Jungian archetypes
Archetypes are universal archaic patterns and images that derive from the collective unconscious According to Jungian approach of psychology, some highly developed elements of the collective unconscious are called "archetypes". Carl Jung developed an understanding of archetypes as universal, archaic patterns and images that derive from the collective unconscious and are the psychic counterpart of instinct [1] They are autonomous and hidden forms which are transformed once they enter consciousness and are given particular expression by individuals and their cultures. Being unconscious, the existence of archetypes can only be deduced indirectly by examining behavior, images, art, myths, religions, or dreams. They are inherited potentials which are actualized when they enter consciousness as images or manifest in behavior on interaction with the outside world.[2] Introduction[edit] Jung's idea of archetypes were based in part on Plato's Forms Early development[edit] Later development[edit]
Truth
Truth is most often used to mean being in accord with fact or reality,[1] or fidelity to an original or to a standard or ideal.[1] The commonly understood opposite of truth is falsehood, which, correspondingly, can also take on a logical, factual, or ethical meaning. The concept of truth is discussed and debated in several contexts, including philosophy and religion. Many human activities depend upon the concept, where its nature as a concept is assumed rather than being a subject of discussion; these include most (but not all) of the sciences, law, and everyday life. Definition and etymology[edit] An angel carrying the banner of "Truth", Roslin, Midlothian Thus, 'truth' involves both the quality of "faithfulness, fidelity, loyalty, sincerity, veracity",[6] and that of "agreement with fact or reality", in Anglo-Saxon expressed by sōþ (Modern English sooth). All Germanic languages besides English have introduced a terminological distinction between truth "fidelity" and truth "factuality".
balanced
Balanced and Restorative Justice Philosophy The foundation of restorative juvenile justice practice is a coherent set of values and principles, a guiding vision, and an action-oriented mission. Principles of Restorative Justice Crime is injury. Crime hurts individual victims, communities, and juvenile offenders and creates an obligation to make things right. All parties should be a part of the response to the crime, including the victim if he or she wishes, the community, and the juvenile offender. The Restorative Justice Vision Support from the community, opportunity to define the harm experienced, and participation in decisionmaking about steps for repair result in increased victim recovery from the trauma of crime. The Balanced Approach Mission Figure 1 is a graphic representation of the balanced approach mission. Transforming the Current Juvenile Justice System Into a More Restorative Model Make needed services available for victims of crime.
Meinong's jungle
Repository of non-existent objects Meinong's jungle is the name given by Richard Routley (1980) to the repository of non-existent objects in the ontology of Alexius Meinong.[1] Overview[edit] The Meinongian theory of objects (Gegenstandstheorie) was influential in the debate over sense and reference between Gottlob Frege and Bertrand Russell which led to the establishment of analytic philosophy and contemporary philosophy of language. Russell's theory of descriptions, in the words of P. M. Meinong's jungle is cited as an objection to Meinong's semantics, as the latter commits one to ontically undesirable objects;[1] it is desirable to be able to speak meaningfully about unicorns, the objection goes, but not to have to believe in them. Meinong's jungle was defended by modal realists, whose possible world semantics offered a more palatable variation of Meinong's Gegenstandstheorie, as Jaakko Hintikka explains: If you ask "Where are the non-existent objects?" See also[edit] References[edit]
From the classroom to the frontline – schools must be careful what they teach kids about the army
By Jonathan Parry *reposted from Dinner time at Harrogate’s army foundation college. Harrogate Army Foundation College Facebook When you think of child soldiers, it might conjure up images of young children far away, taken from their homes and forced to take part in war and fighting, often held against their will. It may surprise you then to learn the UK employs child soldiers – about 23% of army personnel were recruited before their 18th birthday. This policy has earned criticism from humanitarian organisations – including the UN Committee on the Rights of the Child. And yet this is something the UK government arguably wants to see more of. Given that the number of children signing up has declined over the last two decades, three of the report’s 20 recommendations implore the government to increase efforts to promote military service to young people.
Late Middle Ages
Period of European history between 1250 and 1500 CE From the Apocalypse in a Biblia Pauperum illuminated at Erfurt around the time of the Great Famine. Death sits astride a lion whose long tail ends in a ball of flame (Hell). Famine points to her hungry mouth. The Late Middle Ages or Late Medieval Period was the period of European history lasting from 1250 to 1500 AD. Around 1300, centuries of prosperity and growth in Europe came to a halt. Despite the crises, the 14th century was also a time of great progress in the arts and sciences. Combined with this influx of classical ideas was the invention of printing, which facilitated dissemination of the printed word and democratized learning. The changes brought about by these developments have led many scholars to view this period as the end of the Middle Ages and the beginning of modern history and of early modern Europe. Historiography and periodization[edit] History[edit] Northern Europe[edit] Northwest Europe[edit] Western Europe[edit]
www.britannica
Uriel, in the Jewish and Christian Apocrypha and Pseudepigrapha, a leading angel, sometimes ranked as an archangel with Michael, Gabriel, and Raphael. Because his name in Hebrew means “fire of God” or “light of God,” he has been variously identified in Jewish traditions as an angel of thunder and earthquake, as the wielder of the fiery sword in driving Adam and Eve from the Garden of Eden, as the destroyer of the hosts of Sennacherib, as the figure who enlightens Ezra with visions, and, generally, as an angel of terror, prophecy, or mystery. The English poet John Milton in Paradise Lost described Uriel as “Regent of the Sun” and the “sharpest sighted spirit of all in Heaven.” In his poem “Uriel,” the American Transcendentalist essayist and poet Ralph Waldo Emerson portrayed the archangel as a symbolic and mythical advocate of his own theory of poetics.
Meaning (philosophy)
Nature of meaning in the philosophy of language The types of meanings vary according to the types of the thing that is being represented. There are: the things, which might have meaning;things that are also signs of other things, and therefore are always meaningful (i.e., natural signs of the physical world and ideas within the mind);things that are necessarily meaningful, such as words and nonverbal symbols. The major contemporary positions of meaning come under the following partial definitions of meaning: Truth and meaning[edit] Substantive theories of meaning[edit] Correspondence theory[edit] Coherence theory[edit] Constructivist theory[edit] Consensus theory[edit] Consensus theory holds that meaning and truth are whatever is agreed upon—or, in some versions, might come to be agreed upon—by some specified group. Pragmatic theory[edit] Associated theories and commentaries[edit] Some have asserted that meaning is nothing substantially more or less than the truth conditions they involve. W. J.
