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he article addresses the topic of mental self representation of young people from the Republic of Moldova. The results of our study have shown that young people feel that honesty is much more desirable than intelligence, more controllable, and less verifiable than intelligence.
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All the areas of human existence can be analysed within the human paradigm, inclusively the military one. It is necessary to ensure the safety of the human species and it's living environment. The paradigm generally presents itself as the dominant vision, as a model for addressing and solving the problems of one or another epoch, or stages of the development of human science and practice. Paradigms can be particular, general and universal.Ecological paradigm, for example, can be used in most sciences and fields, including the military sphere. It imposes the imperative not to harm, not to destroy, to preserve and restore the nature and its various elements, including the human nature, therefore of his body and mind.Human paradigm is a universal one and can be used in all fields and spheres of human knowledge and activity, including military ones.The universal nature of the human paradigm seems to be incompatible with the military sphere. Or, even more, the military activity seems fall under an opposite paradigm – an anti-human paradigm. Human paradigm can be turned to good account gradually and often only partially,in military research, science and practice, including in war-related ones. Globalization, based on the universal human paradigm, could lead to the exclusion from violence and wars of all kinds from human practice.
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Australia joined with the rest of the world in observing and commenting on the controversial debate over the fate of Charlie Gard and Alfie Evans. How Australia may have responded given similar scenarios will be explored in a number of ways. These will include considering our existing legislation, summarising the case law of comparable matters and analysing these cases in terms of issues of quality of life, professional obligations, parental versus state control and the use or misuse of media and social media in these situations.
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Starting from the premise that any human activity is to be anchored in a definite ethical framework, in which virtue is always among the defining concepts, the present article aims to follow at what point various virtue theories developed by scholars belonging to different epochs and areas of study, are ideologically close. The analysis of diverse virtue definitions, classifications and concrete examples become well-known from Aristotle to Alasdair MacIntyre, should discern certain general principles of moral rectitude and means of life goals achievement. The tradition of the Aristotelian ethics and of the Christian moral doctrine, the utilitarian approach of B. Franklin and the virtue of practices developed by MacIntyre, do not exhaustively treat the concept of virtue, that is susceptible to get new traits and avatars in the context of the modern cyberworld.
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The evolution of moral education reflects the transformation of human society. Since ancient times, moral rules and duties were established within the family and transmitted from generation to generation through short communications and maxims. In the period of antiquity, great emphasis was placed on the formation of children as good citizens, virtue being the most important teaching. It instilled respect for traditions and devotion to the state, in the case of boys, and to family and husband, in the case of girls. If in classical antiquity the emphasis was on promoting the autonomy of the individual, relating everything to his own spirit, which was the Supreme judge, the emergence of Christianity brings a radical change, man entrusting his soul to God, who distinguishes between good and evil. In the Middle Ages, the model was represented by the Knight. He had to prove honor, courage, humanity, tenacity, fidelity to the king. Freedom of will was not denied, but it was determined. The modern era emphasizes the importance of the inner forum. The promoted morality reflects confidence in the capacity of man, in his creative resources.
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While the notion of irony is well suited to certain literary genres, often referred to as minors, it seems less obvious in philosophical discourse and especially when it comes to dealing with such important subjects as theology or the central issues of religion as the immortality of the soul, miracles or the greatness of God. However, in the 17th century, when the Inquisition and the imprimatur were still powerful institutions, surprisingly, there were many examples of the use of irony, particularly in speeches dealing with religious issues. More than political issues, however, it is probably the most monitored theme and should be used to increase respect. How is it that philosophers dare to use irony to deal with these subjects? How do they use irony? And above all, why do philosophers use irony to address certain themes? It is to these questions that I will propose to answer with an approach combining philosophy and rhetorical analysis of the texts. To do this, I will have to place the humorous excerpts in the dynamics of the works and in the historical context.
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The main purpose of this article is to prove that irony can be an efficient argumentative technique, more specifically, a dissociative one, built on logical and psycho-social grounds. From a theoretical point of view, dissociation as argumentative technique was first discussed by Perelman and Tyteca in their famous Treatise of Argumentation: The New Rhetoric and further analyzed and refined in a pragmadialectical approach by the Dutch linguists of University of Amsterdam (and especially Agnes van Rees). Irony can be described as an argumentative technique producing a break between the psychological and conceptual background of the receiver and the actualization of the message. It results therefore an epistemic clash at the receiver in the same way as the argumentative dissociation diverts the existing meanings of a concept carried by the message. Our attempt is to prove that the argumentative force of irony as argumentative technique seen as associative, apparently, but being in the same time deeply dissociative, leads to an epistemic renewal at the reception pole.
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In contemporary society it is well known the stigmatization of people withmental illness, and even more so of alcohol or drug users. To this stigma is added thepossible legal problems that some of these people have. But, in addition to these twosources of stigma, a role in amplifying it is played by the person's own perception ofhow those who have similar problems to his or her are stigmatized. Perception ofstigma at a high level is a barrier in recognizing problems due to addictivebehaviors, in accessing specialized care services, in making a change in personalbehavior, in establishing a therapeutic relationship between client and counselor. Onthe other hand, the stigmatization of these people by the community in general andby some specialists in the field of care, only keeps the phenomenon of drug use on astrong growth trend. Therefore, in addition to programs to reduce the stigma ofpeople with addictive behaviors, it is desirable to streamline public communicationof specialists in the field of addiction, on various topics specific to this field and alsoto assess the level of perception of the stigma of these people, which may influencethe answers provided to other types of questionnaires, namely the results andconclusions of the psychological evaluation. At the same time, the interpersonalcommunication of the dependent person with the counselor or with the familymembers needs an improvement and /or a change regarding the terms used, the wayof interaction and the nonverbal behavior.
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Reflecting on human attitude towards reality, together with deciphering the emotional code that accompanies it, has configured - in time – the aesthetic universe, open to human reflection, creation, and evaluation. Aesthetics appears through the way in which consciousness reacts and capitalises upon things in nature and society, or which belong to human subjectivity, including on artistic work, which have an effect on sensitiveness due to their harmony, balance and grandeur. As a fundamental attribute of the human being, creativity is the engine of cultural evolution, meaning the degree of novelty that man brings in his ideas, actions, and creations. Aesthetical values, together with the other types of values, contribute to what society represents and to what it can become, hence motivating human action and creation. Their role is to create a state of mind that encourages the cohesion, cooperation, and mutual understanding of the society. Integrating a chronological succession of the evolution of the concepts that objectify its structure, its aesthetics and creativity, this article stresses the synergetic nature of the two dimensions of human personality, paving the way to beauty, as a form of enchantment of the human spirit.
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This article an empirical study was carried out using two methods. Self attitude and coping strategies have been studied among athletes experiencing a crisis of ending their sports career. Presents the results of a study of self-attitudes and coping strategies among athletes experiencing a crisis of ending their sports career.
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Beginning with an outline of the twentieth-century condition, in reference to the ideas of Jean Baudrillard, Martin Heidegger and Tadeusz Sławek, among others (thinkers whose texts are also the sources of the terminology used), the author discusses in this context the text The Sorcerer’s Apprentice by Georges Bataille. The author pays particular attention to the notions of destiny, seduction and myth, and conducts the analysis by means of both philosophical (referring also to other writings by Bataille) and literary polyphony. The considerations culminate in the identification of the commonalities between the approach to myth presented in The Sorcerer’s Apprentice and Bruno Schulz’s famous concept of the mythization of reality.
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Considering human definitions as mere speculations without content, Ernst Cassirer considers superfluous the assertion so old that man would be a political zoon, a sociable and rational animal. Beyond his physical or metaphysical dimension, man is a "symbolic animal", through his work, identifiable in the ethics and aesthetics of his Freedom, through cultural creation and production (languages, myths, religions, arts and sciences, etc.), considers Cassirer. As Freedom is itself a difficult concept to define, closer to the continuous action dimension of Freedom is Liberation, as a continuous evolution towards human progress, within human societies / civilizations / cultures.
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The paper presents a comparative study that aims at the sometimes problematic cyclicality of axiological education (literary-artistic axiology) approached from various perspectives. The motivation for the investigation of the literary-artistic axiology of students in the context of studying texts from foreign literatures is determined by both theoretical and practical premises. Western specialists in the field of reading process define literary-artistic values according to several perspectives, each discovering a determining factor, deduced from the nature of the participants in the reading process: the author of the literary-artistic text, the literary text, the concrete reader / the virtual reader, to which is added the overlap of the social experience in a certain field, the ethical, political and ideological social approaches, as well as the philosophical, artistic, theoretical-literary dogmas and systems, etc.
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The paper introduces Jan Patočka as one of the possible guides from the world of shadows to the real world, based on the assertion that this important Czech philosopher can be considered as a representative of the so-called “spiritual people”. Patočka’s guidance can be observed in his texts including those related to his pedagogical activity, but can be connected even to his pedagogical missions. The second part of the text describes one of these missions – his four-semester long term at the Faculty of Education of Masaryk University in Brno in 1946-1948. The pedagogical mission of Jan Patočka is considered at the Faculty of Education as one of the cornerstones, on which the faculty providing academic education to teachers, was built in 1946. The system of the faculty was based on seminars at the time of its foundation. One of them was the philosophical seminar for which Jan Patočka was called upon from the Faculty of Arts of Charles University in Prague. As such, Jan Patočka became the first “philosophy teacher“ at the Faculty of Education of Masaryk University.
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Exploring a significant amount of secondary literature on “Zhuangzi” has led us to the conclusion not only that so many individual interpretations exist, but that the presence of an incredible variety of readings is perplexing. They are often contradictory and puzzling due to their remoteness from the original text (the inner chapters of the treatise, which we reconstructed thanks to the invaluable help of an excellent connoisseur of the old Chinese language we cooperated with)2. The reason for the detection of many voices in the composition with the alleged authorship of Zhuang Zhou only in its inner section requires further research. The ambiguous assessments of its contemporary interpreters are probably due to the free creative play of different genres in the writings of the early Daoists.Exploring a significant amount of secondary literature on “Zhuangzi” has led us to the conclusion not only that so many individual interpretations exist, but that the presence of an incredible variety of readings is perplexing. They are often contradictory and puzzling due to their remoteness from the original text (the inner chapters of the treatise, which we reconstructed thanks to the invaluable help of an excellent connoisseur of the old Chinese language we cooperated with)2. The reason for the detection of many voices in the composition with the alleged authorship of Zhuang Zhou only in its inner section requires further research. The ambiguous assessments of its contemporary interpreters are probably due to the free creative play of different genres in the writings of the early Daoists.
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The concept 𝐻𝑒 (harmony) is the basis of Chinese traditional culture since ancient times but a number of philosophical and ideological concepts such as “peace”, “benevolence”, “goodwill”, “coherence”, “balance” have been integrated in its meaning. Confucian philosophy imposes state government through virtue (𝐷𝑒); Mozi denies war and military attacks (𝑓𝑒𝑖𝑔𝑜𝑛𝑔) and seeks harmony; Laozi says “govern by inaction (non-interference)” (𝑤𝑢 𝑤𝑒𝑖 𝑗𝑖). Wang Bi believes that inaction means living in harmony with nature, and rulers must adhere to the principle of inaction (𝑤𝑢 𝑤𝑒𝑖), because everything in the world follows its natural course, and through the power of balance with inaction we can enlighten, educate and influence selfish and lustful people. Nowadays the concepts of “harmonious society” and “harmonious world” are guiding principles for international affairs in the modern Chinese policy and diplomacy.
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