Enfoques sobre la ciudadanía. Philosophical Perspectives on Citizenship.

La necesidad que da origen al presente proyecto se relaciona con la ausencia de un tratamiento de la cuestión de la ciudadanía que haga interactuar distintos enfoques filosóficos -el principal indicador de esta carencia es la ausencia de producciones académicas que den cuenta de la complejidad que adquiere la temática si se la aborda desde los problemas que nos proporcionan otras perspectivas filosóficas y políticas-. En este sentido, el problema general del proyecto apunta a hacer discutir diferentes abordajes conceptuales para pensar la ciudadanía. Específicamente, trabajamos a partir de dos enfoques: 1) la discusión entre liberales y comunitaristas y sus actuales derivas y 2) la cuestión de la biopolítica y su relación con la temática de la ciudadanía. Se procura revisar la discusión liberales-comunitaristas propia de las ciencias políticas, interpelándola a partir de conceptos como los de dominación, relaciones de poder, control sobre la vida, disciplina, entre otros provenientes de la filosofía práctica, la teoría social, las ciencias de la educación, etc. Nuestra investigación parte de la hipótesis de que hacer discutir las problemáticas que se disputan liberales-comunitaristas, con la Teoría Crítica de la Escuela de Frankfurt y con los recientes fenómenos biopolíticos, permite un abordaje que atiende a la efectiva complejidad de las prácticas de ciudadanía en nuestra vida en común en las sociedades democráticas contemporáneas. Esto permitirá complejizar los presupuestos con los que tradicionalmente se ha pensado la ciudadanía, a partir sobre todo de los fenómenos socio-políticos más recientes, como los nuevos movimientos sociales, las discusiones acerca de la legislación del aborto y la eutanasia, los esfuerzos de los estados nacionales por incrementar medidas de seguridad que van desde la imposición de fuertes barreras a la inmigración hasta la realización de guerras preventivas. Entendemos que estos, entre otros fenómenos, desafían la hermenéutica tradicional sobre la ciudadanía. Es de esta manera que se buscará comprender los límites y alcances de las ideas de ciudadanía, entendiéndola como un concepto histórico formador de subjetividades. La metodología se basa en una perspectiva interdisciplinaria que proporciona las herramientas para un análisis conceptual de la temática de la ciudadanía. Esta metodología está orientada al desarrollo de un marco teórico que resulte productivo para investigaciones de campo en las ciencias sociales, así como también para la elaboración de un material bibliográfico destinado a docentes abocados a la ciudadanía. Otro de los propósitos fundamentales es el de formar una red entre diferentes equipos de investigación a nivel nacional a partir de las “I Jornadas Nacionales sobre Ciudadanía” y de la organización de un seminario especializado con un profesor visitante. As far as the general topic of citizenship concerns philosophy, the theoretical problem of how to reconcile the different perspectives, assuming that this is an enterprise that can be done, remains an open question. Furthermore, the absence of academic material dealing with the problem seems to be a good indicator of this tendency. The main focus of the present Project aims at coping with some of the most notorious theoretical approaches to citizenship. More specifically, we will analyze the next two approaches: 1) the debate libertarians-communitarians and 2) the relationship between biopolitics and citizenship. Our purpose is to revise the discussion libertarians-communitarians incorporating concepts such as domination, power-relationships, life-control, among others that find their roots in practical philosophy, social theory, education and so on. To the extent that theories of citizenship are only provided with the usual conceptual machinery, some of the most remarkable phenomena of our democratic societies will stand for them out of reach: the existence of new social movements, abortion and euthanasia, inmigration, etc. Our hypothesis is that by making the debate libertarians-communitarians interact with the Critical Theory as well as with biopolitical concepts, we will be in a better position to try to understand these diverse phenomena. With the development of some sort of a new hermeneutics, we expect to criticize the old ideas related to citizenship and to re-elaborate them in a way that allows us to understand this concept in a less-fundamental, historical sense. Methodologically, we will adopt a multi-dimensional approach which expects to be fruitful to many other investigations in the area of social sciences. The Project pretends to be useful as a consultation resource for educators in a bibliographical index to design their curricula. At the same time,a seminar with a visiting profesor, the organization of a Congres will be our main objectives.

What value can be attached to a concept of mystery and has it a place in contemporary Western culture?

The idea for this thesis arose from a chain of reactions first set in motion by a particular experience. In keeping with the contemporary need to deconstruct every phenomenon it seemed important to analyse this experience in the hope of a satisfactory explanation. The experience referred to is the aesthetic experience provoked by works of art. The plan for the thesis involved trying to establish whether the aesthetic experience is unique and individual, or whether it is one that is experienced universally. Each question that arises in the course of this exploration promotes a dialectical reaction. I rely on the history of aesthetics as a philosophical discipline to supply the answers. This study concentrates on the efforts by philosophers and critical theorists to understand the tensions between the empirical and the emotional, the individual and the universal responses to the sociological, political and material conditions that prevail and are expressed through the medium of art. What I found is that the history of aesthetics is full of contradictory evidence and cannot provide a dogmatic solution to the questions posed. In fact what is indicated is that the mystery that attaches to the aesthetic experience is one that can also apply to the spiritual or transcendent experience. The aim of this thesis is to support the contribution of visual art in the spiritual well being of human development and supports the uniqueness of the evaluation and aesthetic judgement by the individual of a work of art. I suggest that mystery will continue to be of value in the holistic development of human beings and this mystery can be expressed through visual art. Furthermore, this thesis might suggest that what could be looked at is whether a work of art may be redemptive in its affect and offset the current decline in affective religious practice.

Els marges del pensament polític contemporani

La crisi i esfondrament del pensament metafísic heretat de la modernitat deixa la filosofia contemporània davant d'un nou paradigma on el coneixement s’ha de construir prescindint de tota identitat i fonamentació. El meu projecte s’estableix com un recorregut descendent que parteix d’un àmbit concret, com és el del problema de la manca de fonamentació en la filosofia política contemporània, per arribar a la veritable arrel del problema general que no és altre que la mateixa naturalesa del llenguatge filosòfic. El punt de partida és la pregunta sobre la possibilitat d’una filosofia política en termes postmetafísics. La filosofia política, atrapada entre les forces de la tirania unitària del concepte metafísic i la dissolució pràctica en pro de la realitat instrumental, traça ponts cap a l’estètica i la deconstrucció, que tenen com a corol•lari final qüestionar-nos els propis límits del pensament polític. El concepte d’impolític és una sortida deconstructiva a aquest atzucac. Des d’Esposito, Rancière, Nancy, però sobretot Massimo Cacciari, he aprofundit en el paradigma postmetafísic que origina aquesta negació política de la pròpia política, política com els seus límits, relació com a distància i identitat com a silenci. És evident que la clau de volta és l’herència i recepció contemporània de Nietzsche i la seva crítica a la transcendentalitat moderna en el sí de l’elaboració d’un coneixement en un naufragi constant pel fracàs de la síntesi que anhela. És aquesta herència la que ha possibilitat aquest pensament negatiu contemporani, el del joc wittgensteinià, la deconstrucció del valor que queda convertit en el seu propi marge (Derrida). Definim així no només una comunitat política basada en la incommensurabilitat dels seus membres alhora buits de contingut (Musil), sinó un model de llenguatge que és el seu propi silenci, un llenguatge en contínua lluita contra sí mateix. El meu projecte és una relectura d’aquesta veritat no identitària on el concepte de diàleg pren una importància cabdal. La filosofia de la música aquí es presenta com un terreny fèrtil d’eines conceptuals a l’hora de desenvolupar-ho. La música és el llenguatge negatiu que només troba possibilitat en la seva pròpia impossibilitat de contingut sintètic. Més enllà de les referències obligatòries a chönberg i Adorno entre altres, el camí iniciat per Bergson amb la introducció de la temporalitat a la discussió obra la porta al paper de l’esdveniment en aquest discurs sobre la impossibilitat. Tornant a la filosofia, on el propi llenguatge filosòfic es defineix ja com a impossible, l’esdeveniment reobre l’antiga tensió entre l’escriptura i la paraula viva, veritable fonament del problema, i vèrtex de la possibilitat d’aquesta filosofia impossible.

Identity, immigration, and prejudice in Europe: a recognition approach

Social identity is a double-edged sword. On the one hand, identifying with a social group is a prerequisite for the sharing of common norms and values, solidarity, and collective action. On the other hand, in-group identification often goes together with prejudice and discrimination. Today, these two sides of social identification underlie contradictory trends in the way European nations and European nationals relate to immigrants and immigration. Most European countries are becoming increasingly multicultural, and anti-discrimination laws have been adopted throughout the European Union, demonstrating a normative shift towards more social inclusion and tolerance. At the same time, racist and xenophobic attitudes still shape social relations, individual as well as collective behaviour (both informal and institutional), and political positions throughout Europe. The starting point for this chapter is Sanchez-Mazas' (2004) interactionist approach to the study of racism and xenophobia, which in turn builds on Axel Honneth's (1996) philosophical theory of recognition. In this view, the origin of attitudes towards immigrants cannot be located in one or the other group, but in a dynamic of mutual influence. Sanchez-Mazas' approach is used as a general framework into which we integrate social psychological approaches of prejudice and recent empirical findings examining minority-majority relations. We particularly focus on the role of national and European identities as antecedents of anti-immigrant attitudes held by national majorities. Minorities' reactions to denials of recognition are also examined. We conclude by delineating possible social and political responses to prejudice towards immigrants.

Identity [R]Evolution: Multi-Disciplinary Perpectives

The identity [r]evolution is happening. Who are you, who am I in the information society? In recent years, the convergence of several factors - technological, political, economic - has accelerated a fundamental change in our networked world. On a technological level, information becomes easier to gather, to store, to exchange and to process. The belief that more information brings more security has been a strong political driver to promote information gathering since September 11. Profiling intends to transform information into knowledge in order to anticipate one's behaviour, or needs, or preferences. It can lead to categorizations according to some specific risk criteria, for example, or to direct and personalized marketing. As a consequence, new forms of identities appear. They are not necessarily related to our names anymore. They are based on information, on traces that we leave when we act or interact, when we go somewhere or just stay in one place, or even sometimes when we make a choice. They are related to the SIM cards of our mobile phones, to our credit card numbers, to the pseudonyms that we use on the Internet, to our email addresses, to the IP addresses of our computers, to our profiles... Like traditional identities, these new forms of identities can allow us to distinguish an individual within a group of people, or describe this person as belonging to a community or a category. How far have we moved through this process? The identity [r]evolution is already becoming part of our daily lives. People are eager to share information with their "friends" in social networks like Facebook, in chat rooms, or in Second Life. Customers take advantage of the numerous bonus cards that are made available. Video surveillance is becoming the rule. In several countries, traditional ID documents are being replaced by biometric passports with RFID technologies. This raises several privacy issues and might actually even result in changing the perception of the concept of privacy itself, in particular by the younger generation. In the information society, our (partial) identities become the illusory masks that we choose -or that we are assigned- to interplay and communicate with each other. Rights, obligations, responsibilities, even reputation are increasingly associated with these masks. On the one hand, these masks become the key to access restricted information and to use services. On the other hand, in case of a fraud or negative reputation, the owner of such a mask can be penalized: doors remain closed, access to services is denied. Hence the current preoccupying growth of impersonation, identity-theft and other identity-related crimes. Where is the path of the identity [r]evolution leading us? The booklet is giving a glance on possible scenarios in the field of identity.

Carnatic music: Svara, Gamaka, Motif and Raga identity

Over the last century in Karnatik music, the method ofunderstanding raga has been to break it down into its variouscomponents, svara, scale, gamaka, and phrases. In this paper, an attempt is made to define the abstract concept of raga in its entirety within the aesthetics of Karnatik music considering the various components and their symbiotic relationship. This paper also attempts to prove that theidentity of a raga exists as a whole. Section 2 explains theconcept of a fundamental musical note or svara. Section 3 illustrates the concept of gamaka or inflections. Section 4 delves into the concept of raga in detail and then flows into Section 5 which enunciates the identity of a raga in terms of svara, gamaka, and phraseology. The paper concludes in Section 6, and Section 7 gives the references.

Tumor heterogeneity and cancer stem cell paradigm: updates in concept, controversies and clinical relevance.

Although tumor heterogeneity is widely accepted, the existence of cancer stem cells (CSCs) and their proposed role in tumor maintenance has always been challenged and remains a matter of debate. Recently, a path-breaking chapter was added to this saga when three independent groups reported the in vivo existence of CSCs in brain, skin and intestinal tumors using lineage-tracing and thus strengthens the CSC concept; even though certain fundamental caveats are always associated with lineage-tracing approach. In principle, the CSC hypothesis proposes that similar to normal stem cells, CSCs maintain self renewal and multilineage differentiation property and are found at the central echelon of cellular hierarchy present within tumors. However, these cells differ from their normal counterpart by maintaining their malignant potential, alteration of genomic integrity, epigenetic identity and the expression of specific surface protein profiles. As CSCs are highly resistant to chemotherapeutics, they are thought to be a crucial factor involved in tumor relapse and superficially appear as the ultimate therapeutic target. However, even that is not the end; further complication is attributed by reports of bidirectional regeneration mechanism for CSCs, one from their self-renewal capability and another from the recently proposed concept of dynamic equilibrium between CSCs and non-CSCs via their interconversion. This phenomenon has currently added a new layer of complexity in understanding the biology of tumor heterogeneity. In-spite of its associated controversies, this area has rapidly emerged as the center of attention for researchers and clinicians, because of the conceptual framework it provides towards devising new therapies.

Single acquisition electrical property mapping based on relative coil sensitivities: A proof-of-concept demonstration.

PURPOSE: All methods presented to date to map both conductivity and permittivity rely on multiple acquisitions to compute quantitatively the magnitude of radiofrequency transmit fields, B1+. In this work, we propose a method to compute both conductivity and permittivity based solely on relative receive coil sensitivities ( B1-) that can be obtained in one single measurement without the need to neither explicitly perform transmit/receive phase separation nor make assumptions regarding those phases. THEORY AND METHODS: To demonstrate the validity and the noise sensitivity of our method we used electromagnetic finite differences simulations of a 16-channel transceiver array. To experimentally validate our methodology at 7 Tesla, multi compartment phantom data was acquired using a standard 32-channel receive coil system and two-dimensional (2D) and 3D gradient echo acquisition. The reconstructed electric properties were correlated to those measured using dielectric probes. RESULTS: The method was demonstrated both in simulations and in phantom data with correlations to both the modeled and bench measurements being close to identity. The noise properties were modeled and understood. CONCLUSION: The proposed methodology allows to quantitatively determine the electrical properties of a sample using any MR contrast, with the only constraint being the need to have 4 or more receive coils and high SNR. Magn Reson Med, 2014. © 2014 Wiley Periodicals, Inc.

Behind and beyond of the cyborgs and robots ideas and realities: some techno-scientific and philosophical hints

We are progressively immersed in technology to such extend that in our everyday life we are and we do what technology allows us to be and to do. In this process, cyborgs and robots constitute elements that we analyze from a number of techno scientific and philosophical approaches. Additionally, we propose that a new concept: GEH (Genetic Engineered Human) as a new potential social imaginary element, which would be the human being improved by the broad-sense genetics engineer (that is, changing many genes by genetics engineer, modifications in the genome, cloning, and so on). If our aspirations as humans pass through technology and in particular for cyborgs, robots and GEH, the bidirectional links between these theoretical or real entities and our personal identities will be the more and more substantial in our society.

Planning and Implementing a New Corporate Identity in a Global Service Company, Case: TNT International Express

Tutkielman tavoitteena on tarkastella uuden yritysidentiteetin suunnittelua ja käyttöönottoa maailmanlaajuisessa palveluyrityksessä. Tutkielma jakaantuu teoreettiseen ja empiiriseen osaan. Teoreettisessa osassa käsitellään yritysidentiteetin käsitettä sekä tarkastellaan uuden yritysidenteetin suunnittelua ja käyttöönottoa. Teoriaa tarkastellaan keskeisten kirjallisten lähteiden perusteella, jotka käsittelevät markkinoinnin johtamista, palveluyritystä, yritysidentiteettiä, imagoa ja brändiä. Empiirinen tarkastelu pohjautuu yritysesimerkkiin. Yritysesimerkkinä on maailmanlaajuinen palveluyritys, ja sen uuden yritysidentiteetin suunnittelu- ja lanseeraustoimenpiteet. Empiirinen aineisto perustuu markkinointipäälliköiden haastatteluihin Australiassa ja Suomessa sekä yrityksen sisäiseen suunnittelu- ja lanseerausmateriaaliin. Tutkielmassa tulee esille yritysidentiteettikäsitteen monimuotoisuus. Yritysidentiteetin rakentaminen lähtee visiosta, missiosta ja yrityksen tavoitteista, jotka pitää olla selkeät ja johdonmukaiset. Yritysidentiteetti käsittää visuaalisen ilmeen lisäksi kaikki ne prosessit, joissa ollaan tekemisissä sidosryhmien kanssa. Yritysidentiteetin rakentaminen ja ylläpitäminen vaatii, että jokainen liiketoimintafunktio ymmärtää yritysidenteetin sisällön ja toimii sen mukaisesti kaikissa tilanteissa. Yrityksen on viestittävä henkilöstölle ja ulkoisille sidosryhmilleen, miksi se on olemassa. Henkilöstön tulee ymmärtää yrityksen tapa toimia, jotta he pystyvät vastaamaan yrityksen asettamiin haasteisiin kohdatessaan asiakkaan. Uuden yritysidentiteetin suunnitteluun on panostettava. Onnistumisen edellytykseksi osoittautui, että suunnitellaan tarkasti toimenpiteet ennen käyttöönottoa, käyttöönoton aikana sekä käyttöönoton jälkeen.

Creating and Internalizing Corporate Brand Identity, Case Wärtsilä

Tämän tutkimuksen tavoitteena oli paremmin ymmärtää yritysbrandin identiteetin käsitettä sekä tutkia, miten brandi-identiteetti voidaan luoda ja sisäistää globaalissa konsernissa. Tutkimuksen tarkoituksena oli myös selvittää mahdollisia eroavuuksia case-yritys Wärtsilän todellisen ja toivotun brandi-identiteetin välillä. Kattavan kirjallisuuskatsauksen avulla tarkasteltiin yritysbrandin käsitettä ja sen merkitystä liiketoiminnassa sekä sitä, minkälaisen prosessin avulla yritysbrandi voidaan rakentaa. Myös brandi-identiteetin sisäistämiskeinoja pyrittiin löytämään kirjallisuuskatsauksen avulla. Wärtsilän toivottua brandi-identiteettiä tutkittiin teemahaastattelujen avulla. Henkilöstön mielikuvia eli todellista sisäistä brandi-identiteettiä selvitettiin kvantitatiivisella kyselytutkimuksella. Tutkimus osoitti, että yritysbrandin identiteetti on käsitteenä monitahoinen ja että sillä on yhtymäkohtia useisiin rinnakkaisiin käsitteisiin, kuten yrityksen identiteettiin, uskottavuuteen, maineeseen, liiketoimintastrategiaan, visioon ja missioon. Tämä tutkimus esittääkin, että yritysbrandin identiteetin käsittelyn tulisi aina olla kokonaisvaltaista, jotta saavutettaisiin jotakin rakentavaa ja arvokasta. Tutkimuksessa todetaan myös, että yritysbrandin rooli tulee tulevaisuudessa kasvamaan, koska kestävän kilpailuedun saavuttaminen tulee entistä vaikeammaksi. Tutkimus tähdentää myös henkilöstön roolin merkitystä yritysbrandin kehittämisessä. Tämän tutkimuksen mukaan yritysbrandin identiteetti voidaan luoda portaittaisen mallin avulla: Ensin tehdään strategiset brandianalyysit, määritellään toivotut mielikuvat ja positiointi, toisin sanoen brandin olemus, ja lopuksi nämä kaikki yhdistetään brandilupaukseksi. Yrityksen henkilöstön tulee sisäistää brandilupaus, jotta sen viestiminen ulospäin olisi mahdollisimman yhdenmukaista. Sisäistämistä voidaan edesauttaa mm. luomalla brandikirja, video, yritystarina, roolimalleja, käyttämällä yrityksen Intranettiä sekä pitämällä seminaareja ja ”workshopeja”. Tutkimuksessa havaittiin, että luomisprosessiin vaikuttavat monenlaiset tekijät, kuten muuttuva globaali liiketoimintaympäristö, organisatoriset asiat sekä moninaiset sidosryhmät.

Centralized Identity Management for Web Applications

Internet-palvelujen määrä kasvaa jatkuvasti. Henkilöllä on yleensä yksi sähköinen identiteetti jokaisessa käyttämässään palvelussa. Autentikointitunnusten turvallinen säilytys käy yhä vaikeammaksi, kun niitä kertyy yhdet jokaisesta uudesta palvelurekisteröitymisestä. Tämä diplomityö tarkastelee ongelmaa ja ratkaisuja sekä palvelulähtöisestä että teknisestä näkökulmasta. Palvelulähtöisen identiteetinhallinnan liiketoimintakonsepti ja toteutustekniikat – kuten single sign-on (SSO) ja Security Assertion Markup Language (SAML) – käydään läpi karkeiden esimerkkien avulla sekä tutustuen Nokia Account -hankkeessa tuotetun ratkaisun konseptiin ja teknisiin yksityiskohtiin. Nokia Account -palvelun ensimmäisen version toteutusta analysoidaan lopuksi identiteetinhallintapalveluiden suunnitteluperiaatteita ja vaatimuksia vasten.

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Enseigner l'interculturel dans le supérieur: quels discours et approches d'un concept ambigu à l'heure de l'internationalisation? Le cas de la Finlande

L‘interculturel est un concept souvent partagé mais rarement défini dans la recherche alors que ses compréhensions, interprétations et applications sont variées, ce qui mène à des malentendus et des positionnements épistémologiques et méthodologiques ambigus. En parallèle, de nombreuses critiques et propositions de réorientations de la notion voient le jour. Nous entendons faire le point sur la notion et son intégration potentielle dans l‘enseignement de la communication interculturelle (ECI). Notre étude se base sur l‘analyse de six groupes focalisés d‘enseignants (-chercheurs) impliqués dans l‘enseignement de l‘interculturel du niveau supérieur en Finlande, pays du nord de l‘Europe. Nous avons recours aux paradigmes postmodernes et aux sciences du langage (analyse du discours inspirée d‘auteurs français, et plus particulièrement de l‘école française de la deuxième génération (les théories de l‘énonciation (Kerbrat-Orecchioni, 2002 ; Marnette, 2005) et une approche du dialogisme inspirée par Bakhtine (1977))). Ces méthodes permettent de mettre en avant la complexité identitaire en posant l‘hétérogénéité du discours comme principe, c‘est-à-dire qu‘elles considèrent que tout discours inclut la « voix » de l‘autre. Repérer la présence de ces voix dans les discours des enseignants/chercheurs nous a permis de démontrer comment celles-ci participaient à la construction de leur identité pendant l‘interaction. Nous avons pu observer comment les relations entre ces interactions verbales donnaient lieu à des instabilités (contradictions, omissions), dont l‘étude nous a aidée à déduire leur(s) façon(s) de concevoir l‘interculturel. Les discours analysés révèlent a) que la définition de l‘interculturel est partagée sans être perçue de la même manière et b) que les différentes représentations du concept peuvent varier dans le discours d‘un même enseignant, mettant en évidences des contradictions qui posent problème s‘il s‘agit de communiquer un savoir-être aux apprenants. Nous nous sommes efforcée de trouver la place d‘un interculturel renouvelé parmi ces discours et de dissocier l‘image de l‘éducation interculturelle qui est promue en Finlande de ce qui est proposé en réalité : les changements actuels semblent avoir un minimum d‘impact sur la façon dont les enseignants traitent l‘interculturel. Nous nous demandons alors comment l‘Etat finlandais peut promouvoir un enseignement interculturel cohérent sans proposer aux enseignants/chercheurs une formation qui leur permettrait de reconnaitre les diverses diversités impliquées par l‘interculturel. Mots clés : Communication interculturelle, diversité, culture, enseignement supérieur finlandais.

Christlich-religiöse Textwelt als translatorisch-hermeneutischer Gegenstand Gegenstandsbeschreibung und Herangehensweisen

Tämä teorialähtöinen, hermeneuttinen tutkimus sijoittuu käännöstieteen sekä uskonnon- ja kielifilosofian rajapintaan. Tutkimuksessa kuvataan kristinuskon tekstimaailmaa relevantin tulkintakehyksen kautta sekä esitetään tekstimaailman tulkintaan soveltuva lähestymistapa ammattikääntäjän eli välittävän vastaanottajan näkökulmasta. Tutkimus pureutuu käännösprosessin hermeneutiikkaan eli lähdetekstin ja sen maailman tulkintaan, ymmärtämiseen ja selittämiseen liittyviin aspekteihin. Tutkimuksessa ei esitetä käännösratkaisuja. Tutkimus nostaa esiin filosofisen ja teologisen hermeneutiikan peruskysymyksiä. Niitä ovat Raamatun tekstien vaikutushistoria, erilaiset todellisuus- ja kielikäsitykset, kirkon oppi, teologian pääsuuntaukset, uskonnolliset yhteisöt ja niiden perinteet, inhimillinen kulttuuri ja aika. Ne ovat ulottuvuuksia, jotka vaikuttavat kääntäjän tekstin- ja maailmantulkintaan ja vaativat laajojen kontekstien huomioonottamista sekä lähestymistä monista eri näkökulmista. Ludwig Wittgensteinin myöhäisfilosofiaan liittyvän kielipelin idea tarjoaa ajatusmallin, jonka avulla uskonnon käsite-, merkki- ja tekstimaailmalle voidaan luoda moninäkökulmainen tulkintakehys. Kielipelin käsitettä käytetään tässä tutkimuksessa tekstien samankaltaisuutta ja erilaisuutta kokoavana järjestelmänä, joka toimii intratekstuaalisesti eli sillä on omat pelisääntönsä, tulkinnan lähteensä sekä tunnistettava identiteetti. Järjestelmän keskiössä ovat uskonnon konstituioivat käsitteet ja kertomukset, jotka ovat muiden tulkintojen eli metatekstien lähde. Kääntäjän varsinaisina tulkintakohteina ovat metatekstit, eivät raamatunkääntämiseen liittyvät kysymykset suoranaisesti. Tutkimuksessa luodaan kuitenkin tulkintamalli, jonka mukaan metatekstejä ja raamatun tekstejä luetaan rinnakkain. Ymmärtäminen ja ongelmanratkaisu rakentuvat tekstuaalisen kommunikaation pohjalta. Tekstejä luetaan sekä sääntöteorian että narratiivisen teorian valossa. Kertomus puhuttelee vastaanottajaa eri tavalla kuin sääntö. Tulkintamallissa yhdistyvät sekä analyyttinen että luovan mielikuvituksen sallima lukutapa. Molemmat toimivat yhdessä kääntäjän tekstin- merkin- ja maailmantulkinnan apuna. Tutkimuksessa pohditaan myös tekstiteorettisia kysymyksiä, tekstin ja merkin käsitteitä sekä niiden toimintadynamiikkaa. Tulkinnan mekanismi esitetään semioosin käsitteen avulla. Teksti määritellään heuristiseksi ja eksemplaariseksi kuvaukseksi maailmasta, ja se edustaa vain osaa tulkintakokonaisuudesta. Kääntäjän hermeneuttinen kenttä ulotetaan tekstinulkoiseen maailmaan, käytäntöön ja elämänmuotoon.