واکاوی روان شناختی مفاهیم«پری» و «عشق» در سروده های خلیل حاوی

The aim of this article is to examine the new idea of unconscious, defined as mind without consciousness according to the Human Birth Theory by Massimo Fagioli. This new idea of the unconscious mind represents an original and organic model for both normal and pathological development. It also affirms the presence of a First Nuclear Self – as ability to imagine and memory of the sensation had – since birth. This new conception marks the end of the traditional idea supported by dynamic and psychoanalytic psychology, according to which biological and psychological birth would not correspond. The author proposes a methodological and theoretical comparison with different conceptions of unconscious in the psychoanalytic, cognitivist and neuroscientific field. Due to its structural, relational and evolutionary theoretical framework, the Human Birth Theory may represent a fundamental benchmark for all those disciplines investigating human mental reality. At the same time, it may provide the foundation for research on the unconscious dimension and ultimately a new perspective for the psychotherapeutic practice.

This interdisciplinary and autoethnographic PhD by creative project examines the experience of halted suicide on the part of the researcher, an “invisible woman” raised to set aside her wants to satisfy others’ needs. The inquiry examines the researcher’s engagement with artmaking in order to manage her ongoing suicidality and analyses some of her resulting artworks, which might be described as examples of “Outsider art”. Drawing on perspectives from philosophy, theology, psychology, art therapy and the interdisciplinary field of narrative studies, the project identifies three key factors pertinent to the researcher’s experience of halted suicide and subsequently managing suicidality. The first is the role of spirituality and the experience of epiphany or “prophetic call”. The second is a “narrative of the imagined future”. This refers to the need for people experiencing suicidality to make use of the imaginative resources generated by their depression to create a new story about their future self and life. The third factor is “radical courage”, a term adapted from the philosopher Jonathan Lear’s notion of “radical hope”. This refers to a steadfast, resolute determination to choose life over death, and to move towards the realisation of an alternative future in concrete, moment-by-moment ways. Art-making services a number of roles in this doctoral project. In the first place, the researcher uses a series of artworks as autoethnographic sources. These chiefly take the form of watercolours and collages, most produced in visual diaries with the aim of recording states of mind and being over time. Those works produced before the doctoral project began have been subjected to close analysis in order to provide details of the researcher’s subjective experience, and thus evidence of her autoethnographic findings. The researcher has also produced a body of work during this project as a form of autoethnographic inquiry in its own right. In this case, she has consciously explored concepts in visual form and subjected the resulting images to techniques of visual analysis with the aim of deepening her autoethnographic insights. In addition, to this art-making, the researcher has produced a body of paintings exhibited to the public. The purpose here has been to communicate her findings in visual form, supplementing and providing an alternative to the discussion in this thesis. The exhibited paintings also provide a reflexive demonstration of the process of imagining a new, future-oriented self-narrative and then exercising the courage required to bring it into life whilst also explaining how the three key factors mentioned above are layered together in the works. The value of this doctoral project lies firstly in demonstrating the value of first-person and autoethnographic accounts for understanding suicidality, particularly those from “invisible women” whose perspectives remain under-represented in sociological and psychological literature. The project draws attention to another under-researched topic: the relationship between spirituality and the ability to halt a suicide. The project emphasises the power of imagining a new future-oriented self-narrative, and the courageous process involved in bringing that imagined narrative into being through small, incremental actions in the present. Art-making practices are also explored, particularly those by people with no formal art training who produce “Outsider art”. Finally, in using artwork and techniques of visual analysis in multiple ways, the project has value for those interested in the multi-faceted and unconventional methods associated with art-based ethnographic inquiry.

Tendo em vista que em um cenário de mudanças, compreender a totalidade de uma situação, dominar os detalhes e planejar pode ser vital para a sobrevivência de uma empresa, pesquisa-se sobre administração estratégica – um estudo de caso baseado na Apple, com o objetivo de tentar exibir a forma como uma empresa que supostamente foi criada em uma garagem, pode ditar as regras do mercado. Para tanto, é necessário identificar uns dos principais responsáveis pelo sucesso obtido no decorrer de alguns anos no mundo da tecnologia, mostrar a importância da administração estratégica no meio de altos e baixos de uma empresa. Realiza-se, então, uma pesquisa com abordagem qualitativa e revisão bibliográfica. Diante disso, verifica-se que avaliar as oportunidades e ameaças do ambiente externo é essencial para a formulação de estratégias e a Apple diretamente relacionado a estratégia genérica conceituada como diferenciação. Portando constata-se de que certamente o sucesso da empresa Apple está vinculado a uma mente visionária, que pensa diferente e toma atitudes com foco nas ideias revolucionária e planejamento estratégico competitivos e amadurecidos. O responsável pelo sucesso da Apple supostamente é Steve Jobs que sempre buscou atrair pessoas geniais para fazer trabalhos igualmente geniais para ele, Jobs provocou inovações porque compreendeu a totalidade de uma situação e dominava as detalhes, mesmo não acreditando em sistema de inovação. Portanto é possível afirmar que obter sucesso no mundo dos negócios, não depende apenas de um bom líder, mas de uma equipe focada, em busca do mesmo objetivo e planejamento estratégico competitivo.

In today's digital era, everyone is required to master many things, both technology and foreign languages, especially Arabic. The introduction of Arabic from an early age is one way to master a foreign language well so that it can compete in the outside world. The purpose of this paper is to explain the importance of introducing Arabic to children from an early age and the benefits it can get. This study uses a qualitative research method, which is a research method that describes everything from the object under study. The results of the writing of this paper are in the form of an explanation of the importance of introducing Arabic to children from an early age and its benefits both from a child's psychological and academic perspective, as well as from a social perspective

In life, everyone will always be faced with the situation to understand everything that exists and is found in his life, whether it is text or context. Therefore a variety of theories and methods were born to understand them. Hermenutics is one of the many theories and methods to uncover meaning, so it can be said that hermeneutics has the main responsibility in uncovering and displaying the meaning behind the symbols that become the object. Wilhelm Dilthey is a philosopher who is famous for his philosophy of life, which states that life is a series of human experiences that became the history of his life which is widely and comprehensively understood. In his hermeneutic project, Dilthey provides a new definition of experience (erlebnis), meaning (ausdruck) and understanding (verstehen). He himself relies on art as a hermeneutic object. With the historical method, Dilthey tries to provide a new understanding in interpreting a series of human experiences whether it be in the form of text, biography and so on. Dilthey is a philosopher who was very inspired by the previous philosopher, Schleirmacher. But Dilthey added history in his epistemology. Dilthey considers that text is a symbol, not a word meaning. So to understand a symbol, the interpreter must go to history, in other words must be part of history itself. Wilhem Dilthey's thought in his hermeneutics was to formulate a unique methodology in Geisteswissenschaften (human science) considering he believed that the Naturensensaftan (nature science) method was not appropriate for human science. Sometimes Geistenwissenscaften also uses Naturwissenschaften objects, but the context of the relationship is different. Dilthey sees that verstehen (understanding) is a method for human science where it is clearly a method for nature science. With human expression using a purely intellectual process. Whereas with verstehen, humans use cooperation in all their mind abilities in the activity of understanding and understanding.

Connectionism challenges a basic assumption of much of AI, that mental processes are best viewed as algorithmic symbol manipulations. Connectionism replaces symbol structures with distributed representations in the form of weights between units. For problems close to the architecture of the underlying machines, connectionist and symbolic approaches can make different representational commitments for a task and, thus, can constitute different theories. For complex problems, however, the power of a system comes more from the content of the representations than the medium in which the representations reside. The connectionist hope of using learning to obviate explicit specification of this content is undermined by the problem of programming appropriate initial connectionist architectures so that they can in fact learn. In essence, although connectionism is a useful corrective to the view of mind as a Turing machine, for most of the central issues of intelligence, connectionism is only marginally relevant.

El presente artículo explora un aspecto poco investigado del Programa Conectar Igualdad (PCI): su dimensión simbólica. Así se repasa la contribución de esta política pública no solo a la inclusión digital sino también a la igualdad simbólica estudiando para ello su incidencia en la economía del valor de cambio y, más aún, en la del valor de signo y del valor de símbolo. Las reflexiones se basan en una investigación de carácter cualitativo llevada adelante en seis escuelas –beneficiarias y no beneficiarias del PCI– en el Gran La Plata entre los años 2014 y 2015.

From the earliest Japanese literature, the crab coexisted with the human in ritual and symbol. The meaning of the crab in literature changed; we can see this change in historical records and narrative texts in later epochs. In ancient times, crab was a popular dish for the emperors, even though the imperial palaces were usually far from the sea. The crab was not only the object of gourmets as an offering or gift between central government and regional rulers, the “scissors” (pincers) were also considered a (magic) weapon. It was assumed that this magical force from the water could protect the Emperor’s successor, i.e. a young prince, from the enemies of the next world. The multi-faceted images of this animal underwent changes over time.
\nEvery society leaves behind traces of its thinking and value system in its artistic production, and so the socio-cultural significance and symbolism of the crab can be seen from ancient times through contemporary narratives. I shall analyze in detail an Emperor’s legend from the Kojiki, Buddhist narratives, and fairy tales of the quarrel between the crab and the monkey, up to the 20th century, in order to delineate the development of the motif and imaginative figure of the crab.

Books but also movies, TV-series, fanfictions, role-playing games, and much more. The fantasy narrative genre shows one of the highest levels of transmediality. This paper proposes an explanation of the phenomenon, combining the worldbuilding theory with three different approaches in the field of cognitive science. Referring to Gallese’s embodied simulation, the transportation in the Tolkienian “Secondary Worlds” invites a progressive refinement of the fictional universe, allowing multiple media to support its configuration—while also improving personal cognitive skills. In terms of Clark’s extended mind, then, the peculiar involvement stimulated by this type of creations incites a proactive approach to the reading experience, widening it through different tools—while also saturating the possible extensions of the imaginative space. At the same time, these processes can induce insidious addictive dynamics (usually related to the subject’s proneness to excessive daydreaming, but also to the general characteristics of children’s imagination), reinforced by marketing strategies which multiply the cognitive approaches. The theoretical discourse will be supported by narratological analyses of best-seller fantasy novels such as those by Rowling, Martin and Meyer. Some empirical testing will be provided by readers’ reviews on the Goodreads web community, confirming a possible connection between transmediality, narrative transportation and addiction in fantasy fiction.

I am grateful that Julieta Lemaitre brought to my mind the imagery of the origins of the State, a thought that had somewhat eluded my imagination when I wrote the piece on neoconstitutionalism in Honduras, but which is of undeniable importance to the topic. I interpret Lemaitre’s reference and the contrast she makes between civil war and ordinary life to be similar to the Hobbesian distinction between the state of nature and the origin of the State form. I cannot help but think that her allusion to civil war as a moment when our passions, fears, evilness, loneliness, poverty, barbarism, ignorance, and savagery have a greater chance to take the best of us, must be related to what Hobbes imagined took place before the State came to “free” us from our destructiveness. Surely, to think that the law and the “peaceful” electoral process brings out the best in us because it reduces violence and the opportunity to be evil must fit squarely in a Hobbesian conception of State and society. But it does not fit the historical record, unfortunately. Imagine for a moment that we go back in time to identify the moment in which we participated in the original creation of the State. We would necessarily find that the inhabitants of the colony were not able to negotiate a truce with their predators to establish a State form that ended violence. The Hobbesian myth of individuals and whole communities voluntarily giving up their power to exercise violence for a state of law that incarnates morality (and monopolizes violence) because it protects them from outside predators (and produces peace) does not tally with the colonial encounter. The colony remains at the margins of the law and is subjected to unspeakable violence, even after colonial occupation ends. The concept of the coloniality of power means the perpetual authorization of terror and the theft of the colony’s civility. This is why in re-founding the State certain social movements in Honduras and other parts of South America like Ecuador and Bolivia demand a peace treaty with their predators, one that will restrain the violence that has been permanently directed at them. But what can be expected from such a truce anyway? Is the State a simple agreed-upon suspension of hostilities by opposing forces that later are kept at bay by a law that produces peace and the good life? Is the State form the necessary framework—el estado de derecho—that “individuals” (predators and victims alike because they are ultimately the same given the circumstances?) need to make the

abduction action activation/inhibition ageing animal cognition artificial life aspect attention autism automatism belief cate gorization causality, mental causation cognitive development cognitive psychiatry cognitivism communication competence, performance complexity computational analysis concept connectionism consciousness constrai nt constructivism context and situation control counterfactual creativity desire d ifferentiation discourse distributed intelligence domain specificity dualism, monism emergence emotion epiphenomenalism epistemic epistemology experience explanation expressiveness ex ternalism, internalism foetal cognition frame problem function functional neuroimaging functionalism fuzzy goal-directed behaviour grammar holism identity individualism infa nt cognition information inheritance intentionality inte raction interpretation introduction (of Dictionary) introspection knowledge acquisition knowledge base language language of thought learning lexicon localization of function logic logicism, psychologism meaning memory mental imagery metacognition mind modality model modularity morphology naturalization neural Darwinism neural network neuropsychology normativity number object or al pattern recognition perception phenomenalism physicalism prag matics problem solving propositional attitude propositional format psychophysics qualia qualitative physics reading realism reasoning and rationality reductionism relevance representational r obotics schizophrenia semantic case, thematic relation semantic network semantics semiotics sense sense, reference sign social cognition space subdoxastic supervenience symbol syn tax text theory of mind time and tense truth Turing machine type, token validation will writing

This paper attempts to ground phonology within psychology. That is, we are interested in phonology as a branch of the study of mental representation, the psychology of mind. In order to develop this ‘phonology of mind’ we need to understand the relationship between form and substance in linguistic representation. A coherent account of this distinction has yet to be proposed for either phonology or syntax. We attempt to contribute to this necessary inquiry in the domain of phonology by first defining ‘form’ and ‘substance’, then critiquing some recent work which implicitly or explicitly touches on the relationship between the two. We will argue that current trends in phonology fail to offer a coherent conception of form and substance and are also inconsistent with basic principles of science. Since we are not proposing a complete alternative model of phonology, we invite the reader to reflect on how our proposals could be implemented or on how our assumptions (which we believe are widely shared in principle, if not in practice) should be modified. It has proven quite useful for linguists to conceive of a grammar as a relationship between i) a set of symbols—entities such as features and variables, constituents like syllables, feet, NPs, etc.; and ii) a set of computations—operations whose operands are drawn from the set of symbols, such as concatenation, deletion, etc. The set of symbols and relations together describe the formal properties of the system. Relevant questions in discussing formal properties include ‘Is the system ruleand/or constraint-based?’; ‘Do operations apply serially or in parallel?’; and ‘Are there limits on the number of operands referred to in the course of a given phonological computation?’ The issue of substance essentially arises only with respect to the set of symbols and the extent to which their behavior in phonological computation is driven by what they symbolize. For the sake of simplicity we restrict ourselves in this discussion to the set of phonological primitives known as distinctive features and to the representations which can be defined as combinations of distinctive features. We will concentrate in this paper on this notion of substance in phonological representation. In brief the question we are interested in is the following:

Hᾱʿieh Ode, relative to Imam Reza, (PBUH) is one of the objective samples of didactics and clarifications- on the personal and social sides- that Imam (PBUH) has reminded us of the moral and immoral norms and their consequences employing a sublime and a literary language and impressive style. This poem, While enjoying the dominance of the spiritual and mystical spirit, contains moral and social messages, for example: Persuading Unity, Surrender to the commandments, Denounced hypocrisy and etc. Aimed at influencing thoughts and emotions in the direction of audiences'awakening, is written in a penetrating language. From the coordinates of this poem in structure and theme, Criticism is the foundation of Arabic rhetoric to highlight and influence the word, As you analyze these elements, Imam reza's nobility can be found on literary sciences. This research aims at analyze and account for the impact of linguistic and rhetoric devices contributing to an increase in the degree of effect of Imam Reza’s (PBUH) discourse, making use of a content analysis regarded as a qualitative method.The result of this research shows that Imam Reza (PBUH), by building rhetoric and literary underlying structures has emphasized the valuable educational bases and teachings in Hᾱʿieh Ode through an address style. In this line, in different places of the Ode, the conscious and novel use of efficient rhetoric techniques has created beauty and attraction in the poems, and the use of devices including repetition, allusion, simile, defamiliarization, vocatives, congeries, lamentation, religious discourse, rhetorical question, quoating proverbs, claridying after ambiguities, proper ending, etc have magnified deviation coming from pride, greed, cruelty and the abusing of the language. In the meantime, by means of pictorial expression of the abstract concepts and making use of emotional and human terms, it tries to attract the mind of the addressees to being aware of death and awakening them of the latent consciences.

The dualism subject/object has dominated literary imagination, especially throughout the twentieth century, not only in the Western world but also in the Asian continent. However, over the last twenty years, an ontological shift in focus can be observed in the narratives produced by Indian women authors, in which the material object world, from being merely the background, becomes the structural framework of the story. Through their special interest in the domestic, contemporary Indian women authors rehabilitate the small objects and invest them with metonymic power to such an extent that they become symbols of women’s lives. My research aims at demonstrating that an object-oriented close reading of contemporary narratives by Indian women writers offers new insights into Indian women’s condition, not only from the point of view of gender discrimination but also of identity formation, both in postcolonial India and in the diaspora. The theoretical framework I use is based on Bill Brown’s “Thing Theory,” a recent approach which puts subjects and objects in relational rather than oppositional terms. The corpus of writings I have selected includes Arundhati Roy’s novel The God of Small Things (1997), Anita Nair’s novel Ladies’ Coupe (2001), Jhumpa Lahiri’s short stories “Mrs. Sen’s” and “The Third and Final Continent” (1999), and Chitra Banerjee Divakaruni’s novel The Mistress of Spices (1997). The critical analyses of the texts demonstrate that gender is no less physical than an object. It can be materialized either through the externalization of thoughts and ideologies or through the internalization of the physical object world. Hence, the semiotic apparatus in contemporary Indian women writers’ fiction tells stories of objectification and marginalization and, consequently, constitutes significant reading matter.

America, the New World, is that vast, far-flung world that occupies in the mind’s eye more space than it really does on this earth. Imaginations and dreams glimmer on this world with illusion and wonder. The hearts of men fall upon it from every valley, men from every race and color, every walk of life, and every sect and creed.