Культуротворчий ескапізм: амплітудність та межовість феномену
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Date
2018
Authors
Бабушка, Лариса
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Abstract
Статтю присвячено дослідженню ескапізму як соціокультурного феномену, з одного боку,
оскільки його існування збігається з народженням людини мислячої, та культуротворчого аспекту,
який віддзеркалює процеси в культурі сучасності, з іншого. Змінюючи форми вияву, ескапізм завжди
залишався на арені присутності дійсності, де бралися до уваги ті чи ті аспекти його розгляду.
Однак, зважаючи на потаємну, приховану та інтимну природу власного вияву, ескапізм і сьогодні
невиправдано залишається на периферії культуротворчого осмислення. Сучасний світ утримує
й формує масовий попит, смак і продукує комунікативну реальність як віртуальну, що, своєю чергою, штучно прискорює, екстремізує культуру, оскільки остання починає набувати відверто гіпертрофованого характеру, який спрямовує людину до ескапізму в різних його виявах, почасти
радикальних.
The research is devoted to the analysis of the phenomenon of escapism in the cultural aspect, with its ontological basis of “escape”, caused by the crisis of self-identity and growth repression tendencies, where a person has to systematically increase the dosage of social protection. In our opinion, escapism is a sociocultural phenomenon, since its existence coincides with the birth of a thinking person, which reflects the processes in the culture of our time. The culture of everyday life, multiplying the many modes of cultural development, acquires a synthetic, but at the same time a transformatively total character, which mimics between globalization and alterglobalization intentions. Time orientation, attitudes towards development, progress, and projects of the future are fundamental differences of contemporary society. In the process of self-awareness of its place in history, a person does not leave the feeling of nakedness before the time, which, deprived of opposition in the form of eternity as a spiritual constant, appears as desacralized, meaningless, which, in turn, pushes for the process of partial social disintegration. Conceptual significance in this context for the understanding of escapism acquires the postmodern concept of simulation and simulacres, which was developed by J. Baudrillard. It is worthwhile to distinguish escapism from other semantic maxims, which represent not only “escape from something” but also pathological “craving for something” (specific). Afflicting with the modern French thinker F. Mure, the author’s position regarding the hyperphilosophical age of our time is symptomatic and acceptable to us, where the unlimited increase in the number of holidays is the greatest concern and inalienable need of a modern person, whom he calls the Homo Festivus – a Man who celebrates. Thus, the result may be escapism as the flight of an individual from true being to a constructed imaginary world, an alternative reality, through simulation in entertainment and celebration. Secondly, escapism combines self-determination of an individual and his or her cultural determination. Thirdly, modern integrated marketing communications form a super-saturated reflective space for understanding the anthropic, semiotic, visual configurations of the postmodern culture as certain models of cultural development, which ultimately take on a frankly hypertrophied character capable of leading a person to escapism.
The research is devoted to the analysis of the phenomenon of escapism in the cultural aspect, with its ontological basis of “escape”, caused by the crisis of self-identity and growth repression tendencies, where a person has to systematically increase the dosage of social protection. In our opinion, escapism is a sociocultural phenomenon, since its existence coincides with the birth of a thinking person, which reflects the processes in the culture of our time. The culture of everyday life, multiplying the many modes of cultural development, acquires a synthetic, but at the same time a transformatively total character, which mimics between globalization and alterglobalization intentions. Time orientation, attitudes towards development, progress, and projects of the future are fundamental differences of contemporary society. In the process of self-awareness of its place in history, a person does not leave the feeling of nakedness before the time, which, deprived of opposition in the form of eternity as a spiritual constant, appears as desacralized, meaningless, which, in turn, pushes for the process of partial social disintegration. Conceptual significance in this context for the understanding of escapism acquires the postmodern concept of simulation and simulacres, which was developed by J. Baudrillard. It is worthwhile to distinguish escapism from other semantic maxims, which represent not only “escape from something” but also pathological “craving for something” (specific). Afflicting with the modern French thinker F. Mure, the author’s position regarding the hyperphilosophical age of our time is symptomatic and acceptable to us, where the unlimited increase in the number of holidays is the greatest concern and inalienable need of a modern person, whom he calls the Homo Festivus – a Man who celebrates. Thus, the result may be escapism as the flight of an individual from true being to a constructed imaginary world, an alternative reality, through simulation in entertainment and celebration. Secondly, escapism combines self-determination of an individual and his or her cultural determination. Thirdly, modern integrated marketing communications form a super-saturated reflective space for understanding the anthropic, semiotic, visual configurations of the postmodern culture as certain models of cultural development, which ultimately take on a frankly hypertrophied character capable of leading a person to escapism.
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Keywords
культуротворчість, ескапізм, уявна реальність, фестивний світ, стаття, cultural creation, escapism, imaginary reality, festive world
Citation
Бабушка Л. Д. Культуротворчий ескапізм: амплітудність та межовість феномену / Бабушка Л. Д. // Магістеріум. Культурологія. - 2018. - Вип. 71. - С. 13-17.