In Memoriam: Myriam Sarachik

Myriam Sarachik passed away on October 7, 2021. Her work on the Kondo effect, the metal-insulator transition, and quantum tunneling in molecular magnets are highlights in her research career. But her lifetime of first-rate work was realized in the face of great adversity. She was a totem of not only scientific excellence, but also of the perseverance of the human spirit.

The University of Students: A place for joint self-education

In this article, we explain, explore, and problematize the formation, organization, leadership, and daily educational life of the first (to our knowledge) international democratic university of students (UniS) in the 21st century. UniS is run by the students, for the students, and with the students for their diverse purposes, desires, interests, and needs. A student is anyone who freely chooses to study something for whatever reason. Everyone can become a student at any time without any high school credits, fees, bureaucracy, tests, or any other form of human suffering. But what exactly is UniS? Why students? What if…? How can one visualize UniS, which is “so vague, so bizarre, so unnecessary to me!” What are its philosophical principles? Who are we? What does the University of Students look like? In the spirit of curiosity, wonder, leisure, fun, freedom, and love for learning, we invite the reader to attend and connect with two working edu-clubs of UniS: a movie club “Schooling Around the World and Time” and an “Educationalist Club.” In addition, we discuss some of the main issues, limitations, and challenges, including the civilization of the necessities, colonization of the human spirit by the economy, a lack of genuine leisure, and toxification of the human by foisted education. The open-ended, poetic conclusion lets the readers form their own interpretations, ideas, questions, and answers about UniS. What is the future of UniS? And only time will tell, 10, 100 years later or 100 light-years from now.

The Spirit in the Pentateuch

The noun rûaḥ, meaning breath, s/Spirit, or wind, occurs 378 times in the Hebrew Scriptures, with an additional eleven in the Aramaic portions of Daniel. Within the Pentateuch, rûaḥ occurs a total of thirty-eight times. The semantic breakdown of rûaḥ in these books is as follows: breath, five times (Gen 6:17; 7:15, 22; Exod 15:8, 10—although Yahweh’s “breath” here is the equivalent of the blowing “wind”); spirit, meaning either the human spirit or the divine Spirit but distinguished from mere breath, twenty-seven times. The principal texts that will concern us are Gen 1:2; 6:3; 41:38; Exod 28:3; 31:3; 35:31; Num 24:2; 27:18; and Deut 34:9.

Ethics of Information Technology in the Context of a Global Worldview

The present scientific paper outlines in today’s contempo­rary world - where everything is as it seems at first glance, subordinated to the economy, technology and politics are essentially ruled by ethics, value attitudes, which in that or otherwise find embodiment for purposes activities. After all, the question of goals, intentions is the question about values. The paper underlines that modern information technology has sharpened the problem of the values of the human spirit and choice further path of our world civilization. Everyone remembers the 20th century with its socio-cultural contradictions. And the scale of the achievements, and the scale of destruction committed by people in the twentieth century, incomparable with any other times in its history. The present paper emphasizes that if we want to keep human moral values in the information sphere, then is the technology itself sufficient for this, creating suitable programs forcing save them? Of course, working in networks and not consider off-grid the laws impossible. The paper concludes that what will this process lead to, hard to say. One thing is clear now: interacting with a digital computer, we inevitably become different. Society becomes others. And to regret it is nostalgia for past, it is sweet - meaningless. Like us modern peace or not - but this is reality life, and of them desirable proceed if we want to impact on construction our future

“MENYEMBAH ALLAH DALAM ROH DAN KEBENARAN” (YOHANES 4:20-26): SEBAGAI SUATU LANDASAN PRAKTEK IBADAH KRISTEN YANG ALKITABIAH

Worship is not merely a routine ceremonial activity in the lives of Christians. Worship is in fact a meeting between the Church and God. In addition, worship is also an important means of reviving and strengthening the beliefs of the congregation, and to spread the love of Christ to those who do not know Christ. The logical consequence of this realization is the effort to build worship practices on top of the right perspective foundation. From the study of the meaning of "worshiping God in spirit and righteousness" in John 4:20-26, the theological implications were finally found for the establishment of biblical worship. Firstly, the essence of worship is no longer centred on a place or liturgy, but to Jesus himself who is none other than God. Second, worship centred on God. Third, worshiping God in spirit and truth is essentially happening not solely because of the encouragement of the human spirit or the sincere attitude of man. But more than that, true worship occurs when the Holy Spirit moves or empowers people to worship God. Thus, a new believer can be involved in true worship when Christ is full sovereign as his personal saviour. True worship also brings the believer to the earnest fulfilment of Christ's existence in his life. Thus worship or worship is not destined to satisfy man, but to glorify God. True worship will ultimately lead believers to preach Christ whom he has known to unbelievers. ==== Ibadah bukanlah sekedar aktivitas seremonial rutin dalam kehidupan orang Kristen. Ibadah pada hakikatnya merupakan perjumpaan antara jemaat dengan Allah. Selain itu, ibadah juga merupakan sarana yang penting untuk menghidupkan dan menguatkan kepercayaan jemaat, dan untuk menyinarkan kasih Kristus kepada orang-orang yang belum mengenal Kristus. Konsekuensi logis dari kesadaran ini adalah usaha membangun praktik ibadah di atas fondasi prespektif yang benar. Dari kajian terhadap makna “Menyembah Allah dalam Roh dan kebenaran” dalam Yohanes 4:20-26, pada akhirnya ditemukan implikasi teologis bagi usaha menyelenggarakan ibadah yang Alkitabiah. Pertama, esensi penyembahan bukan lagi berpusat kepada tempat ataupun liturgi, namun kepada Yesus sendiri yang tidak lain adalah Allah. Kedua, penyembahan yang dipusatkan kepada Allah. Ketiga, menyembah Allah dalam Roh dan kebenaran pada dasarnya terjadi bukan semata-mata karena dorongan roh manusia atau sikap tulus manusia. Namun lebih dari itu, penyembahan yang benar terjadi pada saat Roh Kudus menggerakkan atau memberdayakan manusia untuk menyembah Allah. Dengan demikian, umat percaya baru dapat terlibat dalam penyembahan yang benar apabila Kristus berdaulat penuh sebagai Juruselamatnya pribadi. Penyembahan yang benar juga membawa umat percaya kepada pengenalan yang sungguh-sungguh akan keberadaan Kristus dalam kehidupannya. Dengan demikian penyembahan atau ibadah bukanlah diperuntukkan untuk memuaskan manusia, namun untuk memuliakan Allah. Penyembahan yang benar pada akhirnya akan menuntun umat percaya untuk memberitakan Kristus yang telah dia kenal kepada orang-orang yang belum percaya.

A Heuristic Journey of Discovery: Exploring the Positive Influence of the Natural Environment on the Human Spirit

<p>The intention of this heuristic study was to explore and discover the essence of the positive influence of the natural environment on the human spirit. The study quest was identified as a central concern that evolved from my personal experience of spiritual awakening in the natural environment and an interest in the concept of connectedness in nursing care and practice. The study also focused on the self of the nurse and the qualities of holistic nursing care. Guided by heuristic methodology developed by Moustakas (1990) the thesis traces a journey of discovery. Using conversational interviews, six nurses were asked to describe their experiences of their spirit being positively influenced in the natural environment. These nurses were also asked if these beneficial experiences had any flow-on effect to their nursing practice. From these interviews various commonalities of experience were identified as well as some experiences unique to the individual participants. The participant knowing was articulated using Reed’s (1992) dimensions of relatedness in spirituality as a framework. Reed describes these dimensions as being able to be experienced intrapersonally, interpersonally and transpersonally. A substantive body of nursing and non-nursing literature was explored to support the participant knowing and provide strength to the discussion. The study discovered that the human spirit is positively influenced in the natural environment. The three actions of personal healing and wellbeing in the natural environment, knowing self – knowing others and sustaining self in nursing practice were valued by the participants as contributing to the quality of their nursing care. In bringing together spirituality, the natural environment and nursing, holism was discovered to be the significant and connecting constituent. The study has some implications for the discipline of nursing that are also discussed.</p>

A Heuristic Journey of Discovery: Exploring the Positive Influence of the Natural Environment on the Human Spirit

<p>The intention of this heuristic study was to explore and discover the essence of the positive influence of the natural environment on the human spirit. The study quest was identified as a central concern that evolved from my personal experience of spiritual awakening in the natural environment and an interest in the concept of connectedness in nursing care and practice. The study also focused on the self of the nurse and the qualities of holistic nursing care. Guided by heuristic methodology developed by Moustakas (1990) the thesis traces a journey of discovery. Using conversational interviews, six nurses were asked to describe their experiences of their spirit being positively influenced in the natural environment. These nurses were also asked if these beneficial experiences had any flow-on effect to their nursing practice. From these interviews various commonalities of experience were identified as well as some experiences unique to the individual participants. The participant knowing was articulated using Reed’s (1992) dimensions of relatedness in spirituality as a framework. Reed describes these dimensions as being able to be experienced intrapersonally, interpersonally and transpersonally. A substantive body of nursing and non-nursing literature was explored to support the participant knowing and provide strength to the discussion. The study discovered that the human spirit is positively influenced in the natural environment. The three actions of personal healing and wellbeing in the natural environment, knowing self – knowing others and sustaining self in nursing practice were valued by the participants as contributing to the quality of their nursing care. In bringing together spirituality, the natural environment and nursing, holism was discovered to be the significant and connecting constituent. The study has some implications for the discipline of nursing that are also discussed.</p>

En torno a la ética y la trascendencia en psicoanálisis, el deseo que siempre es deseo

Relational psychoanalysis is firmly rooted in ethics, but not in ethics in its formal sense, that which we commonly call moralism, but in the response to the patient's demands and needs, an ethics that is linked to the yearning for transcendence that always nests in the human spirit and which, moreover, must always preside over patient-therapist relationships. Men and women are beings in whom desire constantly throbs, an inextinguishable desire to which they give different names and expressions, desire for pleasure in its various forms, for contact with others, for friendship, for love and also for power, for mastery of nature, of time, of space and of the course of their own existence. In this work it is emphasized that the most cursory investigation of the course of the history of humanity shows us that it is always driven by the desire for something to which it has been given different names and forms, goals, purposes and achievements, variegated and constantly contradictory to each other, but with a common denominator that, finally, links and unites them, the fact that the desire is never completely satiated, and this, in the end, pushes to a search that never rests, and in this search one reaches the most sublime of the human spirit, and also the most degrading of its nature. The different orientations of relational psychoanalysis, some of which are shown in the pages of this paper, highlight the different means by which we therapists try to help those who suffer and demand our help, and the conclusion is that most of them are entirely valid as long as they are accompanied by the love they have lacked in the early stages of their existence.

The Genealogy of Ancient Comedy in the Representation of Olga Mikhailovna Freidenberg (Russian Translation)

The article discusses the concept of genealogy and the cultural significance of the ancient comedy in the view of O. M. Freidenberg. For Freidenberg, the ancient comedy was a form of metaphorization of reality. The metaphor, like the symbol in Cassirer's philosophy, was interpreted by Freidenberg as the immanent product of the human spirit. Recognizing the similarity between the ideas of Cassirer and the reflection of Freidenberg, this study attempts to indicate the relationship between the literary concept in the context of Freidenberg and the theory of culture, which was the work of Cassirer. As with Cassirer, the original thinking was, in the Russian researcher's view, concrete, indivisible and figurative. The development of literature is the development of conceptual thinking, which became more and more abstract. The structure of ancient comedy was, therefore, the result of the development of human thought, the evolution of which Freidenberg saw, like Cassirer. The concept of the genealogy of comedy by Freidenberg, seen from the perspective of the Cassirer's theory of symbolic forms, is an original, consistent and logical hypothesis about the cultural significance of ancient comedy. Most of the interpretative problems it presents arise from the attempts to consider it in isolation from the cultural theory endorsed by Freidenberg, of which Cassirer was the author. The article is addressed to philosophers of culture, literary critics and historians.