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Ob prihodu na družboslovni faks sem želel najti teorijo človeka, ki mi bo omogočala gotovost, saj kako delati teorije družbe, če nimaš kvalitetne teorije posameznika? Kvalitetne teorije človeka nisem našel, sem pa sčasoma oblikoval teoretski model ter epistemologijo, ki se temu še najbolj približata, ne ker bi bili neizpodbitni, pač pa, ker mi omogočata večjo preciznost ob pregledu in gradnji teorij. Prav tako verjamem, da mi omogoča večjo mero vpogleda kot katerakoli do sedaj seznanjena epistemologija, kar je še posebno res na področju razumevanja človeka, kjer se nekatera znanstvena področja odpovedo teoriji zavesti ter jo nadomestijo s statistiko ali diagnozo zavesti, kar je uporabno, vendar za razumevanje preučevanega nezadovoljivo. Gematognozo ter z njo povezano teorijo nagnetene osebnosti uporabljam že leta, vendar sem jo želel predstaviti še ostalim in jo primerjati z ostalimi epistemologijami, tako da bi bralec lažje presojal med njimi. To sem storil skozi iskanje analiz ostalih epistemologij, analiz na njih osnovanih znanosti in primerjavo z lastno epistemologijo. Moja želja je, da sem področje analiziral dovolj dobro, da bo bralec želel gematognozo preizkusiti, prirediti ali vsaj zavreči s kar se da dobrimi argumenti. Menjava epistemologije zahteva ogromno truda, vendar če nič drugega bi rekel, da gematognoze niti pod razno ne bi želel menjati, četudi bi bil seveda nemudoma pripravljen preizkusiti novo epistemologijo, v kolikor bi mi obetala več. Preostanek življenja si želim živeti skozi vednost, ki mi omogoča kar se da veliko vznemirjenja in kar se da malo obžalovanja. At my arrival to the faculty of social sciences I wanted to make a theory of a human that would allow me a feeling of certainty. How does one create a theory of a society if one lacks a decent theory of an individual? I could not find a good enough theory of a human, but I did manage to create a theoretical model and an epistemology that is quite close to my desires, not because they would be irrefutable, but because they allow me more precision in my inspection and creation of theories. I also believe it allows me a higher degree of insight than any to me known epistemology so far, which is especially true in my understanding of a person, where some scientific fields do not establish a theory of consciousness and replace it with statistics or diagnosis of consciousness, which is useful but unsatisfactory for understanding of what is being studied. I have been using gematognosis and to it related theory of crowded personality for years, but I wanted to present it to others and compare it to other epistemologies so that the reader would have an easier time to compare them. I did this through my search for analyses of other epistemologies, analyses of sciences based upon them and a comparison with my own epistemology. I wish to have been able to analyse the field well enough for the reader to want to test the gematognosis, adjust it or at least discard it with as convincing arguments as possible. To change epistemology requires a tremendous amount of effort, but if nothing else I would say that I would not want to discard gematognosis, even if I would of course immediately be ready to try a new epistemology if it would look more promising. I would like to live the rest of my life through knowledge that allows me as much excitement and as little regret as possible.

Pričujoča diplomska naloga obravnava Avguštinovo teorijo časa s poudarkom na njegovih zapisih iz XI. knjige Izpovedi. V uvodnem delu naloge na kratko predstavim Avguština samega in naredim krajši zgodovinski uvod v obravnavani tematski sklop, nato pa so prikazani tudi najpogostejši interpretativni pristopi k XI. knjigi Izpovedi. Po uvodnem delu skušam odgovoriti na vprašanje, kaj je čas za Avguština. V največjo pomoč mi je interpretacija Johna F. Callahana. Interpretacija avguštinskega časa je vpeta v primerjavo med Avguštinom in Aristotelom, sam pa poskušam zagovarjati tezo, da je Avguštin v enajsti knjigi izpovedi razmišljal o času kot dodatku človekovega uma oziroma duše in tako po njegovem obstaja čas subjektivno in ne objektivno, neodvisno od človekove zavesti. The thesis deals with Augustine's theory of time with emphasis on his records from the XI Book of Confessions. In the introduction, I briefly present Augustine himself and make a brief historical introduction to the discussed thematic set. After that, I move to the presentation of the most common interpretative approaches to the XI book of Confessions. After the introductory part, I want to answer the question of what is time for Augustine. My greatest help is the interpretation of John F. Callahan. The interpretation of the Augustinian time is included in the comparison between Augustine and Aristotle. My main objective is to present the thesis that time is an addition of the human mind or soul and there is time subjectively and not objectively, independent of human consciousness

Razgradim pojem zavesti prek štirih izhodiščnih vprašanj s prikazom pogojev in procesov, ki ta vprašanja oblikujejo. Prek kritike definicijskega mišljenja v navezavi na področja pedagogike, izobraževalnih institucij in oblastnih razmerij pri prenosu vednosti, preidem na obravnavo problema negacije in njenih treh tipov, izhajajoč iz Platonovega dialoga Parmenid. Nato podam genealoško preiskavo pojma zavesti od antike do konca 20. stoletja, preučim pojav interneta kot evolucijo platonizma ter procese njegovega učinkovanja na oblikovanje zavesti človeka konec 20. stoletja. I dissolve the concept of consciousness through four initial questions by displaying conditions and processes that form these questions. After a critique of thinking through definitions, touching on domains of pedagogy, educational institutions, and relations of power within the process of transferring knowledge, I turn towards addressing the problem of negation and its three types, leaning on Plato´s dialogue Parmenides. I then present a genealogical exploration of the concept of consciousness from Antiquity to the end of 20th century, examine the phenomenon of the internet as an evolution of Platonism, and the internet´s effect on forming the consciousness of man at the end of 20th century.

Umetna inteligenca se od svojega akademskega začetka leta 1956 [35] raz- vija v obliko, ki jo je težko predvideti. Čeprav je od takrat beleženih nekaj vzponov ter padcev tehnologije, so se razvile izboljšane metode. Ljudje in organizacije, ki se zavedajo potenciala in aplikacij umetne inteligence, so ti- sti, ki na tem področju raziskujejo največ. V sedemdesetih letih razvoja se s tem konceptom v elitah srečujemo skoraj povsod. Ekspertni sistemi, vremenska napoved, računalniški vid in razumevanje podatkov so le peščica področij, kjer nam umetna inteligenca pomaga dovolj približno reševati pro- bleme. Seveda je za uspešno reševanje tovrstnih problemov potrebno človeško predprogramiranje in vodenje sistema, vprašanje pa je, do kolikšne mere. V industrijske namene je umetna inteligenca po navadi zelo trdo kodirana, ugotovimo celo, da sistem sploh ni inteligenten, kar pomeni, da v resnici ne prihaja do velikega števila verjetnostnih odločitev. Trend umetne inteligence izpodriva tudi določene kadre. Za avtomatizacijo procesov poraja delo pro- gramerjem in elektrotehnikom, kar sicer lahko predstavlja problem za druga delovna mesta, delovne navade in veščine celotne populacije. Na drugi strani pa je napredna veja umetne inteligence, imenovana splošna ali močna ume- tna inteligenca, katere značilnost je približek človeških sposobnosti prilaga- janja kontekstu. Stremi za avtonomnim usposabljanjem ter upravljanjem. Zaradi na videz človeku podobnih lastnosti razmišljanja umetne inteligence ljudje predpostavljajo, da ima fizično nadrejeni robot oziroma pametni virus možnost razvoja motiva zavladati človeku, kar lahko vzbudi strah, ki pa za- vira napredek. Umetna inteligenca je koncept, ki ga moramo neovirano razvijati in pravilno obvladovati. Aplikacije so izjemno koristne. Artificial intelligence (AI) has been changing since its academic beginning in 1956 [35] into a form that is difficult to foresee. Although the technology has since been painted a couple of ups and downs, improved methods have been developed. People and organizations who are aware of the potential and applications of artificial intelligence, are the ones who investigate the most in this field. After 70 years of development and improvement, the concept is used by elites almost everywhere. Expert systems, weather forecast, computer vision and understanding data, are just a sandbox of areas where artificial intelligence helps us approximately enough to solve problems. Tasks of this kind require human pre-programming and guidance, but up to what extent? For industrial purposes, artificial intelligence is usually very hard-coded, even finding that the system is not even intelligent at all, which means, that there aren’t really many probability related decisions. This trend affects workers in other workplaces by providing systems intelligent enough to replace them and also promotes the job for programmers and electro-technicians in automation of processes. This also poses a threat to working habits and skills of the overall population. On the other hand there is the advanced artificial intelligence branch called general or hard artificial intelligence, the characteristic of which is the human brain like ability to adapt to the context. This field of AI strives for autonomous training and management. Because of the seemingly human-like properties of AI thinking, people assume that a physically superior robot or a smart virus may have an ability to develop a motive to rule mankind, which can arouse fear and slow down progress. Artificial Intelligence is a concept that we need to develop freely, and properly cope. Applications are extremely useful.

Pozornost posvečamo energijski dimenziji literarne komunikacije oz. energijskim učinkom pomena, prek katerih poskušamo razložiti energijsko kvantno dinamiko med avtorji in bralci.

Najpomembnejši cilj te naloge je čim jasneje predstaviti teorijo in podobo o (po našem mnenju) primarnih pristopih k iskanju sreče in tako bralcu omogočiti, da o njih reflektira ter jasneje vidi sebe in pot iskanja (ter posebne odtenke, če ti obstajajo) ter se zave, da se na tej poti odpira veliko različnih vprašanj, ki kasneje postanejo del nekaterih drugih raziskav, a so se začela v iskanju sreče. It is the most important now to present as clearly as possible the theory and image of the four primary approaches to happiness research, thus enabling the reader to reflect on those approaches and to obtain as clear a result as possible. Or that the reader recognises himself and the path of searching more clearly (and the specific nuances, if any), and that he will realize that this path raises many different questions that later become part of other research, but it began in the search of happiness.

Diplomska naloga se ukvarja s konceptom psihologije v filozofski misli Friedricha Nietzscheja, zato zadeva tako psihološko kot tudi fiziološko plat njegove filozofije. Nietzsche za temeljno težnjo živega organizma postavi težnjo po povečanju svojih moči. Ta zastavitev pomeni, da je občutek moči kot manifestacija te težnje v čutnosti prvotna oblika afekta in da so vsi ostali afekti le različni načini uobličenja prvotnega afekta moči. S tega vidika je ugodje opredeljeno kot simptom občutka dosežene moči – kot diferenčna zavest, kjer se občutek ugodja kaže kot spremljevalni pojav in ne kot gibalo bivajočega. V skladu s tem smo življenjsko moč prikazali in povezali glede na tri vidike – umetnost, sočutje in spomin, kjer smo umetnost predstavili kot tisto, ki stimulira in afirmira življenje, sočutje kot »praxis nihilizma«, ki deluje depresivno in nasprotuje toničnim afektom, pozabljivost pa kot tisto moč, brez katere sreča ne bi bila možna. Nadalje Nietzsche razume zavest kot instinktivno dejavnost, ki je v razmerju do telesa podrejena, pri tem pa celotno psihično delovanje misli kot mnogotere načine delujoče bojujoče se moči. Prav tako tudi samo doživljanje vidi s perspektive nagonov, kjer so fiziološki dražljaji prikazani kot tekst, preko katerega se zadovoljijo različni nagoni, kar pomeni, da je naše doživljanje predvsem interpretacija kot delo nezavednih nagonov. The diploma thesis deals with the concept of psychology in the philosophical thought of Friedrich Nietzsche, therefore it concerns the psychological as well as physiological part of his philosophy. According to Nietzsche, the fundamental strive of the living organism is to augment its power. This means that the feeling of power as a manifestation of this strive in sensuousness is a primitive form of affect and that all other affects are only different manners of developing that primitive affect. From this point of view pleasure is defined as a symptom of feeling of attained power – as a consciousness of a difference, where the feeling of pleasure is shown as an accompanying phenomenon and not as the motive of a being. From this point of view, we presented and connected the power of life in accordance with art, compassion and memory, where we presented art as that which stimulates and affirms life, compassion as the »praxis of nihilism«, which acts as a depressant and opposes tonic affects, and forgetfulness as the one power without which happiness couldn’t be possible. Further, Nietzsche understands the consciousness as an instinctive activity, which is subordinate to the body, and the whole psychological activity is thought as manifold manners of actively fighting power. He also sees the experience itself from the perspective of instincts, where physiological stimuli are shown as a text, through which different instincts are satisfied, which means that our experience is foremost an interpretation as a work of unconscious instincts.

In this article , I set o ff to explore the question “What is belief?” from a first - person perspective. Finding the explanations in analytical philosophy insufficient, I delve into the phenomenological tradition – starting with Edmund Husserl ’ s concept of the horizon. In doing so, I find that the phenomenological tradition seems to contradict the presupposition of beliefs as representations. Directing my attention to finding an alternative explanation, I present Hubert Dreyfus ’ explanation of learning without representations, but sh ow that (by Dreyfus ’ own admission) he does not truly take a decisive step away from representationalism. I present the idea of enaction as a proper alternative to representations. Within this new framework, I present the idea of sense - making as a potentia l direction towards an answer to the question at hand

My thesis is that Virginia Woolf subverts the conventional notion of time and in refusing to accept the chronological sequence of time, adopts Henri Bergson's time philosophy. The common ground between these two authors is analysed through their interest in human consciousness, their epistemological interest in the interaction between memory and perception, their adoption of a specific world-view and the importance of imagery in strengthening thematic content. Woolf’s treatment of philosophical concepts of time, memory and intuition indicates that she is predominately influenced by Bergson. Though not conclusive, the analysis may contribute to our understanding of Woolf’s fiction and illuminate certain aspects of Woolf's work. Using Woolf's novels To the Lighthouse and The Waves as primary texts to elucidate the human experience of time, provides sufficient evidence to prove that Woolf’s system of ideas relies on Bergsonian time philosophy in particular, the research aims to prove that Woolf fully adhered to his conceptualization of dualist temporality and built her fiction upon Bergsonian dualisms. In this context, we unravel the importance of unity, continuity, epiphany and intuition. These concepts are used to explore the unified experience of time and hold the key to temporal illumination, for in illuminating transience, Woolf also illuminates the manner of transcending it. Thus, she creates a viewpoint that discloses continuity and unfolds in unity. By combining apparently irreconcilable dualisms, she reveals the Bergsonian idea of the multiplicity of conscious states and surpasses the absurdity of life in other words, this philosophy provides Woolf with a key to answering the existential question of the meaning of life. V magistrski nalogi zagovarjam tezo, da Virginia Woolf zavrača konvencionalno pojmovanje časa in v zavračanju le-te zagovarja filozofijo časa Henrija Bergsona. Skupni temelji so vzpostavljeni skozi analizo simbolizma v leposlovju Virginie Woolf, skozi razkritje epistemološkega zanimanja za pojme človeške zavesti, spomina in zaznavanja obeh avtorjev ter skozi prikaz podobnosti njunega specifičnega pogleda na svet. Filozofski koncepti časa, spomina in zaznavanja v delih Woolfove razkrivajo močan vpliv filozofije Bergsona. Čeprav naša analiza ne bo dokončna, lahko vseeno pripomore k razumevanju del Virginie Woolf in osvetli določene aspekte njene filozofije. Pri proučevanju skupnih prvin, se raziskava osredotoča na dva romana Virginie Woolf, in sicer K svetilniku in Valovi. Slednja sta uporabljena kot primarna teksta znotraj katerih bo analiza človeškega doživljanja časa razkrila vpliv Bergsona na ideološki sistem Virginie Woolf. Cilj raziskave je specifično usmerjen k razkritju dualistične filozofije časa v delih Virginie Woolf in njeni utemeljitvi na podlagi dualizmov Henrija Bergsona. Znotraj tega konceptualnega okvirja bomo razkrili pojme enosti, kontinuitete, razsvetljenja in intuicije, ki odpirajo vrata k razumevanju časovne iluminacije - skozi prikazovanje minljivosti časa in njegovih mej, Virginia Woolf namreč razkrije tudi kako je mogoče te meje preseči. Tako Woolfova skozi pojem enosti razkrije kontinuiteto in z združevanjem na prvi pogled navidezno nezdružljivih dualizmov razkrije Bergsonovo idejo mnoštva posameznih stanj zavesti ter razreši eksistencialni problem absurda. Njena filozofija tako ponudi rešitev za problem eksistencialnega obupa in hkrati odgovor na vprašanje o smislu življenja.

V magistrskem delu je predstavljena empirična fenomenološka raziskava, v kateri si postavljamo vprašanje kaj se pri raziskovanju zgodi s fenomeni, ki se nahajajo na obrobju refleksivne zavesti. Refleksivna dimenzija zavesti je neposredno dostopna. Za drugo, predrefleksivno dimenzijo kot jo vidijo nekatere smeri fenomenološke misli pa je značilno, da je neopažena, kar pomeni, da je zavetno (do)živeta, vendar se izkustvenih stanj eksplicitno ne zavedamo. Prvi del je metodološko zasnovan na primerjalni analizi pojmovanj strukture zavesti avtorjev s področja filozofije, s poudarkom na tradicionalni fenomenologiji in sodobnemu fenomenološkemu raziskovanju. Drugi del je praktična izvedba multiple fenomenološke študije primera. Z uporabo tehnike drugoosebnega globinskega fenomenološkega raziskovanja raziščemo doživljanje fenomena srži, ki je del širšega doživljanja udejanjanja znanja. Srž je primer fenomena, ki se nahaja na obrobju zavedanja. Bistvena značilnost srži je, da je ne moremo opazovati v središču pozornosti (o izkustvenih stanjih ne moremo reflektirati). Na podlagi pridobljenih doživljajskih podatkov predstavimo dinamično strukturo doživljanja fenomena srži, kar nam pomaga osmisliti značilnosti fenomenov, ki se po svoji naravi nahajajo na obrobju zavedanja. In this master's thesis, we carry out an empirical phenomenological study in an attempt to answer the research question: what happens to the phenomena, which cannot be reflected, when we attempt to reflect upon them. The reflective dimension is immediately accessible, whereas the prereflective dimension, as understood by phenomenologists, cannot be directly observed – i.e. it is consciously lived through, without being the object of explicit awareness. The first part of the thesis is a comparative analysis of the structures of consciousness. We examine authors from the field of philosophy, emphasizing the phenomenological tradition and contemporary empirical phenomenological research. In the second part we present results of our empirical phenomenological research. It is a practical approach, employing a multiple phenomenological case study, where we examine the experiential dynamics of a phenomenon called gist, which is part of knowledge enaction. Gist is an exaple of a phenomena usually found on the periphery of awareness. Its main characteristic is that it cannot be observed within the focus of attention. We use the technique second-person in-depth phenomenological inquiry. Based on the obtained experiential data, we present a dynamical structure of the experience of gist, which helps us shed light on the characteristics of phenomena usually found on the periphery of awareness.

Razvoj tehnologije je v zadnji desetletjih prinesel veliko sprememb. Ena od teh je, da so se strokovnjaki pričeli ukvarjati z razvojem umetne inteligence. Vprašanje umetne inteligence se je prvič pojavilo v novem veku, ko so se o tem spraševali filozofi, kot je npr. Descartes (1637). Bistveni razvoj pa je sledil v moderni dobi in sicer po letu 1950. Diplomsko delo se deli na dva dela in izpostavlja problem umetne inteligence v povezavi s človeškim dostojanstvom. V prvem delu so opisani pojmi, ki opredeljujejo umetno inteligenco, čeprav splošno sprejete definicije do danes še nimamo. Prvi del je tako bolj tehnične narave in se dotika same razlage, kaj umetna inteligenca je in kako se je do danes razvila. Izražen je tudi problem učenja umetne inteligence, ki temelji predvsem na človeškem učenju. V drugem delu diplome, kjer je izpostavljen predvsem problem umetne inteligence v človeškem okolju in vprašanje definiranja zavesti ter pripisovanja zavesti stroju z umetno inteligenco. Drugi del govori tudi o človeškem sodelovanju z umetno inteligenco, kjer je izpostavljen etični vidik umetne inteligence in človeškega odnosa do mislečega stroja. Opisane so tudi kritike, ki so se v času razvoja umetne inteligence pojavile v svetu. Technology development has brought many changes in the last few decades. One of which being that the experts began to work on the development of artificial intelligence. The issue of artificial intelligence first arose in the Modern History when the philosophers, like Descartes (1637), started to question this notion. However, the essential development occured in Contemporary History, after the year 1950. This Bachelor's thesis is divided into two parts and it stresses the problem of artificial intelligence in connection with human dignity. The first part contains the descriptions of concepts, which define artificial development, even though we have yet to find a generally accepted definiton. Furthermore, the first part is technically based and it includes explanations of the origins of artificial intelligence and its development thus far. In addition, the problem of learning artificial intelligence, which is primarily based on human learning, is also expressed. In the second part of the Bachelor's thesis, the problem of artificial development in human environment and the question of defining consciousness and atributing consciousness to a machine with artificial intelligence, is mainly stressed. Furthermore, the second part discusses human cooperation with artificial intelligence, where it stresses the ethical aspect of artificial intelligence and human attitude towards a thinking machine. Criticisms, which appeared in the world during the time of artificial intelligence development, are also described.

Ideja osvoboditve v religijskih tradicijah hinduizma, budizma in džainizma se dotika vprašanj človeškega obstoja in njegovega načina življenja. V diplomski nalogi obravnavam idejo osvoboditve kot eno izmed možnih teorij zavesti, ki skuša osvetliti človeško izkušnjo vsakdanjega razumevanja sveta. Osredotoča se predvsem na prepoznavanje vira človeškega nezadovoljstva in nesrečnega prehajanja v cikličnem krogu življenj in smrti. Kot glavni razlog za to vidi posameznikovo identifikacijo s številnimi procesi zavesti, ki povzroča navezanost na minljive oblike. Da bi lahko utekel reinkarnaciji in živel svobodnejše in srečnejše življenje tukaj in zdaj, mora preseči vsakdanje stanje zavesti in dojemanje sebe. V ta namen vsaka od izbranih religijskih tradicij priporoča izkustveno pot natančno razdelanih praktičnih navodil, ki posameznika usmerjajo k izpolnitvi svojega potenciala in samoaktualizaciji. Postopna pot radikalne preobrazbe zavesti vsebuje prepoznavanje umskih in vedenjskih vzorcev, prevzem etičnega kodeksa, izvajanje samonadzora nad psihofizičnim ustrojem in spoznavne metode, kot sta na primer kontemplacija in meditacija. The idea of liberation in religious tradition of Hinduism, Buddhism and Jainism is concerned with human existence and our way of life. In this paper I analyse the idea of liberation as one of the possible theories of human consciousness, which is trying to highlight a human experience of everyday understanding of the world. Its focus lies mostly in recognizing human unsatisfactory and unhappy wandering in the cycle of birth and death. The main reason for it lies in person’s identification with many processes of consciousness, which causes attachment to transient forms. To escape reincarnation and to live more freely and happily it is necessary to surpass the everyday state of consciousness and understanding of the self. For this purpose every religious tradition recommends an experiential path of precisely elaborated practical instructions, which guide a person to fulfil his potential and to self-actualization. A gradual path of radical change of consciousness includes recognizing mental and behavioural patterns, acceptance of ethical codex, self-control over psycho-physical structure and methods, such as contemplation and meditation.

Želim predstaviti povsem nov pogled na svet, ne po vsebini, pač pa po zastavitvi in nekaj novih pojmih, ki sem jih sestavil za olajšanje komunikacije. Ta svet odstira pogled na mnoga do sedaj zagonetna vprašanja in omogoča, da družboslovne paradigme prodrejo vse od vesoljne zavesti pa do najmanjših delcev vesolja. Omogoča torej, da družboslovje pristopi k temam, ki so bile običajno v domeni naravoslovnih smeri, kot so kemija, fizika in biologija. Vendar ta pogled ni center moje diplomske naloge. Preden obsežneje predstavim jedro teorije, bi želel pozornost nameniti prav posebni skupini, ki me je skozi študij izredno vznemirila. Želim prepoznati podosebnosti ali morebiti bolje rečeno soosebnosti. Prepoznavam namreč, da se v podzavesti nahaja mnoštvo struktur, ki jih običajno ne bi bili sposobni prepoznati kot osebnosti. Kljub temu jih že sama množina in medsebojna dinamika postavlja v pozicijo, ki jo je nujno nasloviti, če želimo kadarkoli razumeti človeka. Podobno kot je suveren nihče brez svojih subjektov, tako smo tudi mi le bežen poskus trajanja brez nam večinoma nevidne konstelacije interesov, ki determinirajo vse od naših talentov in življenjskih ciljev, pa do tega kaj si želimo danes jesti za kosilo. Predstaviti želim Vaše kraljestvo. Kraljestvo osebnosti. I want to present you with entirely new world, not through content, but through form and some new concepts that I assembled to lighten the comprehension. World which I speak of is shedding new light on the great many puzzling questions. It enables social science theories to break through all the way from the global mind to the smallest particles of the universe. It enables social sciences to approach to the topics that were usually reserved to the naturalistic sciences, like chemistry, physics and biology. This view thou is this time around not the center of my bachelor's degree attention. Before I more extensively present you with the core of the theory, I would like to draw your attention to the group, that exited me to no extent. I would like to recognize the subpersonalities or maybe better yet copersonalities. I do recognize that subconscious consists of multitude of structures that we are casually not able to recognize as personalities. However, even only their plurality and their interlaced dynamics are giving them relevance that is crucial to comprehend, if we are to ever willing to comprehend what is to be human. Similarly, as a sovereign is nobody without its subjects, just so we are but a fleeting effort of endurance without to us unseen constellation of interests that determine all, from our talents and life goals to what do we want to eat for lunch this day. I want to present you with Your kingdom. The kingdom of personality.

Miselna proza Vladimirja Bartola je presečišče treh avtorjevih interesov: psihologije, lastne osebnosti in književnosti. Razprava analizira dialektiko tega korpusa tako, da sledi problemskim poudarkom, jezikovni in slogovni podobi ter literarnoyvrstnemu vidiku. Vladimir Bartol's intellectual prose is the nexus of the author's three interests, i. e., psychology, his own personality, and literature. The study analyzes the dialects of this corpus by following the topical emphases, linguistic and stylistic image, and the aspect of literary genre.