Explore the vast range of titles available.

Commentators have drawn attention to the close relationship between The Childhood of Jesus and Coetzee's exchanges with Arabella Kurtz in The Good Story . Read in the light of The Good Story's concern with the stories we tell ourselves about the lives we lead, our relationship to those stories and to their truth or falsity, the stories of Simón and David, their tensions and conflicts with one another and with the sometimes-incompatible stories told by the inhabitants of Novilla, exemplify the contemporary postmodern human condition. In particular, Childhood explores the consequences of what Coetzee calls a common postmodern situation in which someone is aware that a story is not true but nevertheless commits to it wholeheartedly. It shows how lives are changed by the commitment to a particular story and how they unfold as a result of the tensions that develop between individual and collective stories.

The 16-year-old Swedish girl from Stockholm in the year 2019 was created by media as a suitable candidate for the Nobel Peace Prize and recognized as one of the most influential people of the year 2019. Her ecological message focusing on global climate changes is one of the most exciting phenomena in socio-political life in the European context of the second decade of the 21st century. She grew up in influential, artistic but also a typical Swedish family, deeply rooted in the Swedish tradition. Greta becomes a symbol of the climatological movement; she arranges a climate protest called School strike for climate, Fridays for Climate or Fridays for Future (FFF). The article describes the Lutheran patterns and the roots of Greta Thunberg's ecological activity. We analyze the imagery tied to her public appearances and interpret the analysis with a protestant ideology in the background. First, we try to understand why Greta Thunberg is sometimes called a prophetess: even the prime archbishop of Sweden Antje Jackelen called her attitude prophetic. We will argue that there are some traces of apocalyptic imagery and rhetoric behind her statements. We compare them with some public appearances of her parents Malena Ernman and Svante Thunberg as well as Naomi Klein. Then we trace the family background of Greta which is rooted in Swedish patterns of the Protestant \"vita activa\". The last part is a review of the criticism of modernity present in the Greta's speeches and writings as well as her parents' writings. We will indicate some precedents in music and film framing this analysis with the musical family roots of 17-years old Greta.

This essay presents an analysis of the structural and cultural characteristics of postmodern society’s new capitalism, underscoring the fact that uncertainty, flexibility, mobility and risk are the latest categories of contemporary life, with which we need to interact and communicate constantly. It is necessary to aim at governing uncertainty by activating a new logic of the diffused empowerment of people aimed at promoting value for all the stakeholders by sharing objectives, development plans and the joint redesign of technologies, structures and processes. This is a perspective which places the person at the centre of strategic action, relaunches a New Humanism, invests in the cultural dimension, enhances that of value with a view to surpassing theutilitarian and technocentric paradigm while asserting a new anthropocentric

This article explores ways in which the attitudes of the biblical Job may enrich postmodernist philosophy by addressing some of its inherent problems. The discussion focuses in particular on the biblical Book of Job that can serve as an example of confronting suffering as a dramatic implication of human life that denies the sense of happiness. In an attempt to suppress this fear, the postmodern human contests, in various ways, the truth of their ontic frailty and the fragility of their constructed “happiness”. The questions that the biblical Job posed to God with a distinct air of resentment and regret seem at first sight to be meaningless as they are thrown into the void of a terrifying Universe. The critique offered here comes out of a Christian philosophical and theological base which posits that belief in the sacrum, transcendence, God and the hope of eternal life are key elements in a meaning system that fosters mental health and human happiness. In the postmodern system of meaning, individuals may no longer question the existence of God for the sake of human freedom, nor seek evidence of God’s non-existence, but simply live as if God does not exist. From a Christian perspective, it appears that non-belief in a transcendent spiritual dimension can inline people in postmodern society to feel that they live in an atmosphere of existential anxiety. Similarly, a Christian critique would consider that it is the postmodernist view of fluidity in all aspects of human life that leads to uncertainty and suffering, a causal consequence that people may not advert to. In this way, confronted with many postmodern phenomena, they may unknowingly live in a world of illusion. The Christian critique would also see it is as necessary and important to address constructively the challenges raised by cultural postmodernity. For this reason, the article will reflect on the realism of human suffering, the forgetting and rejection of God, as well as transcendence.

The text presents and analyses manifestations of modernity and postmodernity in the field of competitive and recreational sport, physical education, leisure, and tourism. The paper builds upon an extensive literature survey and presents the concept and key features of postmodern societies and the modernity-postmodernity debate in sports with reference to postmodern tendencies in tourism. We have attempted to determine the proportions of tradition, modernity, and postmodernity in contemporary sport and tourism, keeping in mind that, similarly to contemporary societies as a whole, sport is undoubtedly a mixture of traditional, modern, and Fordist elements with postmodern and post-Fordist features. We present and discuss the prevailing belief that the key elements of leisure sport are mostly postmodern and focused on the notion of individualisation and freedom expressed especially in alternative sports, while commercialised mainstream sport follows the regular mass-media show-business development path, maintaining a significant amount of modern concepts, such as the importance of national identities. Special attention is also paid to the Olympic Games as a specific and very efficient mixture of modernity and postmodernity. More so than at any point in the past, and despite the actual proportions of modernity and postmodernity that it contains, contemporary sport has become an integral part of postmodern societies and their lifestyle, with technology-determined individualisation of sport consumption and leisure sport participation.

Following the 1960s, that decade's focus on consciousness-raising transformed into an array of intellectual projects far afield of movement politics. The mind's powers came to preoccupy a range of thinkers and writers: ethicists pursuing contractual theories of justice, radical ecologists interested in the paleolithic brain, seventies cultists, and the devout of both evangelical and New Age persuasions. In Ideal Minds , Michael Trask presents a boldly revisionist argument about the revival of subjectivity in postmodern American culture, connecting familiar figures within the seventies intellectual landscape who share a commitment to what he calls \"neo-idealism\" as a weapon in the struggle against discredited materialist and behaviorist worldviews. In a heterodox intellectual and literary history of the 1970s, Ideal Minds mixes ideas from cognitive science, philosophy of mind, moral philosophy, deep ecology, political theory, science fiction, neoclassical economics, and the sociology of religion. Trask also delves into the decade's more esoteric branches of learning, including Scientology, anarchist theory, rapture prophesies, psychic channeling, and neo-Malthusianism. Through this investigation, Trask argues that a dramatic inflation in the value of consciousness and autonomy beginning in the 1970s accompanied a growing argument about the state's inability to safeguard such values. Ultimately, the thinkers Trask analyzes-John Rawls, Arne Naess, L. Ron Hubbard, Hal Lindsey, Philip Dick, Ursula Le Guin, Edward Abbey, William Burroughs, John Irving, and James Merrill-found alternatives to statism in conditions that would lend intellectual support to the consolidation of these concepts in the radical free market ideologies of the 1980s.

V nové knize Jiřího Přibáně nalezneme tematicky uspořádané eseje, které autor publikoval v průběhu posledního desetiletí. Jeden z esejů dal název celému výboru. Sázku na svobodu můžeme vnímat podobně, jako dáváme v sázku vše to, na čem nám nejvíce záleží, včetně našich životů. V sázce nelze nikdy předem se vším kalkulovat a navzdory všem plánům a strategiím jí vládne nahodilost. Kniha se zabývá i touto nahodilostí a její funkcí v moderní společnosti. Čím víc si tuto základní sociální zkušenost dnešní člověk uvědomuje, tím víc se paradoxně snaží vytvořit ve společnosti pevné body, které si označuje za stálé a neměnné hodnoty. Přibáň kritizuje morální fundamentalismus, který zapaluje vášně vedoucí k politickému násilí a společenské destrukci. Současně však odmítá morální relativismus nebo cynismus a do protikladu k absolutismu morálky klade možnost etického života jako toho, co naši existenci sice uvádí v sázku, ale současně jí dává smysl. Etiku vnímá jako obranu proti každému absolutismu a totalitarismu, ke kterému svádějí moralisté. V knize se autor vrací k českým autorům, kteří hluboce poznamenali jeho myšlení i psaní, tedy Kunderovi, Bělohradskému, Havlovi, Pithartovi a Grušovi, v dalších esejích se věnuje evropskému vývoji v posledních deseti letech, až po ruskou invazi na Ukrajinu, i obecnějším tématům a tomu, jak si současná společnost představuje politiku a jednotlivé ústavní a politické instituce. V závěrečných částech se věnuje vztahu etiky a morálky i práva a politiky. Přibáň kriticky analyzuje vzestup morálního fundamentalismu v nejrůznějších politických a ideologických hnutích současnosti a zdůrazňuje důležitost svobod i v našem pluralitním světě, ve kterém hodnoty jsou zároveň nesmiřitelné i neustále přehodnocované. Nepřímo navazuje na Čapkův pragmatismus, když chce ony pomyslné továrny na absolutno nahradit ekologickými a obnovitelnými zdroji humanity. Jak píše v závěrečném eseji, na tento etický úkol rád vsadí nejen svobodu, ale i vlastní život. Taková sázka je podle něho ostatně naše jediná pozemská jistota. Jiří Přibáň představuje svou knihu Sázka na svobodu .

Adaptation of liturgy to conditions of a certain community or society is not only a possibility. Following the Constitution of the Sacred Liturgy of Vatican Council II, it is the very nature and character of the liturgy, which require adaptation to cultural patterns. It is necessary to keep the balance between tradition and present situations, between unity and diversity, between people in their specific circumstances and the heritage of faith of the church.

Evidence generation by current Social and Health Sciences is coping with some important barriers that difficult credibility of scientific products. Information and communication technologies have a strong impact over social relationships in our postmodern societies. The incidence of post-truth in our context is generating a pernicious relativism, far from contrasting the information veracity. The aim of this paper is to analyze and discuss the challenges of research methods and statistical models, more specifically for Psychological research, taking into account the impact of novel techniques as big data and virtual reality. Special attention is also devoted to the discussion about statistical shortcomings of psychological research and to the reproducibility problem. Finally, some potential solutions are proposed to be applied in order to improve the quality of scientific evidence.

Le nouveau comportement des consommateurs contraste avec la vision d'un consommateur rationnel qui veut maximiser son utilite en fonction de son revenu. Aujourd'hui, les gens ont tendance a avoir differents comportements en fonction de plusieurs occasions d'achat. A cet egard les aspects ethiques et altruistes jouent un role important. Ces tendances doivent etre considerees comme faisant partie d'un nouveau paradigme social qui voit l'emergence d'une societe postmoderne, ou les consommateurs ont tendance a utiliser le marche comme une arene dans laquelle des problemes politiques, ethiques et environnementaux sont souleves, tout en creant une nouvelle vague de consommation alternative qui prend le nom de \"consumerisme politique\". Dans cet article nous essayons de comprendre comment les nouvelles modalites de consommation refletent les caracteristiques de la societe postmoderne, en partant d'une etude de cas qui prend en compte une Foire bio en Sicile.