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PAULO'S SPIRITUAL IDENTITY IN PAULO COELHO'S ALEPH Achmad Furqon English Literature, Art and Language Faculty, State University of Surabaya lonelyliar91@gmail.com Dr. Ali Mustofa, SS., M.Pd. English Literature, Art and Language Faculty, State University of Surabaya ali_mustofa2005@yahoo.co.uk Abstrak Fokus permalasahan pembentukan identitas berkembang selama tahap dewasa . Permasalahan tersebut meliputi kejuruan, politik, agama / spiritual , dan seksualitas . Sebagai salah satu fokus permasalahan pembentukan identitas , spiritualitas mencakup isu-isu utama dalam pembentukan identitas pada tahap dewasa . Spiritualitas berkontribusi penting dalam pembentukan identitas. Spiritualitas membawa kesadaran diri dalam hubungan dengan orang lain. Melakukan aktivitas spiritual memberikan rasa keterhubungan dengan Tuhan , manusia , atau alam, memberikan kesempatan bagi individu untuk mnegenali dirinya sendiri dalam hubungannya dengan Tuhan , komunitas orang percaya , atau alam. Pencarian identitas spiritual Paulo telah menyebabkan dia untuk menuntaskan proses perkembangan dalam pembentukan identitas spiritual. Sejalan dengan itu, tujuan dari penelitian ini adalah untuk mendeskripsikan proses pembentukan identitas spiritual Paulo. Penelitian ini menggunakan pendekatan psikososial oleh Erik H. Erikson untuk menganalisis masalah. Berdasarkan hasil analisis, studi ini menunjukkan bahwa ada beberapa langkah dalam proses perkembangan pembentukan identitas spiritual. Kata Kunci: spiritualitas, agama, identitas spiritual Abstract The identity formation concerns develop during the adulthood stage. The concerns include vocational, political, religious/spiritual, and sexual issues. As one of the concerns of identity formation, spirituality covers the major issues in identity formation of adulthood. Spirituality contributes an important role in identity formation. Spirituality brings an awareness of self in relationship to others. Engaging in the spiritual provides connectedness with divine, human, or natural other, giving individuals an opportunity to experience himself or herself in relationship to God, a community of believers, or nature. Paulo's search of his spiritual identity has led him to fulfill the developmental tasks of spiritual identity formation. In line with that, the purpose of this study is to describe the process of Paulo's spiritual identity formation. This study uses psychosocial approach by Erik H. Erikson to analyze the problem. Based on the analysis, this study shows that there several steps in the developmental tasks of spiritual identity formation. Keywords: spirituality, religion, spiritual identity. INTRODUCTION One of the most successful and popular writers in the recent years is Paulo Coelho. Paulo Coelho was born in Rio de Janeiro, Brazil on August 24, 1947. He was a journalist, an actor and a theatre director before becoming an author. His personal and spiritual lives give a big influence to most of his works. For instance, The Pilgrimage (1988), The Alchemist (1988), and Aleph (2011) seem to be his biographical novels. These novels were written based on his personal and spiritual life. As for Aleph it looks like a documentation of his personal and spiritual journey after making a catholic pilgrimage to Spain. Coelho also claimed that these novels are the adaptation of his own spiritual journey. In the novel Aleph, Paulo is pictured as a fifty-nine years old man and also a successful writer who has achieved everything in his life except one thing, he feels something wrong about himself. He thinks that he is not what he wants to be and considers himself to be in the wrong path. Generally known, people of his age should have a fixed identity since the identity forming happens in adolescence. Yet in this case, adulthood people perhaps have different opinion about identity. In adolescence, identity is defined as who one is and where his place in this world. As time passes by, adolescents will grow old and may change their perception about their identity. Identity is no longer a mere question about "Who am I?", rather it concerns with religious and spiritual matters. As Erikson (in Hoare, 2002), identity does not end in adolescence. He says that identity is a progressing process that happens throughout the stages of adulthood. In other words, identity is not really fixed in adolescence and it is an evolving aspect of adulthood life which continues to renew as time goes by. As Erikson (in Hoare,2002) suggests that identity could change during the adulthood stage due to life experiences that one encounters, the identity formation in adulthood is flexible to modify and evolve due to individuals' experiences. It tends to be a development of the previous stage in which identity has been formed in the adolescence. One of identity issues of adulthood is spiritual/religious identity. Generally, there is an unclear distinction between spirituality and religion, but there is a different point between the two domains. Contemporary research often attempts to differentiate religion from spirituality. In this case, religion generally becomes associated with the institutional and the sociological (prescribed systems, rituals, and traditions or beliefs), and spirituality becomes associated more with personal, psychological, and individual phenomena (Hood, Spilka, Hunsberger, & Gorsuch, 1993). In the spiritual identity formation, the two domains, spirituality and religion contribute an importing as wholeness. Indeed, all dimensions of spirituality can be addressed by religion as well as by other ideologies and practices (Roehlkepartain et al., 2006). Identity formation in adulthood, as Erikson (1968) notes it, has the same methodology as the other stages do. It begins with identification /exploration of individuals about the outer world (society) to coin a sense of identity. Then it is followed by conflicts and crises as Erikson (1968) has stated that conflicts and crises are psychosocial needs in nature. Given the right condition and enough time and space, individuals may achieve a balanced perspective of identity of what they need to be and what the society expects them to be, therefore identity has been formed. Nonetheless, based on facts laying on the background of the study above, then the problem is stated in: (1) how is Paulo's spiritual identity in Paulo Coelho's Aleph viewed by Erikson's concepts of spirituality? As referred to the background and statement of the problem above, the objective of the study is devoted to know a purpose as results of analyzing the problem: (1) to describe the process of spiritual identity formation of Paulo in Paulo Coelho's Aleph viewed by Erikson's concepts of spirituality. In accordance, it is expected that this study can give both theoretical and practical significance. In theoretical significance, Paulo Coelho's Aleph contains issues regarding spiritual identity formation. Therefore, this study is expected to give positive contribution towards the development of literary theory, which studies literature and society under the concepts of spirituality and personality development. Additionally, in practical significance, this study is expected to contribute to the practice of analyzing literary works by applying proper literary concept and theory. Hopefully, to whom this study may concern, it can be used as reference. Furthermore, this study expectantly can assist the institution to provide rich collection of research references. RESEARCH METHOD To collect the data, the first step is doing close reading the novel entirely. It is done over and over in order to be able to catch and understand the core story—intrinsically and extrinsically—of the novel. Besides, it also aims to support in collecting and analyzing the statement of the problems later on. Secondly, it comes to the step of collecting data. At this point, the data is collected through noting the narration and characters' dialogue and action in the novel, which reflects the idea of the process of spiritual identity formation in the form of quotation. To simplify the analysis of this study, there are two important steps needed to be done. The first is describing the facts. At this point, the facts are the data in the novel which supports the study or the statement of the problem. It is done by describing the collected data based on the subject of this study—spiritual identity formation of Paulo. Last but not least, the second is doing analysis towards the described data. It will dig the information beyond the data deeper by explaining it thoroughly. It is taken from the data in the novel first and, then, it will be analyzed by based on the thought of the researcher. At this point, to make best explanation and understanding of the study, Erikson's concepts of spirituality are included. ERIKSON'S CONCEPTS OF SPIRITUALITY Erikson (in Hoare, 2002) states that identity development does not end in the adolescence stage. He views identity as a progressing process that evolves throughout the stages of adulthood. Therefore, identity development is considered as a normative period of adolescence and evolving aspects of adulthood. Many experts disagree with his statement. They claim that identity is fixed at the end of adolescence stage. However, Erikson proposes that identity formation of adolescence does not remain fixed. He adds that identity formation holds a flexibility to modify throughout the adulthood stage. That is why he states that identity development does not end at the end of adolescence stage. Erikson suggests that identity could change during the adulthood stage due to life experiences that one encounters. Identity formation in adulthood, as Erikson (1968) notes it, has the same methodology as the other stages do. It begins with identification /exploration of individuals about the outer world (society) to coin a sense of identity. Then it is followed by conflicts and crises as Erikson (1968) has stated that conflicts and crises are psychosocial needs in nature. Given the right condition and enough time and space, individuals may achieve a balanced perspective of identity of what they need to be and what the society expects them to be, therefore identity has been formed. The identity formation concerns develop during the adulthood stage. The concerns include vocational, political, religious/spiritual, and sexual issues. As one of the concerns of identity formation, spirituality covers the major issues in identity formation of adulthood. As Erikson (1968) and Loder (1998) suggest, the beliefs, worldview, and values of religious traditions provide an ideological context in which individuals can generate a sense of meaning, order, and place in the world that is crucial to identity formation. Moreover, spirituality contributes an important role in identity formation. Spirituality brings an awareness of self in relationship to others (Benson, 1997). Engaging in the spiritual provides connectedness with divine, human, or natural other, giving a young person an opportunity to experience himself or herself in relationship to God, a community of believers, or nature for example. This moving beyond the self provides the opportunity for the search for meaning and belonging that is central to the task of identity exploration (Benson, 1997; Hill et al., 2000). Erikson (1965) adds that awareness that stems from this search provides the ultimate answers and perspective in the larger issues of life that are crucial to the resolution of identity crisis. In this sense, spiritual identity can refer to a connectedness to both divine and human. In achieving the spiritual balance, Erikson (in Hoare, 2002) introduces the images of the spiritual adult involved holistic concepts such as (1) actuality and mutuality: the release of defensiveness naturally acquired in attaining autonomy that frees one to participate and share effectively; (2) leeway: the freedom to be oneself and to grant such freedom to others; (3) adaptation: the move from passive acceptance of unacceptable life conditions to ego strength whereby one gains the power to fit the environment to one's needs and the needs of others; (4) insight: truth gained via contemplation of seeing into oneself and into a situation that it obliges toward ethical action; and (5) virtue and centrality: the spiritual and ethical center that with optimum resolution of life stages allows the self to be bound together around transcendent values of hope, purpose, fidelity, love, wisdom, and so on. PAULO'S SPIRITUAL IDENTITY FORMATION One of this study concerns is to describe how identity is defined in Paulo Coelho's Aleph by analyzing the character of Paulo. In the novel, Paulo is pictured as a fifty-nine years old man and also a successful writer who has achieved everything in his life except one thing, he feels something wrong about himself. He thinks that he is not what he wants to be and considers himself to be in the wrong path. Generally known, people of his age should have a fixed identity since the identity forming happens in adolescence. Yet in this case, adulthood people perhaps have different opinion about identity. In adolescence, identity is defined as who one is and where his place in this world. As time passes by, adolescents will grow old and may change their perception about their identity. Identity is no longer a mere question about "Who am I?", rather it concerns with religious and spiritual matters. As Erikson (in Hoare, 2002) earlier suggests, identity does not end in adolescence. He says that identity is a progessing process that happens throughout the stages of adulthood. In other words, identity is not really fixed in adolescence and it is an evolving aspect of adulthood life which continues to renew as time goes by. As Erikson (in Hoare,2002) suggests that identity could change during the adulthood stage due to life experiences that one encounters, the identity formation in adulthood is flexible to modify and evolve due to individuals' experiences. It tends to be a development of the previous stage in which identity has been formed in the adolescence. One of identity issues of adulthood is spiritual/religious identity. Generally, there is an unclear distinction between spirituality and religion, but there is a different point between the two domains. Contemporary research often attempts to differentiate religion from spirituality. In this case, religion generally becomes associated with the institutional and the sociological (prescribed systems, rituals, and traditions or beliefs), and spirituality becomes associated more with personal, psychological, and individual phenomena (Hood, Spilka, Hunsberger, & Gorsuch, 1993). In the spiritual identity formation, the two domains, spirituality and religion contribute an importing as wholeness. Indeed, all dimensions of spirituality can be addressed by religion as well as by other ideologies and practices (Roehlkepartain et al., 2006). Identity formation in adulthood, as Erikson (1968) notes it, has the same methodology as the other stages do. It begins with identification /exploration of individuals about the outer world (society) to coin a sense of identity. Then it is followed by conflicts and crises as Erikson (1968) has stated that conflicts and crises are psychosocial needs in nature. Given the right condition and enough time and space, individuals may achieve a balanced perspective of identity of what they need to be and what the society expects them to be, therefore identity has been formed. In the novel Aleph, Paulo is beginning to search the meaning of his spirituality by conducting identifications, exploration and experiments through magical and religious traditions to discover his spiritual identity. Erikson (1965) states that ne way religion promotes a sense of belongingness is through religious rituals. In this case, Paulo conducts magical and religious traditions in order to search the meaning of his spiritual being. It has made Paulo engage into a man named J. who serves as his master. The purpose of these rituals/traditions, as Erikson states it, is to promote a sense of belongingness of Paulo. In the other words, it leads Paulo to where his spirituality belongs to. Still in the same subject, what individuals need are exploring and experiment that provide them the opportunity to search the meaning of their belongingness in spiritual context. In order to explore and experiment his spiritual life, Paulo has taken the road of a pilgrim since he was a teenager. He traveled continents to search the meaning of his spiritual being and now he comes to a point where he finally understands that in order to search his spiritual being, he has to explore and experiment with his spirituality by following religious paths. As Erikson (1968) and Loder (1998) suggest, the beliefs, worldview, and values of religious traditions provide an ideological context in which individuals can generate a sense of meaning, order, and place in the world that is crucial to identity formation. Religion in Paulo's life has been becoming meaningful since he took the paths of Pilgrim since he was young. As what Erikson and Loder have stated, one way individuals can generate a sense of meaning of self is by exploring and experimenting the values of religious traditions in which Paulo has followed for years. Guided by J, Paulo has followed the religious traditions to regain the touch of his inner being/spirituality. Besides performing that religious tradition as mentioned above, spirituality can also be achieved by doing the other religious traditions such as performing confessional prayers, going to church, mosque and temple, or following the path of Pilgrimage. Since Paulo believes in Christianity, he follows the Pilgrimage Path to search his spiritual identity. This, as Erikson calls it "developmental task", is the process of exploring and experimenting to re-establish identity. The developmental tasks of finding spiritual identity are determined by the gradual process of the individuals' spiritual or religious experiences. Thus, Paulo's effort by following the religious traditions has put him in the correct order to attain his spiritual identity. Referring to the meaning of religion as mentioned above, a person may experience and generate a sense of belonging to God or a community of believers. This moving beyond the self provides the opportunity for the search for meaning and belonging that is central to the task of identity exploration (Benson, 1997; Hill et al., 2000). Thus, it proves that religion promotes a central role to spiritual identity formation. Religion helps the individual to achieve the connectedness to the Divine. In this case, Paulo has achieved the connectedness to the Divine by performing religious traditions. The developmental tasks of identity formation in spiritual context do not end by only achieving the connectedness to the Divine. There is more to do before achieving the spiritual identity. The next developmental tasks are to build the connectedness to the other human being. This kind of connectedness is personal and psychological in nature. According to Benson (1997), spirituality contributes an important role in identity formation. Spirituality brings an awareness of self in relationship to others. Therefore, spirituality helps the individuals to fulfill the developmental tasks and achieving the connectedness to the others. In achieving the spiritual balance, Erikson (in Hoare, 2002) introduces the images of the spiritual adult involved holistic concepts such as (1) actuality and mutuality: the release of defensiveness naturally acquired in attaining autonomy that frees one to participate and share effectively; (2) leeway: the freedom to be oneself and to grant such freedom to others; (3) adaptation: the move from passive acceptance of unacceptable life conditions to ego strength whereby one gains the power to fit the environment to one's needs and the needs of others; (4) insight: truth gained via contemplation of seeing into oneself and into a situation that it obliges toward ethical action; and (5) virtue and centrality: the spiritual and ethical center that with optimum resolution of life stages allows the self to be bound together around transcendent values of hope, purpose, fidelity, love, wisdom, and so on. Related to the five images of Erikson's adult spiritual, there seems to be compatibility between those characteristics and Paulo's spirituality regarding to build connectedness or harmony to the others. In Paulo's case, he builds relationships with the others to keep in touch with his inner self and his surroundings (people and environments). Having followed the path of religion, he chooses the method of his beliefs to gain his spirituality in the matter of connecting with the others by making relationships with people and his surroundings. Therefore, in order to make relationships with the others, Paulo decides to have a meeting with people he has never met before after book signing session. Relating those efforts from Paulo to the images of spiritual adult introduced by Erikson, Paulo has attained the first image as a spiritual adult, which is actuality and mutuality. Paulo releases his defensive nature to gain the autonomy as an independent person that frees him to share and participate in the party. His efforts have put him to the foundation of spiritual being of his self in relation with the others. Thus, after achieving the stage of actuality and mutuality, adults have to pass the other gradual processes in forming the spiritual identity. As Erikson (in Hoare, 2002), there are five images of spiritual adults in the adulthood stages. Those images can only be achieved by experiencing gradual processes. As Paulo moves forward in the developmental tasks, he finds that actuality and mutuality do not meet his spiritual needs. He needs to experience more spiritual processes to attain the awareness of self in spirituality. He goes forward and experiments his spiritual side by conducting more chances to meet people. Yet it seems to him, there is a woman that could be the key to explore deeper his spiritual life and the woman is Hilal. Through Hilal point of view, Paulo has already met her in past lives. Yet Paulo rejects Hilal's existence and the fact that they are bound together in this life. This leads Paulo to a state of desperation. Erikson (1968) refers to the developmental tasks of this condition as ego integrity versus despair. In this case, despair is the crisis in the developmental tasks of adulthood. These tasks involve the integration of all elements of the past and the acceptance that this is the only life to be lived. In Paulo's case, he denies the fact that he was bound to Hilal in the past times and neglecting Hilal's presence in the present time. Being in the state of desperation, Paulo is haunted by the past lives and tries to recollect solve the maze of his past lives. According to Erikson (1968), the goal of this time in life is to be able to look back on life as meaningful and fulfilling. Yet, Paulo is striving to complete these developmental tasks. In these circumstances, as what Erikson suggests, Paulo has to be able to integrate all elements of his past. In this case, Paulo seems to have contradiction towards Hilal about their past lives. In Paulo's point of view, he was priest who had made several women sentenced to death because he did not testify that the women were innocent. In the other hand, according to Hilal, Paulo was the priest and the man she loved that made him burned to death and he was responsible for doing that. As Erikson (1968) has already assumed, conflicts or crises are in nature in psychosocial. The conflicts between the two in contradicting their past lives promotes to them to a deeper spiritual side of them. Through The Aleph, they are reliving their past in a fraction of seconds. The goal of this effort, as what Erikson suggests, is to look back on life as meaningful and fulfilling. After several time revisiting the past lives, Paulo come into a realization that the goal and the meaning of this life was to fulfill the unfinished tasks from his past. He realizes that the pilgrimage leads him to fulfill his redemption for making those women in past suffer. Thus, Paulo has managed this Ego integrity versus despair. Succeeding in his developmental tasks so far, Paulo has reviewed his contributions he made to the others. Besides having form the integration of his past live, Paulo is really fulfilling Erikson's third image of spiritual adult, which is adaptations. Erikson (in Hoare, 2002) refers adaptations to the move from passive acceptance of unacceptable life conditions to ego strength whereby one gains the power to fit the environment to one needs and the needs of others. By receiving Hilal, forgiveness, Paulo has attained Erikson's image of adaptations because he has finally accepted his life conditions where he has to fulfill his redemption in this time of life. Thus, he gains the power to fit environment to his needs as an independence being and the need of other (Hilal). Those descriptions of Paulo's efforts in search of his spirituality have put him to the connectedness to the Divine and the human. Yet, Paulo has not gained the spiritual identity though he has gone through gradual processes of spirituality and religion. The final task of the developmental tasks is to integrate the concept of spirituality (connectedness to others) and religion (connectedness to the Divine) wholeness or unity. Religion and spirituality seeks to integrate rather than polarize. Therefore, spiritual identity is not only inclusive religious beliefs and practice but may also involve pathways and sacred not found in religion (Zinnbauer, Pargament, & Scott, 1999). To discover the ultimate answer of the developmental tasks, Paulo is brought to an island in the middle of Lake Baikal. The ultimate answer is similar to that Erikson's fifth image of spiritual adult, which is virtue and centrality. This image refers to the integration of spiritual ethical center that allows the self to be bound together around transcendent values hope, purpose, fidelity, love and wisdom. In the other words, if one has achieved this image of spiritual adult, therefore spiritual identity is formed. In the island, Paulo meets a shaman that guides him to engage in a traditional spirituality tradition that allows him to integrate the religious side and spiritual side of his self to achieve the ultimate answer of his search. Engaging in such spiritual tradition, Paulo has been aware of what he is and where his spiritual side leads him to. As what Erikson (1968) assumes, engaging in the spiritual provides connectedness with divine, human, or natural other, giving a young person an opportunity to experience himself or herself in relationship to God, a community of believers, or nature. Thus, Paulo's engagement to the shaman in the spiritual tradition has brought him awareness of his spiritual and religious being. Awareness that stems from this search provides the ultimate answers and perspective in the larger issues of life that are crucial to the resolution of identity crisis. Therefore, Paulo's spiritual identity has been formed after going through gradual processes of spirituality and religion. It concludes that the identity formation of Paulo is completed. CONCLUSION Based on the recent analysis of the data, the result can be concluded that Paulo has to encounter gradual process before achieving the spiritual identity. The gradual process is simplified into several steps. The first step is doing exploration and experiment. In this case, Paulo is engaging in religious tradition to explore and experiment his spiritual side. Secondly, the step is achieving Erikson's images of spiritual adult. From the analysis, Paulo has achieved three of five images of spiritual adult. The images are (1) actuality and mutuality, (2) adaptation, and (3) virtue and centrality. Thirdly, the step is facing crisis (despair). Paulo turns to despair when he cannot find the harmony between his religious and spiritual values. Besides, he is also conflicting with Hilal. The Last step is integrating religious and spiritual values (ego integrity) and discovering spiritual identity. Paulo has managed to integrate the religious and spiritual values. Therefore, Paulo is completing the spiritual identity formation. REFERENCES Benson, P. L. 1997. Spirituality and the adolescent journey. Reclaiming Children and Youth, 5, 206–209. Erikson, E. H. 1965. Youth: Fidelity and diversity. In E. H. Erikson(Ed.), The challenges of youth (pp. 1–28). Garden City,NY: Anchor. Erikson, Erik H. 1968. Identity, youth, and crisis. New York: Norton. Hill, P. C., Pargament, K. I., Hood, R. W., McCullough, M. E., Swyers, J. P., Larson, D. B., et al. 2000. Conceptualizing religion and spirituality: Points of commonality, points of departure. Journal for the Theory of Social Behavior, 30, 51–77. Hoare, C. H. 2002. Erikson on development in adulthood: New insights from the unpublished papers. New York: Oxford University Press. Hood, R.W., Spilka, B., Hunsberger, B., & Gorsuch, R. 1996. The psychology of religion: An empiricalapproach (2nd ed.). New York: Guilford. Loder, J. E. 1998. The logic of the spirit: Human development in a theological perspective. San Francisco: Jossey-Bass. Roehlkepartain, E. C., King, P. E.,Wagener, L., & Benson, P. L. (Eds.). 2006. The handbook of spiritual development in childhood and adolescence. Thousand Oaks, CA: Sage. Zinnbauer, B. J., Pargament, K. I., & Scott, A. B. 1999. The emerging meanings of religiousness and spirituality: problems and prospects. Journal of Personality, 67, 889–916.

This article examines in detail modern methods of teaching obstetrics and gynecology in higher education. Modern ones are given highly effective approaches to conducting lectures, with the introduction of discussion elements. In our opinion, the experience of the world and national systems of higher education proves the need to use the latest interactive teaching methods. It undoubtedly contributes to the introduction of the technology of personally-oriented learning into the didactic process, the use of methods of encouraging students to educational and cognitive activities, which in turn ensures a personal orientation of learning. In this regard, the statement that interactive training is aimed at activating the cognitive activity of medical interns through the organization of communication among themselves, interns with the teacher, between groups, which is aimed at solving a common educational problem, is relevant. Accordingly, the establishment of modern interactive training involves simulation of examples and joint solution of the relevant situation. Competence of students, which is formed by interactive learning, expands the limits of cognitive possibilities, promotes analysis and application information obtained in the process of learning, and contributes significantly to the accumulation of skills in future professional medical activity. Methodology of the study includes comparative, descriptive and case-sdtudy methods. A deep one appears internal motivation, interns begin to make important decisions and enjoy developing their professional medical skills. The structure of "question-answer" methods, their use in conducting practical classes, which contribute to the emergence of professional competence of intern doctors and significantly increase the effectiveness of their perception of academic material, are covered in detail. If the interactive method is used, the intern does not feel like an object of the learning process, but a subject of acquiring knowledge, this undoubtedly leads to internal motivation, which contributes to its effectiveness. Conclusions. Thanks to the effect of originality and novelty of interactive methods, with their correct organization, the interest of intern doctors in the learning process increases. The modern pedagogical process of higher education uses various methods of organizing training, education and revealing future doctors as individuals. Lectures are undoubtedly the main and necessary form of training. Some supporters of traditional didactics see its advantages, while their opponents claim that times have changed and should to realize that the lecture as a classroom form of communication with students is the least effective among other forms of education in higher education. The application of the "Case Studies" method is quite effective in teaching obstetrics and gynecology. Given that the method was first developed at the beginning of the 20th century. at the Harvard Business School, it is also called the Harvard method. In our opinion, the method of specific situations - ICS, or situational learning - is a very effective teaching method, which involves the use of specific situations (cases from practice) from a certain section or topic of the training course for joint analysis, discussion and acceptance decision, brainstorming within a small group and a public speech with the presentation and defense of the proposed decision are also used. The main stages of "Case Studies" are distinguished, such as: the teacher's introductory speech; formation of microgroups; work in a small group; presentation of solutions developed by speakers; questions to the speakers; general discussion; teacher's closing speech; summing up.

The article analyzes the dynamics of public perceptions of the role of religion and religious institutions of Ukraine in the processes of social changes during 2014–2021. The empirical basis of the study is the results of the constant sociological monitoring of the state and trends of religiosity of Ukrainian society, the level of public trust in the church as a social institution, as well as public opinion on the role of religion and the church in public life, which has been carried out by the Razumkov Center since 2000. The topicality of the problem is argued by the natural dynamism and changeability of the religious environment, its constant and obvious institutional and identificational changes, on the one hand, and the traditional influence of the religious complex on the course of socio-political transformations in modern Ukraine, on the other. Attention is focused on the importance of diagnosing public reflections on the role of religion and religious organizations in the processes of social changes as a prerequisite for scientific analysis of existing practices of socio-religious interactions and their further forecasting. It is emphasized that religion and religious organizations rarely act as independent agents of social changes, and are only one of several active ones because the social behavior of individuals is determined not only by religious motives. Factors that had a decisive influence on the formation of public perceptions in the post-war period were the results of transformational changes in the domestic religious complex, which occurred primarily under the influence of the Revolution of Dignity (2013–2014), the annexation of the Autonomous Republic of Crimea, the ongoing armed conflict in the East of the country, the large-scale war against Ukraine launched by Russia (since February 2022) and, of course, the processes related to the granting of autocephaly to Ukrainian Orthodoxy and the election campaigns of the President of Ukraine to the Verkhovna Rada of Ukraine (2019). It is proved that the above-mentioned processes determine the obvious variability and ambivalence perceptions of citizens about the role of religion and the church in public life. Traditionally, the high level of declared religiosity of Ukrainian citizens is combined with a low degree of their real religious activity. The relatively high and stable level of trust in the church is discordant with the steady decline in recognition of its role as a moral authority. Remaining generally tolerant of the practice of different religions, Ukrainian citizens declare rather different assessments of their attitude to the most widespread religions and religious organizations in Ukraine. Despite a certain increase in the positive assessment of the role of religious institutions, more than a third of respondents emphasize the absence of their significant role. Public opinion also declares significant reservations about the adequacy of the response of the largest churches to current challenges and problems of society. It is argued that the definition of the role of religion and religious institutions in the processes of social changes in Ukraine does not have an unambiguous dimension and under certain circumstances, religion can act both as a factor of national and social reconciliation and consolidation, and as a catalyst for social upheaval.

The Swiss Election Study (Selects) 2019 consists of four complementary components: The Post-Election Survey (PES), the Panel Survey, the Candidate Survey, and the (Social) Media Analysis. The main difference compared to previous studies relates to the mode of data collection; the main emphasis was moved towards web questionnaires. The mode for the Post-Election Survey 2019 was web/paper whereas in 2015, it was web/telephone. As in previous election studies, novel thematic modules of particular salience to researchers were included in the different surveys, while keeping the necessary continuity in the core questionnaire of the Post-Election Survey for comparison with previous waves.

Post-Election Survey (PES):
The Post-Election Survey consists of 6664 respondents. The survey was conducted in a sequential mixed mode with web offered as the first option: 82% responded in this way, while 18% responded by returning the paper questionnaire that was sent out later to those not having completed the web questionnaire. The sampling was based on a representative sample of around 2'600 Swiss citizens with an oversampling of small cantons to have at least 50 respondents in every canton. An additional oversampling was done in the cantons of Zurich, Geneva, and Ticino thanks to additional funding from these cantons.

Panel Survey:
The Panel Survey studies the evolution of opinion and vote intention/choice during the different phases of the election cycle. In 2019, three waves were conducted: the first before the main campaign period (Mai/June), the second during the election campaign (September/October), and the third after the elections (October-December). 7939 individuals responded to the first wave, 5577 to the second wave, and 5125 to the third wave. 4654 individuals responded to all three waves. This three-wave panel will be continued with annual follow-up waves until the 2023 elections. At the end of wave 3, 3'030 respondents gave consent to be contacted for the yearly waves. Wave 4 took place between September 28 - November 2nd, 2020 with 2'499 respondents.

Candidate Survey:
The Candidate Survey was carried out among all candidates for the National Council and the Council of States in the framework of the international Comparative Candidate Survey (CCS) project, based on the Round III questionnaire. The survey collects data on the biography, campaign activities, and policy position of the candidates. Among others, the information gathered makes possible the study of underlying factors of candidates' electoral success, as well as of issues of representation and linkage between voters and elites. In 2019, 2158 out of 4736 candidates participated in the Candidate Survey. This survey was conducted by Politools.net on behalf of Selects.

(Social) Media Analysis:
On behalf of Selects, the Digital Democracy Lab of the University of Zurich conducted a Media Analysis. The Media Analysis is a supplement to the Panel Survey and makes it possible to analyse the election campaign in the media and its influence on the formation of voters' opinions. In addition to the content analysis of the coverage of traditional media (print and online), which has been carried out in the context of Selects since 2003, the Media Analysis 2019 also includes, for the first time, the election campaign communication of parties and candidates on social media. For this Social Media Analysis, the Twitter accounts of 1284 candidates, parties and organizations were taken into account, as well as the Facebook pages of 261 candidates.

The Swiss Election Study (Selects) 2019 consists of four complementary components: The Post-Election Survey (PES), the Panel Survey, the Candidate Survey, and the (Social) Media Analysis. The main difference compared to previous studies relates to the mode of data collection; the main emphasis was moved towards web questionnaires. The mode for the Post-Election Survey 2019 was web/paper whereas in 2015, it was web/telephone. As in previous election studies, novel thematic modules of particular salience to researchers were included in the different surveys, while keeping the necessary continuity in the core questionnaire of the Post-Election Survey for comparison with previous waves.

Post-Election Survey (PES):
The Post-Election Survey consists of 6664 respondents. The survey was conducted in a sequential mixed mode with web offered as the first option: 82% responded in this way, while 18% responded by returning the paper questionnaire that was sent out later to those not having completed the web questionnaire. The sampling was based on a representative sample of around 2'600 Swiss citizens with an oversampling of small cantons to have at least 50 respondents in every canton. An additional oversampling was done in the cantons of Zurich, Geneva, and Ticino thanks to additional funding from these cantons.

Panel Survey:
The Panel Survey studies the evolution of opinion and vote intention/choice during the different phases of the election cycle. In 2019, three waves were conducted: the first before the main campaign period (Mai/June), the second during the election campaign (September/October), and the third after the elections (October-December). 7939 individuals responded to the first wave, 5577 to the second wave, and 5125 to the third wave. 4654 individuals responded to all three waves. This three-wave panel will be continued with annual follow-up waves until the 2023 elections. At the end of wave 3, 3'030 respondents gave consent to be contacted for the yearly waves. Wave 4 took place between September 28 - November 2nd, 2020 with 2'499 respondents.

Candidate Survey:
The Candidate Survey was carried out among all candidates for the National Council and the Council of States in the framework of the international Comparative Candidate Survey (CCS) project, based on the Round III questionnaire. The survey collects data on the biography, campaign activities, and policy position of the candidates. Among others, the information gathered makes possible the study of underlying factors of candidates' electoral success, as well as of issues of representation and linkage between voters and elites. In 2019, 2158 out of 4736 candidates participated in the Candidate Survey. This survey was conducted by Politools.net on behalf of Selects.

(Social) Media Analysis:
On behalf of Selects, the Digital Democracy Lab of the University of Zurich conducted a Media Analysis. The Media Analysis is a supplement to the Panel Survey and makes it possible to analyse the election campaign in the media and its influence on the formation of voters' opinions. In addition to the content analysis of the coverage of traditional media (print and online), which has been carried out in the context of Selects since 2003, the Media Analysis 2019 also includes, for the first time, the election campaign communication of parties and candidates on social media. For this Social Media Analysis, the Twitter accounts of 1284 candidates, parties and organizations were taken into account, as well as the Facebook pages of 261 candidates.

The Swiss Election Study (Selects) 2019 consists of four complementary components: The Post-Election Survey (PES), the Panel Survey, the Candidate Survey, and the (Social) Media Analysis. The main difference compared to previous studies relates to the mode of data collection; the main emphasis was moved towards web questionnaires. The mode for the Post-Election Survey 2019 was web/paper whereas in 2015, it was web/telephone. As in previous election studies, novel thematic modules of particular salience to researchers were included in the different surveys, while keeping the necessary continuity in the core questionnaire of the Post-Election Survey for comparison with previous waves.

Post-Election Survey (PES):
The Post-Election Survey consists of 6664 respondents. The survey was conducted in a sequential mixed mode with web offered as the first option: 82% responded in this way, while 18% responded by returning the paper questionnaire that was sent out later to those not having completed the web questionnaire. The sampling was based on a representative sample of around 2'600 Swiss citizens with an oversampling of small cantons to have at least 50 respondents in every canton. An additional oversampling was done in the cantons of Zurich, Geneva, and Ticino thanks to additional funding from these cantons.

Panel Survey:
The Panel Survey studies the evolution of opinion and vote intention/choice during the different phases of the election cycle. In 2019, three waves were conducted: the first before the main campaign period (Mai/June), the second during the election campaign (September/October), and the third after the elections (October-December). 7939 individuals responded to the first wave, 5577 to the second wave, and 5125 to the third wave. 4654 individuals responded to all three waves. This three-wave panel will be continued with annual follow-up waves until the 2023 elections. At the end of wave 3, 3'030 respondents gave consent to be contacted for the yearly waves. Wave 4 took place between September 28 - November 2nd, 2020 with 2'499 respondents.

Candidate Survey:
The Candidate Survey was carried out among all candidates for the National Council and the Council of States in the framework of the international Comparative Candidate Survey (CCS) project, based on the Round III questionnaire. The survey collects data on the biography, campaign activities, and policy position of the candidates. Among others, the information gathered makes possible the study of underlying factors of candidates' electoral success, as well as of issues of representation and linkage between voters and elites. In 2019, 2158 out of 4736 candidates participated in the Candidate Survey. This survey was conducted by Politools.net on behalf of Selects.

(Social) Media Analysis:
On behalf of Selects, the Digital Democracy Lab of the University of Zurich conducted a Media Analysis. The Media Analysis is a supplement to the Panel Survey and makes it possible to analyse the election campaign in the media and its influence on the formation of voters' opinions. In addition to the content analysis of the coverage of traditional media (print and online), which has been carried out in the context of Selects since 2003, the Media Analysis 2019 also includes, for the first time, the election campaign communication of parties and candidates on social media. For this Social Media Analysis, the Twitter accounts of 1284 candidates, parties and organizations were taken into account, as well as the Facebook pages of 261 candidates.

Linking the 100th anniversary of the CPC, celebrated in 2021, with long-term goals, the Chinese leadership is talking about the country's entry into the next stage of development – the stage of the "second century of the CPC." The 14th plan for the socio-economic development of the country for 2021–2025, adopted in March 2021 and long-range objectives through 2035 are seen as the first steps in a new round of China's evolution. According to the Chinese leadership, the goals of the first century have been largely achieved. Now China faces more ambitious tasks: 1) achieve socialist modernization by 2035, doubling its GDP per capita to the level of an average developed country; 2) to reach the German or Japanese level of industrial and innovative development by 2050; 3) to ensure the innovative and scientific and technological self-sufficiency of China in order to get away from the current technological dependence on the United States and the West in general, which, in the opinion of the Chinese leadership, poses a threat to the national security of the PRC; 4) to create by 2027 (100th anniversary of the PLA) a strong modern army; 5) Ensure China's global leadership by the 100th anniversary of the founding of the PRC in 2049. The peculiarities of the new 14th five-year plan include the absence of targets for GDP growth rates for 2021–2025. The benchmark will now be set every year. For example, for 2021, this indicator is set in the highly redundant formulation "6 percent or more". Beijing records the nearing transition from quantitative planning to qualitative planning. The aggravation of relations between China and the United States under the Biden administration and Beijing's retaliatory, in a new way, actions in almost all areas, from ideology to security and defense, in the near future will change the global balance of power and lead to the formation of a "new bipolarity" implying in the context of globalization, that in addition to the two new planetary "poles" in the world, regional and subregional centers of power will persist and develop, forming, as saying in China, modern "polycentricity". Against such a background, the "new bipolarity" will be characterized not only by a direct clash of Chinese and American interests, but also by a struggle for dominance, influence, and alliance with the leaders of the "polycentric world." Within the framework of the "new bipolarity", the United States is strengthening relations with allies, opposing the "democratic economy" of the West to the "authoritarianism of China". The concept of financing by the West of the world transport infrastructure of a "democratic sense" as opposed to the "authoritarian" Chinese "Belt and Road" is put forward. In the reciprocal steps of China to attract partners to the "Chinese pole", the main place is given to Russia, relations with which are characterized as "exemplary" for the whole world. At the same time, there is an opinion among Chinese experts that "excessive rapprochement" with Russia is unprofitable for China, since for Russia, as well as for the United States, China is not only a partner, but also a "strategic competitor." China has become the main Russian trade and economic partner, in many directions it has turned into an uncontested supplier. At the same time, the "Sino-Russian Comprehensive Partnership in a New Era" contains many tactical and long-term problems.

El presente trabajo busca realizar una reconstrucción de la biografía literaria de Manuel Vicent a partir de dos novelas: Verás el cielo abierto y Tranvía a la Malvarrosa y de una selección de artículos periodísticos que tematizan la lectura y vuelven a aquellos autores o géneros que han sido pilares en la formación literaria del autor. Tanto los textos ficcionales como los artículos periodísticos que incluyen el tema de la lectura y de la formación literaria confluyen en la conformación de una imagen de escritor cuyas huellas se pueden rastrear en su estilo y trayectoria. En la biografía literaria de Manuel Vicent coinciden las obras clásicas (canónicas) con géneros que tradicionalmente han sido colocados al margen. La elección de definirse como hombre de las letras y como escritor desde el periodismo va en sintonía con la imagen de autor que va creando desde sus novelas autobiográficas y sus artículos de opinión. Desde el punto de vista biográfico la lectura se identifica con la rebeldía frente al mandato familiar; a su vez, también se vincula con el descubrimiento de los placeres de la vida; por último, puede relacionarse con despertar político del escritor y con la paulatina comprensión del contexto histórico de su infancia y adolescencia. ; The present work seeks to make a reconstruction of the literary biography of Manuel Vicent from two novels: Verás el cielo abierto and Tranvía a la Malvarrosa and a selection of journalistic articles that thematize reading and return to those authors or genres that have been pillars in the literary formation of the author. Both fictional texts and journalistic articles that include the subject of reading and literary training come together in the conformation of an image of a writer whose traces can be traced in his style and career. In the literary biography of Manuel Vicent, classical works (canonical) coincide with genres that have traditionally been placed on the sidelines. The choice of defining oneself as a man of letters and as a writer since journalism is in tune with the author's image that he is creating from his autobiographical novels and opinion pieces. From a biographical point of view, reading is identified with rebellion against the family mandate; in turn, it is also linked to the discovery of the pleasures of life; finally, it can be related to the political awakening of the writer and to the gradual understanding of the historical context of his childhood and adolescence. ; Este trabajo busca realizar una reconstrucción de la biografía literaria de Manuel Vicent a partir de dos novelas: Verás el cielo abierto y Tranvía a la Malvarrosa y de una selección de artículos periodísticos que tematizan la lectura y vuelven a aquellos autores que han sido pilares en la formación literaria del autor. Tanto los textos ficcionales como los artículos que incluyen el tema de la lectura y de la formación literaria confluyen en la conformación de una imagen de escritor cuyas huellas se pueden rastrear en su estilo y trayectoria. En la biografía literaria de Vicent coinciden las obras canónicas con géneros tradicionalmente considerados marginales. La elección de definirse como hombre de letras y como escritor desde el periodismo va en sintonía con la imagen de autor que va creando desde sus novelas autobiográficas y sus artículos.

In the last twenty years, the concept of public space has become dominant in both government and academic discourses, especially in progressive and democratic political regimes in Latin America, and this by the ideological and abstract abitrium of the public, democratic order and modern public opinion, which has been decisive as a legitimizing framework for geopolitical practices and hegemonic discourses that determine a statu quo that has allowed the neoliberal capitalist system to continue to reproduce from urban structures and urban development in contexts of domination and dependence. In this sense, this work seeks to (de)mystify the Western hegemonic formation of the concept of public space (as an area of philosophy and public sphere of political deliberation), from urban critical theory and feminist political theory and how it has found a fertile territory of discursive materialization and spatial anchoring of control and domination of hegemonic countries towards Latin America, reproducing a statu quo of colonization and exploitation associated with progressive forms of theoretical politicization, through a transnationalization of politics, which becomes visible in large urban renewal projects. This work is based on theoretical reflections, as an analytical framework that has made visible that the use of the concept of public space is not neutral, but this subsumed to a political logic of social legitimacy and the empowerment of hegemonic capital, and that has had spatial consequences, such as greater segregation and socio-spatial fragmentation, under a democratic discourse of "for all" , inclusive and the common good, which has perpetuated the restructuring of new forms of control and domination. ; En los últimos veinte años, el concepto de espacio público se ha vuelto dominante tanto en los discursos gubernamentales como académicos, sobre todo en regímenes políticos progresistas y democráticos de América Latina, y eso por el arbitrio ideológico y abstracto de lo público, del orden democrático y de la opinión pública moderna, lo cual ha sido determinante como marco legitimador de prácticas geopolíticas y discursos hegemónicos que determinan un statu quo que ha permitido al sistema capitalista neoliberal seguir reproduciéndose a partir de las estructuras urbanas y el desarrollo urbanístico en contextos de dominación y dependencia. En este sentido, el presente trabajo procura (des)mistificar la conformación hegemónica occidental del concepto de espacio público (como ámbito de la filosofía2 y esfera pública de deliberación política), desde la teoría crítica urbana y la teoría política feminista y cómo el mismo ha encontrado un territorio fértil de materialización discursiva y anclaje espacial de control y dominación de los países hegemónicos hacia Latinoamérica, reproduciendo un statu quo de colonización y explotación asociada a formas progresivas de politización teórica, a través de una trasnacionalización de la política, que se hace visible en los grandes proyectos de renovación urbana. Este trabajo se apoya de reflexiones teóricas, como marco analítico que permití hacer visible que el uso del concepto de espacio público no es neutral, pero está subsumido a una lógica política de legitimidad social y empoderamiento del capital hegemónico, y que ha tenido consecuencias espaciales, como una mayor segregación y fragmentación socioespacial, bajo un discurso democrático de "para todos", inclusivo y del bien común que ha perpetuado en la reestructuración de nuevas formas de control y dominación.

Higher legal education is a necessary component of the legal profession, a guarantee of professional competence of the lawyer. It plays an important role in social development, the environment for the formation of lawyers of the new generation.The analysis of the content of the concept «higher legal education» revealed the existence of serious problems of legal regulation of this category, since the diversity of its interpretations significantly affects the possibility of citizens realizing their rights, in particular labor, which is closely linked to the presence / absence of a certain level of higher education.The current legislation does not contain a single definition of the term «higher legal education». It is mentioned in the Constitution of Ukraine, as well as in several laws of Ukraine. However, his definition in these documents is different, sometimes not very correct, and sometimes not at all.In this regard, some citizens are deprived of the opportunity to realize their constitutional rights, including the right to work. Thus, the absolute majority of regional bar councils refuse to accept documents and register information about assistant attorney to those who have received higher education at the first (bachelor) level of higher education instituted after the Law of Ukraine «On Higher Education» No. 1556-VII of 01.07.2014 entered into force. The above is related to the false interpretation of the notion of «higher legal education» contained in the Law of Ukraine «On Higher Education» No. 2984-III of 17.01.2002.This contradiction, in our opinion, is a disadvantage of lawmaking technique, which should be eliminated by introducing appropriate changes to the existing standard acts of legislation. The necessity of such adjustments, in our opinion, is justified because a clear delineation of qualifying requirements to the person who carries out professional activities regulated by special legislative acts, adds an element of certainty and will clear a guide for seekers of higher education.Summarizing, we note the inexpediency of defining the notion of higher legal education by the names of specialties. More reasonable and appropriate practices leading powers would be the recognition of higher legal education (within the meaning of the Constitution and laws of Ukraine, which contain this term), higher education gained on educational programs, which during the accreditation recognized as providing an education that meets the qualification requirements for the occupation of certain positions.In this case, special conditions of accreditation of such programs may be provided, in particular, taking into account the results of the unified state exam and evaluation programs involving members of the professional community. In the future, after the establishment of the State Register of Qualifications, the conformity of education with the existing requirements for candidates for certain positions can be achieved through the corresponding marks in the register, which will be done on the basis of accreditation of educational programs, which will be assigned these qualifications. ; Исследовано проблемы правовой регламентации понятия «высшее юридическое образование» и их связь с возможностью реализации гражданами своих прав. Предложено пути устранения разночтений при толковании данной категории путем его унификации в профильных законодательных актах. ; Досліджено проблеми правової регламентації поняття «вища юридична освіта» та їх зв'язок з можливістю реалізації громадянами своїх прав. Запропоновано шляхи усунення розбіжностей у тлумаченні даної категорії через його уніфікацію у профільних актах законодавства.

In the article the current aspects of cross­border cooperation between regions of Ukraine in the framework of the EU Eastern Partnership and in the frame of «Upper Prut» in particular are discussed. The retrospective of the establishment of cross­border ties of Chernivtsi oblast with the regions of Moldova and Romania and evolution of this cooperation (from Euroregion to implementation of the projects funded by EU programs) is given. Also the efficiency of the Joint Operational Programme «Romania­Ukraine­Republic of Moldova 2007­2013» for the Ukrainian side border is analyzed. The research of public opinion on influence of the European integration process and its cross­border cooperation was. It was determined that the CBC projects implementation not only positively affects on the development of the region, but also is an effective mechanism for the formation of public opinion on the movement of Ukraine towards the EU. It is concluded that trans­regional cooperation today is looking for new models of national infrastructures, which includes power systems, transportation and communication network. The development of a common policy on technogenic and ecological safety, prevention of pollution of river basins, and the development of tourism and recreational activities also must be included in such new model. The implementation of joint strategies must be established and have to include the equalization of socio­economic and political development of border regions. ; У статті на прикладі Єврорегіону «Верхній Прут» розглянуто сучасні аспекти транскордонної спів­праці регіонів України в рамках ініціативи ЄС Східне партнерство. Дано ретроспективу становлення транскордонних зв'язків Чернівецької області з регіонами Молдови та Румунії, показано їхню еволюцію – від трьохстороннього єврорегіону до реалізації проектів у рамках програм ЄС, проаналізовано ефективність реалізації Спільної операційної програми «Румунія­Україна­Республіка Молдова 2007­2013» для українського боку кордону. Також проведено дослідження громадської думки щодо впливу на неї євроінтеграційних процесів та транскордонного співробітництва. Визначено, що реалізація проектів не тільки позитивно впливає на розвиток регіону, але й є дієвим механізмом формування громадської думки щодо руху України в напрямку ЄС. Зроблено висновок про те, що трансрегіональна співпраця сьогодні відзначається пошуком нових моделей розвитку національних інфраструктур, до яких включаються енергетичні системи, транспортні і комунікаційні мережі. До цього ж долучається розробка спільної політики в галузі техногенно­екологічної безпеки, запобігання забруднення басейнів рік, а також розвиток рекреаційної діяльності і туризму, причому імплементація спільних стратегій має бути заснована і в тому числі на вирівнювання соціально­економічного та політичного розвитку прикордонних регіонів. ; У статті на прикладі Єврорегіону «Верхній Прут» розглянуто сучасні аспекти транскордонної спів­праці регіонів України в рамках ініціативи ЄС Східне партнерство. Дано ретроспективу становлення транскордонних зв'язків Чернівецької області з регіонами Молдови та Румунії, показано їхню еволюцію – від трьохстороннього єврорегіону до реалізації проектів у рамках програм ЄС, проаналізовано ефективність реалізації Спільної операційної програми «Румунія­Україна­Республіка Молдова 2007­2013» для українського боку кордону. Також проведено дослідження громадської думки щодо впливу на неї євроінтеграційних процесів та транскордонного співробітництва. Визначено, що реалізація проектів не тільки позитивно впливає на розвиток регіону, але й є дієвим механізмом формування громадської думки щодо руху України в напрямку ЄС. Зроблено висновок про те, що трансрегіональна співпраця сьогодні відзначається пошуком нових моделей розвитку національних інфраструктур, до яких включаються енергетичні системи, транспортні і комунікаційні мережі. До цього ж долучається розробка спільної політики в галузі техногенно­екологічної безпеки, запобігання забруднення басейнів рік, а також розвиток рекреаційної діяльності і туризму, причому імплементація спільних стратегій має бути заснована і в тому числі на вирівнювання соціально­економічного та політичного розвитку прикордонних регіонів.

Introduction: medical doctors, patients and society require the harmonic development of a contemporaneous ethic which responds to the demands of scientific, technical and cultural growth as well as to the socioeconomic and political transformations the present century entails.Objective: to determine the influence of Thomas's disease or Burn-out syndrome in 5 outpatient clinics and 2 dentistry clinics in Pinar del Rio and Consolacion del Sur municipalities during 2011.Material and Method: a descriptive research was carried out considering the opinions of 234 professionals polled and a composed-survey that included 5 questions with 5 options in order to choice the most acceptable ones. Results were processed using descriptive statistics to determine the absolute and relative frequencies represented in tables.Results: the answers were related to the current problems, a crisis in moral values reached 64,5% of the answers of professionals; more than 50% thought this crisis could be avoided in part, they recommended better wage conditions to strengthen motivations, in more than three-fifth parts and 32% considered humanistic formation of professionals should be better to improve the organization of health services. The 45,7% added that user-patient-institution relationship showed imperfections in its organization and recommended to pay attention to the collective analysis of problems to provide and strengthen moral values among the health workers, detecting this when more than 70% of the answers were summed up. Conclusions: despite the demotivation that characterizes Thomas's disease, in view of the confidence in health professionals and the political will that direct the health work toward the excellence the disease can be prevented. ; Introducción: m édicos, pacientes y sociedad precisan del desarrollo armónico de una ética contemporánea que responda a las exigencias de las nuevas relaciones que el desarrollo científico-técnico y cultural impone, al influjo de las profundas transformaciones socioeconómicas y políticas a que el presente siglo reta. Objetivo: determinar la influencia de la Enfermedad de Tomás o síndrome de Burn-out en cinco policlínicos y dos clínicas estomatológicas de Pinar del Río y Consolación del Sur en el mes de marzo del año 2011. Material y Método: se realizó una investigación descriptiva, en opinión de 234 profesionales encuestados y aplicó una encuesta compuesta de cinco preguntas con cinco opciones para seleccionar la más aceptable. Los resultados se procesaron por la estadística descriptiva determinando frecuencias absolutas y relativas que se presentan en tablas. Resultados: el estudio constató que las respuestas relacionan los problemas actuales, a la crisis de valores entre los profesionales, en un 64,5% de las respuestas; más del 50% opinan que la crisis es evitable en parte, recomiendan mejorar condiciones salariales para reforzar motivaciones, en más de las tres quintas partes y el 32% consideran que debe mejorar la formación humanista y perfeccionar la organización de los servicios. El 45,7% considera que la relación usuario-paciente-institución tiene imperfecciones en su organización y recomiendan prestar más atención a la discusión colectiva de los problemas e incentivar el reforzamiento de valores entre los trabajadores del sector, sumando más del 70% las respuestas. Conclusiones: a pesar de que se percibe la desmotivación que caracteriza la enfermedad de Tomás, el mal es prevenible por la confianza en los profesionales y la voluntad política que orienta el trabajo en salud hacia la excelencia.