Raymond Geuss, "Who Needs a World View?"

This essay seeks to dispel entrenched critical opinion regarding dance across Nietzsche's writings as representative of Dionysian intoxication alone. Taking as its prompt the riposte of Alain Badiou, ‘Nietzsche is miles away from any doctrine of dance as a primitive ecstasy’ and ‘dance is in no way the liberated bodily impulse, the wild energy of the body’, the essay uncovers the ties between dance and Apollo in the Nietzschean theory of art while qualifying dance's relation to Dionysus. Primarily through an analysis of The Dionysiac World View and The Birth of Tragedy, the essay seeks to illuminate enigmatic statements about dance in Nietzsche (‘in dance the greatest strength is only potential, although it is betrayed by the suppleness of movement’ and ‘dance is the preservation of orderly measure’). It does this through an elucidation of the specific function of dance in Nietzsche's interpretation of classical Greece; via an assessment of the difficulties associated with the Nietzschean understanding of the bacchanal; and lastly through an analysis of Nietzsche's characterization of dance as a symbol. The essay culminates in a discussion of dance's ties to Nietzschean life affirmation; here the themes of physico-phenomenal existence, joy and illusion in Nietzsche are surveyed.

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ЗНАЧЕННЯ ЕМОЦІЙНОЇ КОМПЕТЕНТНОСТІ ОСОБИСТОСТІ У ДИСКУРСІ ЖИТТЄТВОРЕННЯ

Psychology of Personality ◽

10.15330/ps.7.1.198-207 ◽

1970 ◽

Vol 7 (1) ◽

pp. 198-207

Author(s):

Євген Карпенко

Keyword(s):

Interpersonal Communication ◽

Emotional Competence ◽

World View ◽

Personal Life ◽

Personal Choice ◽

Communicative Skills ◽

Significant Life ◽

Basic Features ◽

Correct Implementation

У статті проаналізовано місце феномену емоційної компетентності в становленні дискурсу життєтворення особистості. Відзначено, що її засадничими ознаками є відкритість і діалогічність, що фасилітують процеси життєтворчості в інтра- та інтерпсихічному просторі та сприяють здобуттю певних експірієнтальних «знань» і формуванню відповідних комунікативних «умінь». Отже, емоційна компетентність виконує функцію орієнтації в знаково-символічній реальності внутрішнього та зовнішнього середовища і, відповідно, бере участь у прийнятті рішень стосовно них. Це сприяє реалізації функції особистісного вибору у значущих обставинах життя. Вважається, що цей вибір повинен ґрунтуватися на домінуючій екзистенційній ідентичності та релевантно реалізовуватися на всіх її рівнях: базовому, характерологічному, ситуативному. В цьому контексті емоційна компетентність виступає в якості з’єднувальної ланки між ідентичністю та її зовнішньою поведінковою маніфестацією, в якій вона, власне, й проявляється. Інтегруючи первинні емоції, емоційна компетентність сприяє формуванню системи цінностей, мотивів і світоглядних орієнтацій особистості, а також сприяє їх коректному втіленню в практиці міжособистісного спілкування і, відповідно, конструювання дискурсу власного життя. У цьому полягає ключова роль емоційної компетентності в процесі життєтворення особистості. The article analyzes the role of emotional competence in establishing the discourse of personal life creation. It has been stated that its basic features are openness and readiness to dialog that facilitate life creation processes in the intra- and interpsychic space and promote acquirement of certain experiential "knowledge" as well as formation of relevant communicative "skills". So, emotional competence has a function of orienting in sign and symbol reality of the internal and external environment and, therefore, takes part in decision-making in respect thereof. This enables realization of the function of personal choice in significant life circumstances. This choice is considered to be based on dominant existential identity and realized in the relevant manner at all its levels: basic, characterological, situational. In this sense emotional competence forms a link between identity and its outer behavioral manifestation. While integrating primary emotions emotional competence facilitates formation of a system of values, motives and world view of personality as well as their correct implementation in the course of interpersonal communication and personal life discourse construction. This embodies the key role of emotional competence in the process of life creation of personality.

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Strategies Among Young Jehovah’s Witnesses in Compulsory School in Sweden, Age 13–15, a Case Study

International Journal for the Study of New Religions ◽

10.1558/ijsnr.v4i1.3 ◽

2013 ◽

Vol 4 (1) ◽

pp. 3-26 ◽

Cited By ~ 1

Author(s):

Pernilla Liedgren ◽

Lars Andersson

Keyword(s):

World View ◽

Minority Group ◽

Jehovah’S Witnesses ◽

Value System ◽

Jehovah's Witnesses ◽

A Value ◽

Standing Up ◽

Primary School Age ◽

Mainstream Culture

This study investigated how young teenagers, as members of a strong religious organization, dealt with the school situation and the encounter with mainstream culture taking place at school during the final years in Swedish primary school (age 13–15 years). The purpose was to explore possible strategies that members of a minority group, in this case the Jehovah’s Witnesses, developed in order to deal with a value system differing from that of the group. We interviewed eleven former members of the Jehovah’s Witnesses about their final years in compulsory Swedish communal school. The ages of the interviewees ranged between 24 and 46 years, and the interviewed group comprised six men and five women. Nine of the eleven interviewees had grown up in the countryside or in villages. All but two were ethnic Swedes. The time that had passed since leaving the movement ranged from quite recently to 20 years ago. The results revealed three strategies; Standing up for Your Beliefs, Escaping, and Living in Two Worlds. The first two strategies are based on a One-World View, and the third strategy, Living in Two Worlds, implies a Two-World View, accepting to a certain extent both the Jehovah’s Witnesses outlook as well as that of ordinary society. The strategy Standing up for Your Beliefs can be described as straightforward, outspoken, and bold; the youngsters did not show any doubts about their belief. The second subgroup showed an unshakeable faith, but suffered psychological stress since their intentions to live according to their belief led to insecurity in terms of how to behave, and also left them quite isolated. These people reported more absence from school. The youngsters using the strategy Living in Two Worlds appeared to possess the ability to sympathize with both world views, and were more adaptable in different situations.

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