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Još o neopozitivizmu kod nas
article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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Kraus je stekao slavu time što je bio jedan od Frojdovih najglasovitijih oponenata. Njegova dela su se koristila u nameri da se diskredituje cela zgrada psihoanalize. Na drugoj strani, Frojdovi sledbenici su se naročito založili da podriju Krausovu poziciju. Da bi se cela ova priča postavila na svoje pravo mesto, neophodno je pokazati koliko su obe strane imale nešto zajedničko čak i onda kada su im se putevi razilazili. Oba autora su bila svakako najveći kritičari civilizacijskog nezadovoljstva, koje je poticalo od habzburškog Beča, i njihove su se dijagnoze u suštini dopunjavale.
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In this essay, restraints of the human mind in Mevlana’s critique of ratio are pointed out, and relativity of all teachings that observe truthfulness and the Absolute Truth through narrow horizons of individual cognition, enquiries and doubts as well. Mevlana does not reject the mind – he only points to snares and traps that mind has to avoid and overcome to reach insight. A clear insight is reached when the mind – following the process set by it – overcomes its own doubts, that is, the state of cognition which is reached by the mind limited by its own borders. However, when the mind realizes its own limitations, it becomes open for insights into the Absolute Mind, a collection of principles that inspire each individual mind.The Absolute Mind is wholeness, while the limited mind is a part.Each and every human insight is relative. It can be a sign, a symptom of the Truth, but it does not represent the truth in wholeness, and there fore the meaning of being has to be more than its individual manifestations.
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Bratislav Ivanov's new book is dedicated to the values and traditions of the Japanese culture. Already in the early twentieth century, French scientist Henry Dumolard draws attention to the fact that the Japanese people are guided by their logic and draw conclusions that are often incomprehensible to Europeans. To understand the Japanese people, we need to know the values that form the core of their culture. A key to their understanding is the geographical environment, mythology, religion, and Japan's history.
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When the undefeated samurai Miyamoto Musashi retreated to a cave in 1643 and wrote The Book of Five Rings, a manifesto on swordsmanship, strategy, and winning for his students and generations of samurai to come, he created one of the most perceptive and incisive texts on strategic thinking ever to come from Asia. Musashi gives timeless advice on defeating an adversary, throwing an opponent off-guard, creating confusion, and other techniques for overpowering an assailant that will resonate with both martial artists and everyone else interested in skillfully dealing with conflict. For Musashi, the way of the martial arts was a mastery of the mind rather than simply technical prowess—and it is this path to mastery that is the core teaching in The Book of Five Rings. Written not only for martial artists but for anyone who wants to apply the timeless principles of this text to their life, the book analyzes the process of struggle and mastery over conflict that underlies every level of human interaction.
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Evliya Celebi was an enlightened man in a variety of ways who believed in equality, freedom of thought and intellectual debate, and found all of these things present in Islamic societies. Over the course of his travels, he wrote ten volumes detailing his adventures. ‘Seyahatname’ – Book of Travels – is a unique and important text, representing one of the few accounts of the 17th century and the Ottoman world from the perspective of a Muslim. These are not just factual accounts, Evliya had a great imagination and just as important as his journal entries were the imaginative storytelling that ran alongside, elaborating, exaggerating, and fantasizing. Through his stories, we are prompted to think more imaginatively about our own travels and journeys to other cities. This 17th-century Muslim traveler can sometimes seem narrow-minded and yet this same man can stand in St Stephens Cathedral in Vienna and be moved by the music he hears. Sometimes these encounters lead to nothing but sometimes they lead to stories which are so deeply felt, and so universally melodic that they leave echoes which can still be heard and felt today. In 2011, the year which would have been his 400th birthday, Evliya is being paid homage as UNESCO’s Man of the Year.
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The presented monograph is a result of many years of practical work and research of the author in the sphere of intentional influence in Bulgaria, USA and NATO structures. It would be of interest to psychologists, sociologists, psychological surgeons, PR and image-maker specialist, managers, and anyone who wants to understand the psychological mechanisms of influence - why do we think what we think, why we feel what we feel, why we act the way we do it, and how other people and the media influence us. In fact, the book does not offer ready-made recipes, but an understanding of the process that enables us to protect ourselves from unwanted influences and to be more effective in achieving our goals.
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The monograph attempts to provide an empirically grounded answer to a number of discussional scientific issues related to individual decision-making differences by building a comprehensive conceptual model and constructing a specifically selected toolbox as a prerequisite for creating an empirically validated methodology in the field of research of individual differences in decision-making. Original empirical results have been obtained confirming that the style of decision-making is not identical to cognitive style (nor is it a subset, but contains a cognitive component that does not exhaust any of the styles) and is related to mental self-regulation due to individual differences, generated by the ways of satisfying the hedonistic motif (regulatory focus and fashion), the need to control excitement (stress control), and the need for connectivity and increased self-esteem. These results are a prerequisite for the further development of individual decision-making research as well as the decision-making theory itself, because it allows for a fuller consideration of individual differences and their interaction with the characteristics of the situation and the problem that is being solved.The methodological basis of the study is the cognitive survival theory of Seymour Epstein. The results and theoretical summaries obtained empirically confirm the validity of the global personality theory that has the potential to explain new scientific problems, incorporating private theories such as E. Tory Higgins' motivational theory and Mark R. Leary's sociometric mechanism.
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The book deals with the analysis and characteristics of the interpreting part of a sign/image shown in the prediction. The analysed material comes from the old-Ruthenian literature (The Tale of Igor's Campaign, Russian Primary Chronicle) as well as from some Russian folk predictions and prophecies. The selected aspect assumes appointing of a conceptual system which is located behind the intuitive interpreted knowledge of the world of conceptual construction. The fragments and parts of this system should be constituted by units both apprehended and unapprehended by the representatives of a given mental tradition.
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The increasing social and cultural diversity of modern society leads to important ethical challenges. A special area of tension arises when the concepts of individual freedom of choice and pluralistic social order have to be reconciled with the obligations of medicine in the sense of responsible and caring action. Based on the examples of religious motivated circumcision and transsexuality, the authors analyze the confrontations between the needs of the patients and the ethical principles of modern medicine. In this, apparent becomes the special role that doctors play in weighing the values of a pluralistic social order on the one hand and the principles of self- determination, non-harm, benevolence and social justice on the other hand. Doctors and healthcare professionals should have the appropriate skills to be able to perceive existing religious or gender-specific differences and individual circumstances and to integrate these into their decisions and actions.
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Današnja kriza morala u znanstveno-tehničkoj civilizaciji vodi nas u zajedničku propast, jer je suvremena znanost (koja je slobodna od morala) nerazdvojivo povezana s tehnikom, pa se može nazivati tehnoznanost. Kao takva ona ima danas monopol na znanje o svijetu te zbog toga posjeduje najveću moć u dosadašnjoj povijesti i u tijesnoj je sprezi s nosiocima moći: s ekonomijom, politikom, medicinom, medijima, državama i međunarodnim kompanijama. Imati najveću zamislivu moć (koja, po Kantu, kvari slobodu umnoga rasuđivanja), a pritom biti slobodan od morala koji ograničuje tu moć, znači pretvoriti svijet u svijet najmodernijeg barbarstva i nasilja, uništenja i samouništenja. Samo moralno odgovorna znanost sposobna je za budućnost i ona je pretpostavka civilizacije sposobne za budućnost. Samo odgovorna znanost može spriječiti pretvaranje znanosti u sveobuhvatnu dogmu. Stoga znanost mora biti slobodna od svake ideologije koja prikazuje stvarnost crno-bijelom tehnikom te tako proizvodi taštinu, mržnju i nasilje. Globalna znanost zahtijeva globalni etos (globalnu odgovornost). Znanosti je stalo do istine koja nas oslobađa od laži i povezuje nas u jednu zajednicu. Temeljni etički imperativ primum non nocere (‘najprije ne škoditi životu’) vrijedi svuda i zauvijek. Etički odgovorna znanost zahtijeva promjenu svijesti pojedinca i ponovno otkrivanje ideje bratstva. Nijedno ljudsko djelovanje postojeću stvarnost ne smije razarati i uništavati, nego je mora usavršavati.
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Current crisis of morality in scientific and technical civilization leads us to a common ruin because modern science (which is free of morality) is inextricably linked to technology, and can therefore be called technoscience. As such, today it has a monopoly on knowledge of the world and therefore has the greatest power in history and is in tight collusion with the holders of power: the economy, politics, medicine, media, countries and multinational corporations. To have the greatest imaginable power (which, according to Kant, corrupts the freedom of mental reasoning), while being free from the morals that limit that power, means to turn the world into a world of the most modern barbarism and violence, destruction and self-destruction. Only morally responsible science is capable for future and it is the premise of a civilization capable of the future. Only responsible science can prevent science from turning into a comprehensive dogma. Therefore, science must be free from any ideology that depicts reality in black and white and thus produces vanity, hatred and violence. Global science requires a global ethos (global responsibility). Science cares about the truth that liberates us from lies and connects us into a single community. The fundamental ethical imperative primum non nocere (“first, do no harm”) is valid everywhere and forever. Ethically responsible science requires a change in the consciousness of the individual and a rediscovery of the idea of brotherhood. No human action should undermine and destroy existing reality, but rather improve it.
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𝑆𝑜𝑐𝑖𝑒𝑡𝑎𝑠 𝐶𝑙𝑎𝑠𝑠𝑖𝑐𝑎 is a multilingual collection of papers presented at the international scientific conference that has been organized by the Department of Classical and Eastern Languages and Cultures of St. Cyril and St. Methodius University of Veliko Tarnovo (Bulgaria) since 2002. Until 2015, the conference was held annually. Since 2018, it is held once every two years. St Cyril and St Methodius University Press issues the collection within the Dr. Nicola Piccolo series. The wide range of topics and the opportunity for authors to submit their academic publications in the original language attracts researchers from all over the world.
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An important part of postcolonial critical discourse – which originated in the work of Michel Foucault and which I find rather useful for analyzing the images of China produced by twentieth-century travel writers – is the complex relationship between knowledge and power. Foucault himself declares that one of the main goals of his archaeological endeavors is “to rediscover on what basis knowledge and theory became possible” (Foucault 1973, xxiii) and develops the argument that power and knowledge are invariably and inseparably connected in a way that is by no means innocent. To Foucault, knowledge always bestows to its bearer a certain kind of power over the entity that is being ‘known’ or over the very discourse that produces ‘truths’ about this entity. “[P]ower and knowledge directly imply one another. There is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations” (Foucault 1973: 27). The two notions clearly depend on each other: they seem to be indispensable parts of the same discursive paradigm. Said states that “[k]nowledge gives power, more power requires more knowledge, and so on in an increasingly profitable dialectic of information and control” (Said 1978: 36).
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The aim of this study is to reveal the historical etiology and epistemology of the mind with its concepts. It helps people to know, judge and determine their own behavior; The mind, which is defined as the ability to distinguish the good from the bad, the right from the wrong, the truth from the lie, makes humans different and superior to other living things. However, it has attracted the attention of people in every period of history and features such as what the mind means, how it emerged and how it works have been investigated. In this context, philosophy, religion, medicine and psychology have been interested in different dimensions of the mind in different periods of history. In order to define mental health, the concepts of mind and health were evaluated one by one, and by looking at the meaning that two parts add to the whole, how the parts form the whole and how the whole differs from the parts are discussed. In the study, first of all, the concepts of normal and abnormal were mentioned, and then the concept of mind was tried to be explained by researching it in the fields of philosophy and religious sciences. In this context, it has been discussed whether we can talk about the normal mind. In addition, after the definition of the mind, the mind in individuals; It was evaluated with the abilities of distinguishing right from wrong, making choices, taking responsibility and taking action. From a philosophical point of view, the mind has dealt with the aspects that exist with human beings and develop and mature as they live. With regard to the mind, religious men have accepted it as a tool that enables people to reach the Creator by evaluating the events going on in the universe. The science of psychology did not deal with the definition and characteristics of the mind, but focused on the treatment of mental illnesses. On the other hand, we think that the developments in modern medicine, especially the effects of many mental-related psychological diseases on the functions of the brain should be investigated. In this study, it is aimed to examine the history of mind and its etymology in the historical process.
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Le présent volume réunit les textes des communications présentées lors du colloque annuel organisé par le Département de Français de la Faculté des Lettres de l’Université « Alexandru Ioan Cuza » de Iași, sous le nom des « Journées de la Francophonie ». En 2022, ce fut la XXVIe édition de cette manifestation scientifique, devenue au fils des années traditionnelle, et attendue avec intérêt par les francophones de la région, du pays et même de nombreuses universités étrangères, partenaires dans différents programmes et échanges internationaux.
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Вот уже много месяцев, особенно в последнее время, что я получаю не менее 2, 3 ежедневно (нынче было три) писем, в которых молодые люди, молодые девушки пишут мне о том, что они решили покончить с собой, но почему-то обращаются ко мне в надежде, что я избавлю их от этого каким-то моим советом. Письма эти бывают трех различных характеров. Первый самый обыкновенный: сельская учительница ради служения народу желает бросить свои занятия (она, мол, не достаточно образована для просвещения народа) и идти на курсы. И желание ее так сильно и так благородно, как она думает, что она решила покончить с cобою, если желание это не будет исполнено. Или восторженный юноша, готовый покончить с собой, если ему не помогут развить свои, как он чувствует, могучие силы. Или изобретатель, желающий осчастливить человечество, или поэт, чувствующий свою гениальность, или девица, желающая умереть или поступить на курсы, или женщина, влюбленная в чужого мужа, или мужчина, влюбленный в замужнюю женщину. Письма различные по полу, возрасту, положению, но во всех их одна черта, общая всем этим людям. Черта эта – слепой, грубый эгоизм, не видящий ничего, кроме своей персоны. «Повсюду несправедливость, жестокость, обманы, ложь, подлость, разврат, все люди дурны, кроме меня, и потому естественный вывод, что так как моя душа слишком возвышенна для этого порочного мира или порочный мир слишком гадок для моей возвышенной души, то я не могу больше оставаться в нем»
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Если рассматривать мир исключительно с теоретической стороны, как это делают люди, посвятившие себя только знанию, то явления, наблюдаемые ими, в известном порядке и пространстве происходящие, будут казаться им собственными их представлениями, и для таких людей останется под сомнением, существует ли какая-нибудь вещь или сила вне субъективного мышления, или же все явления совершаются только в самих мыслящих о таковых? Ученые, видимо, предпочитают мышление действию; однако, как бы они ни были защищены трудом неученых от воздействия внешней природы, они все же не могут не чувствовать своей зависимости от нее, и вне себя, и в самих себе. Но к этой зависимости ученые или относятся пассивно, или же ищут выхода из нее не в области реального освобождения от стихийных сил природы, а в области только умозрительного отвлечения от действительности. К такому заключению по отношению к внешнему миру приходит теоретический разум.
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This essay explores the ethical considerations surrounding the use of social media platforms and their detrimental impact on mental health. With the proliferation of social media in today's interconnected world, it is crucial to critically examine the ethical implications of these platforms. The essay delves into the various ways in which social media can contribute to the mental health crisis, such as through increased exposure to cyberbullying, unrealistic body image standards, and constant social comparison. By analyzing the role of social media companies in the dissemination of harmful content and the potential ethical responsibilities they bear, this essay provides insights into the moral obligations of platform owners and the need for stricter regulations. By comprehensively analyzing the ethical dimensions of social media's impact on mental health, this essay aims to foster a broader conversation and inspire action for a more responsible and compassionate digital future.
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