scholarly journals Humanitarian component of formation of communicative competences of students of technical university

2020 ◽  
Vol 23 (4) ◽  
pp. 6-12
Author(s):  
Yuriy Kravtsov ◽  
Konstantin Bogomaz

In the article, the authors consider education as a decisive condition for the formation of key personality competencies. The issue of the humanization of technical education is very relevant today. The authors believe that the generation of a technogenic type of culture leads to the spiritual impoverishment of the individual. There is a dehumanization of education, which turns into the development of future engineers only professional skills. The authors believe that the restriction of the humanitarian cycle of disciplines in technical universities casts doubt on the possibility of training engineers who combine high professionalism with well-developed communicative competencies. Particular attention is paid to the place and role of the study of philosophy, which, according to I. Kant, poses its task so that “a person has the courage to live with his own mind.” The authors note that the issue of awareness of oneself as a person, the society in which they live, the values on which relationships between people and children are raised, may arise precisely in the situation if the future engineer is given the opportunity to become acquainted with the philosophy of Platon, Kant or Hegel, with Marx and Heidegger. Most of the students, who are not interested in the issues of the world and the place of the person in it, are the ones who need an explanation of the real state of affairs and those issues that academic philosophy says.The authors reveal the content of the concept of the human factor - that means, first of all, to understand a person, enter the world of his interests, needs, expectations, comprehend many of his actions. , i.e. see his personality. The authors proceed from the fact that the selection of competencies at the moment remains one of the urgent problems of education in the context of a competency-based approach. Accordingly, the purpose of education is related to the formation of key competencies (competencies). It is concluded that the positioning of education (primarily professional) in the field of social meanings depends on the competence content of education.

2007 ◽  
Vol 4 ◽  
pp. 21-37
Author(s):  
Kristupas Sabolius

Kitybės klausimas dažniausiai kyla iš ego santykio su kitais arba su pasauliu. Šiame straipsnyje daroma prielaida, kad įsivaizdavimo funkcija ištirpdo subjektą ir jame pačiame atveria intersubjektyvią perspektyvą. Šiuo tikslu sugretinami Sartre’o, Husserlio bei Merleau-Ponty įsivaizdavimo funkcijos tyrimai, kuriuose išryškėja vaizdo kaip iš ego centro išslystančios ribos statusas, ir Holivudo filmo „Kovos klubas“ siužetas. Viename iš šios juostos epizodų pasirodantis pingvinas žymi egologinės schizmos akimirką ir tampa fantazijos apsireiškimu ir įsikūnijimu.Išgryninus žaidybinį, savarankišką ir multiformišką charakterį, galime konstantuoti, kad įsivaizdavimas, jei kalbėtume Kanto terminais, yra ne papildanti tarpinė funkcija, bet transcendentalinio subjekto genezėje atlieka paradoksalų „svetimos vidujybės“ arba „vidinės svetimybės“ vaidmenį. Vaizduotė yra katalizatoriaus, kuris, likdamas šalia, įgalina transcendentalinių formų išsikristalizavimą.Pagrindiniai žodžiai: vaizduotė, įsivaizdavimas, fantazija, ego, kitybė, sąmonė.PENGUIN AND PROTEUSImagination as Otherness in meKristupas Sabolius SummaryThe question of Otherness is usually taken into account while discussing the Ego’s relation with Others as well as with the World. This article is based on the premises that the function of phantasy melts the subjectivity, revealing the perspective of intersubjectivity within it. On this purpose Sartre’s, Husserl’s and Merleau-Ponty’s researches on the function of imagination, which elucidate the image as the boundary slipping from the centre of Ego, are compared to the story of Hollywood’ movie „Fight Club“. The penguin, which appears in one of the episodes, registers the moment of egological schism, thus becoming the revelation and incarnation of phantasy. While the playful, autonomous and multiform character of imaginary is cleared out, we can ascertain, speaking in Kantian terms, that it has not a complementary or intermediary function, but, in the genesis of transcendental subject, plays the paradoxical role of „allien innerness“ or „inner alienity“. Thought remaining always beside, imagination is a catalyzer which enables crystallization of transcendental forms.Keywords: imagination, imaginary, phantasy, ego, otherness, consciousness.


2009 ◽  
Vol 2009 (1) ◽  
pp. 61-78
Author(s):  
Petr Kouba

This article examines the limits of Heidegger’s ontological description of emotionality from the period of Sein und Zeit and Die Grundbegriffe der Metaphysik along the lines outlined by Lévinas in his early work De l’existence à l’existant. On the basis of the Lévinassian concept of “il y a”, we attempt to map the sphere of the impersonal existence situated out of the structured context of the world. However the worldless facticity without individuality marks the limits of the phenomenological approach to human existence and its emotionality, it also opens a new view on the beginning and ending of the individual existence. The whole structure of the individual existence in its contingency and finitude appears here in a new light, which applies also to the temporal conditions of existence. Yet, this is not to say that Heidegger should be simply replaced by Lévinas. As shows an examination of the work of art, to which brings us our reading of Moravia’s literary exposition of boredom (the phenomenon closely examined in Die Grundbegriffe der Metaphysik), the view on the work of art that is entirely based on the anonymous and worldless facticity of il y a must be extended and complemented by the moment in which a new world and a new individual structure of experience are being born. To comprehend the dynamism of the work of art in its fullness, it is necessary to see it not only as an ending of the world and the correlative intentional structure of the individual existence, but also as their new beginning.


Author(s):  
Astrid Kjeldgaard-Pedersen

This book scrutinizes the relationship between the concept of international legal personality as a theoretical construct and the position of the individual as a matter of positive international law. By testing four main theoretical conceptions of international legal personality against historical and existing international legal norms that govern individuals, the book argues that the common narrative about the development of the role of the individual in international law is flawed. Contrary to conventional wisdom, international law did not apply to States alone until the Second World War, only to transform during the second half of the twentieth century to include individuals as its subjects. Rather, the answer to the question of individual rights and obligations under international law is—and always was—solely contingent upon the interpretation of international legal norms. It follows, of course, that the entities governed by a particular norm tell us nothing about the legal system to which that norm belongs. Instead, the distinction between international and national legal norms turns exclusively on the nature of their respective sources. Against the background of these insights, the book shows how present-day international lawyers continue to allow an idea, which was never more than a scholarly invention of the nineteenth century, to influence the interpretation and application of contemporary international law. This state of affairs has significant real-world ramifications as international legal rights and obligations of individuals (and other non-State entities) are frequently applied more restrictively than interpretation without presumptions regarding ‘personality’ would merit.


2021 ◽  

The COVID-19 pandemic forced physicians around the world to make tragic decisions: Whose life should be saved when it is apparent that available resources are insufficient to treat everyone? Under the heading of "triage" a broad societal debate ensued that also ignited the scientific community. This anthology unites voices from medicine, law, and philosophy for a conversation. It reveals controversies that are deeply rooted in ideas of law, morality, and the role of the individual in the state. Simultaneously, answers are being formulated to questions that have become sadly prominent in the COVID pandemic but could also valid beyond it.


10.33287/1195 ◽  
2019 ◽  
pp. 49-57
Author(s):  
Ю. І. Коломоєць

Russian political emigration from the beginning of its birth in the first half of the nineteenth century was constantly in search of forms and methods of struggle with royal power in the homeland. Detachment from Russia, the feeling of isolation that was inherent in emigration to the early twentieth century, were an important factor in the ongoing conflicts that took place in its environment. We note the conflicts between the «old» and the «young» emigration in the late 1860’s, between the Marxists and the populists of the 1880’s, between the revolutionary Marxists and the «economists» at the end of the 1890’s. All of these, as a rule, were due to excessive the ambitions of some leaders, the attempt to become the «rulers of ideas» for revolutionary youth, due to significant financial problems. In the list of these and similar conflicts there are events of 1870, when in the environment of political emigration there are two serious confrontations between the leader of anarchists M. Bakunin on the one hand and S. Nechaev or «Russian section of the First International» - on the other. These conflicts significantly influenced the situation in emigration, disorganized it, weakened the ability to fight the tsarist regime. They were accompanied by sharp accusations, searches for compromising materials, attempts to get support from leaders of the world revolutionary movement. The ambitions of young revolutionaries such as S. Nechaev or M. Utin were also connected with the attempt to take the main place among the emigrants, moving to the background of former leaders M. Bakunin, M. Ogarev, P. Lavrov. All this led to split in emigrant colonies, which consisted mainly of student youth. Violent discussions, accusations, boycotts became a hallmark of emigrant life. Basically, all these events took place in Switzerland, which at that time already became the center of not only Russian, but also international political emigration. Conflicts were directed at the political annihilation of the opponents, which subsequently resulted in the arrest and extradition to the Russian government of S. Nechaev in 1872, the cessation of the activities of the Russian Section of the First International and the return of M. Utin to Russia and the cessation of revolutionary activity in general. The positive side of these conflicts was the rallying of emigrants around their leaders, better information on the state of affairs in their environment, the development of new forms and methods of interaction and the strengthening of the role of revolutionaries from Russia itself.


Author(s):  
Sten Ebbesen

‘Averroism’, ‘radical Aristotelianism’ and ‘heterodox Aristotelianism’ are nineteenth- and twentieth-century labels for a late thirteenth-century movement among Parisian philosophers whose views were not easily reconcilable with Christian doctrine. The three most important points of difference were the individual immortality of human intellectual souls, the attainability of happiness in this life and the eternity of the world. An ‘Averroist’ or ‘Radical Aristotelian’ would hold that philosophy leads to the conclusions that there is only one intellect shared by all humans, that happiness is attainable in earthly life and that the world has no temporal beginning or end. Averroists have generally been credited with a ‘theory of double truth’, according to which there is an irreconcilable clash between truths of faith and truths arrived at by means of reason. Averroism has often been assigned the role of a dangerous line of thought, against which Thomas Aquinas opposed his synthesis of faith and reason. The term ‘Averroism’ is also used more broadly to characterize Western thought from the thirteenth through sixteenth centuries which was influenced by Averroes, and/or some philosophers’ self-proclaimed allegiance to Averroes.


2019 ◽  
Vol 66 (4) ◽  
pp. 455-470
Author(s):  
Manuela Cantón-Delgado ◽  
Marcos Toyansk ◽  
Javier Jiménez-Royo

The state of affairs of some studies concerning Romani groups’ conversions throughout the world to the global evangelical movement, and the subtext that prevails in such studies, could reveal a persistence of ‘enlightened prejudice’ towards the nature of religions, namely, a kind of suspicion and authoritarianism that continues to tacitly fuel hostility against emerging religious phenomena, and the tendency of analysts to share, consciously or unconsciously, the language of the State, producing a negative vision of the Romani world. The creativity and autonomy exhibited by Romani Evangelism, which stays away from external financing and, generally speaking, policies of minority promotion, contribute to a vast trans-regional network of congregations, that aim towards an unprecedented global pan-Romanism with a strong social base. This is a response to a historic diaspora, and, in turn, a new form of the secular Romani diaspora.


2020 ◽  
Vol 72 (3) ◽  
pp. 242-259
Author(s):  
Hoda Mahmoudi

This paper describes the central role of peace in the Bahá’í Faith. For Bahá’ís, peace begins at the level of the individual and migrates outward to the community, nation, and the world. The article explains how the Bahá’í Faith outlines a covenant – an agreement between Bahá’ís and between Bahá’ís and the world – made manifest in an Administrative Order in which the ascertainment of peaceful principles and the establishment of peaceful practices are developed. The paper explains how concepts like the oneness of humanity, the symbiosis between science and religion, and the unity of religion and God combine with ideals like justice, equality, and consultation to form a Bahá’í approach to the creation and maintenance of peace. Integration and disintegration – broad-structured, dynamic effects that shift societies and the world – will help to usher in two main aspects of a present and future Bahá’í order: the Lesser Peace and the Most Great Peace. The Lesser Peace is defined by the efforts of nations and international actors to form a broad-based, global peace. The Most Great Peace describes the arrival and ascendance of the Bahá’í Administrative Order, which will result in an unprecedented level of global peace and security.


2020 ◽  
Vol 21 (20) ◽  
pp. 7684
Author(s):  
Laura Orsolini ◽  
Michele Fiorani ◽  
Umberto Volpe

Bipolar disorder (BD) is a complex neurobiological disorder characterized by a pathologic mood swing. Digital phenotyping, defined as the ‘moment-by-moment quantification of the individual-level human phenotype in its own environment’, represents a new approach aimed at measuring the human behavior and may theoretically enhance clinicians’ capability in early identification, diagnosis, and management of any mental health conditions, including BD. Moreover, a digital phenotyping approach may easily introduce and allow clinicians to perform a more personalized and patient-tailored diagnostic and therapeutic approach, in line with the framework of precision psychiatry. The aim of the present paper is to investigate the role of digital phenotyping in BD. Despite scarce literature published so far, extremely heterogeneous methodological strategies, and limitations, digital phenotyping may represent a grounding research and clinical field in BD, by owning the potentialities to quickly identify, diagnose, longitudinally monitor, and evaluating clinical response and remission to psychotropic drugs. Finally, digital phenotyping might potentially constitute a possible predictive marker for mood disorders.


2005 ◽  
Vol 17 (1) ◽  
pp. 1-1
Author(s):  
DAVID WALTON

Recently hearing Fred Singer from the USA lecture on what he perceives to be the uncritical ways in which global change has been attributed to anthropogenic effects reminded me of the importance we should attach to those who question our current beliefs. For Fred it was not sufficient that the IPCC had engaged many of the best scientific brains in the world to reach the existing consensus; they might all be wrong because the original question or assumption was wrong. Fred was strongly challenged by the audience of Antarctic scientists, not least because some of his quotations were selective in order to initiate discussion. And we know that there are areas of considerable weakness amongst the several proxies used to compute the rate of temperature change, that we have only poorly quantified and modelled the role of clouds, energy transfer between the oceans and atmosphere, water vapour as a greenhouse gas and that we have yet to be certain that the Global Climate Models really do have all the most significant driving variables. So the IPCC conclusions are drawn on the best available evidence with complementary patterns derived from several different approaches and constitute the best we can do at the moment.


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