GREED AS A FACTOR IN THE HISTORICAL PROCESS

Greed is regarded as a human characteristic that occurs naturally in the course of social evolution. Under capitalism, unlimited desire of possession acts as the main motive of economic and any other activity, which leads to a number of objective technical, ecological, social, cultural and moral consequences – both positive and extremely negative. Greed has influenced the development of civilization constructively but it slowing down the social process increasingly in the modern era. Greed should be taken away from the historical stage. Curbing the demon of greed is required not only for the modern world reality, but also for the challenges that are expected by humanity in the future. The experience of the Soviet project implementing, based on an appeal to the over-utilitarian motives of the individual, demonstrates the objective possibility of building a collectivist society in which greed is perceived not as a norm, but as a deviation.

DIGITAL SOCIETY AS “A SNEER OF HISTORY”

The article examines digital society from a historiosophical point of view using such Hegel’s category as universal world irony. It is stated that the implementation of the Modern project based on the principles of rationalism and anthropocentrism has led to the threat of dehumanization of society and desocialization of a human. The digital society is interpreted as the result of a specifi c social practice with relevant actors and goals. The origins of the technocratic development of society are found in the sphere of politics and the constructive-projective attitude towards society and a human, characteristic of the Enlightenment ideology. The example of the education sector illustrates that criticism and denial of traditional institutions and forms of social communication are explained by the impossibility of subjecting them to complete digitalization and, accordingly, to the process of political and bureaucratic control. Hegel’s “irony of history” manifested itself in the fact that science, emancipated from religion and philosophy, within the framework of modern digital reality, obediently turns into “a maidservant” of technology and technocrats.

ESTETIKA BENTUK PADA FURNITUR BERKONSEP ANTHROPOMORPHIS

ABSTRAK Anthropomorphisme adalah suatu gerakan atribusi karakteristik manusia terhadap sebuah benda. Contoh yang paling mudah dikenali adalah Mae West Lips Sofa karya Salvador Dali. Anthropomorphisasi pada furnitur semakin berkembang dengan banyaknya kursi-kursi kontemporer saat ini. Bentuk pada kursi-kursi ini menjadi sebuah paradoks saat mayoritas publik menganggapnya buruk rupa dan tidak menyukainya, tapi furnitur tersebut memiliki nilai jual yang tinggi. Salah satu dari furnitur berkonsep anthropomorphic adalah My Big Fat Sofa. Sofa tersebut adalah hasil eksperimen Charlotte Kingsnorth yang menggabungkan bentuk biomorphic dan anthropomorphic. Sofa ini merupakan pengembangan dari AtOne Sofa, sebuah studi berkelanjutan mengenai Anthropomorphisasi pada furnitur. My Big Fat Sofa menempati urutan 5 terdepan hasil pencarian pada laman google images dengan kata kunci “Ugly Furniture”. Hal ini bisa sangat berhubungan dengan konsep The Ugly and The Beauty, dimana jelek dan indahnya suatu karya ditentukan oleh suara mayoritas. Namun, nilai jual sofa ini sangatlah tinggi. Peneliti bermaksud mengidentifikasi apakah ada perbedaan pendapat mengenai penilaian estetis terhadap sofa tersebut. Peneliti mengkaji objek menggunakan sistem survey terpisah yang dilakukan pada 20 responden dari kelompok berlatar belakang kreatif dan 20 responden dari kelompok berlatar belakang non-kreatif menggunakan metode Visual Analog Scale (VAS). Penelitian ini membuktikan bahwa selain konsep The Ugly and The Beauty, apresiasi estetis bentuk suatu karya juga dapat dipengaruhi oleh aspek-aspek subjektif untuk menghasilkan pendapat terhadap jelek atau indahnya suatu karya. Hasil dari penelitian ini dapat memberikan bantuan pandangan terhadap arah karya industri kreatif Indonesia khususnya desain furnitur untuk dapat bersaing dalam revolusi keempat (Making Indonesia 4.0). Kata Kunci: Jelek, Indah, Estetika Bentuk, Anthropomorphisasi, Furnitur ABSTRACT Anthropomorphism is an atribution of human characteristic to a non-human form. One of the most recognised product is Mae Lips Sofa by Salvador Dali. Anthropomorphism in furniture are growing along contemporary sofa design nowadays. It became a paradox when public thinks it ugly and dislike it but its value is overly high. One of the furniture with anthropomorphic concept is My Big Fat Sofa. ‘My Big Fat Sofa’ is an experiment-based product by Charlotte Kingsnorth which combines the biomorphic and anthropomorphic shapes. This sofa is a result of an advanced development from AtOne Sofa a sustainable study of anthropomorphisation in furniture. ‘My Big Fat Sofa’ placed in the top five of Google Images Search under the keyword ‘ugly furniture’. It might be related to ‘The Ugly and the Beauty’ concept where disfigurement and splendour of a product are determined by the major vote. However, the assessment result may vary according to the profile of respondents. The researcher intends to identify whether different arguments of the sofa’s aesthetic value might occur by conducting separate surveys using Visual Analogue Scale Methods (VAS) to 20 respondents each, from both creative and non-creative background. This study is also subjected to prove the premise on how respondents’ subjective aspects could also interfere with their aesthetical appreciation of an opus, in generating absolute thoughts towards the creation, aside from ‘The Ugly and the Beauty’ concept. The outcome helps to direct ideas in leading Indonesia’s creative industries, particularly in furniture design, to compete with the fourth revolution (Making Indonesia 4.0). Keywords: Ugly, Beauty, Aesthetic Shape, Antrhopomorphic, Furniture

Leksykalne wyznaczniki tożsamości małopolskiej

The article presents the dialect vocabulary referring to the human, characteristic of the Lesser Poland dialect.

The Vulnerable Subject

Academic freedom is formally supported but often challenged, through activities like no-platforming and through a sentiment of sensitivity and an understanding that ideas can be harmful. This development is discussed here as a reflection of the rise of the ‘vulnerable subject.’ This paper demonstrates the growing importance of vulnerability as the central human characteristic in (post) modern times and with reference to law and justice practices explains the ‘collapse of the harm principle.’ Developed through Frank Furedi’s theory of diminished subjectivity we will demonstrate the extent to which the vulnerable subject has been institutionalised and adopted as a new (fragmented) norm. Within the framework of diminished subjectivity, the inner logic of vulnerability has a spiralling dynamic—once adopted as a norm, the vulnerable subject’s answer to the question ‘vulnerable to what?’ constantly expands, drawing in ever more areas of life, behaviour, relationships as well as words and ideas into a regulatory framework. Concerns about overcriminalisation are understood here to be a product of this vulnerable subject, something that cannot be resolved at the level of law but must relate to the wider cultural and political sense of human progress and a defence of the robust liberal subject in society.

Spirituality and Mental Health Care in a Religiously Homogeneous Country: Definitions, Opinions, and Practices Among Polish Mental Health Professionals

This qualitative study involved a sample of 121 Polish mental health professionals who were interviewed about their definitions of spirituality and their opinions and practices concerning the inclusion of clients’ spirituality in therapy. Using inductive content analysis, we identified seven categories regarding the definitions of spirituality: (1) relationship, (2) transcendence, (3) dimension of functioning, (4) a specific human characteristic, (5) searching for the meaning of life, (6) value-based lifestyle, and (7) elusiveness and indefinability. The majority of respondents claimed to include elements of spirituality in therapy. However, some participants included spirituality only under certain circumstances or conditions, or did not include it at all, citing lack of need, lack of a clear definition of spirituality, their own insufficient knowledge, lack of experience, fear, or concern over ethical inappropriateness. Implicit techniques were primarily used when working on clients’ spirituality. This article deepens the knowledge on including spirituality in mental health care, with special consideration for a specific context of a highly religious and religiously homogenous culture.