Research suggests that people tend to overweight arguments accompanied by neuroscientific terminology, which is dubbed as the seductive allure of neuroscience explanations (SANE) in the literature. Such an effect might be of particular significance when it comes to physicians and mental health professionals (MHP), given that it has the potential to cause significant bias in their understanding as well as their treatment approaches toward psychiatric symptoms. In this study, we aimed to test the SANE effect among Turkish medical students, and (...) assess its uniqueness by comparing it with a discipline that still maintains an important role in contemporary psychiatric training in Turkey: psychoanalysis. 109 medical students with a basic level of knowledge of psychiatry and clinical neuroscience were asked to rate the credibility of explanations of differing quality (good vs. circular) for psychological phenomena, followed by three types of information: none, neuroscientific (SNI) or psychoanalytical (SPI). Our findings showed that SNI significantly increased the judged quality of explanations for both conditions with the effect being more prominent for circular explanations. On the other hand, SPI had no effect on good explanations but enhanced the judged quality of circular explanations in a level comparable to that of SNI. For the first time, the SANE effect was replicated among medical students and provided preliminary data in favor of a similar effect for psychoanalytically oriented information. (shrink)

Psychedelic or ecodelic medicines (e.g., psilocybin, ayahuasca, iboga) for the care and treatment of addiction, post‐traumatic stress disorder, cancer, cluster headaches, anxiety, and depression have surged to the forefront of discussions about mental health in the US, leading to the emergence of well‐capitalized biotech companies offering multimillion‐dollar IPOs. Venture capital website Pitchbook reports “continuing investor interest and growing acceptance of what until recently was seen as a fringe area of medicine.” As scholars, activists, and practitioners who have been healed by (...) these medicines and applaud the recent wave of decriminalization after a long, strange trip of mass incarceration and widespread dangerous misinformation, we look forward to a culture that makes these medicines available in a safe and affordable way that respects the lineages of the knowledges that are essentially and not accidentally bundled with these plants—Indigenous and counterculture wisdoms for whom these medicines were never “fringe,” but always foundational. In place of corporadelia's pursuit of standardization, we emphasize the care and wisdom of the Indigenous and countercultural teachings—traditions that have made psychedelics available to the emerging corporate/research partnership in the first place. These knowledge traditions offer foils to the ongoing translation of university peer‐reviewed research into market copy, technical articles, and IPOs, and the concomitant emergence of psychedelic pundits. In particular, we examine instances where prominent researchers have overstated the findings of existing clinical trials in public‐facing representations of the field. We argue that these corporate priorities and tactics are being aided by a new wave of psychedelic “thought leaders” who seek to delegitimize non‐hierarchical approaches to knowledge production and community support within a psychedelic commons. While prominent psychedelic psychiatrists and behaviorists are focused on rooting out and transforming individual habits of mind, we argue that there is another, latent potential for psychedelics to draw attention to—and transform—the invisible, hegemonic infrastructures and ideologies that subtly naturalize and perpetuate deeply unequal societies. (shrink)

ABSTRACT:While the literature on psychedelic medicine emphasizes the importance of set and setting alongside the quality of subjective drug effects for therapeutic efficacy, few scholars have explored the therapeutic frameworks that are used alongside psychedelics in the lab or in the clinic. Based on a narrative analysis of the treatment manual and post-session experience reports from a pilot study of psilocybin-assisted treatment for tobacco smoking cessation, this article examines how therapeutic frameworks interact with the psychedelic substance in ways that can (...) rapidly reshape participants' identity and sense of self. We identified multiple domains relating to identity shift that appear to serve as smoking cessation mechanisms during psilocybin sessions, each of which had an identifiable presence in the manualized treatment. As psychedelic medicine becomes mainstream, consensual and evidence-based approaches to psychedelic-assisted identity shift that respect patient autonomy and encourage empowerment should become areas of focus in the emergent field of psychedelic bioethics. (shrink)

Immanuel Kant proclaims that the ‘transcendental logic’, the form of logic that he uniquely offers, aims at laying out the necessary laws and principles of nature on the basis of the synthesis of the a priori concepts of understanding and the a priori elements of intuition. In this regard, logic, in Kantian sense, is directed towards the knowledge of the nature which he identifies as the phenomenal world (appearances). The noumenal world (transcendental concepts of God, immortality and freedom), on the (...) other hand, is acclaimed to extend beyond the boundaries of logic. Likewise, Ludwig Wittgenstein points to the boundaries of logic. In his view, logic is limited to the states of affairs in the world (the whole reality). In other words, Wittgenstein argues that one can logically think and talk about merely the facts in the world. The transcendental concepts like logical form, philosophy, aesthetic and ethics, on the other hand, are offered to be beyond the boundaries of logicality. Hence, my aim in this study will be to embark on the boundaries and the legitimate use of logic in Kant and Wittgenstein in parallel to each other. (shrink)

An individualized and coherent life story has been described as the form of identity that is required by highly mobile individualistic Western societies, whereas more family-oriented, traditional societies require more role-based, synchronic identities. Therefore entire life narratives can be expected to be more coherent and to contain more autobiographical arguments that contribute to life narrative coherence in individualistic cultures. This cultural group difference is expected to be mediated by individuals’ conformity to their respective cultural normative concept of biography. We tested (...) these expectations by eliciting entire life narratives and cultural life scripts from students of technical universities from provincial and metropolitan Turkey, as well as from students with a Turkish migrant and a German background in urban Germany (N= 96). Expectations were confirmed for global life narrative coherence and autobiographical arguments with self-event connections. Conformity with a normative concept of biography indeed mediated cultural influences on life narrative coherence. Life narratives from Turkey also contained more family-related events and, unexpectedly, were more negative. Thus creating a coherent life narrative is more typical for cultures that require autonomous, individualized selves rather than for cultures requiring more related selves, reflecting the life story’s suitability for expressing individualized identities and its lesser suitability for expressing interdependent identities. (shrink)

ABSTRACT:Psychedelics have again become a subject of widespread interest, owing to the reinvigoration of research into their traditional uses, possible medical applications, and social implications. As evidence for psychedelics' clinical potential mounts, the field has increasingly focused on searching for mechanisms to explain the effects of psychedelics and therapeutic efficacy of psychedelic-assisted therapy (PAT). This paper reviews three general frameworks that encompass several prominent models for understanding psychedelics' effects—specifically, neurobiological, psychological, and spiritual frameworks. Following our review, the implications of each (...) framework for ethics and professional competencies in the implementation of psychedelics as medicines are explored. We suggest that interdisciplinary education may be necessary to improve communication between researchers, develop models that effectively incorporate multiple levels of analysis, and facilitate collaboration between professionals with diverse backgrounds in the implementation of psychedelic medicines. We also address pitfalls associated with overemphasis on neuro-mechanisms, risks associated with instigating vulnerable states of consciousness, and hurdles associated with the integration of spiritual frameworks in medicine. Ultimately, as psychedelics push the boundaries of explanatory frameworks focused on one level of analysis, developing new and more useful models to reflect knowledge being produced in this field should be a central aim of psychedelic science going forward. (shrink)

This essay examines the aims, labor regime, and workers of the St. Vincent botanic garden to highlight differences in the infrastructure of government‐funded botany across the British empire. It argues that slavery was a foundational element of society and natural history in the Anglo‐Caribbean, and the St. Vincent botanic garden was both put into the service of slavery and transformed by it. When viewed from the Caribbean context and the perspective of enslaved workers, the St. Vincent garden's affiliation with imperial (...) improvement becomes less salient than its support of the status quo of slavery as a system and labor regime. The garden was dependent on enslaved laborers, yet the conditions of work and contemporary prejudices led superintendents to see them as undifferentiated labor. The politics of the archive make it impossible for historians to reconstruct the experiences of the garden's enslaved workers as individuals, including the specific labor that they performed or skills that they possessed. Plantation slavery's appropriation of and influence on the infrastructure of colonial botany through the St. Vincent botanic garden suggests that historians should center the local logics of the societies where scientific knowledge making took place to reveal the many meanings of science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Chinese Buddhism and the Threat of Atheism in Seventeenth-Century EuropeThierry MeynardWhen the Europeans first came to Asia, they met with the multiform presence of Buddhism. They gradually came to understand that a common religious tradition connected the different brands of Buddhism found in Sri Lanka, Thailand, Japan, and China. I propose here to examine a presentation of Buddhism written in Guangzhou by the Italian Jesuit Prospero Intorcetta (1626-1696) around (...) the year 1668. This text was later edited by the Flemish Jesuit Philippe Couplet (1623-1693) and published in Paris in 1687, within an encyclopedia on Chinese thought titled Confucius Sinarum Philosophus (The Chinese Philosopher Confucius, hereafter called CSP).In the first part of this study, I shall introduce the background of the Jesuit encounter with Buddhism, first in Japan and then in China, as well as their literary production on the subject. Then, I shall examine Intorcetta's presentation of Chinese Buddhism, especially his understanding of the two faces of Buddhism: Pure Land Buddhism, which he categorized as superstition, and Chan Buddhism, categorized as atheism. These two notions of superstition and atheism seem contradictory, but in fact they are derived from Intorcetta's interpretation of the Buddhist theory of the "two truths." I shall conclude with an evaluation of Intorcetta's account. Because this early presentation of Buddhism exists only in Latin, I have inserted excerpts that I have translated.Historical Background of the Encounter with BuddhismSince the sixteenth century, missionaries have traveled to different regions of Asia and collected information about the religions they encountered, including Buddhism. They also exchanged information among themselves, asking questions of colleagues in order to confirm and complete information. The missionary reports were sent to Europe for their superiors and were sometimes published as such, but more often incorporated into larger works. [End Page 3]The First Encounter, from Japan to ChinaAmong the first reports reaching Europe about Buddhism were the letters of the Spanish Jesuit Francis-Xavier (1506-1552), who drew information from Yajiro, a Japa nese he met in Malacca in 1547. During his own stay of more than two years in Japan, in 1549-1551, Francis-Xavier had exchanges with monks and could progress in his understanding of Buddhism. His letters were very influential among the network of Jesuit schools in Europe, being copied and read at many venues.1 Other missionaries in Japan, like Cosme de Torres (1510-1570), Luís Fróis (1532-1597), and Baltasar Gago (1515-1583), went further in understanding Buddhism.Also, when, at the end of the sixteenth century, the Jesuit missionaries approached Buddhism in China, their understanding was already shaped by fifty years of knowledge gained in Japan. Just as in Japan, the China Jesuits were interested in Buddhism because it provided them with an indigenous vocabulary in which to express Christian ideas. Thus, the missionary was perceived as a kind of Buddhist monk. The symbolic identification with Buddhism went even further than in Japan, because for more than ten years in Guangdong, from 1579 to 1595, they adopted Buddhist dress and shaved their heads.However, as the missionaries deepened their understanding of the Buddhist doctrine, they realized that many tenets could not be reconciled with Christianity. Since they were greatly concerned about disseminating the orthodox faith and avoiding dubious theories, which they believed to be the tricks of the devil, they distanced themselves from Buddhism and became closer to Confucianism, whose discourse, which focused on moral life in the present world, did not directly conflict with the supernatural truths of Christianity. While Michele Ruggieri (1543-1607) and Matteo Ricci (1552-1610) had initially started interacting with Chinese culture by using Buddhism, later on Ricci abandoned this approach and started to use Confucianism as the main medium. In the Tianzhu shiyi (True Meaning of the Lord of Heaven), Ricci wrote for his Chinese readers a strong refutation of the Buddhist doctrine from the standpoint of Aristotelian philosophy.2 He criticized the concept of selflessness (wuwo) on metaphysical grounds, writing that everyone should draw their existence from an ultimate origin. In his Della entrata della Compagnia di Gesù e Christianità nella China (Entry of the Society of Jesus into... (shrink)

The Kuhnian 'Revolution' and its implications for sociology --Verdade, realismo e virtude 2.0 -- Images and imaging in science : modes of perception, algorithmic imagism and big data -- Dos experimentos de pensamento na ciência e na filosofia em relação com outras modalidades de experimentos -- Um savant-philosophe : Michael Polanyi e a filosofia da ciência -- Tempo e explicação : pré-formação, epigénese e pseudomorfose nos estudos comparativos nas ciências sociais -- Why some physical theories should never die -- Sobre (...) a relação entre filosofia natural e teologia natural no pensamento de Newton -- L'harmonie de l'inattendu : Henri Poincaré entre physique et philosophie -- A recepção das ideias do Círculo de Viena em Portugal : duas tentativas de teses de doutoramento sobre o empirismo lógico -- Riscos tecnológicos, agricultura transgénica e alternativas. (shrink)

Studie se snaží určit, co přesně v Platónově Timaiovi znamená ”vznik z nutnosti”, z jakého důvodu je k popisu nutnosti nezbytné postulovat existenci chóry, jak máme tuto entitu chápat, a konečně v jakém smyslu je matematická konstituce stoicheiai živlů dílem nutnosti, resp. rozumu. Výklad bere v potaz některé textové nesrovnalosti a nejprve ukazuje, že z nutnosti vznikají parciální tělesa, tento materiál vjemového světa, a zákonitosti jejich střetů, které jsou alogon. Tyto fenomény jsou sice jistým, jim přiměřeným způsobem logizovány, a to (...) čísly a tvary, jimiž demiurg uspořádává, tj. přemlouvá matérii, touto ”logizací” však není zrušen jejich charakter nutnosti, protože není překonána prostorovost, dimenzionalita těchto jevů, která s sebou nese jisté nutné charakteristiky a vztahy. Důvodem těchto charakteristik je způsob bytí chóry, kterou lze po Timaiově podrobném výkladu ztotožnit se zcela neurčitým prostorem, analogickým Kantovu čistému názoru prostoru, přesněji řečeno s principem prostoru. Studie dokládá, že chóra není látka ani příčina pohybu, a osvětluje, že i v rámci výkladu vzniku z nutnosti musí být při díle demiurg, poněvadž ryzí princip nutnosti, jenž je implikován v bytostných rysech neurčitého prostoru, nelze sám o sobě vůbec uchopit. (shrink)

Příspěvek poukazuje na současnou pozici (roli) transdisciplinárního přístupu ve vědě, kdy upozorňuje na potřebu, důvody a význam inter- a transdisciplinární spolupráce napříč humanitními i přírodními vědami. Výklad se opírá o zásadní ideové fundamenty filosofie a metodologie vědy a zasazuje problematiku do širšího kontextu informatizace, respektive takzvané informační společnosti, která vytváří nové (virtuální) světy (jako produkty konstruktivního typu racionality). Dále je představen obecný postup při výzkumu nových fenoménů stavějících na transdisciplinární platformě. Popsaný vývoj v oblasti vědy s sebou nese také změnu (...) přístupu ke vzdělanosti (potřebu změny). Do popředí se v současné době (opět) dostává otázka multioborově vzdělaného člověka. (shrink)

Porovnáním významu slovesa vykořisťovat v 19. a 20. století odhalíme jeho dramatickou proměnu: z pojmu neutrálního se stává pojem silně záporný a objevuje se v okolí nových slov jako kapitalista, měšťák, proletář. Tento průnik Marxova idiolektu do češtiny (a do jiných jazyků) s sebou nese několik otázek: proč vnímá Marx tyto pojmy tak vyhraněně? Z jaké pozice, když odmítá morálku jako buržoazní přežitek, odsuzuje vykořisťování? Jeho eschatologicko-dějinný rámec umožňuje čistě negativní polaritu slovesa vykořisťovat a také, bohužel, zakládá jeho autogenocidní potenciál. (...) When comparing the meaning of the verb to exploit between the nineteenth and twentieth century we discover a dramatic transformation: from a neutral term it becomes a purely negative one and collocates with new words such as capitalist, bourgeoisie, proletarian. This penetration of the idiolect of Marx into Czech (as well as other languages) raises several questions: why does Marx use these words in such a categorical way? From what position, having rejected morality as a bourgeois prejudice, does he condemn exploitation? We find that it is his apocalyptic historical frame which enables the purely negative polarity of the verb to exploit as well as its autogenocidal potential. (shrink)

Pritaikant Davido Riesmano (1989) adaptacijos socialinių pokyčių laikotarpiu koncepciją straipsnyje analizuojama, kokią įtaką besikeičianti institucinė aplinka ir readaptacinis šeimos elgesys turi 1980–2000 metais gimusių ir nepriklausomoje Lietuvoje augusių asmenų gyvenimo scenarijams ir pasirinkimams, susijusiems su profesija ir šeima. Autorė nagrinėja, kokie yra jaunimo profesinės karjeros ir šeiminio gyvenimo pasirinkimai, kokią įtaką tiems pasirinkimams turi šeima kaip vienas iš svarbiausių adaptatorių, kaip šeimos sėkmingos ar nesėkmingos readaptacinės praktikos naujoje socialinėje tikrovėje daro įtaką jaunimo profesinei karjerai ir kokios priežastys lemia ilgalaikių įsipareigojimų, (...) susijusių su šeiminio gyvenimo planais, baimę. Analizė paremta 67 gyvenimo istorijos interviu, surinktais 2021–2022 m. aštuoniose Lietuvos apskrityse, vykdant Lietuvos mokslo tarybos finansuojamą mokslininkų grupių projektą „Užaugę Nepriklausomoje Lietuvoje: 1980–2000 metais gimusiųjų gyvenimo eiga, elgsenos strategijos ir jų kontekstai“ (2021–2024). (shrink)

Jednou z důležitých otázek týkajících se svobodné vůle je tzv. otázka kompatibility. Táže se, zda jsou svobodná vůle a morální zodpovědnost slučitelné s platností determinismu. Existuje řada postojů k dané problematice. Na jedné straně se můžeme setkat s inkompatibilismem, který tvrdí, že svobodná vůle a morální zodpovědnost nejsou kompatibilní s kauzálním determinismem (ať již mluvíme o libertariánství či přísném determinismu), na straně druhé máme kompatibilismus, který se sloučením těchto dvou koncepcí nemá problém. Můj zájem je zaměřen pouze na současnou debatu (...) týkající se svobodné vůle, která prozatím nedošla k jednotné odpovědi na danou otázku. Jedním ze způsobů podpory stanovisek (ať již jedné či druhé strany) je odkaz na jejich intuitivnost. Lidské intuice jsou ale empiricky testovatelné, proč tedy tvrzení filosofů neověřit? Tuto otázku si pokládají zástupci poměrně mladého filosofického směru, kterým je experimentální filosofie. Ta ve svém znaku nese hořící křeslo, aby demonstrovala vymezení vůči závěrům získaným skrze čistě apriorní přístup a snahu o empirická přezkoumání dosavadních poznatků filosofie. Za pomoci experimentálních metod se zástupci experimentální filosofie snaží mapovat intuice laiků (tedy nefilosofů), kteří nejsou zatíženi teoretickými závazky jako samotní filosofové, a nedochází tudíž k nechtěnému zkreslení výsledků. Mým cílem je představit výsledky experimentální filosofie ohledně otázky kompatibility. Aby to bylo možné, je nutné se zběžně seznámit se základními odpověďmi na otázku kompatibility. Dále shrnu nejvýznamnější experimenty, které do dané diskuse přispěly. Chci zároveň poukázat, že debata experimentálních filosofů nabrala velice rychle svébytného směru, čímž, dle mého názoru, má potenciál původní diskusi posunout a obohatit. (shrink)

Jednou z důležitých otázek týkajících se svobodné vůle je tzv. otázka kompatibility. Táže se, zda jsou svobodná vůle a morální zodpovědnost slučitelné s platností determinismu. Existuje řada postojů k dané problematice. Na jedné straně se můžeme setkat s inkompatibilismem, který tvrdí, že svobodná vůle a morální zodpovědnost nejsou kompatibilní s kauzálním determinismem (ať již mluvíme o libertariánství či přísném determinismu), na straně druhé máme kompatibilismus, který se sloučením těchto dvou koncepcí nemá problém. Můj zájem je zaměřen pouze na současnou debatu (...) týkající se svobodné vůle, která prozatím nedošla k jednotné odpovědi na danou otázku. Jedním ze způsobů podpory stanovisek (ať již jedné či druhé strany) je odkaz na jejich intuitivnost. Lidské intuice jsou ale empiricky testovatelné, proč tedy tvrzení filosofů neověřit? Tuto otázku si pokládají zástupci poměrně mladého filosofického směru, kterým je experimentální filosofie. Ta ve svém znaku nese hořící křeslo, aby demonstrovala vymezení vůči závěrům získaným skrze čistě apriorní přístup a snahu o empirická přezkoumání dosavadních poznatků filosofie. Za pomoci experimentálních metod se zástupci experimentální filosofie snaží mapovat intuice laiků (tedy nefilosofů), kteří nejsou zatíženi teoretickými závazky jako samotní filosofové, a nedochází tudíž k nechtěnému zkreslení výsledků. Mým cílem je představit výsledky experimentální filosofie ohledně otázky kompatibility. Aby to bylo možné, je nutné se zběžně seznámit se základními odpověďmi na otázku kompatibility. Dále shrnu nejvýznamnější experimenty, které do dané diskuse přispěly. Chci zároveň poukázat, že debata experimentálních filosofů nabrala velice rychle svébytného směru, čímž, dle mého názoru, má potenciál původní diskusi posunout a obohatit. (shrink)

considerando o debate nos contextos moderno e contemporâneo da filosofia, exploro a resposta pragmática ao dualismo fato-valor. Nesse sentido, levando em conta que o pragmatismo considera mente e mundo como partes de um continuum experiencial e os humanos como seres sociais, chamo a atenção para a “exigência” de significação e valor nas práticas de vida. Traçando um paralelo entre William James e Wolfgang Köhler relação à noção de “interesse”, como forma de exigência, a ideia central que desenvolvo neste artigo é (...) que “interesse” faz diferença em alguns contextos de experiência e então abre espaço para significação e valor em múltiplos níveis da vida. Em termos do pragmatismo de James, como alternativa aos dualismos tradicionais (fato-valor, teoria- prática, conhecimento-realidade etc.), essa visão pluralista supõe que cada forma de interesse representa condição e gênese de sentido e valor nas práticas humanas. (shrink)

Este estudo problematiza os castigos físicos usados nas escolas, investigando tanto as estratégias utilizadas pelas instâncias de poder, a fim de ordenar as práticas cotidianas, como as táticas utilizadas por professores, gestores e pais para lidarem com os preceitos impostos. Nese ínterim, são denunciadas as tensões existentes nessa relação, mergulhando em práticas, representações e argumentos utilizados nos séculos XIX e XX, tanto para corroborar quanto para proscrever os castigos físicos no espaço escolar. O texto é concluído através de uma reflexão (...) acerca dos castigos como parte da cultura escolar, fazendo referência, também, à distância existente entre as prescrições oficiais e as práticas ordinárias, bem como aos castigos como caminho para educar e civilizar sujeitos. (shrink)

Este estudo problematiza os castigos físicos usados nas escolas, investigando tanto as estratégias utilizadas pelas instâncias de poder, a fim de ordenar as práticas cotidianas, como as táticas utilizadas por professores, gestores e pais para lidarem com os preceitos impostos. Nese ínterim, são denunciadas as tensões existentes nessa relação, mergulhando em práticas, representações e argumentos utilizados nos séculos XIX e XX, tanto para corroborar quanto para proscrever os castigos físicos no espaço escolar. O texto é concluído através de uma reflexão (...) acerca dos castigos como parte da cultura escolar, fazendo referência, também, à distância existente entre as prescrições oficiais e as práticas ordinárias, bem como aos castigos como caminho para educar e civilizar sujeitos. (shrink)

Şiir denilen edebi türün can damarı duygulardır ve korku, ümit, neşe, üzüntü gibi pek çok duygunun en yoğun yaşandığı zemin de savaş meydanlarıdır. Bu yüzden yazılı ilk edebi metinler savaş ve kahramanlıkları anlatan destanlar olmuştur. Klasik Arap şiirinin pişdar isimlerinden olan Mütenebbî, pek çok edebi mahareti içerisinde savaşa ait unsurların tasvirlerdeki başarısı ile Arap şiir eleştirmenleri tarafından takdir edilmiştir. Şair çoğu kez övdüğü kimlerin savaşlardaki heybeti, atlarının ihtişamı, kılıç, mızrak ve ok gibi silah araçlarının öldürücülüğü vb. hususlarda tasvirlerde bulunmuştur. (...) Şairin hayal gücüne uyum sağlayan söz sanatlarındaki ustalığı da bir araya gelince, savaş filmi sahnelerini aratmayan olağanüstü şiirler ortaya çıkmıştır. Bu çalışmada Mütenebbî’nin söz konusu şiirlerindeki tasvirleri başlıklar halinde incelenmiştir. Girişte şairin hayatı ve şairliği hakkında kısa bir tanıtım yapılmıştır. Sonrasında ise Onun şiirlerinden kılıç, mızrak, atlar, savaş meydanına gelen leşçillerin nasıl tasvir edildiğine dair ilgi çekici örnekler seçilmiş ve zaman zaman eleştiriye tabi tutulmuştur. Kısacası bu çalışmada Mütenebbî’nin şiirleri, savaş edebiyatı açısından Türk akademisine tanıtılmak istenilmiştir. Sonuç olarak konunun akademik bir tez düzeyinde araştırılması tavsiye edilmiştir. (shrink)

Pas një hyrjeje për karakteristikat e rajonit të përkufizuar si zonë kulturore dhe për përballjen e nacionalizmave serb dhe shqiptar, që nuk kanë humbur asnjë rast për t'u acaruar në çdo moment, do të përpiqem të integroj në këtë artikull qasjen antropologjike në lidhje me konsideratat historike dhe gjeopolitike mbi territorin dhe kulturën shqiptare. Për të kuptuar dukuritë aktuale, një çështje më duket thelbësore: të dihet që nëse trashëgimia historike dhe identitetet kulturore, nëse nuk justifikojnë, të paktën shpjegojnë, sadopak në (...) mënyrë të arsyeshme, konfliktet etnike dhe nacionalizmin apo, në të kundërt, shërbejnë thjesht për të përcaktuar dhe, në rastin më të mirë, për të racionalizuar marrëdhëniet ndëretnike midis grupeve sociale. (shrink)