Стаття присвячена феноменологічному аналізу смислових структур ур-фашизму як феномена тоталітарної свідомості. Основними методологічними орієнтирами інтенціонального аналізу ур-фашизму є категорії: архетип, символ, картина світу, ментальність, ідентичність. Розкрито основні принципи Eternal Fascism у постмодерній естетиці з огляду на сучасний культурний контекст з акцентуванням принципу страху перед Чужим як ворогом, механізмами моделювання образу якого в сучасних медіа є симуляція та редукція. Розкрито механізми поширення ур-фашизму через варіативну гру угруповань, за якими виокремлено чотири моделі ідентичності в сучасній Україні.

Стаття присвячена феноменологічному аналізу смислових структур ур-фашизму як феномена тоталітарної свідомості. Основними методологічними орієнтирами інтенціонального аналізу ур-фашизму є категорії: архетип, символ, картина світу, ментальність, ідентичність. Розкрито основні принципи Eternal Fascism у постмодерній естетиці з огляду на сучасний культурний контекст з акцентуванням принципу страху перед Чужим як ворогом, механізмами моделювання образу якого в сучасних медіа є симуляція та редукція. Розкрито механізми поширення ур-фашизму через варіативну гру угруповань, за якими виокремлено чотири моделі ідентичності в сучасній Україні.

The article is devoted to the culturological analysis of the new model of the subject in the twenty first century. The methodology of work is based on the wave theory of social development. Modern society enters the state of the "fourth wave". The fourth wave comes in place of the agrarian, industrial and informational societies. This wave is called "new Industrialization" in contemporary economic context. The modern economy needs the revival of the industrial sector with the support of the national (...) state. New industrialization is countering the global control and fragmentation of the world. The national state is changing its concept from unitary to glocal and multi-polar. Consciousness of citizens should also change. The subject of the fourth wave is a cultural nomad. He makes travels to the global world and switches cultural codes in different contexts. The term "altermodern" is the word of curatorial practice of "zero". It means the nomadic consciousness, the ability to cultural wanderings. Nomadic consciousness is based on the model of transculture. Trans-national and trans-cultural view is a synchronization in the human minds of different cultural worlds. Man is at the point of their collision, belongs to all the worlds and does not apply to any one. It accumulates in its consciousness projections of different cultures, their possible alternatives and development. Nomadism, transculture and altermodern - is the gap between globalization and antiglobalism. Globalism causes unification of cultures. Anti-globalism leads to a revenge of fundamentalism and ethnic isolation. Nomadic consciousness of the altmodern balances between the universal and particular principles of human existence. Opposition to ideology is a distinctive feature of transcultural altmodern. The fourth wave is characterized by total radicalization of the world as a result of the revival of the neoliberalism of the right-wing dictatorships on the territory of the Third World countries. "The doctrine of shock" is the source of the formation of neo-totalitarianism. Art liberates him. Psychoanalysis is a means of liberation from ideologies. The procedure for dismissal is based on art therapy in the aesthetic cluster. Altermodern is an era of increasing role of artists in shaping the consciousness of a cultural subject. Art-galleries of the world use techniques of psychoanalytic work with the public. They provide rearrangement of the subject in the direction of an open dynamic consciousness without boundaries and prejudices. (shrink)

The article is devoted to the philosophical and cultural analysis of postmodern philosophy on the basis of the Hegelian methodology, Heidegger's philosophy of language, structural psychoanalysis, deconstructionism, hermeneutics, universal ethics and philosophy of dialogue. The article substantiates the thesis that postmodernism as a model of theoretical reflection is autonomous with regard to liberalism and relativism with the concept of a "French school", which has an anti-liberal orientation and corresponds to the conservative Christian attitudes imposed by implicit ontological meanings. The medieval (...) ontological "nuclei" of postmodernism are concepts: "Real" by J. Lacan, "Archepism" by J. Derrida, "Schizoid" by J. Deleuze, "language reconfiguration" by P. Ricker. Thus, freed from the stereotypes of relativity, postmodernism appears as a third alternative in opposition to the European choice between liberalism and radicalism. The double standard extends to the attitude of liberals to radical currents in crisis processes. Initially, liberal leaders take an overwhelming majority in right-wing nationalism, using it as a tool to support the status quo of capitalism, a means of distracting the masses from real problems, and a mechanism of intimidation. When the mass is intimidated enough, it is proposed to liberalism as "a source of defacing" as the "only alternative". We can talk about the artificial situation of identifying the choice of Fa versus Antifa for the subject who is forced to choose between "purse and life" - between multiculturalism and radical nationalism The key task of structural psychoanalysis is not only the returning of the conflict to its original place, that is, the disclosure of the deep-seated class traumas of the capitalist neoliberal world itself, according to S. Zizek and other representatives of the Slovenian school, but also - the separation of the philosophy of postmodernism as a spiritual phenomenon from political projects of neoliberalism and multiculturalism, which until recently were considered an applied dimension of postmodern politics and promoted the introduction into the social practice of the vicious circle "liberalism - nationalism liberalism" - a circle that does not provide choice and which excludes from its own semiosfery any other values: ethical and dialogical, modern, conservative, religious, international, non-system Left and others. In order to realize this task, postmodernism must be considered under the other viewpoint, depriving it of the stereotypes of "relativism", "cynicism" and "enlightenment", that is, it is necessary to demonstrate that the authentic core of postmodern philosophy is far from multicultural indifference of "post-truth" and includes expressive ontological motives. The double goal of our study: to carry out a critical rethinking of postmodernism as a form of manifestation of a conservative attitude based on hereditary archetypes of the Middle Ages and Modernism, and to show that postmodernism as a philosophy is not the cause of the tragic self-denial of postmodernism as an applied measurement of multiculturalism, that multiculturalism with its vicious circles of relativity, devastation and radicalism is separate from the phenomenon of postmodernism and belongs to the "shock" project of American liberal democracy, and not to "French school" Moreover, the School of Post-Structuralism of the Sorbonne, as the basis of postmodernism, is the descendant of the Marxist school of "new left" in Frankfurt and its meaning is fundamentally anti-capitalist and anti-liberal. By combining among themselves in a single interdisciplinary field the classical philosophy of M. Heidegger's language, J. G. Derrida's "grammar", G. Lacan's structural psychoanalysis, J. Habermas's universal ethics, J. de Gaulle's schizodiscourse, and hermeneutics and the philosophy of P. Ricker's dialogue, we have shown that In the semantic field of postmodernism there are ontological kernels of conservatism, which approximate this philosophical model to medieval traditionalist thought and make the border between modern and postmodern very conditional. The return of postmodernism to the status of the philosophy of being and the liberation of the French school from the stereotypes of "lack" and "loseness" is necessary in order to protect postmodernism from accusations of cynicism, relativism and "emptiness", since these allegations are, firstly, based on the mixing of postmodernism with liberal irony, and, secondly, often serve as an excuse for the revival of various kinds of fundamentalist aspirations. We have shown that liberalism, by provoking through the irony of the identification of the "illusion", initially contributes to the development of radical movements, and then, when they emerge from the symbolic control, they remove them from the agenda as "fascist", opposing them to themselves. There is a closed vicious circle of impossibility to choose between "Fa and Antifa". Our work was an attempt to remove postmodernism from this circle. (shrink)