Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.
Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.
Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.
Wisdom has always been one of the main human aspirations and its importance has been encoded in language since ancient Greece. With reference to the theoretical presumptions and methods of Lublin cognitive ethnolinguistics, this master's thesis aims to explore wisdom and its perception, worldview, evaluation, and its place in the set of moral values and virtues appreciated by the Lithuanian nation. The main part of this thesis consists of a concept analysis which is structured in three parts. The first part is an investigation of data from dictionaries. It reflects the given definitions and examples of the word wisdom and its derivatives in contemporary Lithuanian dictionaries, synonymic and antonymic relations, phraseology, and etymology. The second part opposes the first in the sense that it analyzes data from a students' survey and represents the contemporaryperception of wisdom of a young person from Lithuania. The third part contains an analysis of data from six different discourses: philosophical, political, religious, social, publicistic, and literary. It shows similarities and differences between main elements of wisdom exposed in various discourses. Finally, based on the material collected, the cognitive definition is formulated. It reflects the actual perception of wisdom in Lithuanian's mind, together with its importance, development, and coherence to other values and virtues.
The article deals with the issues of correlation of external and internal freedom, freedom of thought and wisdom, and their participation in creative choice and action as unintentional thoughts caused by the self-isolation regime. The authors show that the concept of freethinking is closely related to the understanding of freedom in this era. In the free-thinking as its incarnation lay two essential features: negative — "freedom from" and positive — "freedom for". The historical retrospective of their balance appears as a certain regularity, which the authors conventionally call the "swing of free thought": the birth of a new branch of spiritual culture is due to the growing criticism of the previous one and the appearance of a galaxy of thinkers who form it.Thus, in the freethinking of Antiquity, with its tendency to reject the pressure of fate, at first "freedom from" prevailed, to which later, as a result of the positive work of numerous philosophical schools, "freedom for" was added. The formation of Christianity as a branch of spiritual culture was accompanied by criticism of previous philosophy (for example, by Neoplatonists) and the creative work of the apostles and Christian thinkers of the patristic era. In the medieval acquisition of freedom as a gift of God, "freedom for" was asserted, which, under the influence of late dogmatism, turned into negative freedom by the Renaissance. Anti-clericalism and anti-dogmatism were overcome by modern thinkers who, creating the methodology of science (English empiricism and continental rationalism), established new goals and meanings of knowledge, and freedom became necessary "for" the knowledge of the laws of nature. The birth of ideology as a branch of culture in the late XIX-early XX centuries, although it did not occur against the background of criticism of science, still produced a new field of freedom — political freedoms marked by bourgeois-liberal ideas. Global humanity, which now has a common destiny, is approaching a new "axial time", which will probably require a new freethinking — both negative, which is already embedded in the ideas of Western postmodern philosophy, and positive, for example, in the framework of the philosophical-religious-scientific synthesis prepared by Russian religious philosophers. ; В статье рассматриваются проблемы соотношения свободы внешней и внутренней, свободомыслия и мудрости и их участия в творческом выборе и действии как нечаянные мысли, вызванные режимом самоизоляции. Авторы показывают, что понятие свободомыслия тесно связано с пониманием свободы в данную эпоху. В свободомыслии как его ипостаси заложены две сущностные черты — негативная — «свобода от» и позитивная — «свобода для». Историческая ретроспектива их баланса предстает как некая закономерность, которую авторы условно называют «качелями свободомыслия»: рождение новой отрасли духовной культуры происходит за счет нарастающей критики предыдущей и появления плеяды мыслителей, ее формирующих.Так, в свободомыслии Античности с его устремлением к отказу от давления рока сначала преобладала «свобода от», к которой позже в результате позитивной работы многочисленных философских школ добавилась «свобода для». Становление христианства как отрасли духовной культуры сопровождалось критикой предыдущей философии (например, неоплатониками) и созидательной работой апостолов и христианских мыслителей эпохи патристики. В средневековом обретении свободы как божьего дара утверждалась «свобода для», которая под влиянием позднего догматизма превратилась к эпохе Возрождения в негативную свободу. Антиклерикализм и антидогматизм был преодолен мыслителями Нового времени, которые, создавая методологию науки (английский эмпиризм и континентальный рационализм), утвердили новые цели и смыслы познания, и свобода стала нужна «для» познания законов природы. Рождение идеологии как отрасли культуры в конце XIX — начале ХХ вв., хотя и происходило не на фоне критики науки, все же произвело новое поле свободы — политические свободы, обозначенные буржуазно-либеральными идеями. Глобальное человечество, отныне имеющее общую судьбу, подходит к новому «осевому времени», которое, вероятно, потребует нового свободомыслия — негативного, которое уже заложено в идеях западной философии постмодернизма, и позитивного, например, в рамках философско-религиозно-научного синтеза, подготовленного русскими религиозными философами.
The article suggests returning to the "crowd" as an object of sociological analysis. Crowds have attracted early sociologists because crowds were visual embodiments of social forces that surpass individuals and also served as a symbol of the profound social transformations which were taking place in the late 19th and early 20th centuries. Analyzing crowds allowed for the first sociologists (G. Simmel, R. Park, M. Weber, E. Durkheim) to oppose the psychological interpretation of mass social phenomena with a purely sociological approach. However, in the second half of the 20th century sociologists had lost almost all interest in the crowd, as it did not meet the interests of researchers of "large" social structures, nor the interests of the proponents of interactionist approaches. This article shows that the crowd can again be made interesting for sociology if we were to consider it from the point of view of the everyday practices of the participants. In these everyday practices a specific form of phronesis, i.e. practical wisdom, technical skill coupled with moral judgment about which action is good and which is not, is implemented. It is shown here that the study of the practical wisdom of walking in a crowd requires special concepts and methods that can be found in phenomenology and ethnomethodology. The article suggests using three such concepts for the analysis of crowds: phenomenal field, oriented object, and figuration of details. With the help of these concepts, the methods of the crowd's situated social order production are analyzed in relation to the management of speed and trajectories of movement, following one another, walkers' stopping and slowing down, and joining the crowd. This analysis shows that the joint production of the crowd's social order by its participants is a situated practice, i.e. it consists of making the local scenes of everyday life familiar and accountable, and of assessing the local adequacy of the actions performed.
The paper deals with the continuity of ideas concerning the Eternal Feminine and Sophia as the Wisdom of God from the point of view of Dante Alighieri and Vl.S. Solovyov. The analysis focuses not so much on the very notion of Sophia as on the meaning, origins, and contexts of their conception of Sophianic unity. The latter, being an ideal form of reducing a multitude to a unity, is considered as either an alternative or a supplement to the model of totality that reproduces the binary and hierarchical structure which at the social and political level is considered to be the pattern of imperial centralism. The study proceeds from the consequences of Dante's negation of the difference between the spiritual sense of the Holy Scriptures and the literary sense of secular poetry. It is shown that for Dante it was necessary, first of all, to understand under whose inspiration and guidance he composed his verses, which gave particular importance to the image of a guide in his magnum opus. I show that in this context Dante turned to the intuitive representation of the feminine idea as a guiding principle that was personified by Beatrice, although Dante did not use the term "Sophia" and could not use the term "the Eternal Feminine," which did not yet exist at the time. The disputes in Dante's time on the essence of monarchy are considered in connection with his understanding of femininity as the guiding principle of such a unity of humanity that could reject a rigid hierarchy and, thus, free itself from imperial centralism. It is pointed out that the social and political aspects of the all-encompassing Sophia, which also resolves contradictions as a supplement to the intrinsically contradictory Logos, were given great importance in Solovyov's philosophy. The paper concludes that it was Solovyov, who, having identified Sophia with humanity as a whole, created the presuppositions for a detailed study of the structure of Sophia's unity. This study ends with a discussion of the validity of the convergence of a non-hierarchical Sophianic unity with the deconstructive strategies of modern philosophy, the aim of which is the elimination of binary oppositions and hierarchies from the gender context.
In work, on the basis of the analysis of primary medical documentation and the analysis of 8180 addresses of the military personnel at the call of and to the contract at the age of 18 - 55 years in stomatologic offices of military units and a dental out-patient department, and also 4498 case histories of unit of maxillofacial surgery and an odontology of the military-medical organization the frequency and structure of diseases of wisdom teeth at planned or urgent appealability is studied. It is established that diseases of wisdom teeth and pathology of their eruption are one of the main reasons for appealability of the military personnel to the dentist as in an army link (2,5-8,5% of cases), and in a dental out-patient department (4,4-5,25% of cases). In the conditions of unit of maxillofacial surgery and an odontology of a versatile hospital at the military personnel diseases of wisdom teeth make from 2,2% and 5,3%, at the same time at them pathology of the lower wisdom teeth meets more often (from 17,6% to 16,2% of cases), at the same time the vast majority of the servicemen are hospitalized according to urgent indications in connection with pathology of a teething of wisdom or an exacerbation chronic periapical or the parodontal of the centers of a dontogenous infection. ; Предмет. На данный момент сведения о патологии зубов мудрости среди военнослужащих представлены весьма скудно. Основное внимание уделено лечению осложнений, связанных с патологией их прорезывания, или лечению осложнений, возникающих после удаления зубов мудрости (альвеолит, абсцессы и флегмоны челюстно-лицевой области). Поэтому представляет прикладной интерес изучить встречающуюся патологию зубов мудрости у военнослужащих, являющуюся причиной их обращаемости к врачу-стоматологу как в войсковом звене, так и военно-медицинской организации.Цель. Изучить патологию зубов мудрости, явившуюся причиной обращения военнослужащих по призыву и контракту за медицинской помощью в войсковом звене и в военно-медицинские организации.Методология. В ходе клинического исследования изучены книги учета работы стоматологических кабинетов воинских частей и стоматологической поликлиники, а также истории болезни отделения челюстно-лицевой хирургии и стоматологии военно-медицинской организации Западного военного округа. В ходе работы проведен анализ 8180 обращений военнослужащих по призыву и контракту в возрасте 18 — 55 лет в стоматологические кабинеты воинских частей и стоматологической поликлиники, а также 4498 историй болезни отделения челюстно-лицевой хирургии и стоматологии военно-медицинской организации с 2014 по 2016 год.Результаты. Анализ обращений военнослужащих по призыву к врачу-стоматологу в войсковом звене показал, что их причинами в 8,46 % случаев были патологии зубов мудрости и осложнения, связанные с патологией их прорезывания. У военнослужащих по контракту патология зубов мудрости реже служила причиной их обращения в войсковом звене к врачу-стоматологу, а именно в 2,35 % случаев.Выводы. Проведенное клиническое исследование показало, что заболевания зубов мудрости и патология их прорезывания являются одной из основных причин обращаемости военнослужащих по призыву и контракту к врачу-стоматологу как в войсковом звене, так и в стоматологическую поликлинику.
This article examines the phenomenon of levity through the prism of the dialectic of simple and complex. For this purpose explicated relations of stupidity and levity, levity and wisdom, wisdom and stupidity. Simple shown as something with the maximum of complexity.
Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.
Plato has noticed that the state is best when it is ruled by a philosopher, because such a ruler allows the wisest laws. Today wisdom is formalized in legislation. It can be linked to legislative projects in certain specialized institutions. The search for wisdom can also be found in public consultations, as they gather as much social information as possible so that decisions are more objective, comprehensive, fairer, and, moreover, more intelligent. It is debatable how to formalize the optimal ratio of law and quality to make it effective. The article discusses philosophy as a search for sources of wisdom and its manifestation in lawmaking.
В статье рассматриваются основные компоненты внешнеполитического дискурса Китая. ; The global political situation and the international status of China require that the country increase ef-forts to build its foreign policy discourse system, rethink its relations with the world and share Chinese wisdom with other states. China's foreign policy discourse is mainly a discourse that reflects the unique political system, ideology and theory of the country.
Poverty has been one of the most acute social issues in the history of mankind. After the founding of the People's Republic of China (the PRC), the Chinese Communist Party and the government adopted the eradication of poverty and the pursuit of common prosperity as their mission and goal. The practice of poverty eradication has gone through three stages, i.e. relief based poverty alleviation, system reform based poverty alleviation and targeted poverty alleviation. This article aims to provide Chinese wisdom and Chinese solutions for the world and especially for developing countries by reviewing the history of poverty eradication since the founding of the PRC and summarizing the great achievements in this sphere since the 18th National Congress of the CPC.
The article is devoted to Nikolaj Grundtvig's doctrine of transfiguration of the world and theosis, which derive from Orthodox and German mysticism, and Pietism. N. Grundtvig was an educational reformer in Denmark in the 19th century, whose ideas were embodied in establishing Folk High Schools, which were a variation of lecture halls and evening schools. With comparative methodology at its basis, our research explores Grundtvig's notion of theosis and his doctrine on Sophia the Holy Wisdom. Initial stages of man's ascent to God are described according to Grundtvig. Then Grundtvig's theological development and political activity are interpreted through these stages of deification. Finally, theoretical and historical aspects of Folk High Schools movement are discussed as well as the spreading of this educational model to other Scandinavian countries. Thus, it is shown that Grundtvig's theology and educational theory have found their realization in social reformation of education.Key words: Nikolaj Grundtvig, Grundtvigianism, Folk High Schools, Denmark, Scandinavian countries, transfiguration, theosis, Sophia the Holy Wisdom, Orthodox mysticism, German mysticism, Pietism. ; Статья посвящена идеям преображения мира и обожения просветителя Дании XIX в. Николая Грундтвига, взятым им из православной и немецкой мистики, а также из пиетизма, и их связи с созданием «народных университетов» – разновидностей лекториев и вечерних школ. Исследование проведено в рамках сравнительного метода. Изложены идеи Грундтвига об обожении и Софии Премудрости Божьей. Рассматриваются начальные этапы восхождения личности к Богу по Грундтвигу. Анализируется, каким образом Грундтвиг воплощал эти стадии в своей богословской мысли и политической деятельности. Исследуются концепция и история «народных университетов», яркого воплощения идей Грундтвига и их распространения в скандинавских странах. Сделан вывод о том, что идеи Грундтвига нашли социальное воплощение в грундтвигианском движении и новых образовательных формах.Ключевые слова: Николай Грундтвиг, грундтвигианство, «народные университеты», Дания, скандинавские страны, преображение, обожение, София Премудрость Божья, православная мистика, немецкая мистика, пиетизм.
The goal of this article is to identify the lacunae in recent research about post-Communist transformations in the Baltic states, a task for which sociology as a social-scientific discipline is uniquely qualified. The paper starts by periodising the two decades of post-Communist transformation which applies across all three Baltic states, providing evidence for a common Baltic way, with Estonia in a pioneering role. This is corroborated by quantitative evidence comparing post-Communist countries in terms of performance. According to received transitological wisdom, economic or political processes (shock therapy or anti-Communist revolution) were decisive factors in the early success of post-Communist transformation. In contrast, this article argues that economic and political explanations are insufficient in accounting for the running order between Baltic states, and calls instead for sociological explanations focusing on cultural differences described in terms of four orientations of the social imaginary and of social action – continuational, restitutive, emulative and innovative.
