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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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article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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To je kao u dečijoj igri. Uzvikuje se; »Vruće«, ali ruka koja je mogla pronaći traženi predmet, udaljava se i ne nalazi ga. Fric Heller pi{e u svojim misaonim »nefilozofskim razmatranjima« o Wittgensteinu (Merkur, 1959, 12). »Želi li se Wittgensteinovo mišljenje razumeti na njegovom sopstvenom nivou, onda su imaginacija i karakter jednako značajni kao i »mišljenje«. Jer, temperatura tog mišljenja spada u njegovu suštinu, u strasti je ozbiljnost, ritam rečenica je jednako rečit, kao i ono što one kazuju, a ponekad je tu znak tačka–zapeta kao granični kamen između misli i trivijalnosti…
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The author re-examines so-called “normativity problem” in the light of some Derrida’s provisional definitions of the concept of deconstruction. Alleged unbreakable connection between the elementary Derridian conception and the concept of normativity here is criticized with help of “open question argument”.
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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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Starting from outlining the context within which the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” is located, the article presents the theoretical and methodological explorations and solutions of the project team in the course of preparation and carrying out of the socioanalytic study of nine cases. The focus of the text is on the presentation of the main aspects retained by the team of researchers in the development, field approbation and editing of a methodological instrument for the socioanalytic study of cases of socially generated suffering and vulnerability – the Project for a Socioanalytic Protocol. These aspects are summarized as follows: 1. Practice of understanding in the socioanalytic conversation; 2. Analytic techniques of microscopic practical-logical analyses of data; 3. Socioanalytic interpretation of the socioanalysis-relevant data on the practical logic of the studied persons; 4. Reflexivity and self-reflexivity of the methodology and of the socioanalyst. Finally, the article presents summaries of the upcoming problems, the achieved results and the drawn conclusions in the theoretical, methodological and research work of the team that make contributions to the development of the larger theoretical project on the socioanalysis of the self-inheritance of agents who have fractalized personal identities.
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The article presents the socioanalytical protocol project as the main methodological instrument for working with empirical cases within the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The first paragraph of the text discusses critically the basic criteria for the reliability of working with it, justifying the need of focusing on socioanalytical data and of retaining and paying attention to the problem of reflexivity in socioanalytical conversation. The second paragraph of the text discusses the critical approaches in socioanalytical research, its demarcation with such areas as psychoanalysis and psychiatry, and identifies possible methods that can be subject to integration depending on the subject of research (and the data). Тhe third paragraph of the text is devoted to explaining the meaning of the elements of the protocol by which the socioanalyst processes the empirical data she has obtained in the study of a case: socioanalytical case history, identification of socioanalytical data, analysis of socioanalytical data (theoretical socioanalysis). The article ends with the tables-applications created as elements of the socioanalytical protocol that are to be filled in by the socioanalyst in the practical use of the protocol.
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The aim of this text is to present the results from the socioanalytical work conducted as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The case study “The ill persons’ suffering” focuses on the life of a woman with breast cancer. The presented empirical fragments will be analyzed thought the analytical and methodological frame set out by the Project of socioanalytical protocol. The first part of the article outlines the context of the study. The following segment will offer some of the characteristic forms of social vulnerability in the respondent’s experience. The focus will be the on the peculiar existential duality in which on one had the illness becomes a habitualized part of everyday life, while on the other it still manages to enter-again and disrupt it anew. The next section will look at the way in which the respondent presents and makes sense of her experience in narrative form. The conclusion will then offer an explication of some of the strategies for self-inheritance and overcoming of the vulnerability.
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The article presents the results of the socioanalytical work conducted on “The Desolated village” – a case study developed as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The central methodological frame relies on the socioanalytical protocol attached as an Appendix to the text. The first part of the paper offers a brief description of the case and its overall context. The second one thematizes the problem of the psychopathologies of everyday life. The focus of this section falls on the practicological data, which, thought the use of non-classical intentional analysis, is extracted from the functioning of the quantifier “no one” found in the respondents’ narratives. Then, using the gathered socioanalytical insights, a detailed outline of the respondents’ experience is offered. The last section deals with the loss and regaining of the biographical illusio. Through the application of a multimodal analysis the strategies for overcoming the vulnerability and self-inheritance are examined.
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This article presents my work on exploring the specific figure of "ordinary" social suffering introduced as a problem by Pierre Bourdieu, but in the context of post-Bourdieu socioanalytical theory, focusing your attention on the case of the "unrealized university graduate" and more specifically on the case of a young woman who lost her biographical illusio, on which I was working in the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and using the methodology, integrated in the project of socioanalytical protocol. In the course of this article I will discuss the results of my research on the fragility of the human being-project and the specific form of suffering that its loss causes. Applying the micro-perspective of socioanalysis to A.'s specific case as an “unrealized university graduate”, I will attempt to address the following important problem: through A.'s existential knowledge of the suffering she experiences as an individual who has to coerce her will to objectivity and continue to exist “in spite of herself”, as well as by observing her unique situation of suffering and vulnerability, I will attempt to differentiate certain" diagnostic criteria "through which little suffering is represented in her story, and to determine whether she applies and what strategies for overcoming her vulnerability and suffering.
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This article is based on the ‘Roma, homelessness, inequality’ research study, which is a part of the “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and the work with the methodology, integrated in the project of socioanalytical protocol. The article focuses on a craftsman from the neighborhood of ‘Stolipinovo’ and his life history as a homeless man in France, where he decides to leave shortly after suffering a work-related accident. The choice of a research case is dictated, on one hand, by the experience of the craftsman as a homeless person and, on the other, by his distinctive position as ‘The Carpenter of Stolipinovo’, which he occupies in the social space of the neighborhood. Secondly, this choice is dictated by the singularity and exclusivity of this experience, because, although homeless, this experience is undoubtedly marked by the presence of a place that he nevertheless inhabits, to which he returns several times, and which is maintained and renovated over time by the locals with whom he shares a common physical space. In this sense, the unprivileged position of the homeless, i.e. the lack of any opportunity to invest in the future, even the ability to plan in the short term, is more like a landmark vector of a biographical trajectory that serves as a starting point and, at the same time this moment of fractured experience, as the data shows, always is thought about relationally, because even in the position of a homeless person, at least according to the constructed narrative, he loses neither his distinctiveness nor his biographical illusio, contrary to what is expected, even though homelessness is thought of as one of the extreme forms of social vulnerability and social inequality. Hence the definition of his experience as a form of ‘elusive social vulnerability".
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Аs starting point of this text served me the hypothesis that social suffering in the so-called socialist man exist which I reached as a conclusion through my work in the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and by the use of the methodology, integrated in the project of socioanalytical protocol . Based on the empirical data gathered during the two-year project, I will try to highlight some of the socioanalytical aspects of the specific vulnerability of the socialist man and to prove that social suffering is a consequence of the habitualisation of the long-lasting state of vulnerability posed by the characteristic socialist governmental measures. The suffering of the people who lived under socialism is a result of the restricted access to certain positions and identities and the inability to invest in them, but also because of their retrospective self-experience as a victim of the political environment and governmental measures. This vulnerability remains symptomatically relevant due to the public's failure to recognize and misunderstand the significance and severity of the experience of the "ordinary" socialist man.
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In this article I analyze the specific suffering and vulnerabilities of refugees as forms of positional suffering – а vulnerability” research project and using the methodology, integrated in the project of socioanalytical protocol.. The article seeks to reverse the focus – not the refugees that “invade us”, but how the condition of becoming a refugee takes over the individual and reduces their identity to a singular characteristic. The term “refugee” in this paper does not refer to a judicial understanding, but covers different groups of people, multiple meanings and it is part of symbolic field within which conflicting discourses and power mechanisms encounter. I will try to emphasize that the vulnerability of the refugees is specific in double sense. On one hand, it is rooted in the anti-immigrant rhetoric and politics in Europe, institutional discriminations, and the repressions (political, economic, or both) that have led to seeking asylum. This vulnerability, on the other hand, arises from the singularity and so-called “endogenous logic” of each case. Following Bourdieu`s idea of “positional suffering, experienced from the inside of the microcosm” I understand the interview, under scrutiny in the article, is “at once unique and general”. I demonstrate how in the biographical narrative a fractured social experience is rationalized, simultaneously accepted and rejected. The narrative generates certain internal tensions, which can be understood (after Bourdieu) as contradictions of self-inheritance.
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In relation to the researched case, namely “The successful self-heritage after the encounter with death of the Other”, in the article I will present some of the main specifics and results in my work in the project “I have no one to turn to!” – socioanalytic dimensions of the vulnerability and using the methodology, integrated in the project of socioanalytical protocol. The main leading thread of my researches appear to be different forms of vulnerability, who could be observed and analysed in agents, suffered a loss of close person. First my work is focused on conducting socioanalytic conversations with agents, who lost their close ones. Abide by the received data socioanalytic identifiers, clear forms of vulnerability, caused by situational suffering stand out. Data of alethic and deontic modality and those that are connected with the everyday psychopathologies, which finds the agents (loneliness, sorrow, desolation, loss of sense and desire to live and others). In the second place my research has an experimental character, directed to examine, collect, cultivate and analyse data from the virtual space (Facebook), who has direct connection to the public denounce of suffering, cause by the lost of loved person. More specifically my work was directed to the profile of a suffering woman, who lost her mother. In the period of two years the woman herself made more than 80 publications, connected to the suffering, that she experiences after the loss of the loved one. That gave me ground to try to put the data in socioanalytic protocol, which has a task to show it, systemize and analyse it.
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In my article I will present the main results of my own work on the case “Homosexual Other”, which is a part of the project “I have no one to turn to!” – socioanalytical dimensions of vulnerability”, financed from NFNI and my work with the methodology, integrated in the project of socioanalytical protocol. As I am going from the problem of social vulnerability and self-heritage in the relations of the homosexual with his family and the closest ones, I will move to the problem of to project the living of free expressed homosexual identity. I will try to prove, that other than speech games between the body and the discourse, showed from the participants in the past conversations common use of indexal and deindexal phrases, different modalities appear, which could turn out to be socioanalytical data. After sharing the social experience with the participants, it seems that they share the lack of someone that can hear, understand and admit the suffering in different moments of their life. Consequently this helped to identify the analyzed as “vulnerable” and to put the problem for the possible self-heritage of the homosexual once again. Through analyzing fragments of the accumulated data in the past socioanalytical conversations, I will try to express the registered identifiers, who indicate to the problem of 1) reproducing the affectations and disorders of mood via “stress events”; 2) their return to the moment of sharing, 3) (in)possibilities of the homosexual to inherit his sexuality.
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I will present the final stage of my study on socioanalytic conversations that I have had with a Bulgarian marginalist writer as a man who turns to creating literature in a situation when he ‘has no one to turn to’. There are the problems of reliability of the obtained data (especially those in the direct autobiographical narrative): firstly as a possible product of the author’s imagination and hence the need for developing methods of literary socioanalysis, secondly because of the effects of personal closeness between the conversers, and thirdly in relation to the endogenous look at the case that is provided by this very closeness. IN the course of socioanalytic conversations and later in the process of analyzing the data from them, the need came up of complementing the initial hypothesis that ‘he writes when he has no one to turn to’, The presentation of his smaller texts before a reading and understanding audience has its doubtless therapeutic role but the work of creating and publishing larger works is more important for overcoming his fractal identity. It came out that this work goes along not only with the underlying presumption ‘he writes when there is someone for who to do it’ (strictly speaking, it is valid also for his smaller texts) but mostly ‘he writes when there is with who to do it’. His successful self-inheritance took place with this last principle, and hence one can make direct conclusions about future therapeutic techniques that go beyond this particular case.
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Methods for solving physical problems are different. They serve a deeper understanding of natural facts and their laws, give students the necessary basis for a better understanding of current technologies. Mind maps can be a useful tool in teaching physics. The present contribution does not aim to acquaint students with the creation of mind maps in detail, but rather wants to show the use of this method for solving problems in PHYSICS. You can also learn about selected mind mapping programs in the best of what’s used.Mind map is the easiest way to get information into our brain and how to get information from it – is a creative and effective way to make notes that literally "map" our reflections.At the end of contribution, you will find examples of thought maps for a particular use in PHYSICS.
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In this article, we are describing history of mind maps, usage in real world and at last how they can be applied for teaching geometry in high school. We will be describing who first thought about idea of mind maps and why mind maps were figured out, what was purpose of mind maps. Than we will speculate about how people perceive the world and how they can so easily remember so much things, understand patterns in the world and add new terms to already learned pool of terms and understand these terms. After this we will show some examples of mind maps and what needs to be done to create good mind map. In the end of article, we will show mind map created from concrete theme in geometry and way how to explain this map for students.
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Tato kazuistika se věnuje výuce matematiky na 1. stupni základní školy Hejného metodou vyučování matematice (dále H-metodou). Výuku vedla stejná vyučující ve stejné třídě jako v kazuistice Vondrové (Jak najít pravidlo pro umístění desetinné čárky při násobení desetinných čísel), takže srovnání těchto dvou kazuistik může být užitečné k hlubšímu porozumění strategiím při tvorbě učebního prostředí v daném pojetí výuky. Výuka v obou kazuistikách se odehrává s asi ročním odstupem.
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Dünya düşünce tarihine damga vuran pek çok filozof ve düşünür vardır. Ancak ‘‘bu düşündüklerimi sadece ben mi düşünüyorum’’ diye bir soran pek az düşünür vardır. Her anlamda gittikçe kötüye giden dünyaya inat, dünyada filizlenecek iyiliklerin peşini hiç bırakmayan bir aydındır Alev Alatlı. O’nun bu düşünce serüveninin temel taşlarını ‘‘Akıl, Ahlak, Adalet, Adap ve Aşk’’ ın oluşturduğu kadim değerler olduğunu söylemek mümkündür. Bunu yaparken de ‘‘karanlığın gözünün içine bakma’’ ‘yı hem kendine hem de bize tavsiye etmiştir. Matematik, ekonometri, istatistik, felsefe, ilahiyat eğitimleri ışığında aklî hicretini gerçekleştiren bir yazarın uyarıları, toplumun her ferdi için üzerinde düşünülmesi gereken bilgileri barındırmaktadır
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