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The theory of communicative rationality by Jürgen Habermas differentiates between two kinds of social action: the success-oriented strategic action and understandingoriented communicative action. Strategic action is a purposive-rational action oriented towards other persons from a utilitarian point of view, for example the calculative manipulation of others. In other words, an actor who acts strategically is primarily trying to achieve his own ends. In contrast, communicative action is oriented towards mutual conflict resolution through understanding. Actors here do not primarily aim at accomplishing their own success, but want to harmonize their plans of actions with the other participants. This attempt to sustain consensus is based on the intersubjective recognition of criticisable validity claims. Thus, communicative action is the opposite of strategic action. In addition, Habermas argues that the use of language with an orientation of understanding is the”original” mode of language.
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It was Plato who defined the meaning and metaphysical value of Beauty in a way which was valid for all types of Arts, emphasizing on the concept of “Mimesis”. This aesthetic principle, developed mainly during ancient times, states that art represents an imitation of the real world. If criminal expertise of hand-writing has as its subject the study of handwriting based on scientific evidence regarding the graphics skills with the aim of identifying the author, can we consider counterfeiting of historical evidence as a form of art? Both in the case of hand-writing and works of art, there occur anatomo-physiological and psychological peculiarities specific to their author, the complex conditioned reflexes, and the dynamic stereotype which define a certain individual. Thus, the author of the fake needs to have the ability and training to accurately render the characteristics of the original.
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Humanity has always sought formulas of access to the timeless register of the transcendence, depending on the mode of perception and representation of it, and not least in the light of the cultural level and of the value system which the subject reported to. The text of the Zohar or the Book of Splendor fits in the tradition of mystical writings that try to assume not only a way of thinking relying on the immanent-transcendent polarity, but also on living the ecstasy of finding themselves on the boundary of the two dimensional paradigmatic frameworks. Such an individual experience can only be expressed and potentiated through the recourse to typologies of the mystical language including the fusion of the symbol, the sign and the secret. For the initiated one, considered the master, but also for the disciple, the mysteries of transcendence, of spirituality of the divine world cannot be accessed only through a comprehensive exercise of detaching the consciousness from the materiality. This implies not only the meditation, but also the adoption of a language that does not express the Spirit, but opens the way for the Spirit. Thus, it is considered that the call of the divinity is a mystery around which the soul of the individual may only linger in an ecstatic way and once it previously reached a maximum level of catharsis, purification and enlightenment.
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The article deals with the problem of stress resistance as one of the basic qualities of the support teacher. The factors that lead to the occurrence of stress in the workplace, as well as the conditions for developing stress resistance are highlighted: knowing the laws of the occurrence of occupational stress, respecting the principles of stress, practicing assertive communication, coping focused on the problem, coping focused on emotions.
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Doğal doğum yöntemi son zamanlarda sezaryen ameliyatı ve uygulama sürecinde olan diğer yeni üreme olanakları ile aşılmıştır, bu nedenle yakın gelecekte insan üremesinin hızla değişeceği öngörülmektedir. İnsan gebeliğinin incelenmesi ve insan üremesini kontrol etme arzusu, üreme biyoteknolojilerindeki birçok yeni gelişmenin ve transhümanizmin ana ekseninde yer almaktadır. Dünyanın ilk tüp bebeği olan Louise Joy Brown’un tüp bebek yöntemi (in vitro fertilizasyon, IVF) ile doğduğu 1978 yılından ve İnsan Genom Projesinin (Human Genome Project 1989-2003) tamamlanmasından bu yana genetik buluş yöntemleri; insanlarda suni tohumlama, yapay rahim, insan klonlama, sentetik organ üretimi, kök hücre teknolojileri ve gen tedavisi gibi yeni araştırmaların ortaya çıkmasına zemin hazırlamıştır.1 19. yüzyıldanberi genetik ve biyobilim, özellikle genetiğin 1900 yılında Gregor Mendel tarafından genç bir bilim olarak yeniden keşfedilmesiyle, edebi kurgularda daha çok kullanılmaya başlamıştır. DNA dizileme, biyogenetik mühendislik, moleküler biyoloji gibi 20. yüzyıla damga vuran bu yeni bilimler, bilimin nasıl tasvir edildiğini işleyen birçok edebiyat, film, kültür, medya çalışmaları ve çeşitli disiplinlerde çağdaş bir çalışma alanı olmuştur. Dolayısıyla “21. yüzyılın başlamasıyla birlikte genetik, sadece BK’da2 bir tema değil, edebi türün sınırlarını aşan ve kendisini ana akım kültürde belirginleştiren kültürel bir oluşum haline gel[miştir]” (Schmeink 9). Böylelikle 21. yüzyılın başından itibaren biyobilimsel gelişmelerin biyogenetik ile artan teması, bir kültür haline gelerek hayatın kültürel alanında, özellikle gelecek genetik teknolojilerini ütopik ya da distopik bir yaklaşımla konu edinen bilimkurgu edebiyatında sıklıkla görülmektedir. Bu makale, “21. yüzyılın ortalarında biyoteknolojinin insan-annelerinin yerini makine-annelerin aldığı bir posthüman dünyaya nasıl doğacağımız?” sorusu üzerine odaklanır.
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Bu çalışmada post-hümanizm kavramını; ütopya ve distopya bilimkurgusu üzerinden yayınlanan üç romanlık bir seriden oluşan bilimkurgu/spekülatif kurgu eserlerimde –bir diğer deyişle Türkiye’nin ilk ve tek kuir-feminist bilimkurgu serisi diye anılan eserlerimde– bahsettiğim birbirine sıkı sıkıya bağlı üç kurguyu, –hiçbir şekilde şiddet yanlısı olmayan–kuir toplum ve kutsal kadın-tanrıça mitlerinin bunlara etkisini inceleyip geniş yelpazede açarak ele alacağım.
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ONE PRESUPPOSITION OF THIS PAPER IS THE NECESSITY TO RETHINK LOVE AS A THEORETICAL AND A POLITICAL CONCEPT. THIS MEANS, ON THE ONE HAND TO RETHINK HOW LOVE CONSTRUCTS ITSELF, HOW IT “IS,” AND ON THE OTHER HAND, HOW IT IS CONSTRUCTED WITHIN THE SAME GESTURE IN WHICH WESTERN, SELF-POSSESSIVE, SELF-REFLEXIVE, AND SELF-AFFECTIVE SUBJECTIVITY HAS CONSTRUCTED ITSELF. THE PRINCIPLE ACCORDING TO WHICH LOVE IS NECESSARILY RELATED TO POLITICS AND REASON, WHICH ALSO SEEMS INSEPARABLE FROM OUR CONCEPTIONS OF LAW AND KNOWLEDGE, FAILS TO AVOID THE VERY PARADOX OF LOVE: HOW CAN WE APPROPRIATE THE OTHER AND MAINTAIN THE OTHERNESS OF THE OTHER AT THE SAME TIME?
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De Martino’s work and his way of thinking gather together the innovative force of a scholar who has managed, without any doubt, to bring about a revolution in the ways of ethnological and anthropological research. Initially disputed, De Martino was later rediscovered due to some favorable trends of cultural interest. He is, therefore, responsible for creating a complex mechanism of thorough study, analysis, understanding and valorification of the traditional social frameworks which are, after all, the origins of European culture. In fact, the capacity of traditional societies to stand up to the ordinary, to confront the present and the ways they have secured their constant presence throughout generations isn’t only through the systematic and sometimes agonizing effort of subsisting, but also due to the existance of those cultural frameworks which represent the means of survival when it comes to mentalities, social rapports and psychological representations. In De Martino’s understanding of the myth, which he designates as the symbolic substance of cultural rite and an instrument used for transcending the limit: „namely, a critical moment for the existence on which weighs the extreme risk of the collapse of the ethos of transcendence and, therefore, that of presence”, and will „also reveal the horizon that recovers this risk, a conversion of the annihilation of presence and its reintegration into simply being”, such we may understand how is actually presents a double transcendence where the rite alters the cultural norm, expressing a „history of origins” related to the moment of crisis.
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The Internet philosophy we envision is not merely an abstract characterization of the Internet as a self-contained entity since the Internet exists and exists as a component of a complex world populated by natural, social, and cultural entities, and this context is also a crucial part of its philosophical description. The “embeddedness” of the Internet in the world makes it easier to understand the consequences of its use. Since the nature of the Internet is not “naturally given” but has been and is being shaped by conscious choices, in pursuit of specific social and cultural aspirations, intentions, interests, and values, consideration of the social and cultural factors that determine the nature of the Internet and are involved inshaping it clearly helps to identify the social and cultural effects of Internet use. In this way, it seems useful to include some social and cultural context in the analysis of the nature of the Internet. In examining the likely social and cultural consequences of Internet use,it is worth drawing on two “cultural-historical” analogies, the “reformation of knowledge”, and the “formation of gratitude”. By drawing on them in our understanding of the impact of Internet use on the human world, we can conclude that it is possible and worthwhile to focus our research on the emergence and the process of the emergence of gratitude and its emerging characteristics. The world of the Internet user is fundamentally changing: the former world, built up from the natural and social spheres of existence in a familiar way, is being supplemented by a third human sphere of existence, which is built on top of the previous ones and is inextricably intertwined with them.
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Achieving great results, science and its ideological form, scientism, cannot eliminate philosophy from culture. The loss of cognitive, emotive and existential value and actuality puts an end to every philosophy with its method, object, and solutions to its constituent matters. The incompleteness of human existence, which is determined by the search for meaning and truth, is constantly bound to negate of the ever-new attempts to resolve philosophical issues.
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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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The sublime is what surrounds us when an image gives us a mood with a strong emotional impact, when we see something that brings back memories or some senses, we have the impression that time stands still and that we are above all the things. We see daily things that gain our interest and we would like to sit and linger for a long time watching them. The fact that we are surrounded by beauty and beautiful things makes us more and more strict with ourselves and with our work in order to have control over the things in our lives, for example, to have a physical appearance that makes our life enjoyable and by which we are delighted to have a very good image of ourselves. All the time we live we have the feeling of the sublime, something truly great, something that makes us aware of our lives or the moments in which we live.
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Homeland (Heimat), love of one's homeland or native country (Heimatliebe), homelessness as deprivation of the homeland (Heimatlosigkeit), or nostalgia as grief for the homeland (Heimweh) are concepts we encounter in everyday life. Aren't we surrounded every day by cultural artifacts that suggest to us that we belong to or are "excluded" from a group, people or nation, outside of their geographical indications? The author examines the following questions: What makes us feel to belong to a country as homeland? Is it possible to build a homeland? What happens when you have more than one homeland – one old and one new – and in general, how much do we need a homeland?
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