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Journal articles on the topic 'Western decadence'
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Ólafsdóttir, Karólína Rós. "Black Feathers and Poison Wine Decadent Aesthetics in Davíð Stefánsson’s Poetry." LEA - Lingue e Letterature d'Oriente e d'Occidente 6 (April 18, 2024): 61–79. http://dx.doi.org/10.36253/lea-1824-484x-15114.
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Davíð Stefánsson (1895-1964) is a poet whose work marks a turning point in early twentieth-century Icelandic literature. This essay offers five new English translations from his first collection Black Feathers (Svartar Fjaðrir,1919) and introduces a new decadent perspective. Decadence is widely regarded as flourishing in emergent modern societies, but, as this essay shows, its influence extended beyond western Europe. Written in a remote place, Stefánsson’s decadence speaks to an aesthetic of emptiness and atemporality. These poems broaden our conception of decadence and evidence a rich cultural hybridity, showing the influence of various traditions including symbolism, the Gothic, folk-songs, and decadence.
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Wu, Di Cotofan. "Decadent Resistance in Colonial Korea: Kim Tong-in’s Artistic Subversion in “Fire Sonata”." CUSP: Late Nineteenth and Early Twentieth Century Cultures 3, no. 1 (2025): 1–27. https://doi.org/10.1353/cusp.2025.a952398.
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Abstract: This essay reinterprets Kim Tong-in’s short story “Fire Sonata” (1929) within the framework of “lyo-colonial decadence,” proposing it as a subtle form of resistance to Japanese colonial rule. By merging Western decadence, Japanese diabolism, and indigenous Korean expressions, the narrative critiques colonial oppression and explores themes of madness, trauma, and artistic autonomy. Through Kim’s portrayal of morbid artistry, the essay highlights how Korean intellectuals used decadence to reclaim personal sovereignty and critique both Japanese and Western cultural hegemony. This study contributes to the global understanding of decadence, revealing its capacity to adapt and resist within colonized literary traditions.
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Duran, Jane. "On Decadence." Philosophy 65, no. 254 (1990): 455–64. http://dx.doi.org/10.1017/s0031819100064688.
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When one visits Thailand, one is struck by the enormous number of temples in the urban Bangkok area, many of which are conspicuously absent from the more cherished art historical works on the art and architecture of south-east Asia. The Wat Po complex and Wat Reitmit, one discovers, whatever their virtues for the Western tourist, are not among the temples and archaeological sites mentioned in the text of such an authority as Benjamin Rowland. Nor are these temples—when cited at all—discussed in the same vein as, for example, the Konarak temples of Orissa (India), where at least some veneration is paid to the plasticity of the carving in its depiction of sexual variety, even if the depictions themselves were at one time held to possess little or no intrinsic merit as pieces of sculpture.
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Nosenok, B. E. "NESTOR PILYAVSKY’S "WESTERN LIAO": MYTHOLOGY AND IMAGERY OF SPACE." UKRAINIAN CULTURAL STUDIES, no. 2 (3) (2018): 18–22. http://dx.doi.org/10.17721/ucs.2018.2(3).04.
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This article is an attempt to prepare an image. But this time the image falls not into a plot (like a storyline) and composition, but into time and space. It has been repeatedly noted (especially it is subject to literary criticism) that the image (in this case an artistic image) builds its own space-time grid of coordinates, and therefore time and space can gallantly violate the laws of physics here. Also, one of the main obvious goals of this culturologicalinvestigation is a comparison of the methods and techniques of poetry and prose, a handholdof the specifics of time’s and space’s expression in verse and novelistics.This goal is realized by referring to the oeuvre of Nestor Pilyavsky. Nestor is a Russian writer and an author of the book "Western Liao". This work simultaneously demonstrates a phenomenon that can be called a mythologization of space, and also the structure of the book is distinguished by a combination of poetic components and prose narratives. In addition, the same theme slips in the reflections of the last great French novelist – Marcel Proust, who emphasizes the differences in the representation of the world that is performed by a poet or a novelist, concordantly. However, if Marcel Proust in the work “In Search of Lost Time" (as can be seen from the title of this epic work) was looking for time, then Nestor Pilyavsky in his book "Western Liao" is looking for space. He wants to return to some past, perhaps he wants to go home (and the name "Nestor" means "whoever that comes home"). Space-time problems erase the boundaries between conventional linear division into the past, the present and the future. It can be seen that a creative workdestroys this separation, the destruction of which is revealed most clearly in modern decadent movements. Decadence is a characteristic feature of any transitional, intermediate period when the balance of life is violated and when it is difficult to draw a dividing line between genius,brilliance, and insanity. Decadence is a period of time and a point in space when it is difficult to distinguishdreams and reality from each other. Nestor Pilyavsky calls himself a decadent not without good reason. But modernity, which turns out to be the destruction of the habitual norms of life, is often drawn by the emptiness of the imagination by nothing more than a new, cyclical decadence, and "Western Liao" is an excellent attempt to invent a new, suitable space.
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Grobbelaar, M. "Verskyningsvorme van estetisisme en dekadensie in Sy kom met die sekelmaan en Kaapse rekwisiete." Literator 16, no. 1 (1995): 51–66. http://dx.doi.org/10.4102/lit.v16i1.584.
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Manifestations of aestheticism and decadence in Sy kom met die sekelmaan and Kaapse rekwisieteThis article offers a new perspective on the novels of two well-known Afrikaans authors, namely Hettie Smit's Sy kom met die sekelmaan (1937) and Wilma Stockenstrom's Kaapse rekwisiete (1987). Both literary works are read within the framework of late nineteenth-century Western European and British aestheticism and decadence. Characteristic elements of aesthetic and decadent literature, such as an emphasis on artificiality - especially the tendency towards the fictionalization of reality narcissism, sexual perversity, and the utilization of a flowery style are identified in both novels. Stockenstrum 's novel can, however, also be read from a feminist point of view, as is already indicated by the fact that everything is seen through the eyes d f a female character, and by the negative projection of male characters and heterosexual relationships. Lefebvre's Jungian-based search for the Self is a further indication of the feminist character of this novel, as the psychological views of Jung with his accent on identity and individualisation form a myth in its own way in feminist literature.
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Amano, Ikuho. "A Decadent Hermitage. Tanizaki Jun’ichirō’s The Golden Death as a Dilettante Translation of Artificial Paradise." LEA - Lingue e Letterature d'Oriente e d'Occidente 6 (April 18, 2024): 101–13. http://dx.doi.org/10.36253/lea-1824-484x-15116.
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Tanizaki Jun’ichirō’s novella The Golden Death (1914) commemorates Japan’s participation in the global circulation of fin de siècle decadence and Aestheticism. A close study of The Golden Death shows how the protagonist Okamura’s project of building his artificial paradise showcases a chaotic bricolage of European and Asian artefacts and literary masterpieces. Failing to emulate fin de siècle writers, the Japanese novella simultaneously reveals the author’s inability to formulate a clearly defined aesthetic belief through borrowing Western counterparts. This tragicomic story reflects Japan’s unsystematic reception of fin de siècle Decadent literature and Aestheticist discourses when the country’s literary circles were still under the strong influence of Naturalism.
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Gil, Ibáñez Alberto. "End of Europe or New Renaissance?" International Political Anthropology 14, no. 1 (2021): 25–28. https://doi.org/10.5281/zenodo.5018861.
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Grobbelaar, M., and H. Roos. "’n Interpretasie van Karel Schoeman se roman, ’n Ander land binne die raamwerk van die laat negentiendeeeuse estetisistiese en dekadente literêre tradisie." Literator 14, no. 1 (1993): 1–12. http://dx.doi.org/10.4102/lit.v14i1.686.
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The first motivation for reading Karel Schoeman’s novel ’n Ander land within the framework of late nineteenth century Western European decadcnt literature is the strong resemblance between Schoeman's character Versluis and Des Esseintes, main character of the so-called Bible of Decadence, namely Joris- Karl Huysmans’ A Rebours (1884). Schoeman’s cultivated narrative style, his use of archaic Dutch and French words and the fact that this novel h as 'no story’, confirm the affinity of ’n Ander land with the decadent literary tradition as established by Huysmans’ plotless novel. The ultimate vision communicated in ’n Ander land is that death, like the landscape of Africa, is infinitely empty. The journey of the dying Versluis to Bloemfontein with its emphasis on intense heat and desolation and its affinities with Dante's Divina Commedia can be seen as a symbolic descent into hell, with the suggestion that Versluis will never reach paradise.
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Traoré, Moussa, and Ruth Bernice Akyen. "African postcolonial fiction and the poetics of eco-cultural decadence: Re-reading Ayi Kwei Armah’s The Beautyful Ones Are Not Yet Born and Sembène Ousmane’s Xala." Legon Journal of the Humanities 32, no. 2 (2022): 55–73. http://dx.doi.org/10.4314/ljh.v32i2.3.
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In the depiction of post-independence Africa, the collapse of traditional moral values is a major preoccupation. This concern is often represented in the form of despicable behaviors exhibited by characters, often influenced by Western ideologies, and also in metaphors of decay or decadence. Decadence, from the literary sense of the word, could be interpreted as the moral or cultural rottenness of a community and in the literal usage of the term, it can be understood as an environmental uncleanness. Morally, a society is decayed if its moral principles and philosophies of living are weak while in the physical manifestation of the sense of the term, a decayed environment is associated with filth, pollution and physical rottenness. This paper examines the deployment of decadence as symptomatic of moral collapse and of environmental defacement in Ayi Kwei Armah’s The Beautyful Ones Are Not Yet Born and Sembène Ousmane’s Xala. We read these texts in a theoretical context drawn from insights in postcolonial ecocriticism. While our analysis will concentrate on the ecopolitical force of the narratives, we will also examine the aestheticization of decay as a narrative device – a metaphor that foregrounds humans’ role, either by their complacency or collaboration, in destroying their environment. A critical attention will be paid to how the degradation of the environment results in the degradation of the humans as well. We conclude by pointing out that the representation of physical and moral decadence in postcolonial African literature is one way of indicting humans for degrading the environment in their quest for material acquisition.
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Okulicz-Kozaryn, Radosław. "Why Did Čiurlionis Write the Word Decadence in Quotes? The Analysis of His February 1902 Letter to His Brother Povilas." Colloquia 46 (December 30, 2021): 45–60. http://dx.doi.org/10.51554/coll.21.46.03.
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The paper offers a philological and contextual analysis of the word decadence as it was employed in Mikalojus Konstantinas Čiurlionis’s letter to his brother Povilas dated 6 February 1902. The Lithuanian artist implored his relative not to delve into his inner self because of the risk of falling into depression. Using his brother’s confessions, his own introspection, and intellectual experience, Čiurlionis explores this issue quite extensively. In his approach he refers to the theory of nervousness, uses the concepts of self-analysis and decadence, putting the latter in quotes. The quotes mark sender’s intention to dissociate himself from the phenomenon, as well as his confusion about its ambiguous meaning. In fact, as a result of the 19th-century scientific scepticism, the word decadence discredits every attempt at defining it. A careful study of term’s history and career at the turn of 19th century shows that Čiurlionis’s position mirrors uncertainty surrounding the notion in the Western countries, since it has been associated with the contemporary culture by Charles Baudelaire and Pierre Bourget. Some major controversies over the meaning of the word are recounted in the paper. Authors in Paris and London and especially the Warsaw artistic society, which gathered around Zenon PrzesmyckiMiriam and his art magazine “Chimera,” are presented as important in understanding Čiurlionis’s views.
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Ómarsson, Kjartan Már. "Dansað á óplægðum akrinum. Tólf lík, níu staðir og í lokin eru allir glaðir." Kynbundið ofbeldi II 19, no. 1 (2019): 79–97. http://dx.doi.org/10.33112/ritid.19.1.4.
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Literature has a long history of chastising women who defy ,traditional‘ gender roles. By turning a critical eye on the poem danse grotesque by the Icelandic poet Sjón, its staging and visual presentations, as well as fundamental interpretive keys such as trolls and dance, one senses a resistance to the prevailing manifestations of women in the Western media. The article shows how the poem reassesses the relationship between femininity and death in Western culture.Keywords: Concrete poetry, avant-garde, decadence, gender roles, death, dance, trollsKjartan Már ÓmarssonDoktorsnemi í almennri bókmenntafræði Hugvísindasviði Háskóla ÍslandsSæmundargötu 2 IS-101 Reykjavík, Íslandko@hi.is
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Tabifor, Asongwe Pride, and Ashu Calven Nkongho. "Juvenile Delinquency: The Rise of Moral Decadence in Cameroon Schools." Social Science and Humanities Journal 8, no. 04 (2024): 34867–84. http://dx.doi.org/10.18535/sshj.v8i04.1004.
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In this paper, we point out the fundamental causes of moral decadence in Cameroon schools by juveniles and seek the extent to which such moral decadence has on the future of Cameroon. As human rights and technology continues to reshape the society, this article states that the application of laws following children rights and western cultures without considering the culture of the people of Cameroon as far as education is concerned is inherent to human condemnation. The implementations of such laws and cultures affected our students and they portray immoral acts such as fighting, smoking, sex party and beating of teachers in secondary schools. In Cameroon, the school is a center of formation and a child learns with a cane. So, taken away the canes from the teachers destroy the teaching culture of Cameroon which is a succinct way to discipline a child. The teacher who is the actor of formation has a formative tune through the cane to fight against acts of moral decadence particularly that of drugs and sex party. The formative punishment is required in our schools via the use of canes by teachers. This human condemnation has future consequences that will emerge probably. In this article, we advanced some methods that can be used to return a peaceful citadel of learning in our schools and the society. The study emphasizes the significance of moral values in school.
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Djamali, Morteza, and Nicolas Faucherre. "Sasanian architecture as viewed by the 19th century French architect Pascal-Xavier Coste." DABIR 7, no. 1 (2020): 91–100. http://dx.doi.org/10.1163/29497833-00701007.
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The 19th century French architect Pascal-Xavier Coste was one of the first European artists to recognize Sasanian architecture as a distinct and significant architectural style in Late Antiquity. He considered this style to be parallel to Byzantine and Romanesque architecture in the Eastern and Western Roman Empire, respectively. Sasanian architecture, according to Coste, belonged to a period of ‘decadence of the arts’ following the fall of the Roman Empire, during which small construction materials replaced large masonry blocks. Despite this general ‘decadence’, Coste attributed several architectural inventions to Sasanians and described their buildings as precursors to Arabic (Islamic) architecture which, in turn, played a fundamental role in the shaping of Gothic architecture. He saw Sasanian architecture as being characterized by the invention of ovoidal arches, domes, and use of small stones. The Palace of Ardashir in Firuzabad, the Khosrow Palace in Ctesiphon, and the Sarvestan monuments near Shiraz display the whole array of these architectural features according to Coste.
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Sarkar, Olivia. "Progressivism, Modernity and Decadence: A Study of Select Works of Ahmed Ali." Literary Oracle 8, no. 1 (2024): 118–30. http://dx.doi.org/10.70532/https://literaryoracle.com/wp-content/uploads/2024/06/9.-progressivism-modernity-and-decadence-a-study-of-select-works-of-ahmed-ali.pdf.
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The modernity of the progressive writers has long borne the blame for being indebted to the Western trends of modernist thoughts. This article engages in challenging this notion by tracing the roots of Islamic modernity to the qasbati tradition of medieval eastern culture and its residual traces in 18th and 19th century India. The pre-Renaissance Muslim cultures in the Middle East and South Asia during the Caliphate rulers had a high intellectual heritage which propagated to India during the Mughals and concentrated within the qasbahs, thus resulting in the formation of a unique literary and cultural tradition. This dissertation shall argue with substantial historical evidence from Muslim literary history since the medieval era, that the modernity of the Progressive writers was not necessarily a Western import in colonial India rather it is rooted in a vibrant intellectual and cultural tradition propagated through generations in the qasbahs. In the process, it also aims to understand ‘modernity’ as a dynamic and allencompassing state of intellectual understanding. Taking up select works of Ahmed Ali, this article attempts to substantiate the claim that progressive modernity is unique and is characterised by an attitude of assertion (of their own social values), interrogation and selective participation (in the new system), as manifested in the life and culture of the qasbati tradition.
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Milin, Melita. "Sacred Music as a Subversive Force in Socialist Yugoslavia." Musicology Today: Journal of the National University of Music Bucharest XIV, no. 55 (2025): 183–94. https://doi.org/10.69608/mt.55.03.
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The Communist Party of Yugoslavia that had organised the partisan army to fight against the German Nazi forces as occupiers in World War II was well prepared for establishing its one-party system after the war. In March 1945, the Central Committee of the Party of Yugoslavia decided that control over culture in the new state should be institutionalised and very promptly a department for propaganda (Agitprop) was founded within that highest political body. The Union of Serbian Composers followed the general line of disciplining creative artists and in one of its typical statements it recommended that its members should “develop and help the fight against influences of idealistic conceptions, decadency and the vulgarisation of music”. After the conflict and break with the USSR in 1948 and the resulting rapprochement of Yugoslavia to Western countries, the conditions for a more liberal cultural climate were gradually built, enabling thus a quicker development in the direction of contemporary Western compositional trends. Criticism of modernism, decadence, and experimentalism observed in some of the newly composed music lasted for some time more, finally calming down after 1960. However, censorship subsisted in Yugoslavia for longer, but outside strictly art music: the church music sphere was always perceived as belonging to oppositional and enemy activities. In the article are examined the attitudes of the cultural officials both towards performing sacred music composed in the past, and the use of church melodies in new works.
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Shurts, Sarah. "Safeguarding a «Civilization in Crisis»: La Revue Universelle's Conceptualization of Western Civilization and its Renewal,1920–1935." Journal of Modern European History 15, no. 1 (2017): 48–71. http://dx.doi.org/10.17104/1611-8944-2017-1-48.
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Safeguarding a <Civilization in Crisis>: La Revue Universelle's Conceptualization of Western Civilization and its Renewal, 1920-1935 This article contributes to a comparative study of the «Conservative Revolution» in Europe by exploring the French journal Revue Universelle in the 1920s and the early 1930s. Led by Henri Massis, Jacques Bainville and Jacques Maritain, the intellectuals contributing to the journal developed a unique cultural politics that evoked the decadence and decline of Western civilization under the forces of modernity, and called for the defence and renewal of this civilization through revitalised conservative values of Catholicism, authoritative leadership, elitism, and a return to the spiritual sources of Western culture. However, while the Revue Universelle team intentionally cultivated a pan-European scope for their journal and promoted its cultural politics as a common language for all European conservatives, their aim was compromised by their francocentric and germanophobic conceptualisation of the West and civilization.
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M. KHIKAMUDDIN and NURUL HIKMAH. "CIVILIZATION AFTER THE CRUSADES(The Impact of the Crusades on Civilization, Commentary of Modern-day Scholars and Efforts to Prevent Decadence)." MAHAD ALY JOURNAL OF ISLAMIC STUDIES 1, no. 1 (2025): 33–54. https://doi.org/10.63398/jsimahadaly.v1i1.15.
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This research examines the history of the Crusades and their impact on Islamic civilization and the thinking of ulama in the modern era. The Crusades were a series of conflicts that began with religious motives and turned political and economic. Regarding zonation, the Crusades were initially centered around Jerusalem, then spread to various other areas and took place between 1096 and 1365 AD. The focus of the study in this article includes: (1)History and factors that led to the Crusades, (2)Periodization of the Crusades, (3)The impact of the Crusades on the progress of Western nations and the decadence of civilization in the East, (4)Thoughts on the continuing gap between Islam and Christianity after the Crusades and (5)What Muslims should do to prevent the decadence of civilization. Through qualitative research methods with a literature review, this research found several conclusions: (1)The Crusades manifested European expansionism. (2)The Crusades had several significant impacts on the progress of European nations; (3)The Islamic world experienced decadence in various areas of life due to this series of events, both in Andalusia, Baghdad, Jerusalem, and other Islamic regions, (4)Even though the Muslims were successful defending most of its territory from attacks by the crusaders, the losses they suffered were very large. The Islamic world has been hit by various religious, political, socio-economic, educational, and cultural crises. These losses resulted in the weakening of the political power of Muslims, which further worsened the condition of division (5)Even though the Crusades ended several centuries ago, stereotypes of Muslims and even ulama in the modern era consider that every religious conflict is an extension of The Crusades. This research is very useful in providing a horizon for reading major conflicts between religious communities and the motives behind religious interests, as well as things that Muslims need to pay attention to so that they are always alert to all forms of attacks in the name of religion.
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HAYTON, JEFF. "Crosstown Traffic: Punk Rock, Space and the Porosity of the Berlin Wall in the 1980s." Contemporary European History 26, no. 2 (2017): 353–77. http://dx.doi.org/10.1017/s0960777317000054.
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This paper argues that crosstown traffic in the East and West German punk subculture was an essential aspect of how popular music helped to challenge the political legitimacy of the East German government. West German punks frequently crossed the border to attend Eastern punk concerts, meet with friends and trade stories and experiences, connections that helped to foster a transnational community of alternative youths. These interactions denied official claims that punk was the result of capitalist decadence while undermining the East German government's efforts at cultivating a distinctive socialist identity. Nor were border crossings unidirectional, as Eastern punks made daring attempts to connect with their Western cousins. Writing for West German fanzines, appearing in the Western press and even managing to release Eastern recordings smuggled westwards, Eastern punks crossed the Iron Curtain and in so doing, worked to present an alternative vision of Eastern youth to the world and join the global punk scene.
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Szolláth, Dávid. "Literary Modernism, Anti-Semitism Jewishness and the Anxiety of Assimilation in Interwar Hungary." Hungarian Cultural Studies 10 (September 6, 2017): 145–57. http://dx.doi.org/10.5195/ahea.2017.296.
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In this paper I will provide a brief overview of early twentieth-century, Hungarian history in order to examine how anti-Semitism and anti-modernism influenced modernism’s reception in fin- de- siècle Hungary. In 1908 the most significant Hungarian literary review of the twentieth century was founded by Hugo Ignotus, Miksa Fenyő and Ernő Osvát, all of whom were assimilated Jews. The journal’s title, Nyugat, [‘West’] unambiguously marked the editors’ orientation and program of accelerating cultural modernization by reviewing and translating Western European works. For conservatives this aim of transferring aestheticism, late Symbolism and decadence was regarded as an attack against the nation’s patriotic traditions. Anxiety surrounding the Jewry’s purported “failed assimilation” was compounded by the fear that a foreign culture would have an undue impact on Hungarian literature. It is my aim to analyze both the first and second wave of modernism in Hungary so as to reveal the analogous relationship between the argument that Western European modernism is alien to the Hungarian literary style and language and the anti-Semitic argument stating that assimilation of the Jews is superficial.
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KHARATYAN, ALBERT. "“MASIS” LITERARY WEEKLY NEWSPAPER (1900–1908)." Main Issues Of Pedagogy And Psychology 5, no. 2 (2014): 136–43. http://dx.doi.org/10.24234/miopap.v5i2.109.
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In 1900– 1908 “Masis” appeared as a literary weekly being one of the best Armenian publications in the field. Thanks to editors T. Arpiaryan and A. Enovqn, western Armenian representatives of literary and literary criticism genre (e.g., Gr. Zohrap, M. Metsarents, R. Sevak, Art. Harutyunyan, Z. Esayan, A. Antonyan, E. Temirchipashyan, H. Alpiar, T. Chyokuryan and others) united around “Masis” promoting the development of Armenian literature. “Masis” brought forward its vision and preferences introducing its readers not only to the national artistic values but also to other nations’ literary and aesthetic movements (e.g., realism, romanticism, symbolism, decadence, etc.) In its publications about the development of the national literature, the weekly paper aimed at difference in length of sight through the reflection of general outlook of the state–of–the–art literary and aesthetic perceptions.
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Ma'mun, Sukron. "Pengaruh Pemberian Reward dan Punisment terhadap Prestasi Belajar Siswa S." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 20, no. 2 (2021): 159–75. http://dx.doi.org/10.47467/mk.v19i1.429.
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Parents are the first and foremost educators for their children. Included in the application of rewards and punishments. This study was conducted using literature analysis to find theories, concepts, and generalizations of the theoretical basis for good children's education. The results can be concluded: (1) Every parent has a big role for children, especially for child psychology. So far, what parents generally know is that their role is limited to raising and protecting children so that later they become independent and competent individuals. (2) Moral decline or moral decadence has become a common phenomenon that affects young people and adolescents today, especially the influence of western civilization, which speaks volumes about freedom, has suffered tremendous moral damage. (3) Psychologically, adolescents experience mental development, feelings and thoughts rapidly resulting in instability in themselves.
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Abdul Aziz, Azreen Hamiza. "Assessing Islamic Moral Values Among Muslim Youth in Nigeria." Islamiyyat 46, no. 2 (2024): 90–97. https://doi.org/10.17576/islamiyyat-2024-4602-08.
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Any society’s stability hinges upon its members’ collective adherence to moral principles and practices. Morality, universally relevant, acts as a unifying force that transcends religious, racial, and regional boundaries. This study examines the moral values of Muslim youth in Nigeria, highlighting the rising deviation from Islamic principles towards Western culture and immorality. Through a qualitative research strategy, data was collected by conducting interviews with selected youths across Nigeria and experts in Islamic moral teachings. Thematic analysis is applied to discern crucial patterns in the study. The study reveals that forsaking Islamic moral values and adopting Western culture results in moral decadence, which contributes to rising crime rates, including sexual assaults, substance abuse, highway robbery, educational setbacks, and mental health disorders. The root causes of the deterioration include the lack of individual morality, societal moral ethics, and ignorance of Islamic moral values. The study recommends integrating Islamic moral teachings from the Qur’an and Sunnah alongside encouraging positive cultural and moral behaviours to mitigate these challenges. Furthermore, the study emphasizes the importance of raising awareness among youth regarding the detrimental effects of Western and non-Islamic culture. Tackling the shortcomings in personal and societal morality, addressing moral ignorance, and engaging parents, schools, and the community are suggested as essential measures to mitigate the impact of moral decline.
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Herwati, Herwati. "SATLOGI SANTRI SEBAGAI SISTEM NILAI DAN FALSAFAH HIDUP PESANTREN ZAINUL HASAN GENGGONG PROBOLINGGO." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 15, no. 1 (2021): 31–46. http://dx.doi.org/10.35316/lisanalhal.v15i1.944.
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Moral decadence is a common thing among Islamic boarding schools in the archipelago. Violating ethical values which results in the degeneration of santri morals, obedience to kiai being ignored, western cultural civilization that promotes individual freedom has become a common phenomenon at Pesantren Zainul Hasan Genggong. As a solution, the Santri Satlogi was initiated by the 3rd caretaker of Pesantren Zainul Hasan Genggong KH. Hasan Saifourridzal. The Santri Satlogi are the philosophical values of the Zainul Hasan Genggong Islamic Boarding School which were formulated on 17 August 1989 M. Ridlallah, and Ikhlas Lilahi Ta'ala with the aim that students and alumni in addition to mastering science, also to have the identity of students who can practice knowledge that is practical in everyday life so that they can become role models for the ummah to give the best in life in the community.
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Rutkevich, Alexey M. "The Eclipse of Reason. M.F. Sciacca on Western Civilization." Voprosy Filosofii, no. 8 (2021): 47–67. http://dx.doi.org/10.21146/0042-8744-2021-8-47-67.
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We offer to our readers the first Russian translation of the chapter “La stupidita” from the book L’oscuramento dell’intelligenza by the Italian Catholic philosopher M.F. Sciacca, who called his teaching Christian Spiritualism. The starting point for him is the ancient idea of measure, understanding the finiteness of existence in relationship with other finite beings and with infiniteness of God. The wisdom consists of life according to the order of being, in the perfect realization of the proper finite existence. The eclipse of mind is the strife of identification with the beings, having a lower place in the cosmic order, or a hubris, a loss of pietas, an exaltation of himself to the level of God. The civilizations die as a result of arrogance and stupidity, of the eclipse of reason. Hellenism replaced the ancient wisdom, the Roman was replaced by Romanism; during the last four centuries, the eclipse of the western reason is in process, transforming the West into “Occidentalism”. This process began in the baroque times, so-called “Great Systems” of the XVIIth century were the first stage of this eclipse: ontology was replaced by methodology, gradually transformed into technology of attainment of the “optimum of happiness”. The contemporary stage of this decline is not even decadence but complete corruption. The West is dead now, rests the “Occidentalism’, imposed on the entire world. All the religions and even the ideologies of previous times gave way to the cult of production and consumption. The ruling technocracy replicates the type of homo calculator, claiming to be the apex of human development and “measure of all the things”.
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fink, robert. "the story of orch5, or, the classical ghost in the hip-hop machine." Popular Music 24, no. 3 (2005): 339–56. http://dx.doi.org/10.1017/s0261143005000553.
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perhaps the first digital sample to become well known within popular music was actually a piece of western art music, the fragment of stravinsky's firebird captured within the fairlight computer musical instrument, the first digital ‘sampler’, as ‘orch5’. this loud orchestral attack was made famous by bronx dj afrika bambaataa, who incorporated the sound into his seminal 1982 dance track, ‘planet rock’. analysis of kraftwerk's ‘trans europe express’, also sampled for ‘planet rock’, provides an interpretive context for bambaataa's use of orch5, as well as the hundreds of songs that deliberately sought to copy its sound. kraftwerk's concerns about the decadence of european culture and art music were not fully shared by users of orch5 in new york city; its sound first became part of an ongoing afro-futurist musical project, and by 1985 was fully naturalised within the hip-hop world, no more ‘classical’ than the sound of scratching vinyl. to trace the early popular history of orch5's distinctive effect, so crucial for early hip-hop, electro, and detroit techno, is to begin to tell the post-canonic story of western art music.
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Bouajjar, Abdelalim. "Exploring Social Media as an Ideological Apparatus for Sexualization and Cultural Shifts." Asian Journal of Education and Social Studies 50, no. 5 (2024): 142–54. http://dx.doi.org/10.9734/ajess/2024/v50i51348.
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In this digital age, social media has a ubiquitous presence and an ineludible impact. Unlike conventional media, it is promptly and instantly accessible and has a consistent uninhibited access to our brains and, thus, a magnum impact on our worldviews and our culture. This study, first, dwells on the well-established link throughout the literature between media, in its conventional forms, ideology, and cultural change. Then, fixating on social media per se, it reveals how social media in its design and algorithms is an ideology-loaded and driven tool that has more momentum in impact on culture than simple forms of media. Moreover, this article provides ample evidence on how the ideologies that lurk and drive conventional media are the same for social media. Those perennial ideologies are consumer culture, the objectification of women, and the sexualization of children. Furthermore, this article illustrates how such ideologies manifest themselves on social media and how they impact culture by altering people`s outlook on the world. At last, this paper reports some of the studies, western and non-western alike, that associate social media and the ideologies imbedded in it with moral decadence and cultural alienation.
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PORCHER, TITAUA. "Contre-utopie et utopie dans Méridien zéro de Mourareau." Australian Journal of French Studies 61, no. 1 (2024): 79–90. http://dx.doi.org/10.3828/ajfs.2024.10.
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Mourareau’s novel Méridien zéro (2020) depicts a counter-utopia in coexistence with an emblematic collective utopia: Tahiti and her enchanted islands. In the first part of the novel, the wanderings of the two protagonists, Rose and Bleu, project the reader into the near future of a world falling apart. The « social Eurocraties » have been unable to prevent civilizational collapse and Europe is crumbling. Through a somewhat unconventional lens and line of argument, the author bolsters the indictment first made by the earliest Polynesian writers to prosecute, in the court of capital-H History, the notions of progress advanced by Western societies. It is indeed Western civilization and the failure of its ideologies that are displayed here in a context of general decadence. It is thus toward Tahiti and her islands that the characters turn to change their lives, but the capitalistic logics that reign there since the Centre d’Expérimentation du Pacifique—a nuclear testing center—and the acculturation that has resulted from colonization on political, economic and religious levels render the island an uninteresting space for them. The island of Raroia will perhaps provide them with the new civilizational paradigm to which they aspire.
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Neumann, Iver B. "Russia’s Return as True Europe, 1991-2017." Conflict and Society 3, no. 1 (2017): 78–91. http://dx.doi.org/10.3167/arcs.2017.030107.
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Since the reign of Peter the Great, Russia has identified itself in opposition to Europe. In the late 1980s, Michael Gorbachev and associates forged a liberal representation of Europe and initiated a Western-oriented foreign policy. Against this westernizing or liberal representation of Europe stood what was at first a makeshift group of old Communists and right-wing nationalists, who put forward an alternative representation that began to congeal around the idea that the quintessentially Russian trait was to have a strong state. This article traces how this latter position consolidated into a full-fledged xenophobic nationalist representation of Europe, which marginalized first other forms of nationalism and then, particularly since 2013, liberal representations of Europe. The official Russian stance is now that Russia itself is True Europe, a conservative great power that guards Europe’s true Christian heritage against the False Europe of decadence and depravity to its west.
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Warscheid, Ismail. "The Persisting Spectre of Cultural Decline." Journal of the Economic and Social History of the Orient 60, no. 1-2 (2017): 142–73. http://dx.doi.org/10.1163/15685209-12341422.
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This article examines how historiography has interpreted the development of Muslim scholarship in early modern North Africa. It focuses on the continuing influence of what I call the “decline narrative” on both national historiographies and Western specialist studies. Elaborated in the context of French colonialism and consecrated by nationalist-cum-reformist discourses, the denunciation of the centuries preceding colonial conquest as an epoch of decadence has hardly been challenged. Beginning with the French historian and sociologist Jacques Berque (1910-95), however, there was a vivid interest amongst social scientists in early modern Islamic culture. The main part of the paper will be dedicated to a methodological analysis of some of these works, and, in the concluding section, I will discuss the degree to which the study of the diffusion of Islamic literacy in rural areas may serve as a starting point for a renewed approach to Islamic literature and its social foundations.1
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Allerfeldt, Kristofer. "Rome, Race, and the Republic: Progressive America and the Fall of the Roman Empire, 1890-1920." Journal of the Gilded Age and Progressive Era 7, no. 3 (2008): 297–323. http://dx.doi.org/10.1017/s1537781400000736.
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Ancient Rome is a powerful metaphor in the western imagination. It is very much alive today. The Roman Republic inspires images of democracy and the empire is the very epitome of decadence. The collapse of this, the greatest of empires, is a parable. The Progressive Era opened with overt imperial ambitions and ended with the collapse of Woodrow Wilson's plans for a Pax Americana. Throughout this period, the symbol of Rome was explicitly used to justify or condemn expansion, warn of the dangers of immigration and commercialization, attack America's enemies, and praise the nation's allies. To figures as diverse as Kaiser Wilhelm II, Henry Adams, and Theodore Roosevelt, Rome was both a model and a warning. Politicians, historians and other commentators saw America as heir to the Roman legacy. Race theorizers claimed that Americans were either the modern Romans or the descendants of the Barbarians—promoters of ordered modernity or champions of individual democracy.
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kumar, Ravi. "EXPLORING URBAN REALITIES : A STUDY OF CONTEMPORARY INDIAN ENGLISH FICTION THROUGH CHETAN BHAGAT’S NOVELS." JOURNAL OF ENGLISH LANGUAGE AND LITERATURE 12, no. 01 (2025): 70–76. https://doi.org/10.54513/joell.2025.12109.
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India is commonly perceived as a cultural repository, and numerous Western countries have embraced Indian culture while achieving significant material success, yet have failed to preserve the spiritual development promoted by India for centuries. Contemporary Indian novelists, such as Chetan Bhagat, often set stories in metropolitan cities that reflect the urban lifestyle of the youth. Urban lifestyles encourage a materialistic approach to life, which can lead to a decadence in people’s sensitivity. The depiction of metropolitan cities and peripheral venues, such as public parks, call centres, and coffee houses, can be found in many of Bhagat's novels. These works have mirrored youth culture in big cities and have had a profound impact on the present generation. Chetan Bhagat's novels have shifted the setting from rural regions of the earlier novels to the metropolis in most of his works. The present study examines the depiction of urban culture in the novels of Chetan Bhagat.
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Mansour, Ruqaiya. "Western Enlightenment and its Impact on Weakening Belief." Islamic Sciences Journal 13, no. 4 (2023): 148–69. http://dx.doi.org/10.25130/jis.22.13.4.1.7.
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 Western enlightenment is one of the most important terms of a Western character that has been introduced to Islamic societies in one way or another, or as a result of Muslims being influenced by Western civilization. It is a reason for weakening the belief of the members of the Muslim community and by all media means and advanced scientific technique as well.
 The purpose behind this is to challenge and question the Islamic constants and to seek to distract Muslims from building their future and drowning them in the problems of identity and thought, and that the goal of all of this is to destroy the true Islamic religion from the hands of its members, What is published today is of ideological suspicions, sectarian strife and ideas of atheism.
 Contemporary Jahiliyyah has claimed at the beginning of the Renaissance that it could turn its back on religion and then continue to practice life in a normal manner without any deficiency or imbalance, claiming that when it gets rid of religion, it would remedy what was in its life of deficiency and imbalance! And slough off that religion that disturbs the peace of life, disrupts its impulse, spreads ignorance, blocks thought, and blocks light from humanity.
 By experience it has been proven that there is no real source of values and principles other than religion. They said that it is the mind and they said that it is the nature, and they said the human soul, and they said science, and they said philosophy.
 
 
 
 
 By departing from religion and common sense, they reached anxiety, madness, loss, confusion, mental illness, nervousness, suicide, alcohol, drugs, crime, decadence and metamorphosis that distort the nature... and moral, intellectual and spiritual decline in all fields of political, economic and social life at the level of individuals, groups and peoples. Given the importance of the matter, it was one of the reasons and reasons for research and the current study. Therefore, this research came tagged: (The Western Enlightenment and its Effect on Weakening the Creed). This study was divided into an introduction and a conclusion, and two sections.
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Pryshchepa, O. "THE LANGUAGE OF SYMBOLS IN THE POETRY OF "YOUNG MUSE"." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 3(98) (December 23, 2022): 57–67. http://dx.doi.org/10.35433/philology.3(98).2022.57-67.
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The article deals with the expression means of artistic imagery in the poetry of the Lviv literary group of the late 19th - early 20th century "Young Muse". Using the example from the texts of poetic works of "Young Muse's" representatives, the author proves their symbolic nature and suggests her own interpretation of the semantic loading of the symbolic images in young poets’ poetry. The symbolic continuum of this literary group is outlined by the author by means of the interpretation of symbolic images of "Young Muse" members’ poetic works. According to the author, the repetition of an image in a certain lexical environment indicates to its possible meanings and, despite the ambiguity of the artistic symbol, still tends to one or another semantic dominant in the semantic core of meanings. Analysing the achievements of modern studies of "Young Muse’s" works the author explains the artistic nature of this poetry and tends to the idea of eclecticism being a characteristic feature of "Young Muse’s" works. The author’s attention is drawn to the "Young Muse" poets’ artistic borrowings from various periods of the world literature, and antiquity in particular. A particular part of the paper is also devoted by the author to the illustration of artistic borrowings as well as the artistic reconsideration of images from the Holy Scripture. Thus the author also interprets Biblical images occurring in the texts of this literary group representatives.
 The study of the poetic texts of "Young Muse’s" members gives reason to claim that, apart from the decadent mood characteristic of the decadence era, the "Young Muse" poetry also contains life-affirming motives and characters. In general, the symbolic continuum of this literary group’s poetry is immersed not only into the Ukrainian mentality, but also extends as far as Eastern and Western cultures, that is, to a certain extent, claims the universality of its artistic codes.
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GUTIÉRREZ, CASTRO Juan José. "Héctor A. Murena: el retorno de América." Cuadernos de Aleph 17 (November 18, 2024): 43–58. https://doi.org/10.5281/zenodo.14882388.
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<strong>Resumen</strong>:<strong> </strong>Este artículo busca revisitar uno de los ensayos más importantes sobre el pensamiento americanista: El pecado original de América (1954) del escritor y traductor argentino Héctor A. Murena (1923-1975), obra que trata de aproximarse al tema americano desde una concepción metafísica y mítica del mundo. Según su autor, con frecuencia la idea de América se ha visto desde distintos tipos de dualismos que se pueden resumir en la clásica dicotomía sarmientina de “civilización/barbarie”. Entendiendo que América se funda inevitablemente sobre una condición trágica marcada por un “segundo pecado original”, Murena aboga por superar todo dualismo inmanente y toda mirada científica y sociológica (pretendidamente objetiva) para proponer la idea de una América trascendente, ahistórica y metafísica, alcanzada por medio de lo que él mismo denomina “transobjetividad”. Así pues, nuestro propósito consiste en exponer y desentrañar las principales nociones que el ensayista desarrolla en su libro, tratando de mostrar sus posibilidades interpretativas teniendo en cuenta la idea de la decadencia occidental y el interés posterior de Murena por la filosofía de Oriente. <strong>Abstract</strong>: This article seeks to revisit one of the most important essays on (Latin) American thinking: El pecado original de América (1954) by the Argentinian writer and translator Héctor A. Murena (1923-1975), a work that attempts to approach the American theme from a metaphysical and mythical conception of the world. According to its author, the idea of America has often been seen from different types of dualisms that can be summarized in the classic Sarmiento’s dichotomy of "civilization/barbarbarism". Understanding that America is inevitably founded on a tragic condition marked by a "second original sin", Murena advocates overcoming all immanent dualism and all scientific and sociological (supposedly objective) views to propose the idea of a transcendent, ahistorical and metaphysical America, which is reached through what he himself calls "transobjectivity". Thus, our purpose is to expose and unravel the main notions that the essayist develops in his book, trying to show their interpretative possibilities considering the idea of Western decadence and Murena's later interest in Eastern philosophy.
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Haffen, Aude. "“It is a bloody crime : the things we’re doing to Shakespeare” : Anthony Burgess, Enderby et Shakespeare travesti." Recherches anglaises et nord-américaines 43, no. 1 (2010): 35–47. http://dx.doi.org/10.3406/ranam.2010.1388.
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In his tetralogy Enderby (1959-1984), Anthony Burgess dwells on a comic topos of contemporary British fiction : a typical representative of high culture is unwillingly evicted from his literary ivory tower and finds himself swallowed up in the storm of the cultural industry. Pop music, women’s magazines, Hollywood’s show biz and American culture as a whole become Burgess’s (anti)hero’s threatening Nemesis : lured, looted, exploited, alienated, shamefully prostituting his talent while protesting his inalienable artistic purity and inveighing against contemporary decadence, Enderby embodies the anti-modern, post-romantic/high-modernist resistance to mass culture’s retrieval, recycling and re-appropriation of the Western canon. In the fourth volume of the tetralogy, Enderby’s Dark Lady, the hero is lured into participating in the elaboration of an American musical based on the life of Shakespeare. Through a series of mise-en-abyme effects and chain identifications between Burgess, Enderby and Shakespeare, the dialogic interplay between contemporary popular culture and Elizabethan theatre has more to offer than mere burlesque counterpoints, as the latter breaks the shell of cultural/ academic canonisation to return to its original entertaining, popular nature.
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Hambrook, Glyn. "Roland Grass, William R. Risley (eds.). Waiting for Pegasus: studies of the Presence of symbolism and decadence in Hispanic letters. Western Illinois University, 1979." Estudios humanísticos, no. 3 (January 26, 2021): 174. http://dx.doi.org/10.18002/eh.v0i3.6450.
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Gayraud, Régis. "« Toutisme » et Renaissance." Modernités Russes 12, no. 1 (2011): 213–23. http://dx.doi.org/10.3406/modru.2011.965.
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Studying the relation between the Russian avant-garde and the Renaissance leads to two questions : 1) Did Russian avant-garde artists identify with artists of the Renaissance ? 2) How did they perceive Renaissance art ? The painter Mihail Le-Dantju, the originator of Everythingness, who claimed the right to chose the forms of the future among those of the past, rewrote art history in his theoretical works in order to establish a lineage for his own concept. His rejection of “illusionism” (the laws of perspective) went beyond the usual ground of avant-garde attacks (the art of the Wanderers) to confront the Renaissance, which he presented as an indistinct whole, and accused of being contemptible imitation. As imitative of a period of Antiquity that itself only found expression in imitation, he ruthlessly rejected the Renaissance as a period of artistic decadence, in fact only large-scale academicism. Another reason for the rejection is ideological, making it possible to limit dependence on Western art, insofar as the Renaissance never happened in Russia. Since the Renaissance could not be a model, modern creators were called upon to identify with Byzantine artists. Inasmuch as these criticisms are complemented by specific formal recommendations to artists, it is legitimate to wonder whether everythingness contained the germs of academicism itself.
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Ahmed, Akbar S. "Islam and Society in Southeast Asia." American Journal of Islam and Society 6, no. 2 (1989): 340–44. http://dx.doi.org/10.35632/ajis.v6i2.2683.
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Knowing One Another: Shaping an Islamic AnthropologyMerryl Wyn Davies, London and New York:Mansell Publishing Limited, 1988, 189 pp.Books by Muslim scholars which raise theoretical issues in society andpolitics also raise hopes of a welcome trend because they are so rare. Inthe books under review we hear authentic Muslim voices. The authors makean interesting counter-poise, Muslims in the West and Muslims in SoutheastAsia. A self-conscious, anti-West, combative posture is struck; although inthe case of Davies, a British Muslim, this may simply mean the zeal of aconvert. Both books suggest the breaking of new ground, indeed Davies promisesto “shape” the discipline of anthropology.Islam and Society in Southeast Asia attempts to fill an important gapin the study of Islam in an area which contains the world‘s most populouscountry-Indonesia. The 13 chapters have been contributed by distinguishedprofessors, mostly indigenous; and some are very distinguished, indeed, likeProfessor Kamal Hassan of Malaysia and Abdurrahman Wahid of Indonesia.The subjects, too, are topical and compelling: the modernization of womenand the problems of the Nahdhatul Ulama in Indonesia.We are told why the Muslim masses reject Westernization: “Thus, thelife-styles of Muslim elites, socialism, capitalism and Western civilizationare all interrelated. Of the three factors, it is perhaps the lik-styles of theelites that has had the greatest impact upon the Muslim mind. It provides“tangible proof“ to the masses of the “evil” of Western civilization and foreignideologies ... It is expressed at the level of the houses the elites own, thecars they drive, the clothes they wear, the food they eat, the parties theyattend. Whether it is true or not, tales about these elites are almost alwaysinter-woven with lurid lore about their decadent habits with the emphasisupon their sexual misdemeanors. That is why, if Islamic groups opposedto existing regimes ever succeed in mobilizing the people on behalf of theirpuritanical concept of Islam it would have been partly because of their condemnationof the alleged moral decadence, the materialistic life-style of theelites-since it is an issue that has so much potential mass appeal” (“IslamicResurgence: Global View” by Chandra Muzaffar, p. 15).The elements of Islamic revivalism as seen from Southeast Asia are summarizedthus: “Islamic resurgence has been inspired by the following factors:(a) disillusionment with Western civilization as a whole among a new Muslimgeneration (b) the failings of social systems based on capitalism or socialism(c) the life-style of secular elites in Muslim states (d) the desire for poweramong a segment of an expanding middle class that cannot be accommodatedpolitically (e) the search for psychological security among new urban migrants(f) the city environment (g) the economic strength of certain Muslim statesas a result of their new oil wealth; and (h) a sense of confidence about thefuture in the wake of the 1973 Egyptian victory, the 1979 Iranian revolutionand the dawn of the fifteenth century in the Muslim calendar” (ibid, p. 21-22).The role of the &ma is highlighted in Islamic revivalism and the checkingof Westernization in the concluding chapter: “The continuity of religioustraditions and their fortification against Western onslaught was largely thework of ‘ulama and other orthodox functionaries who ran Muslim educationalinstitutions- maktabs and mudmsahs (Muslim educational institute ...
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Lyuty, Taras. "Friedrich Nietzsche’s Philosophy of Nihilism in the Posthumous Fragments (1885–1888)." NaUKMA Research Papers in Philosophy and Religious Studies 13 (July 2, 2024): 45–56. http://dx.doi.org/10.18523/2617-1678.2024.13.45-56.
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This article highlights the main principles of the Nietzschean view of nihilism. The analysis is focused on considering nihilism as a special approach to examination of the modern world. Nietzsche is positioning himself not only as a theorist or an investigator of cultural and anthropological symptoms of decadence, but also speaks as a prophet or a visionary. The article traces how Nietzsche gradually comes to the problem of dangerous nihilism. Already in his first significant work devoted to Greek tragedy he traces the tendencies of the decline of Western culture. Later on, the philosopher demonstrates that the origins of nihilism go back to the doctrine of true and false worlds in Platonism and this particular idea is the basis of the Christian moral doctrine. Nietzsche continues, as a result of the spread of the Judeo-Christian worldview, the ideals of hatred, resentment, bad conscience, and guilt are established, based on which the physical world is devalued. Therefore, the weakest forms of life are justified. This has a suggestive influence on all domains of culture: philosophy, science, art, literature, etc. Finally, a man turns into a possessor of the will to nonbeing. Nietzsche exposes different types of this nihilistic movement. His words ‘death of God’ become a figure of human loss of values that provided a person with meaning, purpose, and integrity. A tired and exhausted human being is disposed to pessimism as a symptom of nihilism. In Western society, substitutes for God—progress or collective happiness—are invented to save the situation. In contrast to this, Nietzsche’s active nihilism, which opposes passive nihilism—indifference and weakness that indicates trivial joys instead of the will to power—will be able to change the condition.
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Лукасік, Ярослав. "POSTMODERNISM – THE MAIN IDEAS AND THEIR SOCIAL AND POLITICAL IMPLICATIONS." Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, no. 25 (2023): 30–38. http://dx.doi.org/10.25264/2312-7112-2023-25-30-38.
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The purpose of the article is to show the causal relationship between the philosophical ideas of postmodernism, as well as its cultural expression and the socio-political situation of the modern West, which the author of the article describes as a civilizational decline. The article examines the context of the emergence of postmodernism as the dominant worldview today in the Western world, as well as its main philosophical ideas, such as deconstruction, transgression, anti-logocentrism, loss of trust in metanarratives, skepticism in relation to the concept of truth, moral relativism, and others. The author of the article examines the evolution of postmodernism, which has taken place over the past half century, passing from academia, through various spheres of culture to political activism and the lives of ordinary people. The article places special emphasis on the consequences of postmodern ideas in the social and political life of the West. In this context, the phenomenon of post-truth politics, the sexual revolution, the political polarization of societies, social engineering and, in general, the crisis of Euro-Atlantic civilization are analyzed. Postmodernism is seen as the decadence of European culture. In the conclusion, the context of the war and state-building in Ukraine and the connection of their prospects with the spiritual and civilizational condition of the West appears.
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Demeshchenko, Violeta. "“East”—“West”: Interaction of Theatre Cultures." Culturology Ideas, no. 15 (1'2019) (2019): 90–96. http://dx.doi.org/10.37627/2311-9489-15-2019-1.90-96.
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This article examines the issues of interaction and mutual influence of theatre cultures of the "West" and "East", which at the turn of the nineteenth and twentieth centuries proved to be the most vivid. In the last quarter of the nineteenth century, new aesthetic concepts and art views are emerging, leading to the emergence of decadence and later to modernism. At the time, the process of establishing directing completed, the performance revealed new requirements of being a holistic and artistically completed product. The problem of synthesis of arts in the theatre of that time became one of the few investigated and quite relevant today. Since the theatre combines various kinds of arts, including dramaturgy, music, dance, decor, painting, costume, make-up, and actor's skill, altogether, it forms the complex synthetic nature of the theatre requiring research. The theatre is a peculiar mirror of society, of historical epochs reflecting the human life on the stage having its creative crises, as well as the society itself. At the end of the nineteenth century, Western artists understood that the time for people, continents, religions, and art in different parts of the world to combine their efforts to save the world was coming. Therefore, interest in the "East" as of something else able to help to identify oneself and receive energy for personal innovations appeared. Over the last century, much has been done in this direction especially in understanding and conducting a dialogue of cultures along the horizontal East-West.
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Ogunlola, Layo. "The Pre-colonial Yoruba Education System: Catalyst Against Immorality." Yoruba Studies Review 5, no. 1.2 (2021): 1–15. http://dx.doi.org/10.32473/ysr.v5i1.2.130109.
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The notion that Africans in general have no literature of their own has been severally debunked as false assertion. Awólàlú (1979) describes it as ‘erroneous’, a thought borne out of prejudice, malice and bias (3). Among these is their method of training both the young and old in the ways and traditions of the people. The Yorùbá had a system of education referred to as ìlànà ètò è̩kó̩ ìbílè̩ (traditional or indigenous system of education). Even though the said system of education was not documented, it is not only flexible enough to conserve the tradition and culture of the people, it has also proved adequate in transmitting the cultural heritage from generation to generation using the mother-tongue as a tool. Tis paper examines the effectiveness of this traditional system of education in the development of the pre-colonial Yoruba society especially in terms of moral diligence. The paper critically analyzes the system and concludes that a society that is morally bankrupt cannot develop, hence the need for a system of education that emphasizes moral training such as the Yorùbá traditional system of education as compared with the Western system of education, which lays emphasis on jobs. The paper concludes that if the formal education system can prioritize moral training by tailoring the curriculum towards this objective, the problem of high moral decadence level currently ravaging our various societies may continue and this will not do the societies any good.
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Witness, Roya, and Ngcobo Sandiso. "The Gendered Contribution of Neria to the Repertoire of African Filmmaking." International Journal of Social Science Research and Review 6, no. 10 (2023): 481–93. http://dx.doi.org/10.47814/ijssrr.v6i10.1710.
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In an epoch-changing moment in Zimbabwean film history, Neria was produced by Media for Development (MFD) in 1991. It was the first locally produced film to portray relatively strong black women as shown by the titular character who resolutely fights her greedy in-law for her late husband’s estate. Neria remains Zimbabwe’s most popular film and has elicited analyses in books, films and reviews among other commentaries. Though they note empowerment of women in the film, most of these studies tend to pit women against men yet male and female characters support Neria’s cause. Hence, the purpose of this paper is to analyze the contribution made by the Neria film in promoting gender equality in an African cultural context. Womanism which asserts that abuse of women is an aberration from African culture provided theoretical grounding to the paper. Research questions that guided the study are: (i) What is the representation of male and female relationships in Neria? (ii) To what extent does this reflect Zimbabwean society? (iii) What are the factors that influence this portrayal? The research methodology adopted for this study is qualitative and purposeful sampling since it involves visual analysis of the film that is reported in words. Research findings are discussed thematically using eight themes that emerged from collected visual data that is presented qualitatively. The findings revealed that Neria exposes gender inequality in Shona traditional culture and calls for its integration with western culture albeit at times it seems too moralistic. Apparently due to the film’s external funding, it fails to link moral decadence to materialism brought by western cultures. This paper recommends concerted efforts from the government, individuals and organizations in training film personnel and funding films without undue interference. Moreover, films like Neria ought to increase the usage of indigenous languages such as Shona and Ndebele with English subtitles especially in emotional scenes for them to be more comprehensible.
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Isaac, Padinjarekuttu. "Colonialism: Origin, Development and Consequences." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 5–22. https://doi.org/10.5281/zenodo.4249741.
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Colonialism is one of the most emotion­ ally charged concepts in contemporary language. It is perceived in radically different ways by the colonizers and the colonized. Francisco de Gomara (1552), Adam Smith (1776) and Karl Marx (1848) described the discovery of the Americas and the sea route to India as the two most important events recorded in the history of humankind.1 Four hundred years later, K. M. Panikkar in his famous book <em>Asia and Western Dominance</em> characterized the ‘Vasco da Gama era’ as the beginning of the political domination of Asia by Europe.2 In 1992, on the occasion of the 500th anniversary of the “discovery” of America by Columbus, there was large scale condemnation of it as an invasion, colonization, legalised occupation, genocide, economic exploitation, eco­ logical destruction, institutional racism and moral decadence.3 On the same tone ran the voices of protest this year, on the occasion of the 500th anniversary of the arrival of Vasco da Gama in India. The Government of India announced that no official commemoration of the event would take place, and social activists planned protest actions against the event which they saw as the beginning of the colonization of the country.4 There are others, however, who warn against historical amnesia and want us to look at history more realistically. According to the famous ecclesiastical historian A. M. Mundadan, to picture the arrival of Vasco da Gama only as a black memory will be historically unjustifiable.
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Rubens, Pedro. "O MÉTODO TEOLÓGICO NO CONTEXTO DA AMBIGÜIDADE RELIGIOSA ATUAL." Perspectiva Teológica 38, no. 104 (2010): 11. http://dx.doi.org/10.20911/21768757v38n104p11/2006.
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O A. retrata em forma teórica e pensada o que foi o itinerário percorrido na elaboração da sua tese doutoral, não a resumindo – esta não tratou de metodologia –, mas destacando-lhe elementos metodológicos, depois de recordar-lhe a pré-história de cunho autobiográfico. O ponto de partida é a experiência de fé em tempos de ambigüidade religiosa. O cristianismo latino-americano vive situação paradoxal de conviver com o declínio da civilização cristã ocidental e com o ressurgimento explosivo de formas religiosas arcaicas e selvagens. A ambiguidade da fé cristã no Brasil manifesta na diversidade de formas que pretendem todas renovar o cristianismo: comunidades eclesiais de base, renovação carismática católica e neopentecostalismo. Aí surgem tarefas para uma teologia fundamental no contexto amplo da teologia e no contexto específico de uma teologia situada numa região. Faz-se necessário verdadeiro discernimento.ABSTRACT: The author theoretically and thoughtfully presents the journey taken during the process of writing his doctoral dissertation. It is not a summary – he did not address methodology in it – but he underlines the methodological elements after remembering its prehistory as autobiographical approach. The point of departure is the faith experience in times of religious ambiguity. Christianity in Latin America faces a paradoxical situation in having both the decadence of the Western civilization and the bloom of ancient and aggressive religious forms. The ambiguity of the Christian faith in Brazil manifests itself in the diverse ways these forms intend to renew Christianity: Ecclesial Base Communities, Catholic Charismatic Renewal, and Neo-Pentecostalism. There are here tasks for a fundamental theology in general and the specific contextual theology. It is necessary a true discernment.
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Rohanda, Rohanda, and Dian Nurrachman. "Orientalisme Vs Oksidentalisme: Benturan dan Dialogisme Budaya Global." Jurnal Lektur Keagamaan 15, no. 2 (2017): 377. http://dx.doi.org/10.31291/jlk.v15i2.529.
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Imperialism and colonialism have spawned research centers that examine the parts of the world that they control. Through these centers, orientalists work to discuss, write, produce and perform the Eastern world on the stage of Western culture. Authenticity, exoticism and grandeur of the East are dismantled, stripped down, doubted and elusive. Through orientalist goggles, the East is produced as a "hybrid" form; no more pure and original East. East is used as a storage or projection of their own unfamiliar (read: the West) aspects, such as crime, moral decadence, and so on. On the other hand, the East is seen as a dazzling world of exotic and full of mystical seductions. Meanwhile, unlike the orientalism that was originally intended as a serious study of the cultures to legitimize Western colonial powers in the Eastern world, occidentalism is precisely born from the methodological problems of orientalism which is said to be objective. Whereas behind the objectivity is stored Western interests to dominate, rearrange, and control the East. Orientalism has sparked nativist intellectuals to question the validity of orientalist works in constructing Eastern stereotypes. It cannot be denied then that these two discourses - Orientalism and Occidentalism - are in a position between the clashes and the global cultural dialogue.Keywords: Orientalism, oxidentalism, imperialism, colonialism, conflict, dialogue Imperialisme dan kolonialisme telah melahirkan pusat-pusat studi dan kajian yang menelaah belahan dunia yang dikuasainya. Melalui pusat-pusat kajian inilah, para orientalis bekerja untuk memperbincangkan, menulis, memproduksi dan mempertunjukkan dunia Timur di atas panggung kebudayaan Barat. Keaslian, keeksotisan dan keagungan Timur dibongkar, dipreteli, diragukan dan dibuat samar-samar. Melalui kacamata orientalis, Timur diproduksi sebagai suatu bentuk “hibrida”; tidak ada lagi Timur yang murni dan orisinal. Timur dijadikan tempat penyimpanan atau proyeksi dari aspek-aspek mereka sendiri (baca: Barat) yang tidak diakuinya, seperti kejahatan, dekadensi moral, dan lain-lain. Pada sisi lain, Timur dipandang sebagai dunia mempesonakan dari yang eksotis dan penuh dengan rayuan-rayuan mistis. Sementara itu, berbeda halnya dengan orientalisme yang sejak semula dimaksudkan sebagai kajian serius politik-budaya untuk melegitimasi kekuatan-kekuatan kolonial Barat di dunia Timur, oksidentalisme justeru lahir dari problem metodologis orientalisme yang katanya obyektif. Padahal di balik keobyektifan itu tersimpan kepentingan-kepentingan Barat untuk mendominasi, menata kembali, dan menguasai Timur. Orientalisme telah memicu para intelektual nativis untuk mempertanyakan keabsahan (validitas) karya-karya para orientalis dalam membangun stereotip-stereotip ketimuran. Maka tidak dapat dipungkiri kemudian bahwa dua wacana ini — orientalisme dan oksidentalisme — berada dalam posisi di antara benturan dan dialogisme budaya global.Kata-kata kunci: orientalisme, oksidentalisme, imperialisme, kolonialisme, benturan, dialog
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Martin, Ellen. "The Idea of the Overman in F. Nietzsche’s Philosophy: New Values Beyond Humanity." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences 22, no. 5 (2022): 74–82. http://dx.doi.org/10.37482/2687-1505-v229.
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In the light of the contemporary post-humanist discourse and tendency towards rejecting the idea of the subject in Western European philosophy, Nietzsche’s concept of the Übermensch (overman) appears to be an integral part of discussions on the anthropological limit and the transformation of human nature. This article considers Nietzsche’s main views on the need to reassess moral values during the devaluation of the Christian religion in Europe. The author analyses the concept of the will to power, which for Nietzsche is an internal energy, a necessary condition for the formation of new values. This is the essence of life. Through his idea of the overman, Nietzsche highlights the problem of cultural decadence in late 19thcentury Europe. In addition, the paper describes the views of W. Kaufmann, who called Nietzsche a philosopher-surgeon because he stressed the problem of moral degradation of European society. In Nietzsche’s philosophy, this ideological position is associated with the rejection of those values that he considered dead, as well as with an attempt to create new value orientations. The analysis of the image of Zarathustra allows us to conclude that the explication of the image of the overman reflects Nietzsche’s axiological ideal, which is based on a new understanding of human, established on the value orientations based on egocentrism, nihilism and the idea of will to power as the only condition for becoming. The author demonstrates that the underlying reason for the overman’s self-destruction is his belief that the world can exist without God. Idealizing the image of the overman is dangerous, as becoming an overman means overcoming human virtues, when, by crossing the boundaries of good and evil, the subject becomes able to create his/her own value orientations, which are incompatible with human virtues.
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Singh, Ravindra Kumar. "T. S. Eliot and Eastern Spirituality." Journal for Research in Applied Sciences and Biotechnology 2, no. 1 (2023): 220–25. http://dx.doi.org/10.55544/jrasb.2.1.32.
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Eliot's lifestyle exemplifies his religion. The community that the book provides enables not just Eliot to gratify his own aspirations but also enables others to arrive at similar realizations and locate their place. The work is the culmination of Eliot's lengthy quest for structure and wonder in literature. In spite of Eliot's assertion that the letter in question is neither a manifesto nor a plea to society, its contents suggest otherwise. This work is a reflection of his quest to comprehend the inexplicable as well as his transition from Eastern philosophy, which he explored in The Waste Land and Four Quartets, to Western Christianity, which he adhered to until the very end of his life. The world we live in today is ethically bankrupt, and as a result, the physical takes precedence over the spiritual. The end outcome is a psychological imbalance, a crisis, and decadence. The contemporary surroundings of the waste landers and their unthinking dedication to want, which they believe will fill the gap in their psyches, are the root causes of the spiritual conflict that they face. The poet is looking for psychological coherence. The progression from "The Burial of the Dead" to "What the Thunder Said" alludes to the idea of an individual's eventual salvation from within. The ending of "The Waste Land" ushers in a new way of being in the world. Religion helps the contemporary man find transcendence, inner quiet, and coherence in a time when science, atheism, and sexual liberation are the prevailing worldviews. Religion has the power to ease the suffering of the person and unite his fragmented self into a unified and harmonious whole. Eliot looks to several religious practices for comfort. The idea of travel plays a significant role throughout Eliot's poem. When seen through the lens of an individual's pursuit of psychological and spiritual wholeness, the poem demonstrates forward movement.
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Golijanin, Vedran. "The concept of learning in classical Confucian literature: The Four Books and Chinese moral education." Inovacije u nastavi 37, no. 2 (2024): 73–84. http://dx.doi.org/10.5937/inovacije2402073g.
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The author describes and examines the concept of learning in the classical writings of the Confucian school of thought, primarily in the so-called "Four Books" canon: Analects of Confucius, Mencius, Great Learning, and the Doctrine of the Mean. These compilations of sayings and teachings of Confucius and his successors contain the descriptions of learning as the best way toward personal and societal harmony, given that the learning process is identical to ethical development. Therefore, the author first reviews the most significant educational principles of Confucian classics, emphasizing the achievement of virtues as its goal. Another important aspect of the early Confucian classics is the claim that education should be available to all members of society, which led to the establishment of the so-called imperial examination system in the Han Dynasty. The second part of the paper contains a review of this practice and its reforms, especially during the Song Dynasty. Due to Zhu Xi's efforts, Confucian learning became the process of self-cultivation, the entirety of education in China was based on the Four Books, and Confucian academies became the centers of the higher humanistic learning, emphasizing the development of critical mind. However, Confucianism and its system of education were harshly criticized and oppressed during most of the 20th century, which is the main topic of the third part of the paper. The author then examines the reasons for the Confucian revival in China, which was primarily influenced by the economic development of the countries such as Singapore, Japan, and South Korea - all of which kept the Confucian values and moral education. The implications of the Confucian revival and subsequent economic success of China have potential global significance, even in the Western societies, and the author points to the possibility of a similar combination of traditional moral learning and modern education in the Serbian context as a good way for overcoming what both Confucian and some Christian thinkers termed "the decadence" of materialism.
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Segura Zariquiegui, Ainhoa. "LA ACEDIA EN EL DECADENTISMO FINISECULAR DE HUYSMANS." Epos : Revista de filología, no. 34 (November 28, 2019): 303. http://dx.doi.org/10.5944/epos.34.2018.21290.
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El Decadentismo es una corriente artística que nace a finales de siglo XIX en Francia (muy asociada a la figura de Baudelaire) y de allí se despliega al resto del mundo occidental. La obra en la que se basa este estudio es A contrapelo (Á rebours) de Joris-Karl Huysmans. La trama tiene muchas coincidencias con la vida de Beckford, (uno de los dandis más legendarios) y trata sobre el duque Floressas des Esseintes que se instala en un castillo para vivir en soledad. Su existencia sibarítica y decadente se va haciendo cada vez más lúgubre debido al spleen acidioso que padece hasta que vuelve a París para curarse de su estado melancólico. En este artículo se van a analizar los rasgos melancólicos de la acedia característica del Decadentismo enfocándonos en este trabajo de Huysmans.ABSTRACTThe Decadent Literature is an artistic style that was born at the end of the nineteenth century in France (very associated with Baudelaire) and from there it unfolds to the rest of the Western world. This article is based in Joris-Karl Huysmans (A contrapelo). The plot has many coincidences with the life of Beckford, one of the most legendary dandies. It is about an old dandy, the Duke Floressas des Inseines, which settles in a castle to live in solitude. His existence became more and more sad because of the spleen he suffers. The features on the acedia of the Decadent literature will be analyzed in this article.