This series of interviews, conducted in the form of exchanges between Roy Bhaskar and Mervyn Hartwig, tells a riveting story of the formation and development of critical realism. Three intersecting and interweaving narratives unfold in the course of this unfinished story: the personal narrative of Roy Bhaskar, born of an Indian father and English mother, a child of post-war Britain and Indian partition and independence; the intellectual narrative of the emergence and growth of critical realism; and a world-historical (...) story, itself theorized by critical realism in its discussion of the development of modernity. This book gives an invaluable account of the development of critical realism, and its consolidation as a leading philosophy of our times. It takes us through the major moments of its formation, the principal objections to and controversies within critical realism, the establishment of its institutions, and considers its limits and future development. Special features of the book include discussion of the genesis of critical realism, and the origins and nature of the so-called dialectical and spiritual turns. The informal dialogical style of The Formation of Critical Realism makes it compelling reading and an invaluable source for students of critical realism as well as all those interested in the intellectual story of our times. (shrink)

Modern ethico-philosophical literature treats spirituality as a value characteristic of moral consciousness, although spirituality is a complex and multifaceted phenomenon. Therefore, this one-sided approach is wrong. In considering this problem, two approaches were identified: theological and purely philosophical. In philosophical thought, the understanding of spirituality as a qualitative characteristic of consciousness, actions and actions of a person, its ability to do good for the benefit of society, its people, and the state, was affirmed. And if so, any person, regardless of (...) his or her outlook, is spiritual. (shrink)

What is the origin of individual differences in ideology and personality? According to the parasite stress hypothesis, the structure of a society and the values of individuals within it are both influenced by the prevalence of infectious disease within the society's geographical region. High levels of infection threat are associated with more ethnocentric and collectivist social structures and greater adherence to social norms, as well as with socially conservative political ideology and less open but more conscientious personalities. Here we use (...) an agent-based model to explore a specific opportunities-parasites trade-off hypothesis, according to which utility-maximizing agents place themselves at an optimal point on a trade-off between the gains that may be achieved through accessing the resources of geographically or socially distant out-group members through openness to out-group interaction, and the losses arising due to consequently increased risks of exotic infection to which immunity has not been developed. We examine the evolution of cooperation and the formation of social groups within social networks, and we show that the groups that spontaneously form exhibit greater local rather than global cooperative networks when levels of infection are high. It is suggested that the OPTO model offers a first step toward understanding the specific mechanisms through which environmental conditions may influence cognition, ideology, personality, and social organization. (shrink)

The process of Slovak political tradition formation during the establishment of an independent state is discussed in the article. Special attention is paid to the authoritarian tendencies, which developed after the breakup of Czechoslovakia, atypical for Central and Eastern Europe character of political transformation and the establishment of the entire state power system are analyzed. A brief historical background of the evolution of ‘the Slovak question‘ and its influence on the development of the state is given. Authors highlight features (...) of the social structure of Slovakia, emphasizing the special mentality, greatly influenced on the formation of the political system of the state in historical perspective. It is also noted, that formation of political tradition in Slovakia at the end of the twentieth century was marked by constant struggle between coalition and the opposition, which led to increased political instability in 1995-1997, which contributed to the emergence of the political tendencies, called ‘Slovak way of transformation‘. This had an impact on the integration processes in the state, which in 1994 declared its desire to join the European Union. The authors conclude that as long as the disparate political forces were unable to find a compromise and to determine priority in order to improve life of society rather than their personal ambitions, the Slovak political life was in a state of stagnation. (shrink)

Declining levels of stakeholder trust in business are of concern to business executives and scholars for legitimacy- and performance-related effects. Research in the area of stakeholder trust in business is nascent; therefore, the trust formation process has been rarely examined at the stakeholder level. Furthermore, the role of personal values as one significant influence in trust formation has been under-researched. In this paper, we develop a contingency model for stakeholder trust formation based on the effects of (...) stakeholder-specific vulnerability and personal values of the trustor. Using a factorial vignette methodology, we find that Schwartz’s value set interacts with stakeholder roles so that trustworthiness signals of competence and character play differing roles during trust formation. These results inform stakeholder trust research, organizational trust research, and research in personal values. The research also informs managers tasked with rebuilding stakeholder trust in business. (shrink)

The major stages of development of cosmic pedagogy have been researched. Based on the achievements of the modern neurosciences as well as of psychology, cosmology, and philosophy, the authors provide their reasoning for the cosmic education and its outlooks for the educational systems of the world. Through the studies of how important human mind is for the Earth and the cosmos and by researching the evolution of human mind within the structure of the Universe, the authors create a more advanced (...) scientific and philosophic basis for the cosmic education where the subject is a comprehensive process of formation and directed progress of both an individual mind and a conglomerate of minds called the "psychospace". The cosmic education researches the permanent progress of the intelligent matter of the Earth. The purpose of the cosmic education has been determined as formation of a planetary and cosmic personality. According to the authors, a planetary and cosmic personality is a harmony of mind, soul, and body, and such harmony is directed to usethe internal creative potential of mind to the benefit of the intelligent matter of the entire Earthand the cosmos. The properties of such a planetary and cosmic personality are being improved continuously; they are a sample (the ideal) of the cosmic pedagogy and the image of a human being of the future. Through the usage of the entire potential and art of upbringing and educating, the cosmic pedagogy is called to embody the major properties of the image of a human being of the future in the new generations of minds and to form a planetary and cosmic personalitycapable of self-actualization to the benefit of the permanent progress of the intelligent matter. (shrink)

I at ○ ○四年been published a text, and start thinking about writing a text, were divided into three: First, the concept of things like the meaning and importance of taking the second, by the natural, cultural, religious" realms that "the meaning of I Ching philosophy, three, from the" Book of Changes "structure of personality formation and develop. Because of space limitations, the first paragraph and the second at ○ ○五年April in "Philosophy and Culture" published herein, this was the third (...) paragraph. Since the release of "The Meaning and Importance of Existence in Aquinas's Philosophy" in 2004, the writer has been thinking about and writing "On Being and Personality in the Light of Yi-Jing and Yi-Zhuan." This latter paper proceeds along three parts: first, the meaning and importance of taking in images in contemplation of the outside world; second, the immanence of Zhou-Yi philosophy through the doctrine of three realms-nature, humanism and religion; third, the formation and cultivation of personality in terms of the structure of Yi-Jing. Due to the limitation of length, the first two parts were published in UNIVERSITAS in April 2005, while this is the third part of the whole piece of writing. (shrink)

As persons, beings with a capacity for autonomy, we face a certain practical task in living out our lives. At any given period we find ourselves with many desires or preferences, yet we have limited resources, and so we cannot satisfy them all. Our limited resources include insufficient economic means, of course; few of us have either the funds or the material provisions to obtain or pursue all that we might like. More significantly, though, we are limited to a single (...) life and one of finite duration. We also age, and pursuits that were possible at earlier points within a life may become impossible at later stages; we thus encounter not only an ultimate time limit but episodic limits as well. Because we must live our lives with limited resources—material and temporal—we are pressed to choose among and to order our preferences. Without some selection and ordering, few if any of them would be satisfied, and we would be unable to live lives that are recognizably good at all. Moreover, we would be unable to function well as the autonomous beings that we are. Our practical task then is to form a coherent, stable, and attractive ordering of aims—to develop a conception of our good. (shrink)

Sue Campbell reinstates the personal as an important dimension in analytic philosophy of mind. She argues that the category of feelings has a unique role in psychological explanation: the expression of feelings is the attempt to communicate personal significance. To develop a model for affective meaning, the author moves attention away from the classic emotions to feelings that are more personal, inchoate, and idiosyncratic.

The paper considers apprenticeship as a model of education that both teaches technical skills and provides the grounding for personal formation. The research presented is based on long-term anthropological fieldwork with minaret builders in Yemen, mud masons in Mali and fine-woodwork trainees in London. These case studies of on-site learning and practice support an expanded notion of knowledge that exceeds propositional thinking and language and centrally includes the body and skilled performance. Crafts -- like sport, dance and other (...) skilled physical activities -- are largely communicated, understood and negotiated between practitioners without words, and learning is achieved through observation, mimesis and repeated exercise. The need for an interdisciplinary study of communication and understanding from the body is therefore underlined, and the paper suggests a way forward drawing on linguistic theory and recent neurological findings. It is argued that the validation and promotion of skilled practice as 'intelligent' is necessary for raising the status and credibility of apprenticestyle learning within our Western systems of education. (shrink)

An important part of successful socialization of young people is the transfer of socio-cultural heritage to previous generations. Knowledge of artistic and cultural values, monuments of material and spiritual culture become the basis for the affirmation in the minds of students possessing high moral values ​​in the Ukrainian people; promote the development of moral feelings and behaviors ; form a cultural approach to Christian values.

The official documents on formation to priesthood in the Catholic Church encourage the use of personality psychology. Generally, the documents understand human personality to be dynamic. What does this mean in the light of the contemporary debate on the psychology of personality change? This article attempts to summarize the salient features of this debate, pointing out its relevance to priestly formation. Supporting a “whole-person model” of personality as proposed by Dan McAdams, the article considers the possibility of personality (...) change at some levels in the context of religious experience facilitated by seminary formation. This article is also aimed at enlightening formation guides to make an informed decision in the choice of appropriate models of personality in the accompaniment of their candidates. (shrink)

One of Adrian Piper’s “reactive guerrilla performances” dealing with issues of race and racism was a calling card that she handed out to individuals who made racist remarks that they would not have made if they had taken themselves to be in the presence of a person of color. The card reads.

Awareness of, and respect for differences of gender, race, religion, language, and culture have liberated many oppressed groups from the hegemony of white, Western males. However, respect for previously denigrated collective identities should not be allowed to confine individuals to identities constructed around one main component used for political mobilisation, or to identities that depend on a priority of properties that are not optional, like race, gender, and language. In this article I want to sketch an approach for accommodating different (...) kinds of identity within a multicultural constitutional democracy. From a vantage point provided by a definition and explanation of personal identity, I want to show how people define, construct and change their personal identities to make themselves into unique individuals. Next I show how democratic political institutions and the personal identities of individuals reciprocally influence one another. In the final section I sketch ways in which diverse personal identities ought to be accommodated in multicultural constitutional democracies. The conclusion is that a society which gives its members the liberty, space, and opportunity to freely construct their own identities might avoid the formation of closed groups committed exclusively to their own sectional interests. (shrink)

The purpose of the study is to reveal the features of the influence of empathy on the development of the sensory sphere of the younger school student in music lessons at school. The article focuses on the specifics of the formation of empathy, its connection with musical material. Scientific novelty lies in the substantiation of the purposeful development of the empathic sphere of children in music lessons, in the specification of its factors and criteria. As a result, the stages (...) of development of empathy, its connection with the life and sensory experience of the student, his behavior, personal characteristics, as well as the guiding role of joint creative activity with the teacher, which helps to develop the experience of the student's musical experiences, affects the formation of his feelings, develops the ability to recognize non-verbally expressed emotions by music, is revealed. (shrink)

Accounts of spiritual formation which depend overmuch on individualism are likely distorted by that individualism, and this article argues that an account of collective-personhood can provide a necessary corrective to this anthropological distortion. The article begins by diagnosing the problem of individualism in formation, utilizing Charles Taylor’s Sources of the Self, and critiquing several common practices of spiritual formation. Following this, we consider Bonhoeffer’s theological vision for the collective-person from his first book, Sanctorum Communio. Next, we examine (...) Murray Bowen’s Family Systems Theory to help us envision, from a social scientific perspective, how such a collective-personhood might look. The article concludes with a provisional model for spiritual formation of collective-persons. (shrink)

The problem of person’s social formation becomes especialy actual in all its aspects during the periods of social historical transformations. The guiding lines of individual’s development accepted by society (socialization norms) are either lacking or being overthrown. Such situation demands from the researchers to switch their attention from the mechanisms of sociality reproduction to the mechanisms responsible for the sociality formation. The last ones become the main subject of the self-organization theory (synergetics). According to it, socialization can be (...) represented as the self-organizing system-process. The attempt to use the principle of unlinearity in the research of social formation of personality, is undertaken in the present article. (shrink)

The present study clarifies the theological importance of feeling in the formation of a person, as Edith Stein understands it. Feeling constitutes the originating dimension of the finite spirit, disclosing the dynamic pair of thinking and willing while being capable of anticipating infinite Spirit. A finite spirit is a most real and authentic incarnate spirit when it comprehends itself as stemming from God. The foundations of this formation are to be found in the ontic, historical, dynamic relationship between (...) finite spirit and the Infinite Spirit, who anticipates finite spirit answering to an “image” logos (Bild ) as one who is led toward a “full similitude” (Gleichnis) to God by the Holy Spirit. The longing of the finite for the infinite manifests itself in the dynanimic relations between feeling, intelligence, and willing. Guided by these fundamental insights, Edith Stein teaches that the relationship between Bildung and Ausbildung constitutes a process of divinization based in a loving dialogue. (shrink)

The research is aimed at outlining aspects of the influence of the achievements of the culture of the third information revolution on the formation of the young generation in the philosophical discourse of the French philosopher M. Serres, revealing the features of the achievements of the third information revolution of modern culture, in particular in the spatial, temporal and, in fact, human dimensions, their influence on the formation of personality of the “hopthumb”. The theoretical basis of the study (...) is based on culturological and anthropological aspects of the influence of information and computer technology on the formation of personality, human self-awareness in the modern world. The methodology of M. Serres is used in the work. The scientific novelty of the proposed article is the analysis of the philosophical and pedagogical achievements of the French philosopher M. Serres, in particular, argued the presence in the scientific heritage of a famous contemporary doctrine of special characteristics and features of the modern young man, which the author calls " hopthumb" against the background of the formation of a new space of culture. In addition, the study of the theoretical constants of M. Serres made it possible to outline the signs of the third information revolution, to generalize and actualize the philosophical reflection on the self-identification of the individual in the new conditions. Based on the analysis of the work of the modern philosopher, the connection between the rapid achievements of the information revolution and the culture of younger generations was revealed and understood. (shrink)

This volume provides Dilthey's most mature and best formulation of his Critique of Historical Reason. It begins with three "Studies Toward the Foundation of the Human Sciences," in which Dilthey refashions Husserlian concepts to describe the basic structures of consciousness relevant to historical understanding. The volume next presents the major 1910 work The Formation of the Historical World in the Human Sciences. Here Dilthey considers the degree to which carriers of history--individuals, cultures, institutions, and communities--can be articulated as productive (...) systems capable of generating value and meaning and of realizing purposes. Hegel's idea of objective spirit is reconceived in a more empirical form to designate the medium of commonality in which historical beings are immersed. Any universal claims about history need to be framed within the specific productive systems analyzed by the various human sciences. Dilthey's drafts for the Continuation of the Formation contain extensive discussions of the categories most important for our knowledge of historical life: meaning, value, purpose, time, and development. He also examines the contributions of autobiography to historical understanding and of biography to scientific history. The finest summary of Dilthey's views on hermeneutics can be found in "The Understanding of Other Persons and Their Manifestations of Life." Here, Dilthey differentiates understanding relative to three kinds of manifestations of life. After giving his analysis of elementary understanding, he examines the role of induction in higher understanding and interpretation, and the relevance of transposition and re-experiencing for grasping individuality. (shrink)

In this article "The antinomy "man-woman" in the personal perspective of the formation of the individual religiosity of the Orthodox believer" by Anna Kulagina-Stadnychenko explores the antinomy of the phenomenon of "manwoman" from the point of view of theology and secular science, examines the peculiarities of its functioning at the level of individual religiosity of the Orthodox believer and in the Ukrainian context. Attention is drawn to several challenges that have always been the cornerstone of the collision of (...) alternative thoughts in solving the antinomy "man-woman." The significance of the latter for the Orthodox believer in view of finding the meaning of life, which is due to awareness of the individual finale of the person. It is shown that the category of reciprocity remains universal for the phenomenological understanding of the meaning of gender. However, unlike secular approaches, apologists of Christianity prefer to talk about the formation of gender identity, and not to look for differences between sexes. Instead, a scientific approach clearly distinguishes the gender identities. It was investigated that the distribution of gender roles is significantly influenced by cultural and religious traditions. Regarding the influence of Orthodoxy on the solution of antinomy "man - woman" in the formation of the individual religious faith of a believer in Ukraine, here the author defines certain features. Finally, it is argued that religious pluralism, the temporary integration of certain parts of Ukraine into other Western European states, led to the inclusion of different ideological models into the individual religiosity of an Orthodox believer, practically made it impossible for a strict patriarchal dependence, and thus, reduced the relationship between "man-woman" through more partnerships. (shrink)

The purpose of the study is to reveal the relationship between the discreteness of historical consciousness and the processes of spiritual and intellectual development of the individual; to offer his vision of what the discreteness of historical consciousness is and to determine the degree of its influence on the process of spiritual and intellectual formation of the individual. The article focuses on the fact that the discreteness of historical consciousness has a destructive effect on public consciousness and its forms. (...) The degree of discreteness of historical consciousness and the level of spiritual and intellectual development of the individual are interdependent and have a mutual influence on each other. As a result of the conducted research, it was revealed that the discrete historical consciousness is a fragmented "torn" historical consciousness, which poses a threat to the spiritual and intellectual formation of the individual. (shrink)

With the help of Lacanian psychoanalytic theory, this article addresses certain perplexities concerning personal identity that emerge from different kinds of interpersonal encounters. Lacan’s notion of the ‘fundamental fantasy’ incorporates the insight that phantasmic projections (of both self and other) form the basis of personal identity and interpersonal relations are a complex interplay between such projections. Nevertheless, in face of disconcerting pretence phenomena, the notion of a real self plays a profoundly important part in interpersonal relations. To call (...) some phantasmic projections ‘pretensions’ or ‘delusions’ is simultaneously to admit that some must, by contrast, embody or express a real self. Lacan’s paradoxical answer to the question of whether the fundamental fantasy embodies the real self is ‘yes and no’. To explain this, I unpack the notion of the fundamental fantasy insofar as it is construed as the basis upon which we construct a complex identity (a semblance) imperfectly shielded from the traumatic Real. I offer an indirect account of the Real, via a critique of Rowlands on absurdity. I then sketch the developmental formation of a complex semblance, guided at its core by the fundamental fantasy, which structures the comportment of the self with a three-fold other. While the fundamental fantasy forms the core of a person’s identity and might be named the basis of the real self, Lacan warns that one must traverse it to acknowledge the Real in oneself. I elaborate on this via Derrida’s conception of the parergon. My aim is to demonstrate the irreducible complexity of identity formation and to show that to be real is to accept the uncertainty associated with acknowledging the Real in me that exceeds both my pretensions and the phantasmic reality that structures my identity. (shrink)

The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to (...) draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man". (shrink)

The formation of the discourse of Neo-Confucianism 1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities, while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the warm discussions and debates between different schools and thoughts, the Neo-Confucian (...) discourse proceeded towards completion and perfection, and evolved as contemporary topics and thinking modes changed. The essay argues that “ ding xing 定性 (stilling the nature)” was an important Neo-Confucian topic during the Song period. The doctrine of “stilling the nature” involves much central Neo-Confucian discourse such as the definition of xing 性 (human nature), the interior and exterior aspects of human nature, nature and qing 情 (feelings, sentiments), nature and xin 心 (mind, heart), nature and ren 仁 (benevolence, humanity, humaneness) and yi 义 (righteousness), nature and shi 事 (affair) or wu 物 (thing, object), the practice of preservation and cultivation, etc. Therefore, an examination of the formation, development and evolution of Neo-Confucianism is of great importance to the study of its early history. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

The main theory at the core of this monograph is that the person is an entity ontologically new, since she is able to perform an act of self-transcendence, which is meant as her critical distancing from her own “self”, understood as subject of social recognition (Anerkennung), in order to open to the encounter with the world (Weltoffenheit). This allows us to consider a person in a new way, different both from confessional interpretations that see her only as a center of (...) the spirit and from reductivistic views. Schelling examines the act of self-transcendence through the concept of ecstasy, whereas Scheler associates it with the phenomenological reduction. The act of self-transcendence, that Schelling sees as originated by the “hunger of being”, is at the roots of the formation process of a person (Bildung): the person takes her shape by exiting from her own self-referential dimension and encountering otherness. If considered from this viewpoint, Plato’s “epimeleia heautou” exceeds an intimistic perspective: the “care” is no more a solipsistic self-care, but rather becomes the care through which the person transcends her own self to open to the relationships with otherness. It turns, therefore, into a care for world-openness (care for Weltoffenheit). The transformation of the individual and of society so becomes the double-faced aspect of the same process. The development of this set of problems occurs through a dialogue with Schelling’s and Scheler’s positions, but it is also supported by a historical-philosophical investigation, that for instance provides evidence of the influences of Schelling’s Berlin period on Scheler’s last theories and on the philosophical anthropology of the 20th century. Schelling was the first to conceive the concept of “eccentricity” in an anthropological sense, since until then the term had been confined to Kepler’s astronomy. Consequently, the planets’ elliptic (eccentric) movement heightens to an emblematic metaphor of human nature and freedom. The monograph also examines a possible convergence between Plato’s epimeleia heautou and Scheler’s phenomenological reduction. The book ends with a chapter on the topic of Vorbild. The exemplary testimony, that is Vorbild, becomes witnessing evidence immune from any pedagogical-moralistic intent: in fact, if it should relapse into the rhetoric of the “wish to give a good example”, it would immediately conform to the opposite logic of the model. A model is universal in so far as it makes everyone more like the others, nullifying the diversity, whereas exemplariness is universal in so far as it makes everyone more unique and motivates each one to follow her own characteristic path of existential trans-formation. Exemplarity doesn’t convey any contents, but rather encourages a kind of solidaristic involvement. Yet there are also negative exemplarities (Gegenbild) that place obstacles in the formation and block the existence of the personal center. (shrink)

The relevance of the research problem lies in the necessity of an axiological approach to the formation of the personality in education and the task of strengthening the ideal image of the function. The aim of this article is studying and understanding the culture of personality formation mechanisms in relation to future specialists. The leading method of research was the theoretical analysis of philosophical and cultural approaches to the cultural formation of the personality and to the content (...) of human culture. Content analysis was based on the philosophical and cultural concepts of V. S. Bibler, M. Buber, J. G. Herder, I. Kant, L. N. Kogan, D. S. Likhachev, A. Schweitzer, M. Scheler, and others. The experiment method was the experimental realization of formation stages of the future specialist as a person of culture, which allowed revealing the positive role of cultural mechanisms in this process. The result is the stages of human culture formation as well as mechanisms for their implementation. The article may be useful for specialists of the educational sphere, social philosophers, and culturologists. (shrink)

Symbol formation is a term used to unify the view on the interdependencies in the research of the Hamburg University before 1933: the Philosophical Institute (William Stern, Ernst Cassirer), the Psychological Institute (Stern) with its laboratory (Heinz Werner) in cooperation with the later joining Umwelt Institut (Jakob von Uexküll). The term, definitely used by Cassirer and Werner, is associated with the personalistic approach: “Keine Gestalt ohne Gestalter” (Stern), but also covers related terms like “melody of motion” (Uexküll), and “relational (...) content” (Cassirer), discussing the term “empirical scheme” (Kant). All this scientific interest addressed personal forces to structure thresholds in equivalent stimuli. This view on intermodal formation allowed research in common aspects in the environments of animals, of children and adults to meet there the symbol formation of artists (Weimar Bauhaus) and poets like R. M. Rilke, a friend of Uexküll. (shrink)

A well-known psychologist O. Asmolov speaks of a paradox of system thinking that touches such concepts as "element in the system" and "system in the element", "person in society" and "society in person". The formal logic does not fit the fact that the "person", as an element of the "social system", can not only accommodate the "social system", but potentially can lead to its changes.

We consider the implications of analyzing teaching as a sociocultural form. We suggest that the internalization of mediations includes not only concepts but a complex of dimensions of mediations. These dimensions enable us to define a form. Each students, building on previously subjectivated microforms, tries to give a personal meaning to the transmitted knowledge and to his experiences. The theoretical and professional training enables however the elaboration of a subjectivated sociocultural form. Regarding teacher training, the process is even more (...) complex due to the different origin of the transmitted knowledge. We conclude by outlining some consequences resulting from taking into account this notion of form in teacher training. (shrink)

The author analyzes the formation of questioning in two cultures (Ancient and Middle Ages) by the example of questions and answers in the works of Plato and St. Augustine. The author points out two reasons that triggered this process: firstly, the formation of an ancient personality, which was characterized by independent behavior and creativity, and secondly, the need not only to present new knowledge and pictures of the world to listeners, but also to convince them of the correctness (...) of the proposed innovations. The questions and answers in Plato's dialogues are considered; in addition to the task of persuasion, they mark the stages of Plato's construction of concepts, while probably taking into account the objections of Plato's listeners, and the contradictions arising from the proposed definitions, and the understanding of various empirical cases, and the possibility of thinking them all as a whole. Questions, on the one hand, were a kind of reflection of cognition (dialectics) Plato of complex phenomena, on the other hand, helped Plato's listeners to develop a seemingly similar process of cognition. The analysis of questioning in Augustine's "Confession" allowed the author to distinguish three semantic contexts: the first one is the certification of new theoretical constructions, the second context is thinking, here the questions, on the one hand, mark the stages of creativity, representing a form of reflection, on the other hand, initiate listeners' own thinking, the third context is religious, it is both repentance and the conviction of those who waver in faith. If most questioners usually have questions that help thinking and work for persuasion, then the third context can be very different. (shrink)

El artículo describe aspectos significativos de la conformación histórica del método clínico y hace referencia a personalidades que influyeron desde la medicina hipocrática hasta el siglo XX, detallándose los valores éticos y morales que lo caracterizaban y sus desafíos ante la sociedad. Se significa la necesidad de una reforma de pensamiento de los profesionales de la Medicina, que permita abrir nuevas perspectivas y contribuya a la reflexión siendo revertido en una conducta humanista y atención médica con calidad, con la respectiva (...) satisfacción de la población tal como se pide en los lineamientos del Partido. The article describes significant aspects of the historical formation of the clinical method and refers to personalities that influenced since The Hippocratic Medicine until the 20th Century, making emphasis on the ethical and moral values that characterized it and its challenges before the society. The need for a reform of the medical professionals thinking is meant, which allows to open new perspectives and contributes to the reflection being reversed in a humanist behaviour and a qualified medical care, with the respective satisfaction of the population as requested in the guidelines of the party. (shrink)

Recent evidence suggests that consciousness of encoding is not necessary for the rapid formation of new semantic associations. We investigated whether unconsciously formed associations are as semantically precise as would be expected for associations formed with consciousness of encoding during episodic memory formation. Pairs of faces and written occupations were presented subliminally for unconscious associative encoding. Five minutes later, the same faces were presented suprathreshold for the cued unconscious retrieval of face-occupation associations. Retrieval instructions required participants to classify (...) the presented individuals according to their putative regularity of income, length of education, and creativity value of occupational activity. The three instructions yielded more classifications consistent with a person’s occupation if the person had been subliminally presented with his written occupation versus a meaningless word . This suggests that consciousness is not necessary to encode, long-term store, and retrieve semantically precise associations between primarily unrelated items. (shrink)

When inventing a situation that does not still exist, an engineer design new technical objects, fostering his capacities of observation, analysis and creativity. How develop those capacities in technical higher education by using knowledge and tools of design sciences? Design sciences mainly pay attention on the object to design, the process and reject the designer as a subject of his activity. We mobilize analysis of activity and human sciences for taking into account the designer as a full person with his (...) identity, his singularity and being author of his activity. We offer to analyse the epistemological gap between design and human sciences by reflecting an experience of learning inventive design in a French engineering school. We finally show that appear a paradox linked to design sciences. Before being inventive, design sciences are reproductive. Inventive design is outside design sciences, mainly in human interactions. (shrink)

Dans beaucoup de textes magiques , on retrouve des triangles, des carrés et des cercles créés par des mots magiques arrangés selon ces for­mes. Une série de gemmes et de papyri avait recours à des héros de la mythologie grecque pour la guérison de certaines maladies. On s’adressait à Tantale, Lycurgue ou Persée pour contrôler des organes du corps humain, et les formules qui les nommaient étaient écrites en forme de triangles. On a l’habitude d’expliquer ces formations triangulaires de mots (...) comme une soustraction progressive de lettres qui faisait décroître la maladie et les autres maux. Cette explication est valable dans certains cas, mais non dans d’autres. Souvent des triangles du même type ajoutent chaque partie du mot au mot lui-même, comme dans le cas de noms de divinités, dont la force était multipliée par cette opération graphique. La Tetraktys pythagoricienne est le cas le plus ancien de ce type d’additions. Les formations carrées de mots multipliaient un mot par lui-même et représentaient d’autres formes d’exaltation d’un nom divin ou d’une formule magique. Ces spéculations se fondaient sur la pensée mathématique et géométrique des pythagoriciens. Les mots magiques palindromiques étaient souvent écrits sous forme circulaire, laquelle pouvait entourer et contrôler le nom d’une personne ou des symboles du mal.Geometric formations of words in the ancient magic arts. In many magical texts triangles, squares and circles often occur, which are created by magical words arranged in these forms. A series of gems and papyri look to the heroes of Greek mythology for the treatment of specific diseases. In fact, it is known that spells invoking Tantalos, Lycourgos or Perseus were created in order to control the organs of the human body and that triangular word formations were used to write these spells. The usual explanation of triangular word formations maintains that the progressive elimination of letters compels sickness and other evil to diminish. This is true, but this explanation cannot be applied to every triangle or wing formation. Similar triangles often add each part of the word to the others, as in the case of divine names, whose force is magnified by such a graphic operation. The pythagoric Tetraktys is the most ancient example of such sums. The square formations multiplied one word by itself and represented other ways of extolling a divine name or the might of a magical spell. These speculations were based on the mathematics and geometry of the Pythagoric tradition. Palindromic magical words were often written in circular formations, which could cluster round and control the name of a person or symbols of something evil. (shrink)

Currently, new business models created in the sharing economy differ considerably and they differ in the formation of trust as well. If and how trust can be created is shown by a comparison of two examples which diverge in their founding philosophy. The chosen example of community-based economy, Community Supported Agriculture (CSA), no longer trusts the capitalist system and therefore distances itself and creates its own environment including a new business model. It is implemented within rather small groups where (...) trust is created by personal relations and face-to-face communication. On the contrary, the example of a platform economy, the accommodation-provider company Airbnb, shows trust in the system and pushes technological innovations through the use of platform applications. It promotes trust and confidence in the progress of technology. For the conceptual analysis, the distinction between personal trust and system trust defined by Niklas Luhmann is adopted. The analysis describes two different modes of trust formation and how they push distrust or improve trust. Grounded on these analyses, assumptions on the process of trust formation within varying models of the sharing economy are formulated as well as a hypothesis about possible developments is introduced for further research. (shrink)