Dawna rozkosz – o rozumieniu i wartościowaniu pojęcia na podstawie użyć leksemu rozkosz

The Historical rozkosz (pleasure, delight): On the Understanding and Evaluation of the Concept on the Basis of the Use of the Lexeme rozkosz SummaryThis article is devoted to the reconstruction of the manner of understand­ing and evaluation of the concept rozkosz (pleasure, delight) in the Old, Middle and subsequent periods of the development of the Polish language, until the early twentieth century, when the modern understanding of this concept was established. The analysis focuses on the contextual uses of the lexeme rozkosz and reveals the dichotomous nature of the early concept: from the Old Polish period until the breakthrough of the Enlightenment there was the rozkosz duchowa (spiritual delight), motivated in a religious way and evaluated positively, and the rozkosz cielesna (carnal, sensual pleasure), reduced to sin and burdened with a negative evaluation. From the Renaissance period the concept slowly expanded to cover various spheres of life, and after the break­through period of the Enlightenment it became more marked: rozkosz came to refer to the social, aesthetic and intellectual sphere and it began to lose its religious basis. This process was accompanied by the decline of the evaluation and the dichotomy of the concept. Dawna rozkosz – o rozumieniu i wartościowaniu pojęcia na podstawie użyć leksemu rozkosz StreszczenieArtykuł poświęcony jest rekonstrukcji sposobu pojmowania i wartościo­wania pojęcia rozkosz w dobie staro- i średniopolskiej i później, do początków XX w., kiedy ustaliło się jego współczesne rozumienie. Analiza skupia się na kontekstowych użyciach leksemu rozkosz. Ujawniła ona dychotomiczny charakter dawnego pojęcia – od staropolszczyzny aż do przełomu oświecenio­wego istniała rozkosz duchowa – motywowana religijnie i wartościowana pozytywnie oraz rozkosz cielesna, zmysłowa, sprowadzana do grzechu i obarczona negatywną oceną. Od renesansu pojęcie powoli rozszerzało się na różne sfery życia, co po przełomie oświeceniowym stało się wyraźniej­sze – rozkosz zaczęła dotyczyć sfery społecznej, estetycznej, intelektualnej i traciła umocowanie religijne – wraz z tym procesem zanika wartościowanie i dychotomia pojęcia.

The Communication Barriers in a Ukrainian Family: Adultery and Socio-Psychological Aspects

A common cause of disruption of family communication is adultery, which creates a traumatic situation and even leads to family destruction. The purpose of the article is to investigate sexual and psychosocial disorders in family communication under adultery—research methods. The study used validity methods «Eysenck Inventory of Attitudes to Sex» and «Diagnostics of the inferiority complex». Statistical methods. For the non-parametric data correlation variables, the Spearman coefficient was used, Kendall's, Pearson's. Results: The present study found the destructive effect of the psychological characteristics of sexuality on family functioning in CGA. The connection between disappointment with existing sexual relations and desire for sexual satisfaction was established (p <0.05). Conflicts between beliefs and internal impulses were detected (p <0.05). It was found that treating a partner as a sexual object without finding sensual pleasure correlated with intolerance to a verbal description of bed scenes (p <0.05). Sexual shyness is a characteristic of couples with sexual inactivity and aversion to sexual manifestations (p <0.05). In turn, the difficulty of acquiring sexual excitement correlated with a fascination with only physical sex without its spiritual component (p <0.05). Conclusion: Features of the psychological response of men and women in CGA and CG in the genesis and development of impaired family life are connected to the following: a great number of complexes and constant struggle with personal weaknesses, drawbacks, mistakes; fear of analyzing oneself and one's own actions by "hiding" and "postponing" the resolution; inflated self-esteem, self-deception, living in the so-called "imaginary world", low communication (p <0.05).

Nowa Muzyka i przyjemność w serii utworów audiowizualnych ASMR Neo Hülckera

New Music developed in the twentieth century under the influence of Theodor W. Adorno’s philosophy. Its sense, according to the philosopher, lies in social criticism, which the composer accomplishes through radical artistic innovation, and the distance from the audience’s expectations. The sensual pleasure of sound reception is not included in the concept of New Music, which preferably should not appeal to anybody, as it “took on the shoulders darkness of the world and all its guilt, and sees its only happiness in knowing misery” (Adorno). In the ASMR series, the German composer Neo Hülcker breaks this paradigm of perception and proposes a radically different interpretationof New Music.ASMR, or Autonomous Sensory Meridian Response, is a sensation of pleasant tingle, caused by subtle acoustic-haptic phenomena, such as amplified murmurs, whispers, touching objects and materials. Millions of people around the world are watching ASMR videos on YouTube that let them relax nicely.In such video compositions as ASMR Tutorial: How to Play “Pression” by Helmut Lachenmann, ASMR Tutorial: How to Play Mark Andreor ASMR Unwrapping the Piano & iv 11a, and Peter Ablinger: weiss/ weisslich 3 – [super soft ASMR] Neo Hülcker investigates the similarityof sound material of illustrative pieces of New Music and ASMR, raising the question of whether New Music can make someone feeltingly. Presenting in the context of ASMR works by Helmut Lachenmann, Mark Andre and Peter Ablinger, Hülcker explores the hiddenpotential contained in the most radical aesthetics of New Music, namely the suppressed carnal pleasure. The article is an attempt to show the ways how Neo Hülcker redefines the concept of New Music, entering in it the sensual experience of sound.

ПЕРЕВОД КАК ДИАЛОГ ТРАДИЦИЙ И КУЛЬТУР («АНАКРЕОНТИЧЕСКАЯ ПЕСЕНКА» Н. С. ГУМИЛЕВА)

The article is devoted to the analysis of the Anacreontic Song by Théophile Gautier, translated by N. S. Gumilev, which is examined against the background of the Russian and global Anacreontic tradition. Imitation of Anacreon is rooted in antiquity: his figure became a symbol of light lyric poetry that glorified sensual pleasures. Anacreon’s own legacy is not as extensive as pseudo-Anacreontic poetry: this tradition is present in English, French, German, Italian and Russian literature. In the process of translating Odelette anacréontique by Théophile Gautier, Gumilev enters into intercultural and inter-traditional communication: his translation is a dialogue with both the French poet and the Anacreontic and pseudo-Anacreontic genre tradition. Despite the statements N. S. Gumilev proposed in his theoretical works on translation issues, which stated that it is necessary to rely on the original text during translation, and that deviations and loose retellings are unacceptable, in some cases he still departs from the original text, deliberately building the subtext of the poem that is absent in the original. Gumilev’s translation makes Gautier’s poem “more Anacreontic” than the original: Gumilev intensifies the motives of love, pleasure, sensual pleasure that are significant for pseudo-Anacreontics, introduces the image of wine as a symbol of love that was absent in the original. Gumilev’s translation solutions considered in the article represent a kind of editing of Gautier’s text that approximated it to the complex of motives traditionally associated with the work of Anacreon.

Indecent Exposure

This chapter considers the flip side of voyeurism—namely, indecent exposure, or exhibitionism. Whereas in voyeurism, the offender views his victim’s private activities without her consent, in indecent exposure, he subjects her to his own intimate activities. The interests and rights at stake in the two offenses are thus complementary. This chapter argues that criminal sanctions for indecent exposure are ultimately justified not on the basis of its harms, which are relatively minor, but rather on the basis of its tendency to cause offense. Unlike incest and sadomasochistic assault, which are usually performed in private, indecent exposure is normally committed in public and specifically intended to cause shock, distress, or disgust. On the other hand, some exhibitionists will have legitimate reasons for exposing themselves. They may be engaging in political protest, participating in an artistic endeavor, communing with nature, or exploring sensual pleasure. The chapter suggests that under liberal principles, the law of indecent exposure should be applied only to the most egregious and offensive sorts of exposure for which there is no legitimate justification.

Redefining Dharma in a Time of Transition: Ānṛśaṃsya in the Mahābhārata as an Alternative End of Human Life

Classical Indian thought has often stated that human life has four ends: dharma (social righteousness), artha (material profit), kāma (sensual pleasure) and mokṣa (spiritual liberation). The historical tradition called itihāsa claims itself as a comprehensive commentary on these four. The principal itihāsa text available to us, the Mahābhārata, boasts of containing everything that exists on these. However, the ultimate goal of human life in the Mahābhārata is predominantly dharma. But, the dharma the Mahābhārata speaks of is not necessarily what dharma came to represent in classical Brahmanical orthodoxy: a combination of the institutions of varṇa and āśrama Rather, in the narrative sections of the Mahābhārata, which possibly originated in the context of the Later Vedic Kuru kingdom of c. 1000–800 BCE, there is often a questioning of the traditional hereditary varṇadharma. Through the character of Yudhiṣṭhira, the Mahābhārata unfolds an alternative understanding of dharma, known as ānṛśaṁsya (non-cruelty). Scholars have often considered it as an alternative to the heterodox notion of ahiṁsā (non-violence). This paper shows the gradual evolution of the ideal to show that its fundamental opposition is not with the heterodox ahiṁsā, but with the orthodox varṇadharma, particularly kṣātradharma, the martial heroism expected of the kṣatriya.

Insomnia: Cara Yoga Mengatasi

<p><em>Modern style of living tends to accentuate the luxury that leads to the affection of physical pleasure and sensual pleasure. This will require more variety of needs that must be fulfilled and will have an impact on the work of the mind. If not there will be condition of lack of ability to control thoughts which can arise mental pressure, anxiety and eventually become stressful. If this condition is allowed, sleep will become difficult. People who have difficulty of sleeping are called insomnia. Therefore, on this study was carried out with the title "Insomnia: How Yoga Overcome It." </em></p><p><em>The formulation of the problem presented in this study concerns three things, namely 1) why do people who experience insomnia may be viewed from the yoga perspective? and 2) how does yoga overcome insomnia? Both problems are elaborated by applying the theory of yoga which was assisted by several methods. In collecting the data, the observation and the interviews were utilized, while in describing and analyzing the data, the descriptive and the interpretative method were applied. </em></p><p><em>According to the study, the insomnia is part of dhuka telu 'three types of suffering /pain', namely adyatmika dhuka pain caused by inability to control the nature and fluctuations of mind '. For this reason yoga has a way of overcoming it with the practice of abhiyasa and wairagya 'patience, diligence and sincerity in practicing yoga'. The form of asanas that is very influential in overcoming insomnia is doing a series of Surya Namaskara movements with its prenatal system, relaxing by taking savasana and the Gayatri Mantram puja when starting the yoga practice and Prativi Stava when having relaxation.</em></p>

Rousseau on refined Epicureanism and the problem of modern liberty

This article argues that in order to understand the form of modern political freedom envisioned by Rousseau, we have to understand his theory of taste as refined Epicureanism. Rousseau saw the division of labour and corrupt taste as the greatest threats to modern freedom. He identified their cause in the spread of vulgar Epicureanism – the frenzied pursuit of money, vanity and sexual gratification. In its place, he advocated what he called ‘the Epicureanism of reason’, or refined Epicureanism. Materially grounded on an equitable proportion of needs and faculties, this was a hedonist theory of self-command designed to cultivate the temperate enjoyment of sensual pleasure. I argue that Rousseau hoped that a shift from vulgar to refined Epicureanism would secure political freedom in modernity by grounding the politics of the general will in an economics of balanced growth and a reinvigorated appreciation of natural beauty. This perspective provides a new way of both clarifying the role of economic justice and aesthetic judgment in Rousseau's republican state theory, and of assessing the consistency of his moral and political thought.