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The ego states have not been studied considerably in the world psychology literature and they have mostly been studied in respect to their behavioral aspects. The paper presents a hypothesis about the nature of the Adult based on the theoretical views on reflection via which the specific functions of the Adult ego state could be explained.
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In the report is presented and developed the idea of the role of the reflection of the mastery of self-affirmation; reflexive self-asessment allows it to be placed under personal control. Trough reflexive self-knowledge, personal self-affirmation is released from the psychological defenses, compensatory delusions and inadequate ways of its implementation. The mature degree of self-affirmation is characterized by the release of inefficient mechanisms of self-assessment and self assertion and targeted use of personal reflexive procedures.
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The author makes synopsis of some basic investigations, devoted to the reflection and synergetics, and presents experience on their combination by construction of the reflective-synergetic approach in the education. The relations between the organization, self-organization and reflexion are examined. The experimental work shows the positive effect of the combined use of the activities of creating and transforming mathematical problems on the formation and development, in reflective-synergetic plan of complex knowledge and skills in students to perform the basic activity - problem solving, which confirms the thesis: reflective-synergetic effect of the combined use of the triad is expressed in self-completion, completion of the various subsystems of the system of opportunities that forms both the learner and the teacher as self-organizing personalities.
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The aim of this paper is to demonstrate that the notion of reflexivity as used by Bourdieu to great extent remains within the boundaries of its classical interpretation as academic virtue, clearing the way to an epistemically priviled point of view. The reason is that it is operating within one specific sort of social ontology. I argue that this notion could become an entrance to a much more versatile social realm. First, I introduce the general outlines of two different conceptions of reflexivity, arising from different ontological projects. Then I summarize the main points and initial assumptions on which Bourdieu (stubbornly) insists. Finally, I attempt to present roughly some assumptions and main intuitions of an ontology, which is more adequate ground for a notion of reflexivity, more relevant to the complexity of the social.
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Quine criticizes two of the main theses of logical positivism: reductionism and the view that there is a distinction between analytic and synthetic statements. In the present inquiry, I present the main line of this critique and consider a possible defense of the view that there is a distinction between analytic and synthetic statements. I argue that this view can be defended by distinguishing between two senses of the word “meaning” – one in which it refers to a mental entity, and another in which it refers to a certain property of behavior. Here it must be assumed that, when we refer to “meaning” in relation to the concepts of analytic and synthetic, we use the word in the latter sense. We have reasons to believe that Quine himself would have accepted this way of defense.
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The present paper is a tenable vision of the role of universalia, of general Concepts and Categories, of general in History, in cognition, in human essence, in human existence and its fulfillment. From a specifically educational and cultural perspective, the problems of the Universally General are a significant scientific, philosophical, dialectical and methodological issue for the History.
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Praxeological reflection was studied by means of self-assessment of 21 students. Coincidence between self-appraisal of one’s activity and other students’ evaluations was present in 14% of the cases. Self-appraisal of one’s activity was higher than other students’ evaluations in 81% of the cases. Self-appraisal of one’s activity was lower than other students’ evaluations in about 5% of the cases. Research of personal reflection indicated that 33.6% of 134 students frequently thought of their present and future significance. Almost the same number – 32.8% thought of future glory and recognition. 79.9% declared that they possessed many undiscovered abilities, that they had not known themselves. Striving for one’s significance and reflection in the study are related.
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The reviewer treats the main theses of the conception of unreflective subjectivity presented in thebook. In his opinion, it divides in two main parts. On the one hand, this is the historic-philosophicalexposition of the problem of reflectivity and the critique of the reflective philosophy. On the other hand,this is the presentation of the own author’s position. The author shows that contemporary criticism ofthe subject-object model of self-knowledge contains the precondition of reflection and therefore classicand contemporary conceptions of self-knowledge meet similar difficulties. The reviewer discusses theauthor’s interpretation of the philosophies Descartes’, Hume’s, Husserl’s, Heidegger’s and Sartre’sgiven in the book. Moreover, he analyses the basic notion of the own author’s conception, namely, thepreconscious as well as the projection.
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In this short review of Immanuel Kant’s First Critique, the author Johann Georg Hamann (a friend, co-worker and even opponent of Kant) offers a synopsis related to the fundamental theses of the transcendental criticism of reason (a new approach in those days) while paying explicit attention to the supposedly common root of origin of the varieties of human knowledge and on some basic architectonic distinctions within Kant’s system as well.
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Book review of: Assenova, K. (2006) "THE VOICE NIETZSCHE in P.R. Slaveykov's Creative Work", FABER, Sofia
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One of the typical traits of totalitarian societies is that they have an official ideology and exercise complete ideological control. Such mechanisms were particularly operative in those scientific areas that had some relation to ideology. Michaltschew exercised much greater authority among philosophers than did the Politburo member T. Pavlov. Pavlov used the political situation to strike back at Michaltschew and arranged a “discussion” of the latter’s treatise. This staged “debacle” was highly representative of the time – it was a relapse of Late Stalinism. This was a politically inspired victimisation that was devoid of logical arguments. The fact that a treatise is criticised using political arguments does not imply it is brilliant. Michaltschew discusses the main philosophical assumptions that apply before and after the province of traditional logic but lie outside the trends of contemporary logic. He provides a presentationist interpretation of logic. In fact the author and his critics were not familiar with the development of contemporary logic. The article discusses the influence of the "dispute" on the development of Bulgarian logic and the relationship between totalitarian government and science; the echo of the "discussion" among Bulgarian intellectuals; and some moral problems – the inconsistent justifications offered by the participants and their apologists.
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The article is focused on Dimitar Mihalchev’s analysis of the solution to the mind-body relationship proposed by Gottfried Wilhelm Leibniz. After analyzing the fundamental ontological and epistemological ideas of Leibniz’s philosophy, the Bulgarian thinker indicates the reasons for his conclusions and assessments in the perspective of his own theory. The fact that a philosopher like Mihalchev was interested in Leibniz’s scientific views indicates the importance of the latter’s theory.
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