श्रीमद्भगवद्गीता में निहित शांति शिक्षा

श्रीमद्भगवद्गीता औपनिष्दिक दर्शन का विश्वसमाघृत प्रतिनिधि ग्रन्थ है, जिसके उपदेश प्राणिमात्र के कल्याण के लिये हैं । इन उपनिषदों का अनुगमन करके हम समसामयिक शैक्षिक समस्याओं का समाधान प्राप्त कर सकते हैं । गीता के अनुसार आंतरिक शांति, प्रेम व अपनत्व जैसे पवित्र भाव वास्तविक ज्ञान की कसौटी हैं । इसमें अशांति व दुःख के कारण एवं अन्तःकरण की प्रसन्नता व शांति के उपाय का पूर्णतः व्यावहारिक विवेचन किया गया है । कामना एवं स्वार्थसिद्धि के लिये किये गये कर्म सभी प्रकार की अशांति एवं संघर्ष के कारण हैं । गीता कामनाओं एवं कर्मों के नियमन का मार्ग बताती है, जिससे वैयक्तिक एवं वैश्विकशांति व सौहार्द का विकास होगा । वैयक्तिक शांति हेतु गीता ने ‘निष्कामकर्म’ एवं ‘स्थितप्रज्ञ ’ अवस्था का आदर्श प्रस्तुत किया है । निष्काम कर्म का अर्थ लोककल्याण की भावना से निःस्वार्थ कर्म करना है । इस प्रकार का कुशल कर्म पूर्ण समायोजित, स्थिर व शांत चित्त वाला ‘स्थितप्रज्ञ’ व्यक्ति ही कर सकता है । इन आदर्शों से ही वैश्विकशांति व सौहार्द का मार्ग प्रशस्त होता है । गीता में वैश्विक शांति हेतु वाँछित वैयक्तिक गुणों को दैवीय संपदा तथा अशांति जनक अवगुणों को आसुरी संपदा कहा गया है । शिक्षा का उद्देश्य ‘दैवीय संपदा’ का विकास तथा ‘आसुरी सम्पदा’ का विनाश है । आधुनिक शिक्षा में शांति व मूल्य संकट निवारण हेतु हमें भगवद्गीता के आलोक में अपनी शिक्षा व्यवस्था का परिमार्जन एवं उन्नयन करना होगा । The Shrimad Bhagavad Geeta is a cosmopolitan representative of the ceremonial philosophy, whose teachings are for the welfare of all beings. By following these teachings, we can find solutions to contemporary educational problems. According to the Geeta, pious feelings like inner peace, love and affinity are real indicator of wisdom. Geeta describes causes of unrest and sorrow along with ways to obtain happiness of conscience and peace. The deeds done for the desire and self-determination are cause of all kinds of unrest and conflict. The Geeta describes ways of regulating desires and deeds, which can lead to the development of personal and global peace and harmony. For personal peace, the Gita has presented the ideal of 'Nishkam karma' and 'Sthitpragya'. Nishkam karma means selfless actions in the spirit of public welfare. This type of skilled work can only be done by a 'Sthitpragya', a person with a perfectly adjusted, steady and calm mind. These ideals pave the way for global peace and harmony. In the Geeta, the personal qualities desired for global peace have been called Divine wealth and unrestrained qualities are Devilish Wealth. The aim of education is the development of 'divine wealth' and removal of 'demonic wealth'. For having peace and solving value crisis, modern education system needs to be restructured in the in the light of the teachings of Bhagavad Geeta.

ТЕОРЕТИЧЕСКИЕ ОСНОВЫ ИССЛЕДОВАНИЯ АКСИОЛОГИЧЕСКОЙ ПРОБЛЕМАТИКИ / THEORETICAL BACKGROUND OF AXIOLOGICAL PROBLEMATICS

The article deals with the problem of the formation and development of axiology, the essence of the ՛value՛ in natural-social development. It should be noted that at present, in connection with the global spiritual and value crisis that humanity is experiencing at the turn of the epochs, axiological studies are becoming relevant. The purpose of this article is to study the concept “value” and analyze the problems of axiology from ancient times to the present day on the basis of theoretical materials of various philosophers and sociologists.

EXPRESS: Not All Wrongdoers Are Equal in the Public Eye: A Moderated Mediation Model of Country Stereotypes, Condemning Emotions, and Retaliatory Intent in Corporate Crises

Corporate crises generate condemning emotions and retaliatory intent toward wrongdoing companies. However, not all wrongdoers are equal in the public eye. Consumers’ prior beliefs about a company’s country-of-origin may bias these responses. In three experimental studies (combined N = 1,008), the authors (1) establish that country stereotypes of warmth – but not of competence – can buffer condemning emotions and retaliatory intent toward a wrongdoing company. They further (2) reveal the psychological mechanism of greed attributions that underlies this bias and (3) identify the type of crisis as a crucial contingency factor that facilitates (corporate ability crisis) or suppresses (corporate value crisis) the buffering effect of country warmth.

The Social Value of the Intellectual Commons: Conclusions on Commons-Based Value

Elaborating on key findings of previous chapters this chapter proposes more abstract statements on commons-based value, its sources, forms and mode of circulation and, finally, the value crisis challenging the interrelation between intellectual commons and capital. It is structured into the five following sections. The first offers a working definition of commons-based value in accordance with the findings of the research. The second determines productive communal activity as the source of commons-based value. The third analyses the forms of commons-based value. The fourth sketches out the basic characteristics of the mode of commons-based value circulation. The fifth and final substantive section examines the crises of value encountered in the sphere of the intellectual commons. Overall, this chapter offers a social theory of commons-based value circulation with normative dimensions in respect of the morality of the intellectual commons. With empirical data it confirms the presence of an alternative proto-mode of value circulation based on the intellectual commons, which supports the reproduction of the intellectual bases of our societies in dialectical interrelation to the dominant capitalist mode thus thereby rendering commons-based value visible to activists, researchers and policymakers and fuelling practices, policies and laws that might truly unleash their potential.

Bulgarian Culture after 1989

This article deals with the changes in Bulgarian culture after the fall of the Communist regime in Bulgaria in 1989. The first sections sketch the state of the Bulgarian culture and society during the later years of the communism. They describe the change in official ideology, i.e. the return to nationalism. The controversial role of the Communist regime in the modernization process of society is analyzed, with its simultaneous modernization and counter-modernization heritage. Then we shift to the changes in society and culture that have taken place since the fall of the regime. Attention is focused on the new mass culture, the embodiment of the value crisis in which the post-Communist Bulgarian society is located. The radical transformations in the field of the so-called ‘high’ culture are examined, especially the financial difficulties and the overall change in the social status of arts and culture. The basic trauma of the Bulgarian culture embodied in the constantly returning feeling of being a cultural by-product of the West is brought out. The article concludes that Bulgarian post-Communist culture has failed to create a more complex and flexible image of the “Bulgarian” that can use the energies of globalization without feeling threatened by disintegration.

From Rise to Fall

Based on the 2000–2018 comparative studies of the Institute of Sociology of the Russian Academy of Sciences and the Russian Public Opinion Research Center (VTsIOM), the author presents the process of transition of the “Putin era” from the stage of consolidation built upon public consensus achieved at the beginningof the “zero” (нулевых) years to the current stage of value crisis that arose in 2012–14 and lasts to this day. Although the current state of society canno tbe unequivocally interpreted as a split, contradictions in the system of values are growing. Implementation of the idea of a strong state is delegated to social groups that are least modernized. Moreover, within the state itself, frustration has been growing among the whole society. The increasing demand for change has not yet been materialized in the form of any political “body”, which makes the inevitable transit of epochs extremely risky for the country and the society.