Person of the Month: Erik Erikson (1902-1994)

2016 ◽  
Vol 4 (1) ◽  
Author(s):  
Ankit Patel
Keyword(s):  
Development Theory ◽  
Erik Erikson ◽  
Self Awareness ◽  
Pulitzer Prize ◽  
Biological Father ◽  
Psychological Issues ◽  
The World ◽  
Psychosocial Stages ◽  
Growth Adjustment ◽  
History Of

Erik Homburger Erikson was a German-born American developmental psychologist and psychoanalyst who pioneered in the world of child psychology by giving his development theory with his ‘eight psychosocial stages’. He was born in Frankfurt in unusual circumstances in which his mother did not conceive him through her husband but he never got to know who his biological father was. It is said that the history of his birth is something that triggered the need in him to pursue the concept of identity and it is how he gave the world the psychological term ‘identity crisis’, a major contribution to the world of psychology and psychoanalysis. He grew up in Germany and came in contact with the world of psychoanalysis when he met Sigmund Freud’s daughter Anna Freud. He studied psychoanalysis at the Vienna Psychoanalytic Institute but Nazi invasion of Germany led to his emigration to America. In America, Erikson found a wide scope to practice psychoanalysis on children in Boston and worked at various medical institutes, including the Harvard University and California University. He studied the psychology of children from various social structures, environments, emotional and psychological issues and compiled his observations in the most prominent book of his career, ‘Childhood and Society’. Erikson is also credited with being one of the originators of Ego psychology, which stressed the role of the ego as being more than a servant of the id. According to Erikson, the environment in which a child lived was crucial to providing growth, adjustment, a source of self-awareness and identity. Erikson won a Pulitzer Prize and a U.S. National Book Award in category Philosophy and Religion for Gandhi’s Truth (1969), which focused more on his theory as applied to later phases in the life cycle.

Ukraine and the Challenges of Post-Totalitarian Transit (1990-2019)

2021 ◽  
Author(s):  
Volodymyr Holovko ◽  
◽  
Larysa Yakubova ◽  
Keyword(s):  
World War I ◽  
Essential Feature ◽  
State Building ◽  
Self Awareness ◽  
World War ◽  
Successful Completion ◽  
Wide Audience ◽  
The Third ◽  
The World ◽  
History Of

The key problems of nation- and state-building are revealed in the concept of the chronotope of the Ukrainian “long twentieth century,” which is a hybrid projection of the “long nineteenth century.” An essential feature of this stage in the history of Ukraine and Ukrainians is the realization of the intentions of socioeconomic, ethnocultural and political emancipation: in fact, the end of the Ukrainian revolution, which began in the context of World War I and the destruction of the colonial system. The third book tells about the contradictions of post-Soviet transit. The three modern revolutions, the development of “oligarchic republics,” the subjectivization of Ukraine in the world through self-awareness of the European choice are visible manifestations of the final stage of the century-old Ukrainian revolution and anti-colonial liberation war. The essential transformations of the Ukrainian project are understood in the broad optics of post-totalitarian transit, the successful completion of which now rules for the national idea of Ukraine. For a wide audience.

Not a Knowledge Bank: The Divided History of Development Economics and Development Organizations

2016 ◽  
Vol 40 (4) ◽  
pp. 627-656 ◽  
Author(s):  
Michele Alacevich
Keyword(s):  
World War Ii ◽  
World Bank ◽  
Development Economics ◽  
Development Theory ◽  
History Of Development ◽  
Development Organizations ◽  
The World Bank ◽  
Development Policies ◽  
The World ◽  
History Of

Development economics was born as a distinct disciplinary field in the aftermath of World War II, when the development of so-called Third World countries, due to the dynamics of decolonization and the Cold War, became an international priority. At the institutional level, the birth of development economics was paralleled by the reorientation of the International Bank for Reconstruction and Development (so-called the World Bank) from the support of European reconstruction to funding development policies worldwide. Not surprisingly, the paths of the Bank and of pioneers of development economics often crossed, and it is fair to say that the Bank and the new discipline—from the perspective of the history and sociology of social sciences—are part of the same story. Indeed, one would think that the Bank was the natural place for the breeding of development economics. This seems coherent with the image we have of the Bank today: the reign of economists. Yet, for most of the years when development theory was shaped, the Bank, although very active in development policies worldwide, was remarkably silent in the field of development economics. This paper will connect the study of economic ideas and economists in international organizations with the history of economic policies. Based on previously untapped archival sources, it will discuss how the history of development economics and of development organizations—and especially the largest among them, that is, the World Bank—proceeded separated for a long stretch of time, and how they later converged.

Asceticism and Foolishness of Christ in Friedrich Nietzsche's Philosophy

2021 ◽  
pp. 64-70
Author(s):  
Vyacheslav T. Faritov ◽  
Keyword(s):  
Significant Degree ◽  
Western Philosophy ◽  
Self Awareness ◽  
Holy Fool ◽  
The World ◽  
European Philosophy ◽  
History Of ◽  
And Behavior ◽  
Distinguishing Features ◽  
Kantian Philosophy

The article considers the phenomena of asceticism and foolishness for Christ in the philosophy of Friedrich Nietzsche. The author substantiates the thesis that asceticism and foolishness for Christ are subjects of Nietzsche's philosophical reflections. The author also shows that the figures of the ascetic and the holy fool also act as “conceptual characters” of Nietzsche's philosophizing. The author suggests that Nietzsche himself felt a tendency towards self-identification with these characters and therefore tried to “dis-identify”, which he did not always succeed in. The article concludes that Nietzsche's position in relation to asceticism is ambiguous and internally contradictory. The philosopher exposed and criticized ascetic ideals, but this criticism is also directed at himself. Nietzsche himself, his character and way of thinking reveal a significant degree of kinship with ascetic views. Therefore, Nietzsche's criticism of asceticism is in many ways an attempt to overcome the ascetic in himself. For this task, Nietzsche appeals not only to the figures of an atheist and a pagan, but also to the image of a jester, a holy fool. The author substantiates the idea that one of the main distinguishing features of the holy fool's lifestyle is that he does not seem to be what he really is. A real fool, a real insane person is not a holy fool. The holy fool undertakes the feat of appearing to be a fool or insane, while he himself is not. In this way, the holy fool renounces the world and himself in the world, the state when his behavior corresponded to the norms and criteria of this world. Thus, a view of the world from a reverse perspective is achieved. Something close to this mode of thought and behavior is found in Nietzsche's philosophy. His philosophizing is deeply personal, but, at the same time, he constantly does not show the reader who he really is. Nietzsche's style is a constant play with masks and disguises. As a result of the study, the author concludes that Nietzsche's position in the history of European philosophy can be characterized as foolishness for Christ. His doctrine is formed during the crisis of European metaphysics and is the self-awareness of this crisis. Belief in reason, in the ability to comprehend God in terms of reason, characteristic of Western philosophy, is denied. This conviction in the omnipotence of reason was criticized already in Kantian philosophy, but criticized by means of reason itself. This was the peculiar “cunning of reason”, which, having preserved itself as a tool of criticism, subsequently triumphed in Hegel's philosophy. The claim of reason to absolute significance cannot be refuted by means of reason itself. Nietzsche understood this. He realized that breaking the impasse in which Western metaphysics found itself thanks to the deification of reason requires a completely different path.

Five Aspects of the Modern Temporal Regime

2020 ◽  
pp. 92-147
Author(s):  
Aleida Assmann
Keyword(s):  
Western Culture ◽  
Creative Destruction ◽  
Western Civilization ◽  
Self Awareness ◽  
Modern Time ◽  
Collective Self ◽  
The World ◽  
Time Regime ◽  
History Of

This chapter reconstructs and critically examines the history of the modern time regime. The worldview associated with modernity's time regime rests on various presuppositions, five of which are examined in this chapter. These issues are closely related and directly build on one another: temporal rupture, the fiction of beginning, creative destruction, the invention of the historical, and finally, acceleration. In doing so, the chapter attempts to find out how the modern time regime came into being and the values associated with it that started Western civilization on its particular trajectory. It also considers how that regime has been translated into action and collective self-awareness, historically and politically. Where the values of Western culture come from, how they inform its sense of the rest of the world, and which of these values are worth safeguarding or are considered problematic are also explored.

scholarly journals Ukraine in a symbolic "biblical world": historical lessons and perspectives

2020 ◽  
pp. 14-33
Author(s):  
Serhii Holovashchenko
Keyword(s):  
Interpersonal Communication ◽  
Collective Responsibility ◽  
Cultural Construction ◽  
Self Awareness ◽  
Historical Drama ◽  
Local Society ◽  
The Bible ◽  
Historical Progress ◽  
The World ◽  
History Of

The article analyzes the cultural and civilizational consequences of a long experience of Ukrainians' perception of the biblical picture of the world and the corresponding principles of its development. The author's reasoning is based on the thesis that the very acquisition of the Bible as a sacred text created the space of a common language - the language of values and the language of symbols. The present "European world", even as a globalized phenomenon, has historically emerged as the embodiment of an ideal, symbolic "biblical world". In turn, the over-millennial affiliation of Christianized Ukraine to the "biblical world" has become an extremely important symbolic marker and cultural and ideological factor of civilization. Adopting the principle of biblical historicism coupled with the idea of biblical history as a universal, universal Holy History of Salvation, our ancestors, along with other Christianized peoples, were given the chance to see themselves as full participants in world historical drama. The same universal principle led to the formation of a new model of interpersonal communication - communication, which united families and tribes in nations, and nations into international unity. We still know this unity as Europe - either staying in it or seeking to rebuild and strengthen its ties with it. And, despite the fact that this unity always seemed to be a political, cultural, civilizational unity, it was basically a spiritual and mental unity. The “biblical world”, as a center of norms and symbols, was embodied in the various social and cultural forms of the great Europe. The author outlines a panorama of common cultural ideas and values that have been learned by our ancestors over a thousand years ago, the source of which is the biblical worldview. In particular, the idea (and at the same time the value) of indisputable and unceasing progress is analyzed — as the idea of historical progress in the development of each individual, each local society, as well as humanity as a whole. It is shown that the possibility of such progress is justified by the affirmation of the value of personal creative effort in the transformation of the world — an effort that involves creativity and initiative. The basis for the creative world transformation for the human development is the value of rational (including scientific) knowledge of the world. However, it has been shown that the ideas of progressism, personal creative activism, rationalism and pragmatism in the European mentality are substantially counterbalanced by several important values, which are also of biblical origin. In this context, the idea of personal and collective responsibility for what humans is being done in the world is emphasized. This value — as the maxim of socially significant behavior — in our culture is a powerful safeguard for personal or group selfishness and particularism.These values can be realized in a system of constantly updating communities. Community, communication is the basis of a a fulfilling personal and collective life, both religious and secular. On the concrete examples of the analysis of the reception of the European biblical experience by the figures of the Kiev theological tradition of the late XIX - early XX centuries, the author demonstrates the perception by the Kiev authors of this period of polyphonic unity of the European world, the normative and symbolic core of which was the Bible. The author reasonably argues that by comparing the foreign experience of mastering and applying the Bible with the domestic, "home" situation, Kiev theologian researchers objectively strengthened the idea of a universal "biblical world". The "biblical world" - as the unity of the spiritual-symbolic and ethno-geographical principles, is, to put it now, the "geopolitical phenomenon" - has been globalized and modernized. As a result, there were also challenges to Ukrainian culture and society. These challenges remain relevant every time we attempt modern Ukrainian state and national-cultural construction. The author's current conclusion is that even now our self-awareness as Europeans, as full members of the global community of nations, requires us to read the Bible as a source of meaning shared with the rest of the world, with the experience of other nations.

scholarly journals Maksim Bogdanovich is a star of Belarusian poetry (To the 130th anniversary of the poet’s birth)

2021 ◽  
Vol 66 (4) ◽  
pp. 468-477
Author(s):  
V. A. Naumovich
Keyword(s):  
Family Environment ◽  
Self Determination ◽  
Self Awareness ◽  
The World ◽  
History Of ◽  
Maxim Gorky ◽  
History Of Literature ◽  
Outstanding Work ◽  
Close Family

It is investigated how a poet who was born in Minsk, was brought up in the cities of Nizhny Novgorod and Yaroslavl in the close family environment of the great Russian writer Maxim Gorky, felt that he was a Belarusian poet (collection of poetry “Wreath”, Vilnia, 1913), called Belarus “Matzi-Kraina”. Thanks to his poetic gift, through originality, self-awareness, self-determination and self-affirmation in poetry, the history of literature declared himself as a genius of Belarusian poetry. Maksim Bogdanovich argued that Belarusian literature “is not a monster, not a rarity, not a unique one”, but the outstanding work of the Belarusian people developed in genre and stylistic terms, it can rightfully be put on a par with other literatures of the peoples of the world. The poet also showed himself as a critic, translator, introduced a variety of genres and styles into Belarusian poetry. The name of Maxim Bogdanovich is on a par with the names of Yanka Kupala and Yakub Kolas. These are three stars of the first magnitude in the history of the Belarusian red writing.

VISUALIZING UNCERTAINTIES, OR HOW ALBERT HIRSCHMAN AND THE WORLD BANK DISAGREED ON PROJECT APPRAISAL AND WHAT THIS SAYS ABOUT THE END OF “HIGH DEVELOPMENT THEORY”

2014 ◽  
Vol 36 (2) ◽  
pp. 137-168 ◽  
Author(s):  
Michele Alacevich
Keyword(s):  
World Bank ◽  
Development Economics ◽  
Development Theory ◽  
Project Design ◽  
Project Appraisal ◽  
Albert Hirschman ◽  
The World Bank ◽  
The World ◽  
History Of ◽  
The 1960S

Since its birth in 1944, the World Bank has had a strong focus on development projects. Yet, a project evaluation function was not made operational until the early 1970s. An early attempt to conceptualize project appraisal had been initiated in the 1960s by Albert Hirschman, whose undertaking raised high expectations at the Bank. Yet, Hirschman’s conclusions—published first in internal Bank reports and finally as a book in 1967—disappointed many at the Bank, primarily because they were found impractical. Hirschman attempted to offer the Bank a new Weltanschauung by transforming the Bank’s approach to project design, project management, and project appraisal. Instead, what the Bank expected from Hirschman was not a revolution, but rather an examination of the Bank’s projects and advice on how to make project design and management more measurable, more controllable, and more suitable for replication.The history of this failed collaboration gives useful insights on the unstable equilibrium between operations and evaluation within the Bank. In addition, it shows that the Bank was active in the development economics debates of the 1960s. These insights should be of interest for those development economists today who reflect on the future of the discipline and emphasize the need for a non-dogmatic approach to the study of development issues. It should also be of interest for the Bank itself, with its renewed attention to the importance of evaluation for effective development policies. The history of the practice of development economics, together with the use of archival material, can bring new perspectives that contribute to a better understanding of the evolution of this discipline.

scholarly journals UNBOXING A HIDDEN AGENDA OF THE WORLD’S WESTERNISATION; A NARRATIVE LITERATURE REVIEW OF THE HISTORY OF DEVELOPMENT THEORY

2021 ◽  
Vol 9 (2) ◽  
pp. 108-115
Author(s):  
M. Kholis Hamdy
Keyword(s):  
Absolute Measurement ◽  
Development Project ◽  
Transitional Period ◽  
Development Theory ◽  
Late Nineteenth Century ◽  
History Of Development ◽  
Development Agenda ◽  
Hidden Agenda ◽  
The World ◽  
History Of

Abstrak. To say “No” to development, by means of westernisation, in the current context may be irrelevant, especially when the definition is not proportionally set in place. Power dynamics and shifting between the North and the South or the West and The East become vivid where world polarisation is a no longer absolute measurement in socio, economic, and politics. There is no clear division on the binary. This article serves a purpose of a historical recollection of how the term development by means of westernisation by modernizing the entire world through ‘development agenda setting’ with long globalized westernisation efforts have a significant impact on the world’s inequality. By reviewing articles narratively on the reference of development theory history, the vision of distributing equal benefits in the current world setting may not fall into similar past development agenda and development mainstreaming. Thus development ought to evolve from western origins to a global faith initiative to shape the world into non-interference, equality, and mutual benefit of sustainable development for each individual. This article concludes that the history of development theory has demonstrated the hidden agenda of the westernisation of the world since the beginning of development project, namely from the transitional period of the late nineteenth century to the beginning twentieth century. The remark of Truman is truly considered as the formal embarkation of the new era of the bold program so-called development project. Abstrak. Menolak pembangunan, dalam pengertiannya westernisasi, pada konteks masa kini tidaklah relevan, khususnya ketika definisi pembangunan tidak didudukkan pada tempatnya secara proporsional. Dinamika kekuasaan dan peralihan antara Utara dan Selatan atau Barat dan Timur semakin jelas dimana polarisasi dunia tidak lagi menjadi ukuran yang absolut dalam ranah sosial, ekonomi dan politik. Tidak ada pembagian yang jelas antara dua bagian tersebut. Artikel ini bertujuan sebagai suatu penghimpunan ulang historis tentang bagaimana istilah pembangunan dalam pengertiannya westernisasi dengan memodernisasi seluruh dunia melalui ‘pengaturan agenda pembangunan’ dengan upaya-upaya westernisasi global yang panjang memberi dampak signifikan terhadap ketimpangan dunia. Dengan meninjau beberapa artikel secara naratif yang menjadi referensi sejarah teori pembangunan, visi untuk mendistribusikan manfaat-manfaat yang sama dalam pengaturan dunia saat ini kiranya tidak terjebak pada agenda pembangunan masa lalu yang serupa dan pengarusutamaan pembangunan. Dengan demikian pembangunan harus berubah perlahan dari asal muasal Barat-nya kepada inisiatif keyakinan global untuk menajamkan dunia menuju pembangunan yang berkelanjutan yang non-intervensi, setara, dan saling bermanfaat bagi setiap individu. Artikel ini menyimpulkan bahwa sejarah teori pembangunan telah memperlihatkan agenda terselubung dari westernisasi dunia sejak awal proyek pembangunan, yaitu dari periode transisi pada akhir abad ke-19 hingga awal abad ke-20. Kesimpulan Truman sangat dipertimbangkan sebagai embarkasi formal era baru program yang disebut proyek pembangunan.

A History of the World Semiconductor Industry

IEE Review ◽  
1991 ◽  
Vol 37 (10) ◽  
pp. 355
Author(s):  
D.A. Gorham
Keyword(s):  
Semiconductor Industry ◽  
The World ◽  
History Of

The problem of periodization of the history of religion

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk
Keyword(s):  
Religious Studies ◽  
Human Being ◽  
Religious Development ◽  
History Of Religion ◽  
The Social ◽  
The World ◽  
History Of ◽  
Role Of Religion

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.

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