COLLECTIVE AND INDIVIDUAL ASPECTS OF THE INNOVATIVE APPROACH TO THE MANAGEMENT OF THE SKILLS OF THE MANAGER OF THE SPORTS INSTITUTION

The article analyzes both the phenomena of innovative perception of reality by a modern leader, his innovative thinking, and the challenges that determine their relevance. The main tasks set before the head of the educational institution of the realities of the post-Soviet space are considered from the standpoint of social, educational, cultural in the context of the transition to market forms of management. The aim of the article is to reveal the modern requirements for the professional skills of the head of an educational institution (in particular, sports), as a person with innovative thinking, able to find the optimal balance between collective and individual. It is noted that the correct training of managerial staff in pedagogy means as its end product of individually strong children who are able to work productively in teams, rather than the gray mass. Therefore, the head of the educational institution (and sports education institution – in the first place) must be able to separate individual and collective interests, balance them, choosing an effective strategy for educating young people as members of a new society, its vanguard and democratic social views.

Ślady Komeńskiego we współczesności: utopijność versus realna obecność jego założeń pedagogicznych i społecznych

The article is an attempt to analyze selected aspects in the pedagogical and social views of John Amos Comenius. Comparing Comenius with the present day is looking for his traces in it. At the same time, in the literature covering studies of Comenius' output, there are categories of utopia and realism. To explain them, a short analysis of the relationship between utopia and pedagogy was undertaken. In pedagogy as a social science, a vision of a better world is always created, which is not always accepted. Comenius' views, described as utopia, seem to be accomplished today in practice and pedagogical theory, although their actual sources are not always used.

The Dagestani Thinker Hasan Alqadari

The author of this article shortly describes the philosophical aspects of the thought of Hasan Alqadari. A Lezghian Sunni Muslim scholar Hasan Alqadari (1834–1910) is widely regarded as one of the prominent and impressive jurist and historian in Imperial Russia’s Caucasian Dagestan region. Contemporary Islamic scholars present him as Shafi‘i jurist, historian, teacher and enlightener. This article sets out to reconsider Hasan Alqadari’s legacy and to study his representative writings such as Divan alMamnun and Djirab al- Mamnun that allow rethinking Hasan Alqadari as a Muslim thinker. It demonstrates that Hasan Alqadari developed ideas on philosophical issues and topics. The article analyzes those ideas of Hasan Alqadari that he considered the most important for Muslim community. It examines his philosophical and social views and ethical thought. The author outlines specific directions for future research on Hasan Alqadari’s legacy.

Artistic means of representation of sociocultural issues in the works of Thomas Bernhard

The article is devoted to sociocultural issues in the works of Thomas Bernhard, the Austrian writer and the playwright of the twentieth century. Born in 1931, the eyewitnesses of nazi transformations, Thomas was too young to resist them. The period of his personal formation was marked by the drams of a more personal, family character, which, nevertheless, later, the writer will always feel as closely associated with the historical destinies of the country and the world. His own childhood and adolescence, dramatic and traumatic, become for the writer permanent source of dramatic literary plots, the main characters of which will be confused, desperate people, losers and travels, unable to cope with the challenges of fate. In this case, the fiction in his works is often almost impossible to separate from the introduced autobiographical material. The numerous works of Bernhard demonstrate the Austrian mass consciousness, full of shame, guilt, disgust to yourself, escapism. Bernhard shows an acutely critical attitude towards the Austrian society and the state that did not get rid of the Nazi past. However, the writer does not declare his social views directly and unequivocally. Special inaccessibility and hints are much more characteristic of his prose. As a result of the analysis of the most striking works by Bernhard (“Frost”, “The Loser”, “Amras”, “Old masters”, “Yes”, “Correction”, “The Lime Works”, “Beton”, “Gargoyles”) some typical artistic techniques are identified — autobiographical reception, eccentricity, monologism (as a symbol of loneliness, removal, isolation from society, acute individualism and even sociophobia), emotional saturation (the spectrum of emotions is monotonous: most often it is deep disappointment, sadness and grief, anxiety and a cured fear), mosaic of narration, motivation of the reader to joint, “interactive” reflection and independent conclusions, some techniques of “musicalization” of literary text.

Keeping Keeping New Zealand in the World Values Survey, 1985-2019:

A brief review of the World Values Survey (WVS) is presented. Seven waves of the survey have occurred since the 1980’s, in between 50 and 80 different countries, using a common questionnaire of several hundred items covering a wide range of social and political views. The WVS in New Zealand is then described, having completed six waves between 1985 and the latest survey in 2019. New Zealand social researchers are urged to make use of the WVS data, which is freely available on the WVS website, for all waves. WVS data can be used for cross-national comparisons, examining issues within New Zealand and to consider changes in social views over time. Examples of some the most evident social trends over time in New Zealand are presented. These include increasing environmental concern, social tolerance, support for gender equality, and increasing value placed on the Treaty of Waitangi. Declines can be seen in religiosity, active participation in some types of voluntary organisations, a willingness to fight for the country and the use of traditional media as a source of news. Several illustrative cross-national comparisons are also presented including a dramatic difference in attitudes towards migrants between New Zealand and Australia.

Fenomena Arab Spring dalam Wacana Qatar Debate

<p><strong>This article aims to describe the Arab Spring phenomenon through critical discourse analysis of the Qatar Debate. This research is a qualitative descriptive study with the note-taking method. The results of the study show that the structure of the discourse contained in the Qatar debate consists of several structures. First, the macrostructure that contains thematic elements or general themes, namely about ‘Arab Spring has failed’. Second, is the superstructure which contains schematic elements referring to the system and the rules of the game in the turn of speech. Third, the microstructure contains elements of semantics, syntax, stylistics, rhetoric, and metaphors. The semantic element of the Qatar debate shows the uses of language that aims to rever to connotative meanings. Syntactically, the Qatari debaters are dominant using active sentence patterns and noun sentences (jumlah ismiyah). From the stylistic aspect, both teams have their own style of language, as the pro team uses a lot of declarative styles while the counter team tends to use an interrogative style. The rhetorical and metaphorical elements are used a few times but not in large portions. This study also shows the different views of the two teams from two countries that represent the social views of the people in their respective countries towards the Arab Spring phenomenon.</strong></p><p><strong><em>Keywords</em></strong> – <em>Arab Spring, Critical Discourse Analyst, Qatar Debate</em></p>

Consensus in medical treatment in the French and Saudi laws: التراضي في العلاج الطبي في القانون الفرنسي والسعودي

Medical treatment is mutual consent between two parties, the doctor on the one hand, and the patient on the other, to conduct a therapeutic intervention, which is initially the main goal of this research. By adopting an analytical and descriptive methodology for legal texts, opinions of jurisprudence, and judicial jurisprudence, the physician is free, in principle, to select and contract with his patients. This is what the study aims to clarify. The physician has the right to consent to contracting with or rejecting a specific patient, regardless of the nature of the motive. A doctor, like other people, has complete freedom to practice his profession in the manner that he pleases. As he has the right to accept or reject the invitation for treatment, he is not obligated to answer the patient's request. A critical reading of these texts and a comprehensive look at the opinions reveal that the doctor's refusal of treatment could come as a result of professional reasons and/or personal reasons. Others add the cases of religious convictions and the inability resulting from his lack of specialization in treating the disease. However, considering the concept of social justice, the freedom to practice the medical profession is no longer an absolute freedom exercised in that traditional individual spirit that entitles those with free professions to practice it or refrain from practicing it as they please, which is what the researcher seeks to explain. Medicine in general is nothing but a social function in which the practitioner must seek the spirit of social solidarity. As a result of these social views, the physician must commit to performing them according to the best interests of society. The doctor is not entitled to refrain from helping or answering the call of a patient. On the other hand, the study aims to clarify that medical treatment requires the patient's consent as well. It was found that there was a difference of jurisprudence regarding this, but it does not prevent the doctor from making obligations towards the patient. While some jurists believe that the doctor or surgeon has the right to impose a medical decision whose necessity he assesses in the light of his conscience and experience, even against the will of the patient, others maintain that he cannot treat the patient without taking his free and enlightened consent. Still others see that the patient must be satisfied specifically in certain cases. In this sense, the doctor is allowed to tell white or open lies. The study concluded that the doctor must, at all stages, show the patient the feasibility of the required treatment and surgery and the extent of their success before each medical or surgical intervention. The result of the recognition of the patient’s right to maintain his physical sanctity must also work on the principle of the doctor’s obligation to provide the patient with this information and inquiries until the patient’s satisfaction comes enlightened or insightful despite the emergence of realistic problems related to obtaining the patient’s satisfaction The study generally recommends: 1- Enacting new laws that override the jurisprudential differences over consent, define its cases and arrange responsibility for it. 2- Assigning a substitute to the doctor to enlighten the patient and search for his consent in specific cases 3- Appraising the creative role of jurisprudence in the article of medical contracting and resolving the related problems.

How to Overcome the Crisis of Symbolism with the Help of ‘Populist Ideas’? V.F. Chodasevič’s Critical Essays of the Early 1910s and the Article Nadson

This paper analyses V.F. Chodasevič’s early 1910s critical essays and his article Nadson, read in 1912 in the Literary and Artistic Club. Although the article did not play an important role in the critic’s work, because it was only during the exile period that Chodasevič criticized Nadson’s poetry, yet it represents the first example of Chodasevič’s appeal to the aesthetic model proposed by the utilitarian critics and the ideas of patriotism and civic virtues (graždanstvennost’), which were important in his poetry and later critic works. Chodasevič delivered a speech at the Club’s anniversary meeting which conveys his views on how to possibly overcome the crisis of symbolism. According to the poet, literature should restore and fully embody the ideals of the early Aesthetic Movement. The aim of the present research is to analyse the concepts, aesthetic ideas, and quotations used by Chodasevič in Nadson, and ascertain which sources influenced the author and how they relate to the literary context of the time (early 1910s). I argue that Chodasevič’s text echoes, to some extent, symbolist aesthetics while also reflecting elements of radical critique of early Aestheticism. Chodasevič only reproduces politically radical intentions that were present in the texts written by symbolists after 1907. Chodasevič’s article and his social views correspond to the evolution of Blok’s thought during the so-called ‘synthesis’ period; he, in fact, employs Blok’s ideas and introduces indirect quotations from his essays. Chodasevič’s speech at the Literary and Artistic Club was received as advancing principles which were seen too eclectic and old-fashioned, and which, most importantly, did not fit into the established literary context. Notwithstanding Chodasevič’s strategy of turning to Belinskij’s and Pisarev’s literary views was unsuccessful, since his intentions were misunderstood by the audience, he followed a similar pattern in several essays from the early 1910s. Chodasevič used symbolist aesthetic ideas in a number of texts written at the end of the exile period, where it can be seen that his approach and social and political views changed.

Religiosity and Development

Economics of religion is the application of economic methods to the study of causes and consequences of religion. Ever since Max Weber set forth his theory of the Protestant ethic, social scientists have compared socioeconomic differences across Protestants and Catholics, Muslims, and Christians, and more recently across different intensities of religiosity. Religiosity refers to an individual’s degree of religious attendance and strength of beliefs. Religiosity rises with a growing demand for religion resulting from adversity and insecurity or a surging supply of religion stemming from increasing numbers of religious organizations, for instance. Religiosity has fallen in some Western countries since the mid-20th century, but has strengthened in several other societies around the world. Religion is a multidimensional concept, and religiosity has multiple impacts on socioeconomic outcomes, depending on the dimension observed. Religion covers public religious activities such as church attendance, which involves exposure to religious doctrines and to fellow believers, potentially strengthening social capital and trust among believers. Religious doctrines teach belief in supernatural beings, but also social views on hard work, refraining from deviant activities, and adherence to traditional norms. These norms and social views are sometimes orthogonal to the general tendency of modernization, and religion may contribute to the rising polarization on social issues regarding abortion, LGBT rights, women, and immigration. These norms and social views are again potentially in conflict with science and innovation, incentivizing some religious authorities to curb scientific progress. Further, religion encompasses private religious activities such as prayer and the particular religious beliefs, which may provide comfort and buffering against stressful events. At the same time, rulers may exploit the existence of belief in higher powers for political purposes. Empirical research supports these predictions. Consequences of higher religiosity include more emphasis on traditional values such as traditional gender norms and attitudes against homosexuality, lower rates of technical education, restrictions on science and democracy, rising polarization and conflict, and lower average incomes. Positive consequences of religiosity include improved health and depression rates, crime reduction, increased happiness, higher prosociality among believers, and consumption and well-being levels that are less sensitive to shocks.