroeconomic Theory." Southern Economic Journal 63, no. 3 (January 1997): 820. http://dx.doi.org/10.2307/1061118.

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Scott, M. "Modern French Visual Theory: A Critical Reader." French Studies 68, no. 4 (September 30, 2014): 580. http://dx.doi.org/10.1093/fs/knu184.

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Bogue, Ronald, and Christopher Norris. "Spinoza & The Origins of Modern Critical Theory." Comparative Literature 46, no. 2 (1994): 204. http://dx.doi.org/10.2307/1771584.

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Knowles, Ronald, and Peter Buse. "Drama + Theory: Critical Approaches to Modern British Drama." Modern Language Review 99, no. 1 (January 2004): 181. http://dx.doi.org/10.2307/3738894.

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Bhambra, Gurminder K. "Decolonizing Critical Theory?" Critical Times 4, no. 1 (April 1, 2021): 73–89. http://dx.doi.org/10.1215/26410478-8855227.

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Abstract Theorists working within the Frankfurt School tradition of critical theory have not been immune to calls to “decolonize” that have been circulating in and beyond the academic world. This article asks what it means to seek to decolonize a tradition of thought that has never explicitly acknowledged colonial histories. What is needed, instead, this article suggests, is consideration of the very implications of the “colonial modern”—that is, an acknowledgement of the colonial constitution of modernity—for Frankfurt School critical theory's idea of historical progress. The issue is more extensive than simply acknowledging the substantive neglect of colonialism within the tradition; rather, this article suggests that its categories of critique and their associated normative claims are also necessarily implicated by this neglect and require transformation. Acknowledgment of colonial histories requires material reparations for the substantive inequalities bequeathed as legacies of the past, but these reparations also require a transformation of understandings and a recognition of “epistemological justice.”

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Ferrara, Alessandro. "Rousseau and Critical Theory." Brill Research Perspectives in Critical Theory 1, no. 1 (August 22, 2017): 1–55. http://dx.doi.org/10.1163/24519529-12340001.

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InRousseau and Critical Theory, Alessandro Ferrara argues that among the modern philosophers who have shaped the world we inhabit, Rousseau is the one to whom we owe the idea that identity can be a source of normativity (moral and political) and that an identity’s potential for playing such a role rests on its capacity for being authentic. This normative idea of authenticity brings unity to Rousseau’s reflections on the negative effects of the social order, on the just political order, on education, and more generally, on ethics. It is also shown to contain important teachings for contemporary Critical Theory, contemporary views of self-constitution (Korsgaard, Frankfurt and Larmore), and contemporary political philosophy.

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Noel‐Tod, Jeremy. "Critical Quarterly and modern poetry." Critical Quarterly 61, no. 2 (July 2019): 26–31. http://dx.doi.org/10.1111/criq.12469.

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Kim, Hyena. "A Critical Debate on the Project of the (Post)Modern University: University of Ritual or University of Excellence?" Criticism and Theory Society of Korea 21, no. 2 (April 27, 2016): 105–31. http://dx.doi.org/10.19116/theory.2016.21.2.105.

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Jazayery, M. A., and Thomas M. Ricks. "Critical Perspectives on Modern Persian Literature." World Literature Today 59, no. 3 (1985): 484. http://dx.doi.org/10.2307/40141082.

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Wu, Fatima, and Michael S. Duke. "Modern Chinese Women Writers: Critical Appraisals." World Literature Today 64, no. 3 (1990): 525. http://dx.doi.org/10.2307/40146827.

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Maclean, Ian, and Roger Fowler. "A Dictionary of Modern Critical Terms." Poetics Today 8, no. 3/4 (1987): 719. http://dx.doi.org/10.2307/1772587.

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Waller, Christopher J., and Hans Visser. "Modern Monetary Theory: A Critical Survey of Recent Developments." Journal of Money, Credit and Banking 25, no. 4 (November 1993): 862. http://dx.doi.org/10.2307/2077811.

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Bode, Christoph. "A modern debate over universals? Critical theory versus “essentialism”." European Legacy 2, no. 2 (April 1997): 229–37. http://dx.doi.org/10.1080/10848779708579720.

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Breuer, Stefan. "The Truth of Modern Society? Critical Theory and Fascism." New German Critique 44, no. 2 131 (August 2017): 75–103. http://dx.doi.org/10.1215/0094033x-3860213.

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JABBARI, DAVID. "From Criticism to Construction in Modern Critical Legal Theory." Oxford Journal of Legal Studies 12, no. 4 (1992): 507–42. http://dx.doi.org/10.1093/ojls/12.4.507.

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Domb, Cyril, and Michael Wortis. "The Critical Point: A Historical Introduction to the Modern Theory of Critical Phenomena." Physics Today 50, no. 12 (December 1997): 68. http://dx.doi.org/10.1063/1.882029.

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Rowlinson, J. S. "The critical point: A historical introduction to the modern theory of critical phenomena." Journal of Statistical Physics 87, no. 3-4 (May 1997): 957–58. http://dx.doi.org/10.1007/bf02181258.

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Woolridge, P. "The Calendar and the Modern Critical Essay." Cambridge Quarterly 40, no. 2 (June 1, 2011): 121–40. http://dx.doi.org/10.1093/camqtly/bfr009.

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21

Bridges, Tom. "Modern Political Theory and the Multivocity of Postmodern Critical Discourses." Inquiry: Critical Thinking Across the Disciplines 8, no. 1 (1991): 3–4. http://dx.doi.org/10.5840/inquiryctnews19918154.

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Vigneswaran, Darshan, and Joel Quirk. "Past Masters and Modern Inventions: Intellectual History as Critical Theory." International Relations 24, no. 2 (June 2010): 107–31. http://dx.doi.org/10.1177/0047117809366192.

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23

Krstic, Predrag. "Critical theory and holocaust." Filozofija i drustvo, no. 29 (2006): 37–73. http://dx.doi.org/10.2298/fid0629037k.

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In this paper the author is attempting to establish the relationship - or the lack of it - of the Critical Theory to the "Jewish question" and justification of perceiving signs of Jewish religious heritage in the thought of the representatives of this movement. The holocaust marked out by the name of "Auschwitz", is here tested as a point where the nature of this relationship has been decided. In this encounter with the cardinal challenge for the contemporary social theory, the particularity of the Frankfurt School reaction is here revealed through Adorno installing Auschwitz as unexpected but lawful emblem of the ending of the course that modern history has assumed. The critique of this "fascination" with Auschwitz, as well as certain theoretical pacification and measured positioning of the holocaust into discontinued plane of "unfinished" and continuation and closure of the valued project, are given through communicative-theoretical pre-orientation of J?rgen Habermas?s Critical Theory and of his followers. Finally, through the work of Detlev Claussen, it is suggested that in the youngest generation of Adorno?s students there are signs of revision to once already revised Critical Theory and a kind of defractured and differentiated return to the initial understanding of the decisiveness of the holocaust experience. This shift in the attitude of the Critical Theory thinkers to the provocation of holocaust is not, however, particularly reflected towards the status of Jews and their tradition, but more to the age old questioning and explanatory patterns for which they served as a "model". The question of validity of the enlightenment project, the nature of occidental rationalism, (non)existence of historical theology and understanding of the identity and emancipation - describe the circle of problems around which the disagreement is concentrated in the social critical theory.

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Kataev, Dmitry. "New Critical Theory or Analytical Empiricism?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 426–49. http://dx.doi.org/10.17323/1728-192x-2020-3-426-449.

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“If acceleration is a problem in modern society, then resonance is perhaps the solution” is the key thesis of Hartmut Rosa’s Sociology of Relationship to the World, or “the sociology of the ‘good life’”, which has become one of the brightest and most controversial critical theories at the beginning of this century. The content, the reception, the criticism of the concept of resonance, and the resulting discussions which became the reason for the renewal of the “methodological positivism dispute” in German sociology are the subjects of this article. The first part of the article is devoted to the consideration of the concept of resonance as a theoretical tool for the new critical sociology, an alternative to the resource-based approach prevailing in mainstream sociology which is unable to measure the quality of human life and the subject-world relationship. In conjunction with other works of the author, the paper analyzes the main idea of Rosa, that is, the creation of an updated critical theory of resonant relations. In doing so, Rosa thematizes the dialectics between the normative and descriptive content of resonance and alienation as integral elements of modern lifeforms and the human condition, the dichotomy of the “good life” and the “bad life”, and the differentiation of the horizontal, diagonal, and vertical “axes of resonance” and their role in building of “relationships to the world”. The second part highlights the main areas of the critical “sociology of relationship to the world” and the concept of resonance. Particular attention will be paid to the “methodological dispute”, since it is precisely this debate that is associated with another project of the “big theory” of the early 21st century, that of the “integrative sociology” of H. Esser, an updated theory of rational choice that was transformed into an analytical-empirical sociology as opposed to the new critical theory by Rosa. Finally, in the conclusion, an attempt is made to determine the place of both alternatives from the point of view of the Weberian-studies tradition, since both polemists explicitly or indirectly refer to the classic. The question of whether Rosa’s concept of resonance is a new sociological paradigm or whether it is a sociological theology remains open.

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Brown, Stephen W., Gary J. Brunswick, and Shelby D. Hunt. "Modern Marketing Theory: Critical Issues in the Philosophy of Marketing Science." Journal of Marketing 55, no. 3 (July 1991): 86. http://dx.doi.org/10.2307/1252151.

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Spatscheck, Christian. "Alienation and acceleration – towards a critical theory of late-modern temporality." Nordic Social Work Research 5, no. 3 (May 26, 2015): 262–64. http://dx.doi.org/10.1080/2156857x.2015.1047596.

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27

ROWE, WILLIAM T. "Urban agency in early modern and modern China." Urban History 44, no. 1 (April 8, 2016): 123–29. http://dx.doi.org/10.1017/s0963926816000316.

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I am what Chinese would call awaihang(outsider to the guild) in this discussion, neither a specialist in European urban history nor up-to-date on the body of critical social theory that informs much of the discussion in the roundtable. Therefore, I see my role here as primarily presenting a comparative case – China – and only incidentally engaging with the theoretical aspects of the discussion.

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Rusinko, Susan, and D. E. S. Maxwell. "A Critical History of Modern Irish Drama, 1891-1980." World Literature Today 60, no. 1 (1986): 111. http://dx.doi.org/10.2307/40141247.

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Raskolnikov, M. "Murder by Accident: Medieval Theater, Modern Media, Critical Intentions." Modern Language Quarterly 71, no. 4 (January 1, 2010): 479–82. http://dx.doi.org/10.1215/00267929-2010-024.

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Bohman, James. "Toward a critical theory of globalization." Concepts and Transformation 9, no. 2 (July 13, 2004): 121–46. http://dx.doi.org/10.1075/cat.9.2.05boh.

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One of the central ideas of both Critical Theory social theory and of pragmatist theories of knowledge is that epistemic and normative claims are embedded in some practical context. This “practical turn” of epistemology is especially relevant to the social sciences, whose main practical contribution, according to pragmatism, is to supply methods for identifying and solving problems. The problem of realizing the democratic ideal under modern social conditions is not only an instance of pragmatist inspired social science, pragmatists would also argue that it is the political context for practical inquiry today, now all the more pressing with the political problems of globalization. Despite weaknesses in the pragmatist idea of social science as the reflexive practical knowledge of praxis, a pragmatic interpretation of critical social inquiry is the best way to develop such practical knowledge in a distinctly critical or democratic manner. That is, the accent shifts from the epistemic superiority of the social scientist as expert to something based on the wider social distribution of relevant practical knowledge; the missing term for such a practical synthesis is what I call “multiperspectival theory.” As an example of this sort of practical inquiry, I discuss democratic experiments involving “minipublics” and argue that they can help us think about democracy in new, transnational contexts.

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Heale, Elizabeth, Patrick Cheney, Andrew Hadfield, and Garrett A. Sullivan,. "Early Modern English Poetry. A Critical Companion." Modern Language Review 103, no. 2 (April 1, 2008): 510. http://dx.doi.org/10.2307/20467804.

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Sieber, Harry, and William Egginton. "Critical Cluster: Early Modern Theater and Theatricality." MLN 128, no. 2 (2013): 406–7. http://dx.doi.org/10.1353/mln.2013.0027.

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Love, Nigel. "AMOREY GETHIN. Antilinguistics: A critical assessment of modern linguistic theory and practice." WORD 43, no. 3 (December 1, 1992): 465–69. http://dx.doi.org/10.1080/00437956.1992.12098322.

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Thompson, John B. "Mass Communication and Modern Culture: Contribution to a Critical Theory of Ideology." Sociology 22, no. 3 (August 1988): 359–83. http://dx.doi.org/10.1177/0038038588022003003.

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Adil Khamees Alzahrani, Adil Khamees Alzahrani. "Critical Theory Based on the communicative function: Analytical study of contemporary experience." journal of king abdulaziz university arts and humanities 26, no. 3 (March 11, 2018): 271–95. http://dx.doi.org/10.4197/art.26-3.11.

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With the rapid development in communication technology nowadays, humanities disciplines have become closer and interconnected, which led to the flourishing of interdisciplinary fields. This paper attempts to survey the relationship between modern literary criticism and communication theories; it can be said that the progress that modern linguistics have witnessed in considering the poetic function among other communication functions has contributed to frame a literary theory based on the fundamental acts of communication. The works of Arab critic Mur?d Mabr?k could serve as a good example in this matter; he has been, in his hundred books and papers, interested in literary communication theory, which he thinks could be a comprehensive framework for the critics to analyse literary works, in regard to the texts, and in regard to their creators and readers. Mabr?k’s interest in this theory began in the early years of the current AD century, as he published several books and articles trying to draw a clear image of literary communication theory. He traces the roots of the theory in ancient Greek philosophy, classical Arabic criticism and rhetorics. He also follows the theory’s dimensions and concepts in other fields such as Anthropology, Sociology, and Information Science. Not only that, but Mabr?k suggests his own reading strategy of literary works, applying it on classical and modern poems, novels, and even commercial adds. It is the aim of this research to study Mabr?k’s project in order to understand the nature of the relationship between concepts of communication and modern critical theories.

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Semple, Edel, and Ema Vyroubalová. "Shakespeare and Early Modern Europe: A Critical Survey." Shakespeare 14, no. 1 (January 2, 2018): 80–96. http://dx.doi.org/10.1080/17450918.2017.1421701.

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Singh, Birendra Nath. "Theory A, Theory B and Theory C of managing people at work." Corporate Governance and Organizational Behavior Review 5, no. 1 (2021): 69–75. http://dx.doi.org/10.22495/cgobrv5i1p7.

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Managing people and productivity are prime concerns of modern business organizations. Many empirical studies were conducted during the era of scientific management (Taylor, 1911) to investigate What and How? McGregor’s (1960) epic theory — Theory X and Theory Y, categorizing all employees into two groups and prescribing methods to motivate and control them was the best. However, his findings also suffered strong criticisms, creating research gaps. The objective of this study was to investigate further and to conclude that there are three major groups named Theory A, Theory B, and Theory C. Amongst them, a middle group — Theory B is most dominant, having all capabilities to significantly influence productivity and prosperity of organizations. The methodology used was qualitative, based upon intensive and critical shop-floor observations. Since this study was not empirical, it had many limitations requiring further researches. Therefore, rightly recommended that future studies should correlate the impact of technological advancements upon motivations and productivity of the modern business organization (Veitch, 2018).

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Feldman, Steven P. "Management Ethics without the Past: Rationalism and Individualism in Critical Organization Theory." Business Ethics Quarterly 10, no. 3 (July 2000): 623–43. http://dx.doi.org/10.2307/3857895.

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Abstract:Since the Enlightenment our attachment to the past has been greatly weakened, in some areas of social life it has almost ceased to exist. This characteristic of the modern mind is seen as an overreaction. The modern mind has lost the capacity to appreciate the positive contribution the maintenance of the past in the present achieves in social life, especially in the sphere of moral conduct.In the field of organization theory, nowhere is the past as explicitly distrusted as in critical organization theory. The maintenance of the past in the present is seen as a potential carrier of oppressive and unjust social relationships. Perpetual critique is advocated as a means to uncover these oppressive and unjust relations and prevent any new undemocratic relations from becoming established.I present an historical and cultural analysis of the modern attitude toward the past and develop a concept of moral tradition to analyze critical organization theory’s ethical assumptions and implications. In so doing, an effort is made to rectify the exaggerated confidence critical organization theory places in rationalism and individualism and to recognize the ineluctable role traditions play not only in organizational life, but also in the way we theorize about organizations.

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Do Nascimento Coutinho, Hebert Rogério, and Antonia Dalva França Carvalho. "Pedagogical Praxis and Educational Practices in Pós-Critical Theory." International Journal for Innovation Education and Research 8, no. 7 (July 1, 2020): 321–35. http://dx.doi.org/10.31686/ijier.vol8.iss7.2486.

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The changes that occur in the educational field are nourished by the rationality of different paradigms, with post-structuralism and post-modern thinking determining in the (re)configuration of educational practices in contemporary times. This article aims to reflect on the contributions of Post-Critical Theory in the formulation, understanding and development of pedagogical praxis and educational practice in terms of conceptualization and methodology. The proposal comes from the epistemological, social and educational changes brought about by the reflections of the Post-Critical Theory, instigating us to raise elements to promote a dialogue that can collaborate to meet the theoretical-practical demands brought by the referred scientific approach. The ideas are based both on authors who analyze the concept of praxis and educational practices (SOUZA, 2012), as well as on those who validate the influence of the post-structuralist paradigm and post-modern thinking such as Jean-François Lyotard (1984), Gadamer (1997) and Habermas (1987a, 1987b), who approach hermeneutics and dialectics as possibilities of methodological composition for data analysis. And, in this aspect, we anchored, too, with Heiddeger (2005a, 2005b) who helps in the intelligibility of the hermeneutic circle. The intention is to promote reflection on the concept of educational practices and their epistemological implications from the perspective of Post-Critical Theory so that it is possible to understand current social phenomena and, thus, strengthen the methodological proposals that are in line with the problems undertaken by this current theoretical. Our considerations, therefore, provide subsidies that broaden the debate about educational praxis and pedagogical praxis as sine quan non categories in the educational field.

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Ffrench, Patrick, and Benjamin Noys. "Modern European Thinkers: Georges Bataille: A Critical Introduction." Modern Language Review 97, no. 1 (January 2002): 197. http://dx.doi.org/10.2307/3735656.

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MacKendrick, Kenneth G., and Matt Sheedy. "The Future of Religious History in Habermas’s Critical Theory of Religion." Method & Theory in the Study of Religion 27, no. 2 (June 9, 2015): 151–74. http://dx.doi.org/10.1163/15700682-12341328.

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In Discovering Religious History in the Modern Age Hans Kippenberg argues that the history of religions is the creative work-product of a cultural and political identity crisis, one in which the comparative history of religions became a means for some European scholars to uncouple from an increasingly halfhearted attachment to Christianity and re-experience their own history in a dynamic new form. A future for religion was thus found in the creation of innovative categories for the re-imagining of the past. For this reason Kippenberg rightly posits that the early scholars of religion are best read as “classical theorists of a modern age in which past religion still has a future” (xvi). We argue that the influential critical social theorist Jürgen Habermas, one of the most vocal proponents of the unfinished project of Enlightenment and the conceptual architect of postmetaphysical thinking, has much in common with these early scholars of religion.

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Maker, William. "The Science of Freedom: Hegel's Critical Theory." Hegel Bulletin 21, no. 1-2 (2000): 1–17. http://dx.doi.org/10.1017/s0263523200007370.

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I am daily ever more convinced that theoretical work accomplishes more in the world than practical work. Once the realm of representation is revolutionized, actuality will not hold out. It is a sheer obstinacy, the obstinacy which does honor to mankind, to refuse to recognize in conviction anything not ratified by thought.HegelBoth Marx, the founding father of what later came to be known as critical theory, and those who follow in his footsteps, regard critical theory as distinctive in that it will combine the critically normative dimension of traditional philosophy with the strict attentiveness to given facts (to “the real … material world”) definitive of modern empirical science. Critical theory contends that its unique fusion of science and philosophy will overcome their respective defects, correcting both the uncritical passivity of natural science and the speculative utopianism of philosophy. By so doing, it promises to give birth to a new kind of theory with emancipatory power.Critical theorists from Marx to Habermas also see a thoroughgoing critique of Hegel as decisive for a critical theory. In their view, whatever insights Hegel may otherwise have provided, his philosophy is irreparably flawed because of its methodological commitment to a speculative method which cuts theory loose from reality and leads it to a distorted, mystically idealistic view of the human condition which is at once both Utopian and quietistic. According to critical theorists, Hegel's fundamental theoretical error lay in privileging the ideal over the real; because he does that, he is unable to get reality right. Consequently, he can neither comprehend freedom properly, as a normatively critical concept, nor understand the real conditions for freedom inherent in the status quo.

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Schudson, Michael, and John B. Thompson. "Ideology and Modern Culture: Critical Social Theory in the Era of Mass Communication." Contemporary Sociology 21, no. 1 (January 1992): 106. http://dx.doi.org/10.2307/2074784.

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Kim, Nam-Kyu. "Critical Review of Korean Modern Sijo Rhythm Theory－Focusing on Kim Sang-ok－." Studies of Korean Literature 66 (April 30, 2020): 187–214. http://dx.doi.org/10.20864/skl.2020.04.66.187.

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Brown, Stephen W., and Gary J. Brunswick. "Book Review: Modern Marketing Theory: Critical Issues in the Philosophy of Marketing Science." Journal of Marketing 55, no. 3 (July 1991): 86–87. http://dx.doi.org/10.1177/002224299105500309.

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Weinstein, Fred, and John B. Thompson. "Ideology and Modern Culture. Critical Social Theory in the Era of Mass Communication." History and Theory 31, no. 1 (February 1992): 87. http://dx.doi.org/10.2307/2505612.

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Doughty, Howard A. "Critical Theory, Critical Pedagogy and the Permanent Crisis in Community Colleges." International Journal of Adult Vocational Education and Technology 5, no. 2 (April 2014): 29–44. http://dx.doi.org/10.4018/ijavet.2014040103.

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The historical failures of Marxism in the twentieth-century came in three forms: the inability to account for the rise of fascism and Nazism; the establishment of authoritarian regimes where “communist” revolutions had occurred, largely in pre-industrial societies from barely post-feudal Russia to peasant-based China and “developing” nations such as Vietnam; and the incapacity of the proletariat to develop class consciousness and foment class conflict in advanced industrial societies, where Marx and his followers knew capitalism to have arisen and where they assumed it would first be transcended. Seeking to understand these failures, yet to preserve and apply foundational elements of Marx's thought, the “critical theorists” of the Frankfurt Institute—at home and in exile—drew on additional sources including Hegel and Freud to diagnose the pathologies of modernity, though rarely to offer restorative treatments for Enlightenment values or Marxian transformation. Jürgen Habermas, the acknowledged leader of the “second generation” of critical theorists refused to succumb to the pessimism of his elders and reached out to increasingly diverse scholars in an effort to redeem the goals of reason, democracy and equity in modern life. His theoretical work—often abstract and dense—remains almost as marginal to mainstream thought as that of Adorno and Horkheimer before him; yet, it has influenced a minority of philosophers and social scientists still interested in education as an emancipatory human project. Using the specific context of contemporary community colleges, this contribution seeks to build bridges between Habermas' combination of basically Marxian, often Kantian, and always eclectic thought to show how educators could profitably reflect upon their professional lifeworlds, better comprehend the neoliberal ideology and power relations that entrap them, and find new inspiration and advice should they wish to interrogate and confront the corporate world in which they ply their trade.

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Cohen, Jason E. "Critical Chorography: A Pedagogical Approach." International Journal of Humanities and Arts Computing 12, no. 1 (March 2018): 48–58. http://dx.doi.org/10.3366/ijhac.2018.0206.

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This essay articulates the concept of ‘critical chorography’ through a discussion of the productive intersection of pedagogy in the spatial humanities and map theory as applied to the visualization of early modern maps using contemporary GIS technology. In method, the essay lays out a comparative model for the analysis of maps across early modern and contemporary digital practices by theorizing student-driven practices of mapping first through a deep attention to historical location and documentary evidence, and second, through an inquiry into the digital implications of mapping jurisdictional conflicts through case studies focused on westward expansion in the West Indies. To those ends, the essay examines the drive in contemporary spatial humanities to use the map as a tool of analysis, rather than merely as a platform for visualization and presentation.

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Bilchenko, Yevheniia. "Modern Models of Intercultural Communication: From the Modern to the Postmodern, From the Postmodern to the Neo-modern." Culturology Ideas, no. 16 (2'2019) (2019): 81–90. http://dx.doi.org/10.37627/2311-9489-16-2019-2.81-90.

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The article deals with a comparative analysis of three key models of intercultural communication that have developed in the contemporary culturological discourse – dialogical, phenomenological, and critical ones. The first is identified as modern, the second is as postmodern, and the third is as neo-modern. The dialogical model is characterized by an orientation to the ontological presence of the Other as a source of self-identification. In its maximum manifestation, it leads to universalism and unification in globalism. The phenomenological model is characterized by an orientation to the ontic presence of the Other as an imaginary image. In its maximum manifestation, it leads to particularism and relativization in multiculturalism. Globalism and multiculturalism, as patterns of modernity and postmodernity, are seen as different manifestations of one concept of Western rationality, modernity, which leads to the repression of the Other. A radical break with modernity is the critical theory (Freudo-Marxism), which declares the ontological absence of the Other as the basic existential trauma of the subject in the symbolic field of culture. Through the prism of the critical model, the dialogic and phenomenological models of the Other are interpreted as projections of the desires of Ego and are deconstructed toward the detection of the original trauma. Overcoming this trauma should contribute to the removal of typical oppositions of Western society.

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Cap, Piotr. "Proximization Theory and Critical Discourse Studies: A Promising Connection?" International Review of Pragmatics 5, no. 2 (2013): 293–317. http://dx.doi.org/10.1163/18773109-13050208.

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The goal of this paper is to show how proximization theory, a recent cognitive-pragmatic model of crisis and threat construction, can be applied in Critical Discourse Studies (CDS). It is argued that the rapidly growing, intergeneric field of CDS is in need of new, interdisciplinary methodologies that will allow it to account for an increasingly broader spectrum of discourses, genres and thematic domains. Thus, proximization theory is used as a candidate methodological tool to handle three sample discourses—health, environment, modern technology—with a view to further applications. The results seem promising: the theory elucidates well the key features of public discourses within the CDS scope, for instance legitimization patterns in policy communication. Equally promising seem the prospects for proximization theory itself to continue to draw empirically from the expanding CDS territory.

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Journal articles on the topic 'Modern Critical theory'

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