摘要 :
These days people demand more from design for a valuable offer, a design that could understand them more. And this sort of things happen in fashion design too, people need more than just a fancy and extravagant clothes and it beco...
展开
These days people demand more from design for a valuable offer, a design that could understand them more. And this sort of things happen in fashion design too, people need more than just a fancy and extravagant clothes and it becomes a new challenge for fashion designer to explore the design and combine it with the need of the future market. The idea on focusing on function as added value in fashion design has already emerged since the early Modernism in the early 60's. In Modernism, the beauty of aesthetic formulated based on function and material/structure exploration considered to be the future of effective design. But as time goes by, Modernism was considered to be rigid, dull and cliche, their beauty esthetic regarded as inhuman and less personal. The market demand seemed to be shifted to something more personal and have a "soul" in design, which later answered by Post Modernism that bloom in late 70's until today. So the question of how Modernism approached design, which in the beginning was actually based on human needs, technology, effectiveness and function to offer, have failed the market? How Postmodern with personal touch that less effective can answer the need of soul for humanist design in the future? But in the end are both Modernism and Post Modernism really an opposite?
收起
摘要 :
Marshall Berman's great work, All That Is Solid Melts into Air, is a compelling, indeed visionary, response to capitalism's assaults on humanism and to the failure of traditional left-wing models of revolution. Via literary and so...
展开
Marshall Berman's great work, All That Is Solid Melts into Air, is a compelling, indeed visionary, response to capitalism's assaults on humanism and to the failure of traditional left-wing models of revolution. Via literary and social analysis stretching over two centuries, he undermined capitalism's claim to have arrived at a just order-indeed, any order at all. Modernity, in his thinking, was harnessed to the history of capitalism, infused with disorder and bursting with both creative and destructive elements. Modernity was a perpetual crisis and modernism was both a diagnosis and a perpetual call to overcome it. In his evocation as the street as the centre of modern life, he aimed to reconcile two poles in his thinking: modernity as a collective product and individuality as a modern achievement. He struggled, not always successfully, to find in the culture of modern cities-in particular, New York-a reservoir of creative responses to the unending crisis.
收起
摘要 :
The idea of a variety of modernity modifies the current conceptual coordinate system that sociology has to offer for the definition of modernity. This is due to a dual perception of difference, on the one hand with respect to the ...
展开
The idea of a variety of modernity modifies the current conceptual coordinate system that sociology has to offer for the definition of modernity. This is due to a dual perception of difference, on the one hand with respect to the own past and on the other hand with respect to the non-Western societies. Discussing about multiple modernity, both differentiations are losing importance. This is a fruitful and innovative factor. The problems involved should increasingly be tackled in future discussions. Four aspects are in the focus: 1. The distinction between tradition and modernity, and what should replace them. 2. How broad are the institutional and cultural leeway and the interdependencies of the modern system of social order? 3. Is the idea of modern universals and their magnet effects still tenable and in which form is this appropriate? 4. Does the increased discussion about war and uncontrolled side effects call into question normative claims connected with modernity? The four issues have one thing in common: opening and pluralization, and thus the risk to inflate and trivialize the meaning of the concept of modernity. The work of elaborating its limits and unity still needs to be done.
收起
摘要 :
What are the differences between cosmopolitanism and globalization? Are they “natural” historical processes or are they designed for specific purposes? Was Kant cosmopolitanism good for the entire population of the globe or did ...
展开
What are the differences between cosmopolitanism and globalization? Are they “natural” historical processes or are they designed for specific purposes? Was Kant cosmopolitanism good for the entire population of the globe or did it respond to a particular Eurocentered view of what a cosmo-polis should be? The article argues that, while the term “globalization” in the most common usage refers and correspond to neo-liberal globalization projects and ambitions (roughly from 1980 to 2008), and the Kantian concept of “cosmopolitanism” responded to the second wave (XVIII and XIX of European global expansion), “de-colonial cosmopolitanism” refers to global processes and conceptualizations delinking from both neo-liberal globalization and liberal cosmopolitan ideals. But it delinks also from theological and Marxist visions of a homogenous world center around religious ideals or state socialist regulations. De-colonial cosmopolitanism is a cosmopolitanism of multiple trajectories aiming at a trans-modern world based on pluriversality rather than on a new and good universal for all.
收起
摘要 :
At the end of the 1950s, 200 coffee tables and other furniture and fittings were created by interior designers who won a design competition organized by the Grand National Assembly of Turkey (GNAT) in Ankara. The tables were envis...
展开
At the end of the 1950s, 200 coffee tables and other furniture and fittings were created by interior designers who won a design competition organized by the Grand National Assembly of Turkey (GNAT) in Ankara. The tables were envisioned to be made by modern ceramic artists and designers of the time. Despite never meeting, they created joint works that were celebrated at the time for their artistic quality. The coffee tables, which were used by government ministers, were useful for introducing ceramics into government interiors while informing the leaders of a modernizing Turkish nation about modern art. This study traces the stories behind the creation of these unique artworks based on the personal stories of Fureya Koral, Sadun Ersin, and the Taylan Ceramics Atelier, who were all significant contributors to the history of this furniture. The method used included literature review, a comprehensive archival research through popular magazines, and interviews with artists and designers of the time. The interviews helped uncover data that could not be accessed otherwise. The findings contribute to Turkish and international design history, uncovering artworks and identifying modernist artists and designers of the time in Turkey.
收起
摘要 :
Evaluation and preservation of modern architecture in contemporary Lithuania is complicated because it is not based on thorough scientific research. However the number of protected buildings and sites is rather numerous and exceed...
展开
Evaluation and preservation of modern architecture in contemporary Lithuania is complicated because it is not based on thorough scientific research. However the number of protected buildings and sites is rather numerous and exceeds 350. The list of protected monuments is based on different criteria since it combines “relic” monuments from the Soviet list, and new inscriptions based on momentous research (usually when the building or site is in danger). Therefore the paper is focused on the problem of identification and transmission of the values of modern architecture in Lithuania. It analyses the situation of selection, evaluation and inscription as well as chronological, aesthetic and typological representation of the listed objects. Special attention is paid to the problem of public reception of modern architecture in Lithuania.Santrauka?velgiant ? moderniosios architektūros vertinim? ir apsaug? ?iuolaikin?je Lietuvoje, galima pasteb?ti, kad LR kultūros vertybi? registre i?ties yra nema?ai ?io laikotarpio objekt?. Ta?iau kalbant apie j? ver?i? identifikavim? ir perteikim? visuomenei susiduriama su dideliu informacijos trūkumu, nes Lietuvoje n?ra atliekami sistemingi moderniosios architektūros paveldo tyrimai, o paveldosaugoje n?ra ?io paveldo interpretacinio diskurso. Siekiant i?siai?kinti, kod?l moderniosios architektūros pastatai ir kompleksai yra (turi būti) saugomi, kam jie atstovauja ir k? ?pasakoja“, tyrime pateikiamas teorinis svarstymas apie Lietuvos moderniosios architektūros vertes, analizuojama paveldo atrankos ir apskaitos situacija. Straipsnyje chronologiniu, estetiniu ir tipologiniu po?iūriu ap?velgiamas Lietuvos moderniosios architektūros paveldas, diskutuojama terminologijos klausimu.
收起
摘要 :
The Middle Stone Age of southern Africa has produced a wealth of new data that points to this region as a centre for cultural development during the Middle and Late Pleistocene. In South Africa it has become scientifically fashion...
展开
The Middle Stone Age of southern Africa has produced a wealth of new data that points to this region as a centre for cultural development during the Middle and Late Pleistocene. In South Africa it has become scientifically fashionable and politically expedient in recent years to emphasize these important findings and to suggest that southern Africa represents the source of behavioural modernity. While a case can be made for this point of view, this paper examines the strengths and weaknesses of this hypothesis and ultimately rejects the idea of a monocentric southern African origin in favour of a model for a historically contextualized, polycentric rise of cultural modernity. This model for Mosaic Polycentric Modernity (MPM), while not denying the unique role of Africa in the later phases of human evolution, better matches the global archaeological record than the models emphasizing strictly African origins.
收起
摘要 :
Globalization of the world needs the modernization of laws, theory, and philosophy, especially since World War II. This could increase researchers' attention towards the modernization of philosophy. The goals also include examinin...
展开
Globalization of the world needs the modernization of laws, theory, and philosophy, especially since World War II. This could increase researchers' attention towards the modernization of philosophy. The goals also include examining the mediating impact of modern societies among the links of globalization, modernization of laws and theories, and modernization of philosophy in Vietnam. This study has taken the quantitative method and received the data from researchers in philosophy, politics and sociology (university lecturers, researchers and activists in the field of philosophy, politics and sociology) of Vietnam using questionnaires. The smart-PLS was executed to test the relationships between the understudy constructs. The results indicated that globalization, modernization of laws, and theories positively and significantly associated with the modernization of philosophy in Vietnam. The outcomes also revealed that modern societies significantly mediate the links among globalization, modernization of laws and theories, and modernization of philosophy in Vietnam. These results motivate the regulators to focus on the modernization of philosophies in terms of globalization and modernization of laws, theories, and societies.
收起
摘要 :
In 1739 Alexis-Claude Clairaut published the modern integrating factor method of solving inexact ordinary differential equations (ODEs). He was motivated by a 1738 Alexis Fontaine paper with a different method which requires solvi...
展开
In 1739 Alexis-Claude Clairaut published the modern integrating factor method of solving inexact ordinary differential equations (ODEs). He was motivated by a 1738 Alexis Fontaine paper with a different method which requires solving a difficult partial differential equation (PDE). Here we revisit Fontaine's method, examine his modest attempt to solve the PDE, and utilize a different technique to give (we believe) the first family of ODEs solvable by Fontaine's method with no obvious solution using the modern technique.
收起
摘要 :
Modernity is a global condition of an ongoing socio-cultural, economic, and political transformation of human experience, with tradition or religion having no significant role to play. It is the gradual decline of the role of reli...
展开
Modernity is a global condition of an ongoing socio-cultural, economic, and political transformation of human experience, with tradition or religion having no significant role to play. It is the gradual decline of the role of religion in modernity through the implementation of the principles of secularism which has, according to Islamic revivalists, plunged the world into crisis or jahiliyya (unGodliness). Revivalists and sociologists such as Anthony Giddens (1991) call it the "crisis of modernity". In response, many Islamic revivalist movements have emerged to address this condition. The Iranian Revolution of 1978-1979 gave a boost to many existing Islamic revivalist movements and inspired many to appear anew. The phenomenon of contemporary Islamic revivalism is a religious transformative response to the crisis of modernity—i.e., the inability of secularism and the process of secularization to fulfill the promise of delivering a model of perfect global order. Contemporary Islamic revivalism is not anti-modernity but against secularism and is thus an attempt to steer modernity out of its crisis through a comprehensive and robust process of Islamization—the widespread introduction of Islamic rituals, practices, socio-cultural and economic processes, and institutional developments to the pattern of modern everyday living—and transforming modernity from dar al-harb (abode of war) to dar al-Islam (abode of peace). The paper argues that contemporary Islamic revivalism is a complex heterogeneous global phenomenon seeking to steer modernity out of its prevailing crisis through finding in Islam the universal blueprint of life. It further argues that Islamic revivalism is not anti-modernity but is a religious based reaction against the negative consequences of modernity, particularly against secularism, and carving out a space for itself in modernity.
收起
原文获取