Mentoring as an individual form of preparing orphans for independent living in Ukraine

Objective: The purpose of the study is to analyze and define the content, specifics, and procedures of social and psychological work with citizens who have expressed a desire to become mentors for orphans.Introduction: In Ukraine, there are more than 750 foundations of institutional care and upbringing of children, in which approximately 106,000 children live. Only 8% among them have the status of orphans and children deprived of parental care; the other 92% have parents, but due to some difficult life circumstances of parents or presence of special needs or disability in children, they cannot live or be brought up in the family. It means that 92% of children without the status of orphans or children deprived of parental care cannot be adopted or placed for living and upbringing to other forms of family placement (guardianship/care, foster family, family-type orphanage). Along with this, out of 8% of orphan children and children deprived of parental care, there are no opportunities to be accommodated in any family forms of upbringing the following children: teenagers and youngsters, brothers and sisters from families with many children, and children with disabilities. In such children, close emotional relationships with meaningful, constant adults, which is a vital necessity for their psycho-emotional development and well-being, have been lost or were not formed at all. Accordingly, the introduction of mentoring for orphans and children deprived of parental care who live in relevant institutions is motivated by the necessity to satisfy the need of every child in emotional support, assistance and protection by a significant, authoritative person, and friend.Methods: The study uses an experience which was gained during the realization of the project as the author-developer of the methodology of socio-psychological work with citizens and children concerning preparations for mentoring and training for both coordinators and mentors of the Mentoring Program in cooperation with specialists of the “One Hope” non-governmental organization; in the role of educator for the preparation of coordinators for the Mentoring Program implementation, as well as in the role of expert during the implementation of Mentoring Program by the community organization “One Hope” during the 2009-2016 period [1]. Also, authors participated in developing of the mentors preparing program over orphans and children deprived of parental care in order to receive approval at the state level.Results: Mentoring for orphans and children deprived of parental care residing in institutions has been implemented in Ukraine since 2009 by the “One Hope” (“Odna Nadia”) public organization in cooperation with the Kyiv City Children’s Service and the Kyiv City Center of Social Services for Families, Children and Young People. The project “One Hope” was launched in the city of Kyiv and the Kyiv region during 2009-2016. Since 2016, mentoring as an individual form of support and assistance for a child living in a residential institution has been introduced in Ukraine at the state level.Conclusions: If an orphan child or a child deprived of parental care is unable to live and being brought up in a family, then the mentor’s role in the life of this child is of paramount importance. This is due to the fact that such a form of individual support through mentoring will facilitate the preparation of every orphan child for independent living in the future.

Resisting the rat race

When people feel they have to run faster and faster just to keep up, it is a personal experience of the acceleration that characterises late modern society. In reaction, some people attempt to escape “the rat race” by aiming to live self-sufficiently in the countryside. This article presents a text analysis of 35 letters from the magazine Åter, where people share their experiences of moving. The analysis focuses on the authors’ motivations for the move, their criticism of mainstream society and their experiences of time, temporality and competing time norms in their new life. Rosa’s concepts of acceleration, alienation and resonance, and Adam’s concept of abstract and standardised clock time, provide the theoretical framework for the analysis. The study concludes that the authors of letters search for resonance and to a large degree they have also found it, especially since the authors experience their work as meaningful and live according to their ideological values. Self-sufficiency is an individual form of coping, but simultaneously choosing to live differently is a practice of constructive resistance to mainstream consumption and work norms.

Development and Correction of Tactile Perception in Children with Cerebral Palsy using the elements of Su Jokj Therapy

The article presents an individual form of work with children with disabilities (cerebral palsy), which takes into account the individual characteristics of each child and joint activities with parents. The positive dynamics is described when using tactile sensation development classes with elements of su Jok therapy (massage ring, roller and ball).

De l’image-modèle à l’image de Dieu. Le dépassement de l’individu dans la doctrine éthique de Fichte, 1798–1812

Fichte’s ethics changed in many ways between 1794 and 1812: in the first place spiritual life replaced the transformation of nature; individual supersession was radicalized; and ethics was linked with first philosophy. In 1812 it was no longer a matter of inflecting natural necessity by means of the model image of an ideal world (Vorbild). The theme of image reappears as an externalizing of absolute life. Ethical action becomes a moment of this manifestation: a return to unity, following the process of fragmentation of the originary phenomenon (the I or the I-one), into an infinity of individual I’s. This fragmentation is fondamental: life is self-consciousness only in this individual form. The ethical act manifests the concept or image of God with the self-annihilation of individuality. Fichte had already written, in part XI of the Second Introduction, that the I, “only reasonnable”, “is no longer an individual”, and in the first Sittenlehre, § 18 : “We are all supposed to act identically”. Fichte’s final Ethics thus does not radicalize the supersession of the individual. It defines the rational individual by this supersession of himself [or herself], making ethics into a moment [stage] of the absolute life. The matter is not to merge the individual into the whole, but to partake in a living order, in the activity of the whole, which reaches out to each of its members, only to return to the first unity, by forming the whole as such.De 1794 à 1812, l’éthique de Fichte connaît plusieurs évolutions : abandon de la transformation de la nature au profit de la vie spirituelle, radicalisation du dépassement de l’individu, et rapprochement entre éthique et philosophie première. En 1812 il n’est plus question d’infléchir la nécessité naturelle par l’image modeèe (Vorbild) d’un monde idéal. La thématique de l’image apparaît comme extériorisation de la vie absolue. L’action éthique devient un moment de cette manifestation : le retour vers l’un, au terme d’un morcellement du phénomène originaire (le »Moi« ou »Moi un«) en une infinité de Moi(s) individuels. Cette diffraction est essentielle : la vie ne peut être consciente d’elle-même que dans cette forme individuelle. L’agir éthique manifeste le concept ou l’image de Dieu en anéantissant l’individualité. Mais la XIe section de la Seconde Introduction précisait déjà, que dans le monde moral, le Moi »uniquement raisonnable«, »a cessé d’être un individu« et dans la première Sittenlehre, § 18, Fichte écrivait : »Nous devons tous agir de la même manière«. L’éthique tardive ne radicalise donc pas le dépassement de l’individu. Elle définit l’individu rationnel par le dépassement de soi, en faisant de l’éthique un moment de la vie absolue. La question est donc moins de fondre l’individu dans un tout que de participer à un ordre vivant, à l’activité du tout qui va jusqu’à chacun des membres pour revenir vers l’unité première en constituant la totalité comme telle.

Symptoms of psychological trauma that occur in children aged 5-11 years

In this work, the authors studied the symptoms of various children psychological traumas in the age of 5-11 years The study involved group of parents of 25 children and children of a specified age. The work was based on individual form of work using techniques of cognitive-behavioral therapy. After stage of survey of parents and children, an individual therapy plan was developed for each child, consisting of separate classes.The amount of work with the child was not exceeding 8 consultations, usually 2 sessions with parents was required in some cases mutual psychotherapeutic work of the child and the parents. The duration of psychotherapeutic sessions with a child ranged from 30 minutes to 1 hour, with a parentsessions ranged up to 1, 5 hour.The breaks between sessions was 7-10 days. The work is cross-sectional: authors studied the distribution of certain symptoms of psychological trauma in children in the age of 5-11 years and describe the features of parental roles during periods of formation of the personality of the child.

Disputes over the Material Contribution of Semen

Critics argue that the formal work of semen cannot be done through material because material cannot do the work of form. This chapter examines the restricted material view and the robust material view in the literature as it coalesces around the role of what Aristotle calls vital heat in semen. The second part of the chapter examines Aristotle’s account of form in conversation with Plato and Neoplatonic views of form. It makes a case for individual form in Aristotle that can work through matter in semen.

Simplicius on the Individuation of Material Substances

In his commentary on Physics I 9, Simplicius claims that individual forms individuate matter. Given that in the same text he calls the immanent form ‘universal,’ it seems reasonable to conclude that the individual forms are individual instances of one universal species–form. However, Simplicius also mentions accidental properties that are peculiar to form rather than to matter. On the basis of Simplicius’ commentaries on the Categories and on the Physics, I argue that the individuating accidents are not part of the individual forms, but that each individual’s form coordinates the individual’s accidental features. By belonging to a certain species, the individual form sets limits as to which accidents a matter–form compound can assume. This approach enables Simplicius to combine hylomorphism with a theory of individuation through properties. Furthermore, in his commentary on De Caelo I 9 Simplicius explains the uniqueness of each individual’s conglomeration of properties in light of his Neoplatonic cosmology: each individual corresponds to an individual cosmic disposition that determines its characteristic features.

Wigman, Mary (1886–1973)

Mary Wigman was among the most important dancers and choreographers in Germany during the first half of the 20th century. As a modernist, she sought out new artistic directions and radically rejected dance conventions and traditions, particularly classical ballet. Together with her teacher Rudolf Laban, she pioneered German Ausdruckstanz. She initially developed her style as a solo dancer, then as a basis for group choreography and as a pedagogical method. Wigman believed that a dance should be derived from subjective feeling and that a dancer must seek an individual form for his or her dance expression. Between 1920 and 1942, she ran a Dresden-based dance school that was the focal point for modern dance in Europe. From there, her artistic influence spread to many countries across Europe and the Americas, even reaching as far as Japan. Her choreographic career peaked between 1920 and the onset of the Nazi dictatorship in 1933. During the Nazi years, she continued to choreograph and perform, ending her career as a dancer in 1942, when she closed her school in Dresden. She then focused on teaching, first in Leipzig until 1948 and then in West Berlin until 1967. She still did choreograph on occasion, although it was her pedagogy that impacted later generations, in particular students who later became leading figures within Tanztheater ("dance theatre"), a German movement that, in turn, became globally influential.