Selvets idéhistorie

The Self in the history of ideas is dosely attached to the development of the concept of the soul (versus the body; dualism) and the individual personality as it happened in the Greek Antiquity. Since Socrates and his philosophy of knowing yourself the rational potential is strongly focused on (reaching its dimax by Spinoza and Locke), and by Jesus/the Christianity the meaning of conscience is introduced and at the same time the selfish (qua egoistic selfishness) is being tabooed. In Søren Kierkegaard a synthesis appears that emphasizes both the ethical (the consciousness) and the impassioned of the Self, that is defined as »a relationship that relates itself to itself«. Finally the de- and reconstruction of the Self in the psycoanalysis (Freud) and the existentialism (Sartre/Camus) is discussed.Selvets idehistorie er nøje knyttet til udviklingen af begrebet om sjælen (versus kroppen; dualismen) og den individuelle personlighed, som det skete i den græske antik. Fra Sokrates' »Kend dig selv«-filosofifokuseres der stærkt pd det rationelle potentiale (kulminerende med Spinoza og Locke), og med Jesus/kristendommen introduceres samvittighedens betydning, samtidig med at det selviske (qua egoistisk selviskhed) tabueres. Hos Kierkegaard optræder en syntese, der betoner såvel det etiske (bevidstog ansvarliggjorte) som det lidenskabelige (engagerende, kommunikerende) i selvet, der defineres som »et forhold, der forholder sig til sig selv«. Afslutningsvis omtales selvets de- og rekonstruktion i psykoanalysen (Freud) og eksistentialismen (Sartre/Camus)

Sexualitetens idéhistorie - fodnoter i skridthøjde

Although disciplined by patriarchy, sexuality is originally an integrated part of secular and religious life. Eventually it is displaced from the area of religion and with Christianity it is furthermore restrained morally as is any sort of bodily awareness and lust before death. Later on there is a loosening up for practical and strategical reasons: sexuality is placed under the microscope and gains official acceptance in the new liberal bourgeois order. Armed with scarpel, consciousness raising, the consume approach and a knowledge of sublimation, sexuality is getting ready for the 20th century.Oprindelig er sexualiteten en, omend patriarkalsk disciplineret, så dog integreret del af det verdslige og religiøse liv. Derpå bliver den fortrængt fra den religiøse scene, og med kristendommen udgrænses den moralsk tillige med enhver anden kropslighed og lyst før døden. Senere liberaliseres der gradvist af praktisk-strategiske grunde: sexualiteten kommer under mikroskop og bliver salonfæhig i den borgerlige offentlighed. Med skalpel, bevidstgørelse (i-tale-sættelse), sublimeringsindsigt og konsumteknik går sexualiteten det 20. årh. i møde

Følelsernes idéhistorie - nogle mønstre og eksempler

Emotions are the opposite of thoughts, just as sensuality is the opposite of spirit, body the opposite of soul. In the history of ideas the concept of emotions is just as miserable as the concept of sensuality and the concept of body. With the greek-orphian soma-semathought and the christian hope of salvation we have the beginning of that disruption in the view of man, which leads to doubt in body and emotions and often condemnation. lf not morally, then because of theory of knowledge (emotions as confusing the pure thought). The article deals with the historical and ideological background and gives some characteristical examples from Plato to Nietzsche.Følelser er det modsatte af tanker/erkendelse, som sanselighed er det modsatte af ånd, krop det modsatte af sjæl. Idehistorisk er det derfor gået følelserne, som det er gået sanseligheden og kroppen. Men den orfiske soma-sema tanke (gr. "kroppen er min grav", dvs. kroppen er sjælens fængsel) og kristendommens frelseslære begynder den splittelse i europæisk antropologi, der ser krop og følelser som noget lavt og suspekt. Hvis ikke af moralske, religiøse grunde, så af erkendelsesteoretiske: følelserne forvirrer den rene tænkning (den rationelle mandlighed). Artiklen skitserer de historiske og ideologiske baggrunde for denne splittelse og tabuering og følger nogle karakteristiske stadier fra Platon til Nietzsche

Det ubevidstes idéhistorie

»The unconscious« is a difficult concept to subject to a historical and ideological examination, partly because it is negative determined and not referring to anything concrete, partly because it has been expounded so many senses. The article proposes a new model and looks at the unconscious as 1) innated ideas, 2) the unknown (the Other of rationality), 3) the romantic »Urgrund« and 4) the repressed. Only the last determination refers to the Freudian concept of the unconscious, which finally is seen in context of Schopenhauer, Feuerbach and Nietzsche.»Det ubevidste« er et vanskeligt begreb at gennemgå idehistorisk, dels er det negativt bestemt og henviser ikke til noget konkret, dels er det blevet tillagt meget forskellig betydning gennem tiderne. Artiklen foreslår en opdeling, som ser på det ubevidste som 1) medfødte ideer, 2) det uerkendte (rationalitetens det Andet), 3) urgrunden og 4) det fortrængte. Kun den sidste bestemmelse refererer til Freuds begreb om det ubevidste, og der perspektiveres til Schopenhauer, Feuerbach og Nietzsche

JAGTET AF FORTOLKNINGER – det onde som kulturens evindelige byrde

Det onde er et menneskeligt problem: både som årsag og som virkning – og derfor noget at spekulere over igen og igen, i håb om en løsning, en lindring. Det bliver til en bred vifte af fortolkninger og teorier, og artiklens hovedformål er at kaste lys over de forskellige spor i kortlægningen af det onde fra religionernes sfære, over filosofien og metafysikken til de biologiske og psykologiske videnskaber. Afslutningsvis peges der på nogle af de kulturelle tildragelser, der måske nok så meget skal i spil for egentlig at forklare det onde i sine konkrete udtryk

Awareness and use of mHealth apps, a study from England

Purpose: Mobile health (mHealth) solutions have become an inevitable element of the healthcare landscape. The recommendation and use of mHealth is important, but it is often underutilised. This study was conducted in England. It aimed to determine the use and recommendation of mHealth apps by pharmacists, the public’s perceptions of mHealth apps in general, and the awareness and use of health apps by diabetic patients in particular. Methods: The study used a mixed research approach, utilising a sequence of survey-based questionnaires with pharmacists and the general public, followed by semi-structured interviews with diabetic patients. Results: Pharmacists’ questionnaires revealed that 56% of the respondents were aware of health apps, 60% of which recommended them to patients. Over 76% of the individuals owned a smartphone. The types of applications that saw the most use from the general public were health and lifestyle apps (24%), social apps (19%), followed by news (18%). Although eight out of nine diabetic patients owned a smartphone, only three used diabetes apps. Diabetic patients also suggested an interest in using diabetes apps to aid in optimising care via the utilisation of visual aids, reminders, recording patient data, social coaching, and remote collaboration with healthcare professionals (HCPs), but time was seen as the biggest obstacle to using a diabetes mHealth application. Conclusion: Despite the growing number of mHealth apps, the level of awareness and usability of such apps by patients and pharmacists was still relatively low. Nevertheless, the majority who used health apps found them to be beneficial, and the public agreed that it helped them to live a healthier lifestyle. Therefore, health apps have great potential in health promotion. Pharmacists are ideally placed to promote them and make patients more aware of them. To increase the use of these apps, it is necessary to first increase awareness and knowledge of these apps, both to the public and to healthcare professionals