Man - Machine

To continue touring the upper floors of the philosophical Museum, we decided to use the Elevator. But, Oh, the horror! Instead of having to pick tourists up the Elevator began to fall. "Don't worry," said the Elevator operator: "Our Elevator is not easy and not dangerous. It was invented by albert Einstein and Leopold Infeld for a more understandable explanation of relativity. When You recover from the fright, I can certainly tell You about it."
But as the Elevator slowed dramatically. And we were in the Museum basement. It does not matter. Here is a Museum of curiosities, in which, too, there's something to see. In her collected philosophical model of man, abstract people created by the imagination of philosophers of various times and peoples. One abstract person with a huge head and small legs, all playing some kind of children's toy, and the third laughs.
In the philosophical Kunstkammer, a Museum of wax figures of Madame Tussauds, set to true. and homo sapiens, and homo habelis, homo erectus. And other homo...
But in the costume of the eighteenth century is ordinary fat, which can be found on the street or in a cafe. However, next to him a sign - "Man - machine".
It is not very similar to the car!
However, so called his treatise on the person of the great French philosopher and physician Julien Ophrah of La mettrie.
     "Yes as he dared to call a man machine!!" said contemporaries.
"The sage cannot limit the study of nature and truth. He must dare to speak the truth in the interests of a small coterie of persons who are willing and able to think. For the rest, the majority are the slaves of prejudice and it is equally impossible to understand the truth of how frogs learn to fly," cheerfully answered them of La mettrie.
Then the enemies called great philosopher, "Mr. Machine".
Well, who better than Mr Car is better to know how it works and why it is a machine, and not the crown of creation of God...

     Take a look at the weary soldier - he's snoring in the trenches under the roar of hundreds of guns, his soul hears nothing. Beside him the bomb bursts, but he hears her, maybe even less, than crawling under his legs insect.
     On the other hand, people in front of us, devoured by jealousy, hatred, avarice or vanity; he nowhere can find rest. The calm, refreshing and soothing drinks - everything is useless to someone whose heart burns with passion. To sleep he can't.
     Therefore, the soul and the body fall asleep at the same time!!!

And then of La mettrie makes the conclusion, which has caused confusion among his contemporaries:

     the Human body is the winding machine itself, a living embodiment of continuous motion. Without food for the body soul of this machine is weak, falls into a frenzy and finally, exhausted, dies.
     How great is the power of food! She brings joy to the saddened heart; this joy penetrates the soul of the interlocutors, expressing her cheerful songs, in which a special master French.

Only phlegmatic and melancholic are invariably depressed, but the men of science are little inclined to fun - making fun of philosophers and scientists of La mettrie.
Sitting at the dinner table over a bottle of good wine Mr machine never ceases to...

     Raw meat develops animal ferocity. How true this is, you can tell by the fact that the English nation that eats meat is not as done as we, the French, but undercooked and bloody, apparently, differs to a greater or lesser degree of cruelty, arising from food.
     Of course, along with this there are other reasons, but they can be paralyzed through education.
     Or here's another example. In Switzerland I knew a judge. On an empty stomach it was the most fair and even the most indulgent judge; but Woe to the unfortunate who found themselves on the dock after a hearty lunch judge: fed arbiter of justice was able to hang the innocent man.
     One of the people the mind is heavy and clumsy, and at others lively, mobile and insightful. This may be explained partly by the difference in food.

You can imagine what the laughter was at the table. Not with the gift of La mettrie loved sat at the table the king of France. The findings of the jokes of La mettrie quite serious - we think and are generally decent people only when happy and cheerful. It all depends on how wound up our car.
The human machine depends on the age of the car, the weather, the desires and passions, etc.
However, reading of La mettrie, one may think sometimes that the soul has seat in the stomach.
Our great court physician a medical is very true comments. For example, one trifle in the body, one issue that is invisible even when anatomical dissection could turn geniuses, for example, Erasmus or Fontenele how smart they were in perfect idiots.
However, it turns out that man-machine, like animals amenable to taming, that is education.

     True philosophers will agree with me that the transition from animals to humans is not very sharp. It differs, for example, from monkeys and other animals, than the monkey differs from other animal and still - face, indicating greater comprehension.
     Teach a monkey to speak - then you will not be wild, and defective, but a real man, a kind little Parisian, having, like us, all you need to think and benefit from their education.
     The person trained as well as trained animals. Become a writer as well as a porter!!!

HAPPINESS AS PLEASURE

Another common notion of happiness based on "an experience of intense joy, bliss, rapturous, well-deserved celebration". (Guseinov A. A., Apresyan R. G. Ethic. - M., 1998. - S. 298), i.e. the experience of pleasure from anything.
The pursuit of pleasure is especially deeply embedded in the human mind, as from childhood we are raised, spurring pleasures and suffering. This extends to the rest of your life, for later pleasure people elect, and suffering avoided. Some have even become, so to say, servants of pleasure. But there was an understanding of the difference between the pleasures and the fact that not all pleasures lead to happiness. "Pleasures worthy of election, but not all things: thus, for example, being rich is fun, but not the price betrayal, and to be healthy, but not eating anything. Pleasures differ in kind; namely, the enjoyment of beautiful things from different and shameful, and find the fun in just without being just, and in the music without being musical, is impossible; the same is true for other cases". (Aristotle. Vol. in 4 vols. Vol. 4. - M., 1984. - 272 S.).
Speaking of pleasures, you will notice that no one would agree to live with the mindset of a child. This is unlikely even in the case of obtaining all the benefits and pleasures that are so pleasing to children. And no one would choose away from any of the most shameful cases, even if him never have to suffer or be punished.
Thus, can make a preliminary conclusion that pleasure is not actually a good thing and that not every pleasure is to choose. However, the "fun accession to any of the benefits of" just "makes the good more worthy of election. And life enjoyable, if reasonableness is more deserving of election". (Aristotle. Vol. in 4 vols. Vol. 4. - M., 1984. - S. 269).
And yet the condition of such experiences by their nature fleeting. No wonder after Faust we often want to exclaim: "Stop a moment, you're beautiful!" It is in this phrase and reflects the transience of so-called happiness-pleasure and the hopelessness of attempts for him to hold on and prolong it for as long as possible. This happiness-pleasure can be compared with amorous passion, which lights up very quickly, devouring everything around him, but just as quickly fades, leaving behind a feeling of dissatisfaction and slight nostalgia for the past.
Pleasure arises in many senses. "It is also clear that pleasure arises primarily when and the best feeling, and it operates in relation to the same - best to the subject of perception. But if such are the sensual and sentient, in the presence of what works, and what experiences will always be fun. Pleasure makes the activity perfect and complete not as a property, it contains, but as a kind of completeness that arise along the way, like the beauty in people in the Prime of life". (Aristotle. Vol. in 4 vols. Vol. 4. - M., 1984. - S. 274).

This evolving and mutating system of mutual feelings

The term gruppovincenti training in this text will be denoted the entire set of techniques of group work, based on the use of the emerging intra-group relationships to achieve desired effects (therapeutic, educational and developmental). The training of this kind include T-groups, sensitivity training, group meetings, group Gestalt therapy and a number of others like them. The peculiarity of these forms of work is the refusal of the organization of intra-group activity based on a detailed structured programme. The focus group work on what is happening "here and now" and primarily on the feelings of the participants to each other. The main spring that deploys the work of consciousness is the process of formation and development of intra-group relations, first of all, authority (leadership), and affection (sympathy).

Group exercises if they are aimed not so much to design, how to identify or, perhaps, acceleration and even forcing the sharing of feelings. This evolving and mutating system of mutual feelings and relationships and becomes groupdynamics trainings in the subject of group analysis.

Improvement of consciousness

The practice of psychological work with a diverse clientele (patients, those undergoing training, who decided to improve personal, etc, etc.) often has as its purpose or one of its goals the expansion of consciousness (improvement, enhancement, development, change, enrichment, transformation, etc.), so the choice of the term "expansion of consciousness" is rather arbitrary, but nevertheless made quite deliberately, as is the purpose of psychological work avoids, on the one hand, advertising (which is felt in such phrases as "enrichment of consciousness", the "elevation of consciousness", "improvement of consciousness") and, on the other hand, stressed the value-neutral ("transformation of consciousness", "restructuring of consciousness", "changing consciousness"), thereby claiming the positive meanings of psychologist's activities and its responsibility for the results of his work.

This text will be analyzed only to those areas of work of the psychologist, associated with group and intergroup processes and phenomena, thereby excluding from consideration such methods of psychological work as psychoanalysis, counselling, individual psychotherapy, etc. Such narrowing of the subject indicated in the title of the work as "socio-psychological technologies" is due to the professional interests of the author, and doubt, will sverhozhirenie the subject of the analysis to the impossibility to isolate in existing technologies, anything total and non-empty. After all, the search for General principles of work with consciousness was the main goal of this work.

One of the functions of social representations

Social representations serve the same function, which in traditional society was done by the myths, legends, beliefs and other forms of verbal art.

Representation being generated and separated in the group influence each member. Thus, as would define the boundary of the group.

View specify certain rules that prescribe what we should think. The less we know and think about them, the more effect it has on us (Moscovici,1984b).

One of the functions of social representations is that they guide and "justify" the behavior of individuals (and in a broader sense, and social relations), they facilitate intragroup communication.

However, in order for such communication took place, there must be some problem of the discussion, something that demanded explanation, be it an unfamiliar object or phenomenon, or a disturbing situation. In other words, something groaning and threatening, or impairing the everyday practice of the group (Wagner, 1996). Unfamiliar object or phenomenon could threaten the group, because it lacks ready-made presentation about the object or phenomenon, there is no means of integrating this facility into daily practice. The resolution of this problem on a collective level and is carried out by means of social communication (both at level intragroup communication, and mass media), which produced the interpretation and explanation of a new phenomenon or phenomena. Something unfamiliar, frightening, strange becomes familiar and intuitive, fits in the already existing system of knowledge through social communication (Moscovici, 1984b; Jodelet,1989).

Giving meaning to the surrounding world

S. Moscovici notes that the act of communication is inseparable from social representations, "...the term "submission" shall be designed for a "special category of knowledge and beliefs that emerge in everyday communication, whose structure corresponds to this form of communication" (Moscovici, 1984a, p.952). It is through communication that knowledge is transformed, and there are social representations.

D. Adele also notes the communication of ideas and communications, stressing that "social representations are modalities of practical thinking, focused on communication, understanding and mastery of the social, material and ideal environment" (Jodelet, 1984, p.361).

Thus, the presentation contributes to our understanding of events, phenomena and objects, giving meaning to the surrounding world, to build a common, shared, social reality (Jodelet, 1989).

This form of "naive" and "natural", everyday knowledge, in contrast to scientific knowledge, based on our experience, different information and knowledge transmitted through tradition and social communication (Jodelet, 1989). Moreover, the media perform the role of mediator between the world of scientific and ordinary knowledge.

As noted by S. Moscovici, all systems of classification, the images and descriptions, even scientific, are associated with previous systems and images of knowledge, through language and social memory (Moscovici, 1984b).

Study the relationships

We in this work, we leave outside the scope of analysis interpersonal level of communication (more on this level of analysis, see, e.g., Andreeva, 2004, Kunitsyn, Kazarinova, Pogolsha, 2001, Soloviev, 2002, etc.) and will consider intergruppo level. Moreover, we are interested in how the involvement or non-involvement in intragroup communication is associated with the formation of ordinary representations about AIDS and AIDS/HIV and attitudes towards the sick, which, in turn, guide behavior in relation to sick/infected.

The answer to our question may be found, if we turn to the theory of social representations S. Moscovici (Moscovici, 1961). This theory, they find themselves at the intersection of collective and individual analysis processes, offers to study the relationships of macro-social discourse with individual behavior, cognize, patterns and images (Jodelet, 1989, Moscovici, 1961).

So, according to this theory, social representations, being developed by inter-group interaction and communication, are a kind of "theories" or "ways of thinking". Views can also be defined as the mental structures that have cognitive, symbolic, imagistic, and affective load (Wagner, 1996), as knowledge, attitudes, beliefs regarding a particular object (Flament, Rouquette, 2003). The view object can be objects, events and phenomena.