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The text covers the parameters of the Eros in various theories. It refers to its place in Sigmund Freud’s psychoanalytic theory, as well as the relation between Eros, unconscious and sublimation. It also refers to the meaning of the Philosophical Eros and its place in some metaphysical theories.
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The determining role of a reality in terms of creativity manifests by determining role of the subject in terms of the rest material objects and processes of the pedagogical activity.
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The text examines two core emotions - fear and shame - and how they shape the affective and social dynamic in relation to the Macedonian “name issue.” Both fear and shame are analyzed through phenomenological approach and in relation to other affects and as core affects that also enable social polarization. Polarization is explained through two Gestalt concepts: polarities and fixed gestalts that serve to analyze the phenomenon that results in exclusionary and divisionary types of thinking and behavior into two blocs - “us” vs “them.” The intersubjectivity is taken to be one of the core conditions of the social field that shape its dynamic as a crucial argument towards the need for overcoming polarized and dichotomized logic of understanding social and political polarization. The analysis shows that fear and shame create a rhizomatic pattern that connects different affects binding together and creating complex structures of behavioral responses and intersubjective space. Enacted through discourse, those affects shape the Macedonian social body as wounded by fear, anxiety, shame, hate, anger and trauma, all of which constitute experience of parlous precarity. Those experiences could not be reduced to binary positions, but they create multiplicity.
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Nowadays, syphilis is both a well-known and a forgotten disease, due to the rarer morbidity and higher effectiveness in the treatment of the infection. Despite that, it poses a challenge, one formed out of, on one hand, the work of the multidisciplinary team/APL, a nurse, an infectionist, a psychiatrist, a dermatologist, a psychologist/and, on the other hand, the prejudices and fears of the patient and his relatives. This is due to the fact that it is most commonly a blood-borne or sexually transmitted and can affect all organs in the human body, causing severe, lasting consequences - both physical and psychological in nature. The high variability of symptoms, the possibility of developing the disease in a wide time range after infection, the need for a complex approach to working with patients all lead to difficulties in the diagnosing and timely treatment of syphilis. This article examines in detail a clinical case of newly-diagnosed neurosyphilis – from the doctor's office to the difficult way out of it, trying to answer the question: Is it possible to have a happy ending in a rather strict, stigmatizing society.
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A universal conviction of mass culture creators is that people enjoy being scared. This conviction has a deeply rooted basis, whose essential part is not only fear, but also a need to experience something mysterious and supernatural. The dread of the “vehicles of horror” is usually two-dimensional: one of the aspects comprising their scariness is their look and supernatural origin, however, also the traveller using the vehicle can be terrifying. The examples analysed in this article show that the texts of culture follow the aforementioned pattern: they combine the horror of the vehicle with the horror of its passenger(s). A normal vehicle takes on the features of the passengers, it can also be infected by their hatred, desire for murder, aggression or madness. On the opposite pole there emerges a vision of the transcendent presence of a demon who takes on the form of the vehicle. All examples of the autonomous vehicles of horror share some features of puzzling anthropomorphism. Hence the obvious conclusion may be drawn: the provenience of the phenomenon (whether internal or external to the human psyche) is unimportant – what really matters is its anthropomorphisation. It is in fact us that we are scared of in the demonic machines.
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‘Humanity does not exist at all yet or it barely exists.’ French historical figure Jean Jaurès’s statement, famously echoed by Jacques Derrida, then by Bernard Stiegler, provides a fittingly provocative starting point for my reflections on the present condition and future of the ‘humanities’, envisaged both as the pluralization of what differentiates ‘us’ from other species and as the academic implementation of programmes (as well as the philosophical questioning) in the name of humanism.This article investigates the condition of the humanities in the digital age as always already that of the ‘posthumanities’. The impact of the Derridean deconstruction of the sign as technological ‘trace’ is recalled as an antecedent to Stiegler’s conception, from his first volume of Technics and Time onwards, of humanity as indissociable from an exteriorizing technicity which gave rise to a third kind of, or ‘epiphylogenetic’, memory. The second part looks at Stiegler’s notion of ‘pharmacology’, his diagnostic of the enslavement of contemporary homo technicus through tele-technologies and his pragmatic search for socio-political, cultural and educational remedies. Taking my cue from his approach as well as inflecting Bolter and Grusin’s notion of ‘remediation’, I conclude with a final section envisaging tomorrow’s ‘remedial’ (post)-humanities, adducing as precursor examples a couple of creative practitioners (Mark Taylor and Gregory Ulmer) and emphasizing the rich potential of videogames in such a ‘re(-)creative’ process.
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This article starts from general remarks on education which is regarded as largely a physical, interpersonal process for extending one’s knowledge of our collective human repertoire and shows how that changed, temporarily, with the postmodern combination of information technology, social complexity, and cheap energy. But the first requires the other two, and as they fade, premodern forms of pedagogy and scholarship may return – unmoored (but for the Humanities) from the deep past and from professionalization’s Byzantine administrative labyrinth. The next part of the essay investigates today’s hegemonic neoliberal arrangements that must vanish with the market they developed to exploit; in this case, ‘nostalgia’ will lament the lost energy-abundance and social complexity that virtual education required. Instead, loose coalitions of teachers may form subscription-based universities where learning – not credentialling, nor capital accumulation – is central. The article finally sketches these trends and offers a general plan for a resilient, low-tech, low-energy Humanities university, as complex societies like the United States continue to reckon with the abrupt forms of decline that we call ‘collapse’.
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The review article discusses Karolina Kostyra’s book Wiosenna bujność traw. Obrazy przyrody w filmach o dorastaniu [Splendor in the Grass: Nature Images in Coming-of-Age Films] (2019). The author of the paper emphasises the place of the monograph in the contexts of the film genre theory, new humanities’ tendencies, and the academic discourse. The alternative for the last issue is the so-called haptic criticism, term coined by Laura U. Marks and used by the article’s author to describe Kostyra’s style.
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The relationship between metaphysics and psychology has different dimensions. An emblematic example of this relationship is the literary polemics between Martin Buber and Carl Jung about boundaries between the two areas of scientific knowledge. According to Buber, Jung allows himself to cross the border of psychology and psychiatry through metaphysical assertions, while Yung claims he doesn’t go beyond that, and all his speeches, even about transcendent objects, don’t leave the sphere of empiricism. The purpose of this article is to reconstruct this dialogue and critically analyze it in view of the possibilities of thinking of the transcendence.
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Over 85 empirical articles investigating the fear of being laughed at have been published. Still, the question “why bother with another inter-individual differences variable?” arises. This quantitative paper based on 240 people, aims to show why gelotophobia has been widely neglected in therapeutic settings and why therapists may not have come across gelotophobes in their practice. Second, examples of extreme case studies involving gelotophobe’s perspective on treatment, exploring the practice and challenges arising in treatments will be given. Finally, an argument why there is a need for the inclusion of gelotophobia awareness for schools and for bullying interventions is proposed. Conclusions are drawn suggesting the importance of inclusion of this phenomenon.
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It can be assumed that two biblical myths – about Adam and Eve leaving the Garden of Eden and about the builders from Babel – are interesting expressions of the utopian imagination, because these myths narrate about two places where projects of sufficiently perfect social order were implemented in two different ways. At present, the school is one of the places that could be understood as the ambiguous effect of an implemented utopia of the industrial revolution era; the school is an education space designed as an important part of the project of a sufficiently perfect social order. Two original readings of the mentioned biblical myths – by Erich Fromm and George Steiner – shall contribute some new themes and outlooks to the discussion of the condition of the modern school and the discourses of critical pedagogy or the pedagogy of resistance and hermeneutic pedagogy.
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Review of: Roksana Zdunek - Magdalena Hodalska. Trauma dziennikarzy. Dziennikarstwo traumy. Kraków: Instytut Dziennikarstwa, Mediów i Komunikacji Społecznej Uniwersytetu Jagiellonskiego 2017.
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The writing of this article was provoked by another case of aggression against a teacher in a Bulgarian school. For the purposes of the analysis, a “case study” method was used to “dissect” the school situation that took place. The latter facilitates the derivation of the specific factors for the registered event. Through the code of linguistic communication, inductive generalizations stood out, which were related to deductive ones, generated by secondary analysis of data from the sociological research conducted in our country. The considered situation focuses on the Finnish school bullying intervention program KiVa, developed by the University of Turku, understood as an alternative to reducing school aggression and victimization. Besides, it also builds a safe and secure school environment.
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Drawing on Jacques Derrida’s and Sarah Kofman’s conception of writing, Anat Pick’s notion of the ‘creaturely’ and Kári Driscoll’s ‘zoopoetics’, this article discusses the relationship between textuality and animality in Hélène Cixous’s work. Cixous’s writing has been described as inscribing the body in the text, which may be considered an ethical engagement; her embodied poetics can thus be called a creaturely poethics. The analysis focuses mostly on Cixous’s latest texts: Les Sans Arche d’Adel Abdessemed (2018), Animal amour (2021) – which deal openly with animals – and her recent fictions on the Shoah, 1938, nuits (2019) and Ruines bien rangées (2020). In them, animality not only traverses human and non human animals, but also beings considered inanimate, such as Osnabrück’s synagogue. Particularly, Ruines bien rangées gives a voice – and, above all, a ‘cry’ – to all beings reduced to silence, and therefore to death, by the Nazis.
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In L’animal que donc je suis Jacques Derrida suggests that the question of what would be proper to the animal should ‘change tune’. I read this extraordinary passage, in which Derrida calls for us to lend an ear to an ‘unheard-of music’ that neither emancipates the non-human nor condemns it to inarticulate noise, in conjunction with the nexus of animality, telephony and the cri de la littérature that unfolds in Hélène Cixous’s writing, exploring the significant role assumed by the sonorous in these descriptions of non-human life. For Cixous, the telephonic power of near-instantaneous substitution and of prostheticity is inseparable from the sounds produced by the coterie of animals that populate the writings of these two authors. What is intriguing is that this bestiary is almost always said with a certain homonymy or homophony. Hence this article traces what I dub an ‘homofaunie’ echoing Cixous’s series of puns and neologisms such as ‘(t)elefaun’ and ‘(t)elephantasy’ that capture Derrida’s attention. The article asks what is at stake for theorizing non-human life – not just animal but also plant and so-called inanimate life – if the mode of questioning is to be redirected by a specifically aural attunement in which listening itself is retuned under the guidance of untranslatable homophony.
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The recent mass culling of mink in Denmark and elsewhere, following the animals’ contamination by a COVID-19 variant, is taken as a re-entry point into Derrida and Lacan’s mink-mediated conversation in The Beast and the Sovereign. Out of the etymological ‘stink’ attached to the mink emerges an animot gifted with (unlimited) ink, with a potential to disturb philosophies of language, to write back or strike back, as it has recently done in the form of alignments of dead yet resurfacing animals. In the wake of Derrida’s verbal disseminations around the vison, and of Lacan’s attribution of a ‘sort of language’ to the animal in The Formations of the Unconscious, this essay follows an animal pack with includes the 17 million mink programmed for (double) extinction by inhumation and cremation. A hauntology follows, adumbrated by Lacan’s interest in the ‘secretion’ of fur, mink oil and (psychoanalytic) sense, and by Derrida’s encounter with the neoliberal, crypto-vison Alain Minc in 1994.
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The problem of the relationship between consciousness and unconsciousness has proved to be not only a neuralgic point in the interdisciplinary debates throughout the 20th century, but one which maintains its notable place in the present day. Taking the long and complex history of the encounters between Sigmund Freud's psychoanalysis and Edmund Husserl's mature phenomenology as a theoretical background, the present paper offers a novel approach towards the consciousness/unconsciousness problem, situated within the peculiar sphere shaped by the dialogue between Freudian and Husserlian notions. What we offer is a preliminary sketch for an analytics of affectability that opens a path toward reexamining some key psychoanalytical concepts such as unconscious, repression and memory which can be a valuable contribution to the development of phenomenological conceptualizations of different forms of traumatic experience.
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The authors of the article analyze the influence of the numinous as an existential state and the structure of the unconscious, which causes sacred amazement and fear in a person on the choice of love in its gender-based manifestations. On the basis of the methodological strategy of metaanthropology, the choice of love is conceptualized in the ordinary, the ultimate and the transcendent existential dimensions of human being, which correspond to the ordinary, the personal and the philosophical worldview. In the methodological coordinates of C. Jung's psychoanalysis, the manifestations of the numinous in the archetypes of Anima and Animus and their influence on the decisive manifestation of love in the life of a man and a woman during the formation of a worldview are investigated. The actualization of the philosophical worldview, in which there is a free maturation of ideals, values, the destruction of outdated worldview attitudes and the establishment of a new being, leads to the integrity of the personality and the unity of individuals in love and co-creation. Under the influence of this, the emphasis in the numinous changes from horrible to sacred. This leads to worldview freedom in the choice of love, which becomes truly humanistic and constructive.
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Learned helplessness and self-handicapping are considered self-defenses in situations of perceived lack of control аnd insecurity. The research purpose was to study their effect on well-being. 325 respondents of the convenient sample completed seven scales: on learned helplessness, self-handicapping, self-esteem, life meaning, mindfulness, optimism, and flourishing. Results reveal that flourishing decreases in result of self-handicapping, but this effect is fully mediated by the lack of perceived control and self-esteem and partially mediated by life meaning and the mindfulness. Learned helplessness also reduces experienced well-being, but this effect is fully mediated by self-esteem and partially mediated by and optimism, life meaning, and mindfulness. This suggests that learned helplessness and self-handicapping can be considered reactive or preventive situational responses, mediated by self-esteem, optimism and active reflection of situations and opportunities, and life meaning, being pathways, counter-balancing self-defenses.
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