scholarly journals Self and other perception in university studentsÜniversite öğrencilerinde ben ve öteki algısı

2017 ◽  
Vol 14 (4) ◽  
pp. 3580
Author(s):  
Devrim Erginsoy Osmanoğlu ◽  
İbrahim Aksakal ◽  
Adem Dağaşan
Keyword(s):  
Personal Characteristics ◽  
Fundamental Rights ◽  
The Other ◽  
Self Awareness ◽  
Negative Results ◽  
The World ◽  
Dialectical Relationship ◽  
Qualitative Pattern ◽  
Fundamental Rights And Freedoms ◽  
Gender Factor

All of the beliefs that we have about who we are, are called self-conception. In the first few months of life, the baby learns that it is a separate entity from the surrounding people and objects. Self-awareness, also defined as the ability to self-knowledge and self-understanding occurs when we begin to think that we have a separate existence from every object in the world. In line with standards set by community members on criterias like physical appearance, ability or morality, people compare themselves to others and people try to achieve these standards. The relationship between them is a dialectical relationship that mutually brings both sides into existence. We categorize everything and everyone that we perceive as different and assume that they are not like we are. However, these categories can give positive results as well as negative results. The stereotypes that affect our perceptions and interpretations about other people having language, religion, gender or physical differences restrain the use of fundamental rights and freedoms of many people living around the world on equal footing, and bring along any kind of discrimination, exclusion and restriction.The main goal of this research, according to age group of 18 to 24 ocuurence of the self and the other perception and process of change is examine. The changes in this period which have great importance in personality formation classified nation, race, political opinion, religion, gender, physical differences or in the form of other categories that will arise during the study. Research is designed according to qualitative pattern. The universe of the research is formed of 177 the srudents of the Kafkas University. The study asked question "define to other concept" after participants were asked to write autobiographies. In the analysis of data was used content analysis method.When the data of the research is considered, it is seem that the most obvious factor, which creates self-perception, are the personal characteristics in both gender (women participants more than men participants are). The following characteristics are "education", "hometown", and "family". From the obtained qualitative data, the most remarkable finding is when the women participants were talking abaut rhemselves in other words define themselves; they mentioned their personel characteristics more than participants. Men participants compare to women participants gave less information abaout themselves anf prefer giving explanation abaout the team they support.In the other dimension of the research, the participants what understood from the other concept and what characteristics perceived the other was tried to determine. The findings show that female participants give more importance to personal traits than male participants. Later, they defined groups with different races, nations and political views as the other. It is a surprising finding that religion/sectarian differences come in the last order while the other is defined. Findings include that the gender factor is in the last order, while the other is identified.Extended English abstract is in the end of PDF (TURKISH) file. ÖzetBenlik kavramı kişinin kendine dair inançların toplamına denir. Yaşamın ilk birkaç ayında bebek, etrafında var olan insan ve nesnelerden ayrı bir varlık olduğunu öğrenir. Kendini bilme ve anlama yetisi olarak da tanımlanan Benlik farkındalığı dünyada varolan her objeden ayrı bir varoluşu taşıdığımızı düşünmeye başladığımızda oluşur.  Fiziksel görünüm, yetenek ya da ahlak gibi birçok alanda toplumun oluşturduğu standartlar doğrultusunda insanlar kendilerini ötekilerle karşılaştırır ve bu standartları yakalamaya çalışır.Ben ve öteki arasındaki ilişki bir diğerini var kılan, diyalektik bir ilişkidir. Öteki olarak algıladığımız her şeyi ve herkesi kategorilere ayırırız. Fakat bu kategoriler olumlu sonuç verebileceği gibi olumsuz sonuçlar da verebilmektedir. Zaman zaman olumsuz olarak değerlendirilen farklılıklar, sahip olduğumuz algılarımızı ve yorumlarımızı etkilemekte, öteki olarak değerlendirilen kişilerin, her türlü ayrım, dışlama veya ön yargıyı beraberinde getirmektedir. Bu nedenle bireylerde (18-24 yaş arası) öteki ve algısının nasıl vücut bulduğu ortaya konulmaya çalışılmıştır.Bu araştırmada amaç, 18-24 yaş grubunun ben ve öteki algısını cinsiyet ve yaşadığı bölgeye göre incelemektir. Bireyin kişilik oluşumunda büyük öneme sahip olan bu dönemdeki  “ben” ve “öteki” algısı millet, ırk, siyasi görüş, din, cinsiyet, bedensel farklılıklar ya da çalışma sırasında ortaya çıkacak diğer kategoriler şeklinde sınıflandırılmıştır. Araştırma nitel yönteme göre desenlemiştir ve verilerin analizinde, içerik analizi yöntemi kullanılmıştır. Araştırmanın çalışma evreni Kafkas Üniversitesinde eğitim gören 177 öğrencilerinden oluşturulmuştur. Çalışmada “öteki ya da diğeri kavramını tanımlayınız” şeklinde açık uçlu tek bir soru sorulmuş, ardından katılımcılardan otobiyografi yazmaları istenmiştir.Araştırmanın verileri göz önünde bulundurulduğunda her iki cinsiyetin de (daha fazla kadın katılımcıların) benlik algısını oluşturan en belirgin faktörün “kişisel özellikler” olduğu ifade edilebilir. Bunu takip eden ve dikkate değer bir yaygınlıkta ifade edilen özelliklerin ise “eğitim”, “memleket” ve “aile” olduğu gözlenmiştir. Elde edilen nitel verilerde kadın katılımcıların kendilerini anlatırken kişisel özelliklerinden, erkeklerden daha fazla bahsetmeleri en dikkat çekici bulgudur. Erkek katılımcılar kadın katılımcılara göre kendileri hakkında daha az bilgi vermiş kişisel başarıları ve tuttukları takım konusunda açıklamalar yapmayı tercih etmişlerdir.Çalışmanın diğer boyutunda katılıcıların öteki kavramından ne anladığı, ötekini hangi özelliklerine göre algıladığı tespit edilmeye çalışılmıştır. Elde edilen bulgular kadın katlımcılar kişisel özelliklere, erkek katılımcılardan daha fazla önem verdiğini göstermiştir. Daha sonra farklı ırk, millet ve siyasal görüşe sahip olan grupları öteki olarak tanımlamışlardır. Öteki tanımlanırken din/mezhep farklılıklarının son sıralarda gelmesi şaşırtıcı bir bulgudur. Öteki tanımlanırken cinsiyet faktörünün son sıralarda olması da bulgular arasındadır.

Embodied Reconciliation

2019 ◽  
pp. 272-301
Author(s):  
Lydia L. Moland
Keyword(s):  
Lyric Poetry ◽  
Epic Poetry ◽  
The Other ◽  
Special Consideration ◽  
Modern World ◽  
Self Awareness ◽  
Music Drama ◽  
The World ◽  
The Individual

Hegel’s analysis of poetry’s genres begins with epic poetry, which is the action-based articulation of a nation’s dawning self-awareness. Lyric poetry, by contrast, allows poets to express their deepest subjectivity and interpret the world through their own experience. Drama brings action back into art, allowing actors themselves to emerge as artists and correcting for the vanishing subjectivity in painting and music. Drama also incorporates the two other poetic genres, as well as the other arts. Because it achieves these syntheses, it is, according to Hegel, the highest art. Hegel gives special consideration to tragedy and comedy, assessing both in their ancient and modern forms. His conclusion is that although both subgenres are more difficult to achieve in the modern world, successful examples are possible, ensuring that poetry will continue. With these poetic subgenres, the individual arts reach their conceptual end.

scholarly journals Problem of Statelessness in Nepal

NUTA Journal ◽  
2019 ◽  
Vol 6 (1-2) ◽  
pp. 64-69
Author(s):  
Rameshwor Upadhyay
Keyword(s):  
Human Rights ◽  
The State ◽  
Fundamental Rights ◽  
The Other ◽  
Universal Principle ◽  
Legal Obligations ◽  
The World ◽  
Women And Children ◽  
The Government ◽  
International Instruments

This paper highlighted Nepalese statelessness issue from Nationality perspective. Nationality is one of the major human rights concerns of the citizens. In fact, citizenship is one of the major fundamental rights guaranteed by the constitution. According to the universal principle related to the statelessness, no one shall be arbitrarily deprived of his or her nationality. In this connection, on one hand, this paper traced out the international legal obligations created by the conventions to the state parties in which state must bear the responsibility for making national laws to comply with the international instruments. On the other hand, this paper also appraised statelessness related lacunae and shortcomings seen in Municipal laws as well as gender discriminatory laws that has been supporting citizens to become statelessness. By virtue being a one of the modern democratic states in the world, it is the responsibility of the government to protect and promote human rights of the citizens including women and children. Finally, this paper suggests government to take necessary initiation to change and repeal the discriminatory provisions related to citizenship which are seen in the constitution and other statutory laws.

Judges and Human Rights: The Kenyan Experience

1991 ◽  
Vol 35 (1-2) ◽  
pp. 142-173 ◽  
Author(s):  
Gibson Kamau Kuria ◽  
Algeisa M. Vazquez
Keyword(s):  
Attorney General ◽  
Fundamental Rights ◽  
The Other ◽  
Constitutional Rights ◽  
Bill Of Rights ◽  
High Court ◽  
Rules Of Procedure ◽  
Fundamental Rights And Freedoms ◽  
The Individual

On 4 July, 1989 in Maina Mbacha v. Attorney General the High Court of Kenya appeared to remove itself from its role of enforcing the Bill of Rights of Kenya. The court ruled “inoperative” section 84 of the Constitution of Kenya which grants original jurisdiction to the High Court to enforce Fundamental Rights and Freedoms of the Individual, section 70–83 (inclusive) (Chapter V). The provision was deemed “inoperative” in Kamau Kuria v. Attorney General, and this was upheld shortly thereafter in Maina Mbacha when the High Court found that no rules of procedure had been enacted to enforce the Bill of Rights and dismissed for lack of jurisdiction. Indeed, in the latter case the court dismissed the application for lack of jurisdiction even though the case was before the court by virtue of the constitutional grant of “original unlimited jurisdiction”. As a matter of established law, the court can be approached by any available procedure when ruling to enforce established constitutional rights. Ordinary rights can be defeated for failure to follow procedure, but historically, procedural requirements often defer to constitutionally granted rights. Once the Bill of Rights was enacted in the Constitution, its enforcement became supreme to all other law, including procedural rules, for the supremacy clause of the Kenya Constitution states: “… if any other law became inconsistent with this Constitution, this Constitution shall prevail and the other law shall to the extent of the inconsistency be void”

scholarly journals INTERSUBJEKTYVAUS KŪNO FENOMENOLOGIJA: PRISILIETIMO PATIRTIS

Problemos ◽  
2008 ◽  
Vol 75 ◽  
pp. 129-140
Author(s):  
Dalius Jonkus
Keyword(s):  
The Other ◽  
Self Awareness ◽  
Font Size ◽  
Bodily Experience ◽  
Traditional Conception ◽  
Living Body ◽  
Jean Paul ◽  
The World ◽  
Body Self ◽  
Sense Of Touch

Straipsnis analizuoja Edmundo Husserlio, Jeano-Paulo Sartre’o ir Maurise Merleau-Ponty požiūrį į kūno vaidmenį intersubjektyviuose santykiuose. Jeanas-Paulas Sartre’as atmeta dvigubų jutimų sampratą. Jis neigia galimybę patirti kūną kaip subjektą ir objektą vienu metu. Sartre’as akcentuoja, kad kitas vizualiai pažįstamas tik jį paverčiant objektu. Edmundas Husserlis ir Maurise Merleau-Ponty ieško sąryšio su kitu kūniškumo plotmėje. Atrasdami prisilietimo grįžtamąjį ryšį su savimi, o vėliau išplėtodami šią kvazirefleksijos sampratą ir kitų juslių lygmeniu, Husserlis ir Merleau-Ponty sugriauna tradicinę sąmonės ir savasties sampratą. Sąmonė nebegali būti suprantama kaip vidujybė, o kūnas kaip išorybė. Pats kūnas atrandamas kaip susidvejinęs – patiriantis kitą ir save tuo pat metu. Suskyla ir savasties substanciškumas. Savastis visada pasirodo kitame, kitam ir per kitą. Kartu pasikeičia ir santykio su kitu traktuotė. Kitas nėra kažkoks transcendentiškas objektas, kurį reikia pažinti ar užvaldyti. Santykis su kitu atsiskleidžia kartu kaip santykis su savimi ir santykis su pasauliu. Jei mano kūnas nėra vien mano kūnas, bet jis yra tarp manęs ir kitų, tai tada galime suvokti, kodėl aš negaliu savęs sutapatinti su vieta, kurioje esu. Ir mano vieta, kaip ir mano kūnas, yra mano tiktai kitų atžvilgiu. Mano savastį iš esmės apibrėžia šis tarpkūniškumas, kurio patirtis sudaro sąlygas ne tik įsisąmoninti savąjį socialumą, bet ir suvokti savosios būties tarp – pasauliškumą. Pagrindiniai žodžiai: fenomenologija, intersubjektyvumas, kitas, gyvenamas kūnas, tarpkūniškumas, savipatirtis.   Phenomenology of Intersubjective Body: the Experience of TouchDalius Jonku  Summary The article deals with the conception of intersubjective body in Edmund Husserl’s, Jean-Paul Sartre’s and Maurice Merleau-Ponty philosophy. Jean-Paul Sartre rejects the conception of double sense, i.e. he denies the possibility to have bodily experience as a subject and an object at the same time. He argues that we can know Other visually only as an object. Husserl and Merleau-Ponty are in search of connection with the Other on a new plane. They investigate the preconditions of the openness to the Other. Their attention is focused on the bodily self-awareness in the experience of touch. Both philosophers develop the conception of bodily quasi-reflection. They transform the traditional conception of selfhood and show its paradoxical alienation from itself. The one’s own body is revealed as insisting on the otherness. The analysis of double senses in the experience of the sense of touch reveals the experience of “my” body as an inter-corporality. That’s because both philosophers can reject the prejudice of immanence and transcendence. The experience of a living body is always a relation with “myself”, with the other and with the world. Keywords: phenomenology, intersubjectivity, interreflectivity, Other, living body, self-awareness.ibri, sans-serif; font-size: 15px; line-height: 17px;"> 

Anthropomorphic Stelae of the 4th and 3rd Millennia Between the Caucasus and the Atlantic Ocean

2020 ◽  
Vol 86 ◽  
pp. 111-137
Author(s):  
Angelika Vierzig
Keyword(s):  
Atlantic Ocean ◽  
Western Europe ◽  
The Other ◽  
Self Awareness ◽  
Southern Europe ◽  
The Caucasus ◽  
The World ◽  
Copper Metallurgy ◽  
Exchange Relations

Anthropomorphic stone stelae of monumental dimensions dated to the 4th and 3rd millennia BC have been found in southern Europe between the Atlantic Ocean and the Caucasus. They are understood as symbolic human representations the size of which arises out of a new self-awareness of humankind in the world. Anthropomorphic stelae are one of many innovations appearing during this epoch. Other innovations are copper metallurgy and tools, in particular weapons and jewellery, as well as the wheel, the wagon, and the plough drawn by animals. These innovations are depicted on stelae; what is more, the stele itself is an innovation in which the other changes are bundled. Comparable stylistic features of stelae in different areas demonstrate far-reaching contacts. Often the origin of anthropomorphic stelae is seen in the Russian steppes, with the archaeogenetically proven migration from east to west being the cause for the building of stelae in central and western Europe. However, the oldest known stelae apparently originate in western Europe. The impulses behind the dissemination of innovations must have emanated from continuous exchange relations, but the migration in the 3rd millennium bce did not bring with it the idea itself of anthropomorphic stelae. Nowadays the question about the function of stelae is usually answered with the representation of ancestors. When anthropomorphic stones keep the memory of common roots alive, they serve the building of identity.

Challenges to the Fundamental Rights and Freedoms Including Patient Rights During the COVID-19 Pandemic in Turkey

2022 ◽  
pp. 124-147
Author(s):  
Maral Törenli Çakıroğlu
Keyword(s):  
Human Rights ◽  
Right To Health ◽  
Patient Rights ◽  
Fundamental Rights ◽  
World Health ◽  
The World ◽  
Experience Effects ◽  
Health Organization ◽  
Fundamental Rights And Freedoms ◽  
The Right

The COVID-19 virus, which first appeared in Wuhan, China in December 2019 and spread quickly to the whole world in a few months, was defined as a pandemic by the World Health Organization on 12 March 2020. This process has inevitably brought along problems in many areas, including health, education, social, economics, law, psychology, politics, and international relations. The pandemic era is a period when we appreciate more than ever how valuable our fundamental rights and freedoms are. Of these rights, the right to health and patient rights are significantly adversely impacted. This chapter will evaluate human rights, especially patient rights, mostly affected during this pandemic period in Turkey. This chapter further presents that other states are also continuing to experience effects of the pandemic. Both Turkey and other states must be prepared for the patients to properly benefit from the healthcare system in future outbreaks and pandemics. Otherwise, human and patient rights will continue to suffer.

Can I be a Global Indian?

2021 ◽  
Vol 14 (4) ◽  
pp. 460-468
Author(s):  
Gangapriya Chakraverti
Keyword(s):  
Data Privacy ◽  
Conflicts Of Interest ◽  
The Other ◽  
Self Awareness ◽  
Diverse Workforce ◽  
Individual Level ◽  
Multicultural Environment ◽  
The World ◽  
The Common

In over 30 years as a corporate professional, mostly with multinational organisations, Gangapriya has worked closely with Indian, non-Indian managers and co-workers. These interactions allowed her to dig deeper on what being ‘Indian’ means. In this article, she writes about how working with employees from across the world, in multinational organisations, gives us the advantage to look critically at ourselves, while also having the opportunity to observe and learn from ‘the other’. Based entirely on her observations, experiences and inferences, she focuses on typical aspects of ‘Indian-ness’ that stand out—the abiding regard for hierarchy, the inexplicable relationship with time, how competitive Indians can be and how it drives them, and how Indians contend with conflicts of interest and deal with issues about data privacy and the general unease with compliance. It is her firm belief that with reflection, self-awareness and confidence arising out of knowing oneself, Indians may be better placed to deal with the underlying confusion and anxiety around whether to ‘stand out’ or ‘fit in’ and navigate with ease in a multinational and multicultural environment. For Indians employed in multinational, global organisations, she believes that such experiences provide a valuable opportunity to become better versions of ourselves. Similarly, organisations get to appreciate the differences that Indians bring to the table, while, at the same time, understanding the common characteristics that come with such a diverse workforce. Through this article, she explores what ‘Indian-ness’ means to her and how in this ‘flat’ world, it is imperative and important for us to retain our identity as an ‘Indian’ yet be comfortable in a globalised environment so that we feel connected with the larger team without being lost at an individual level.

scholarly journals Rising significance of globalization in international relations

2017 ◽  
Vol 17 (1) ◽  
pp. 5-32
Author(s):  
Tadeusz Sporek
Keyword(s):  
International Relations ◽  
Social Interactions ◽  
Mass Exchange ◽  
Global Scale ◽  
The Other ◽  
Economic Conditions ◽  
Long Distance ◽  
Negative Results ◽  
Other Hand ◽  
The World

Globalization should be treated as a process of spreading, in the world scale, the connections which are typical for the local economic conditions. This phenomenon is associated with the creation of transnational culture and progressively deepening network of social interactions. The mass exchange of people, commodities, services and capitol on the global scale is carried out through modern means of communication and transport technologies. This process includes also long-distance migration of people. The globalization can mean both potential profits and new chances, but on the other hand, it can cause serious threats and huge challenges. A direction of its development and prevention from its negative results, depends on possibilities to influence this process by particular countries and grouping, including societies. It is obvious, that the present shape of the globalization bears injustice, increases inequalities and threats, so is must be corrected to a common favour.

scholarly journals DEMOCRATIZAÇÃO DO ACESSO À INTERNET: O CONTRASSENSO EXISTENTE ENTRE SUA NATUREZA DE DIREITO FUNDAMENTAL E A QUESTÃO TRIBUTÁRIA

2021 ◽  
Vol 9 (207) ◽  
pp. 1-31
Author(s):  
SOFIA ROCHA UCHOA ◽  
Luís Felipe da Silva ◽  
DANIEL OLIVEIRA GOMES
Keyword(s):  
United Nations ◽  
Fundamental Rights ◽  
The Other ◽  
The Internet ◽  
Digital Network ◽  
The World ◽  
Close Relationship ◽  
The United Nations ◽  
Use Of The Internet ◽  
Official Data

The present work has the general objective of analyzing the access to the internet as a materially fundamental right and its close relationship with the other rights belonging to this role, this from the perspective of the growing and contradictory "de-democratization" of the use of this technology, especially in the national territory. To this end, bibliographical and documentary research was carried out, using theoretical references, such as books, scientific articles and dissertations and official data published on the internet. In this, we sought to understand the origin of fundamental rights, with emphasis on those of the first, second and third dimensions, as they are the ones that most relate to the object under study. The position of the United Nations (UN) was identified, which believes that access to the digital network is a fundamental right and that, therefore, it should have its content not only preserved, but widely stimulated. Thus, it was examined in the world and national scene in order to understand if the incentive to online accessibility is put in practice and, if not, what are the factors - mainly national - determinants for this, as well as the effects of marginalization resulting digital. From the analysis of the data consulted, it was concluded that there is a worldwide consensus, especially in Brazil, about the accessibility of the digital network, since, at the same time that the development of such technology is formally encouraged, materially and silently, it has been imposed more restrictions and obstacles - especially of a fiscal nature - to the use of the internet, which shows a direct affront to its character as a fundamental right now considered.

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

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