Real - time media reporting, accompanied by expert analysis of the spread of the infection on a global and micro level, contributes to the escalation of the social atmosphere of collective anxiety ...and psychosis. In this direction, pandemics of collective psychosis and fear always precede the introduction of totalitarian measures and create preconditions for bio - political and medical rule, strengthening of extraordinary control measures. Viral insinuation, mimicry of reactions, dissemination of viral fear, are integral phenomena of diffuse social - media violence that transforms the reality of panic - fear into phantasmagoric and often simulating collective anxiety. Today’s print, audiovisual and numerical media use consensually and skillfully leverage the marketing of fear. In this respect, the journalist (along with the arms dealer, politician and antidepressant manufacturer) is one of the few professions that trades in fear and panic. The media has become a powerful weapon of traditional fear politics that instrumentalizes the collective fear of the population to extort passive consent to the application of extraordinary measures that restrict fundamental individual civil liberties.
Rad ima za cilj problematizaciju novonastalih fenomena i karaktera društvene promjene i instituta krize izazvanih pandemijom virusa Corone-Covid 2019. U tom duhu rad apostrofira infodemiju odnosno ...medijsku prodaju straha kao manipulirajuće kategorije koja odstupa od izvornosti medijskih načela informisati i edukovati. Shodno tome medijska proizvodnja i prodaja straha rezultanta je političko-medijsko-korporativnih interesa globalnog karaktera. Medijska prodaja straha svojim mehanizmima konvergira i problematizuje u kontekstu digitalnog ,,pametnog“ doba arsenal manipulativnih obrazaca, stereotipa i predrasuda medijski oblikovanog 21.vijeka.
U kontekstu teme, rad referiše i aspekte tehnološkog nadzora kao oblika ,,borbe“ protiv Covid 19.
Mudrost je iskonski, usmeni i napredni božanski dar ponuđen svim ljudima. Međutim, u antičkom poimanju povijesti Bliskoga istoka dogodio se diskontinuitet ili prekid fluktuacije i napretka mudrosti. ...Općim potopom sveopća mudrost je reducirana, tj. segmentirana sa širokopojasne usmene na uskopojasnu pismenu pa posljedično s masovne na pojedinačnu predaju. Tako mudrost do potopa nije više ista kao i mudrost poslije potopa. Biblija ne slijedi vijerno tu istočnu, to nije mezopotamsku matricu. Ono što antička istočna literatura pridaje Zijasudri, Utnapištimu, Atrahazisu pa kasnije i grčkome Ksisoterosu, Biblija ne iskazuje svojem prvosavezni kom protagonistu Noi nego novosavezni kom Mojsiju. Prema biblijskom nauku, Mojsije je taj, a ne Noa, koji je izravno primio tajne božanske mudrosti i koje je pohranio pa prema tomu i segregirao u pisanom Zakonu. Karakter pisanog Zakona je pismenost koja se nikako nije mogla ticati svih. Prvotno vezana za Mojsija i Arona prešla je na ostalo svećenstvo, a kasnije na kraljeve te druge izvrsnike u narodu. Time je mudrost, kao božanski dar, postala isključivo karakteristika društvene elite. Kako bi se uravnotežio odnos između božanske mudrosti i ljudske prirode, sveti pisci uvode termin »strah Gospodnji«. Samo onaj koji je u sebi odgojio strah Gospodnji može posjedovati i božansku mudrost. Takvim potezom, biblijski su pisci izuzeli mnoge uglednike iz izvorišta božanske mudrosti, otvaraju i vrata, ponudu i pristup mudrosti svima drugima koje krasi epitet (…) - »poniznost«.
Wisdom is the original, oral, and progressive Divine gift offered to all people. However, in the Antique understanding of the history of the Middle East, there was a discontinuity or interruption of fluctuation and advance of wisdom. Through the Great Flood, the overall wisdom has been reduced, i.e., segmented from the wide spectrum of oral to the narrow spectrum of written and, consequently, from the massive to the individual tradition. Hence, the wisdom until the Flood is not the same as the wisdom after the Flood. The Bible does not follow faithfully that Eastern, or, more precisely, Mesopotamian theme. What the Antique Eastern literature ascribes to Ziasudra, Utnapishtim, Atrahasis, and, later on, to Greek Ksisoteros, the Bible does not ascribe to its protagonist of the first covenant, Noah, but to the protagonist of the new covenant, Moses. According to the Biblical teaching, Moses was the one, and not Noah, who directly received secrets of the Divine wisdom, which he recorded and, therefore, segregated in the written Law. The character of the written Law is literacy and, hence, it cannot concern everybody. Literacy was originally tied to Moses and Aaron, then transmitted to the rest of the priestly caste, and later on to kings and other renowned persons among the people. Thus, wisdom as a Divine gift became a characteristic of only the social elite. In order to balance the relationship between Divine wisdom and human nature, the holy writers introduced the term "fear of God". Only those who cultivated within themselves the fear of God could also possess the Divine wisdom. By making such a move, the Biblical writers excluded many renowned persons from the source of Divine wisdom and allowed all those characterized by the epithet (…) - »humility« - access to the Divine wisdom.
U ovom eksplorativnom istraživanju provedenom u Zagrebu putem promatranja bez sudjelovanja i dubinskih intervjua nastojali su se otkriti učestalost, obrasci i motivi uporabe pametnih telefona za ...vrijeme druženja mladih pripadnika generacije Z (osobe rođene u periodu kasnih 90-ih godina 20. stoljeća i u prvom desetljeću 21. stoljeća) licem u lice, kako bi se istražila potreba za neprestanom povezanošću mladih i s time povezan strah od propuštanja. Rezultati istraživanja pokazuju da mladi za vrijeme druženja licem u lice pametne telefone koriste kako bi premostili pad intenziteta razgovora i generirali nove teme, s varijacijama u dinamici uporabe koja ovisi o veličini grupe i kvaliteti poznanstva članova. Dodatno, istraživanjem je otkriveno da su mladi neprestano povezani po navici – naročito oni koji se nalaze u ljubavnoj vezi. Neprestana je povezanost, u načelu, rezultat dosade i želje za zabavom, a takva povezanost može dovesti do stresa i straha od propuštanja. Taj se strah manifestira u situacijama kada mladi ostaju bez pametnog telefona zbog čega se osjećaju „odsječenima od svijeta“. Također, zbog visokih očekivanja neprestane komunikacijske prisutnosti mladi osjećaju pritisak za brzom komunikacijom, što generira stresne situacije.
The main aim of this explorative research paper was is to discover frequency, patterns, and motives of smartphone usage by Generation Z (people born in the late 1990s or the early 2000s)’ during their face-to-face interaction with a view to exploring the need for constant connection and correlated fear of missing out. For this purpose, the authors of the paper conducted in-depth interviews and an observation in Zagreb. As the results indicate, young people use smartphones during their face-toface interactions in order to bridge the fall of dialogue intensity and generate new topics, while usage dynamics varies in correlation with the size of the group and the quality of friendship. Additionally, it is discovered that youth’s constant connection is a habit – especially for the ones in a love relationship. Constant connection is, in general, the result of boredom and desire for fun, which can lead to stress and a fear of missing out. Such a fear manifests itself in situations when young people lose their smartphones, which makes them feel ”cut off from the world“. Also, due to high communication expectations generated by constant connectedness, young people feel the pressure of quick communication, which leads to stress.
Background/Aim. An increased tendency to fall and subsequent occurrence of injuries due to decline in the functional abilities are some of the many problems in older persons. The aim of the study was ...t o determine the differences in functional abilities and the expressiveness of fear of falling be-tween the women aged 65 and over who experienced a fall in the past 12 months (G1) and those that did not (G2). Methods. In this cross-sectional study, 236 women aged 65 and over were included. Fall history was based on self?reporting, the fear of a fall was estimated based on The Falls Efficacy Scale International ? FESI, while the functional ability was measured by The Lawton Instrumental Activities of Daily Living ? IADL. Results. Just under half of the women in the sample reported that one or more falls occurred in the last 12 months. Through the connectivity analysis, in both groups (G1 and G2), coefficients of correlation achieved statistical significance between the functional ability and fear of falling. A strong and negative correlation between IADL and FESI score in both groups, G1 (? = -0.695; p < 0.001) and G2 (? = -0.657; p < 0.001), was confirmed. Conclusion. The improvement of functional ability in women aged 65 and over could lower the risk of falling in this population.
Through history, man is followed by death, that despite of the fact that we are mortal, is not available to human experience, which has always caused various speculations on its nature, and the need ...for an explanation of what comes after. Fear of death is fear of the unknown, dissolution, disappearance. Relationship to death, as well as man’s conception of the world, is consistent with the state of society, from the profound connection between life and death in archaic times, to the increasing separation, which is consistent with the basic dichotomy that characterizes the human mind, and is growing. The individual is more and more losing a sense of historical time, continuity, and connection of existence, and is desperately clinging to life. The eternal striving for immortality, before in the domain of religion, now is transferred of the faith in the success of science. The new age is characterized by avoidance of disease and aging, the cult of ancestors has been replaced by the cult of being young, and as part of man’s focus on overcoming death, the need of self-development is highlighted, as the only chance of reconciliation with the fact of man’s own mortality.
Anksioznost i kako ju liječiti Crnković, Danijel
Medicus (Zagreb, Croatia : 1992),
11/2017, Volume:
26, Issue:
2 Psihijatrija danas
Journal Article
Peer reviewed
Open access
Anksioznost se javlja u cijelom nizu psihičkih poremećaja te ju stoga kliničar uvijek mora ozbiljno razmotriti kako bi stekao cjelovit dojam prilikom postavljanja dijagnoze određenoga psihičkog ...poremećaja, ali ujedno diferencijalnodijagnostički isključio i druga stanja koja također mogu doći u obzir. Ključna obilježja anksioznih poremećaja jesu strah i zabrinutost, koji su prisutni u čitavom spektru anksioznih
poremećaja. Amigdala ima središnju ulogu u reakciji straha. Brojni su neurotransmitori uključeni u reguliranje krugova koji sudjeluju u etiologiji anksioznih poremećaja. GABA (g-aminomaslacna kiselina) glavni je neurotransmitor kod anksioznosti, a benzodiazepinski anksiolitici ostvaruju učinak putem ovoga neurotransmitorskog sustava. Serotonin, noradrenalin, 2-ligandi, koji se vežu na naponske kalcijeve kanale, regulatori su krugova anksioznosti. Brojne su terapije na raspolaganju za liječenje anksioznih poremećaja, a većina njih se na sličan način primjenjuje u čitavom spektru anksioznih poremećaja, kao i u liječenju depresije.
V velikih mestih je varnost pomemben dejavnik. Strah pred kriminalom pa je dejavnik, ki ni odvisen od dejanske stopnje kriminala, ampak je neposredno povezan s kakovostjo prostora, ki vpliva na ...posameznikov občutek varnosti. Razlikuje se tudi glede na spol. V članku avtorici proučujeta strah pred kriminalom na javnih krajih na varnem območju velike metropole, pri čemer se osredotočata na to, kako na ta strah vplivajo prostorske značilnosti in kakšne so razlike med spoloma. Raziskava je bila leta 2017 izvedena v enem najvarnejših predelov Istanbula, ki ga tudi ženske dojemajo kot varnega. Vključevala je anketo, v kateri je sodelovalo 387 anketirancev in anketirank različnih starosti. Avtorici sta jih spraševali o strahu pred kriminalom na javnih krajih ter kdaj in zakaj ga občutijo. Izsledki so pokazali, da ženske tudi v varni soseski v mestu občutijo nekaj strahu ter da so med moškimi in ženskami pomembne razlike v tem, kako občutijo strah na javnih prostorih in v kakšnih okoliščinah.
Strah pred TJ je eden od najbolj vplivnih psiholoških dejavnikov pri učenju TJ in je glede na pomembnost precej slabo raziskan, četudi bi njegovo boljše razumevanje nedvomno pripomoglo k bolj ...prilagojenemu in učinkovitemu učenju TJ. Strah pred TJ se spreminja z govorčevo starostjo in nivojem znanja. Z zbiranjem in analizo 152 vprašalnikov ter s štirimi intervjuji profesoric francoščine kot TJ na dveh slovenskih gimnazijah in na Filozofski fakulteti UL so bili določeni najpogostejši vzroki za pojav strahu pred TJ ter skupino učencev glede na starost in znanje, ki ima z njim največ težav. Rezultati so zelo jasni: pojav je med učenci francoščine v slovenskem šolskem sistemu zelo pogost. Med dijaki prvih letnikov, maturanti, študenti dodiplomskega študija in študenti podiplomskega študija, so se maturanti in študenti dodiplomskega študija izkazali za najbolj problematične. Te ugotovitve spodbujajo razmislek o tem, kako olajšati oz. odpraviti preučevani pojav pri slovenskih učencih francoščine kot TJ.
Budući da je u svjetskoj književnosti od romantizma nadalje najveći dio fantastične dionice pripovjedne književnosti formiran oko ideje straha od nepoznatoga i neobjašnjivoga, ovaj je prilog usmjeren ...na manifestacije te emocije u odabranim primjerima hrvatske fantastične novele 19. stoljeća. U raspravi se problematizira i tematsko-žanrovska pripadnost kanonskih novela, i to upravo s obzirom na prisutnost motiva straha. U književnostima zapadnog kruga u 19. se stoljeću pojačano javljaju fantastični pripovjedni žanrovi kojima je motiv straha glavni narativni pokretač, a pojedini elementi fantastički intonirane književnosti s obilježjima književnoga horora prisutni su i u odabranome istraživačkom korpusu: od romantičarskih obilježja Jorgovanićeve fantastike preko premošćivanja realističke poetike i okretanja misticizmu u Gjalskijevoj novelistici do modernističke psihologizacije Matoša i Leskovara. Iako se u tradicionalnoj hrvatskoj književnoj historiografiji zadani korpus nije tumačio kroz prizmu motiva straha, njegova prisutnost otvara niz istraživačkih pitanja poput, primjerice, kako se strah manifestira u pripovjednom tekstu, kojoj pripovjednoj razini emocija straha zapravo pripada, kako motiv straha sudjeluje u proizvodnji fantastičnog i irealnog itd.
Given that from Romanticism onward the fantastic in world narrative fiction centers around the idea of fear of the unknown and inexplicable, this paper explores the manifestations of this emotion in selected Croatian fantastic stories from the 19th century. Since the concept of genre is a variable category dependent on a number of literary and non-literary factors, this paper also discusses topic and genre qualification, especially considering the presence of motifs related to the emotion of fear. In the Western literature of the 19th century, the fantastic narrative genre with the motive of fear as the main narrative core is quite frequent. Some elements of fantastically intoned literature with features of literary horror are also present in the research corpus: from the romantic features of Jorgovanić’s fantasy, the bridging of realistic poetics and the turn to mysticism in Gjalski’s stories to the modernist psychologization of Matoš and Leskovar. Although traditional Croatian literary historiography does not interpret its basic corpus through the prism of the motif of fear, its presence leads to a number of research questions: how does fear manifest itself in the narrative text?, which narrative level does the emotion of fear belong to?, how does the motif of fear participate in the production of the fantastic and irreal? etc.
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