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Some events that occurred after the Christian movement became the state religion of the Roman Empire can be regarded as one sort of historical revisionism. Theodosius had sanctioned the state persecution of all those who did not uphold the Nicene version of Christianity. This resulted in the loss of many works by those who were deemed unorthodox Christians. For many, the Christian movement bifurcated, then permutated only after the Protestant Reformation. Had it not been for the discovery of some of these so-called unorthodox texts in the twentieth century, we would not have known that alternate views existed even in the distant past. This paper does not argue about Christian doctrines but rather focuses on the deliberate attempt to obliviate some early believers because they had a different interpretation of Christ and his teachings. Perhaps this is comparable to how powerful leaders today use mainstream media to promote their version of the truth and create a diversion from ground reality. Another issue is whether such censorship is justifiable. Had it not been for the unifying endeavours of the early church leaders, there might not have been a Christian community as we know of now. In the same way, if a leader of state does not present a grander-than-life narrative, perhaps there would be more chaos than order. When we weigh in such factors, do they make the effacement of some parts of reality necessary? After all, we are not talking about personal or even social morality, but institutional morality, if there is such a thing. Perhaps promoting a version of truth over another is not condemnable in the larger scheme of things but we need to admit our complicity when this happens., Neki događaji koji su se dogodili nakon što je kršćanski pokret postao državna religija Rimskog Carstva mogu se smatrati jednom vrstom povijesnog revizionizma. Teodozije je sankcionirao državni progon svih onih koji nisu podržavali nicejsku verziju kršćanstva. To je rezultiralo gubitkom mnogih djela od strane onih koji su se smatrali neortodoksnim kršćanima. Za mnoge, kršćanski pokret se razdvaja, zatim se mijenja tek nakon protestantske reformacije. Da nije bilo otkrića tih takozvanih neortodoksnih tekstova u dvadesetom stoljeću, ne bismo znali da postoje alternativni pogledi čak i u dalekoj prošlosti. Ovaj rad ne raspravlja o kršćanskim doktrinama, već se usredotočuje na namjerni pokušaj da se se bace u zaborav rani vjernici jer su imali drugačije tumačenje Krista i njegova učenja. Možda je to usporedivo s tim kako moćni vođe danas koriste glavne medije za promicanje svoje verzije istine i stvaranje odvraćanja pozornosti od stvarnosti. Drugo je pitanje je li takva cenzura opravdana. Da nije bilo ujedinjenih nastojanja ranih crkvenih vođa, možda ne bi bilo kršćanske zajednice kakvu poznajemo sada. Isto tako, ako vođa države ne predstavi narativ veći od života, bude više kaosa nego reda. Kada odvagnemo takve čimbenike, opravdavaju li oni eliminaciju nekih dijelova stvarnosti? Uostalom, ne govorimo o osobnom ili čak društvenom moralu, već o institucionalnom moralu, ako takvo što postoji. Možda promicanje jedne verzije istine nad drugom nije osuđujuće u većoj shemi stvari, ali moramo priznati svoje sudioništvo kada se to dogodi.

The article discusses the fundamental differences between an orientation towards individual health and the concept of health on which public health systems are built. It is shown that health in its original sense, as the “virtue of the body” (Aristotle), has to be understood as the ability to realize purposes in the actions of individuals. In public healthcare on the other hand, “health” has always been conceived as a public good and as an expression of certain public interests, a conception which does not have to be consistent with the interests of the individual in any way. “Public health” is normally designed in a utilitarian way and can be highly susceptible to ideology. In extreme cases the individual becomes subject to a “health obligation” which is to be rejected on legal, philosophical and ethical grounds. In place of a “scientific” medicine that reduces people to a statistical magnitude, a self-understanding of medicine should be restored which defines “health” from the point of view of the task of enabling real interpersonality in the space of the empirical existence of individuals self-determined as free., Članak se bavi temeljnim razlikama između orijentiranosti k zdravlju pojedinca i konceptu zdravlja na kojem se sustavi javnog zdravstva temelje. Prikazuje se da se zdravlje u svom izvornom značenju, kao „vrlina tijela” (Aristotel), mora poimati kao sposobnost da se ostvaresvrhe u postupcima pojedinaca. S druge strane, u javnom se zdravstvu zdravlje oduvijekshvaćalo kao javno dobro i izraz određenih javnih interesa, što je ideja koja se ni malo ne mora preklapati s interesima pojedinaca. „Javno zdravstvo” inače je uređeno utilitaristički i može biti iznimno podložno ideologiji. U ekstremnim slučajevima pojedinac postane podložan„zdravstvenoj obavezi” koju treba odbiti pravno, filozofski i etički. Umjesto „znanstvene”medicine koja svodi ljude na statističke podatke, trebalo bi obnoviti samopoimanje medicinekoje definira „zdravlje“ s gledišta omogućavanja prave interpersonalnosti u prostoru empirijskog postojanja pojedinaca koji su sami sebe odredili slobodnima.

The thesis examines the ways in which Winterson depicts and eventually unveils the mechanism behind most modern feminist issues. Using repetition as a literary device, but also as a major motif, Winterson builds The Stone Gods into a multi-layered exploration of the challenges of womanhood, history and fate. This metatextual novel contains multitudes, tightly interwoven and virtually inextricable, centering the human condition as a driving force of the perpetuum mobile that is our universe. This reading is focused mainly on what is, in this dystopian utopia, considered to be Other – be it women, queer people, or robots – and their fight to rip away from the centrifugal force that keeps the world turning in an endless cycle of forgetting history and repeating it. The novel itself posits that the world these characters live in is “a repeating world” – the entire course of human history happens again and again, and humans keep repeating the same mistakes. It paints a rather bleak picture of humanity and, on the surface, makes it look like it is simply human nature not to learn anything from past mistakes and to eventually self-destruct. Through her carefully constructed narrative, however, Winterson reveals that fate might not be what it seems, and that there is a way to break the chain of suffering. Entropy presented in the novel can be broken by forming the bonds that are the ultimate core of the story, the only thing capable of breaking the pattern of self-destruction - human love. Ovaj diplomski rad istražuje načine na koje Winterson opisuje i konačno otkriva mehanizam iza većine modernih feminističkih pitanja. Koristeći ponavljanje kao stilsko sredstvo, ali i kao glavni motiv, Winterson stvara roman The Stone Gods kao višeslojno istraživanje izazova ženskog iskustva, povijesti i sudbine. Ovaj metatekstualni roman sadrži mnoge slojeve, usko isprepletene i gotovo nerazdvojive, centrirane oko ljudskog stanja kao pokretačke sile svemira. Ova interpretacija usredotočena je uglavnom na ono što se u ovoj distopijskoj utopiji smatra Drugim - bilo da se radi o ženama, queer ljudima ili robotima - i njihovoj borbi da se odupru centrifugalnoj sili koja drži svijet u beskrajnom ciklusu zaboravljanja i ponavljanja povijesti. Sam roman postavlja tezu da je svijet u kojem njegovi likovi žive "ponavljajući svijet" - čitava povijest ljudskog roda odvija se ciklično, a ljudi stalno ponavljaju iste pogreške. Takav prikaz ljudskog roda prilično je sumoran - na površini izgleda kao da je jednostavno u ljudskoj prirodi ne naučiti ništa iz vlastitih grešaka. Međutim, kroz pažljivo konstruiranu naraciju, Winterson otkriva da sudbina možda nije kakvom se čini i da postoji način da se prekine lanac patnje. Entropija prikazana u romanu može se pobijediti formiranjem odnosa koji su krajnja jezgra ove priče, te jedino što može prekinuti ciklus samouništenja - ljudska ljubav.

Tiesību zinātne Tiesību zinātne Law Science Law Science Bakalaura darba tēma ir “Tiesības uz cieņpilnu nāvi: tiesiskie un ētiskie aspekti”. Darba mērķis ir padziļināti izpētīt tiesību uz cieņpilnu nāvi tvērumu, kā arī cieņpilnas nāves ētiskos un tiesiskos aspektus. Tiesības uz cieņpilnu nāvi attiecas uz lielāko daļu iedzīvotāju, turklāt, tās paredz tiesības uz hospisa aprūpi, kas dotajā brīdi tiek nodrošināta ar brīvprātīgo organizāciju iesaisti. Pētnieciskā darba gaitā identificētas vairākas problēmas, kas daļēji var ierobežot pacienta tiesības uz cieņpilnu nāvi, proti lemstpējas institūta un mehānisma, kas nodrošina pacienta iepriekšējas gribas ievērošanu, neesamība. Pētnieciskajā darbā noskaidroti pacienta autonomijas pamatprincipi un to īstenošana tiesībās uz cieņpilnu nāvi, kā arī apkopts cieņpilnas nāves tiesiskais un ētiskais tvērums. Pētnieciskā darba kopējais apjoms ir 61 lpp. Atslēgas vārdi: cieņpilna nāve, autonomija, lemtspēja, hospisa aprūpe, pašnoteikšanās. The topic of my bachelor thesis is "The right to a dignified death: legal and ethical aspects". The aim of the thesis is to explore in depth the scope of the right to die with dignity, as well as the ethical and legal aspects of death with dignity. The right to die with dignity applies to the majority of the population and includes the right to hospice care, which is currently provided through the involvement of voluntary organizations. The research work has identified a number of problems that may partially limit the patient's right to die with dignity, namely the absence of a decision-making institution and a mechanism to ensure that the patient's prior wishes are respected. The research work clarifies the basic principles of patient autonomy and their implementation in the right to a dignified death and summarizes the legal and ethical scope of a dignified death. The total length of the research work is 61 p. Key words: death with dignity, autonomy, predestination, hospice care, self-determination.

Promocijas darbs izstrādāts Rīgas Stradiņa universitātē, Latvijā. Aizstāvēšana: Veselības un sporta zinātņu promocijas padomes atklātā sēdē 2023. gada 1. martā plkst. 14:00 Hipokrāta auditorijā, Dzirciema ielā 16 un attālināti, tiešsaistes platformā Zoom. Cerebrālā trieka ir visbiežāk sastopamais fiziskās nespējas iemesls bērniem, lielākajai daļai piedzīvojot arī pieaugušo vecumposmu. Jauniešiem ar cerebrālo trieku pārejas process uz pieaugušo dzīvi, skarot dalības un veselības aprūpes aspektus, ir sarežģīts posms, kas neveiksmīgas norises rezultātā rada samazinātas autonomijas un veselības riskus. Pētījuma mērķi bija noskaidrot autonomijas pakāpi pārejas vecuma jauniešiem bez vai ar iespējamiem kognitīviem traucējumiem dalībā un veselības aprūpē, gatavību pārejai uz pieaugušo veselības aprūpi, identificēt ar pārejas procesu saistītos un ietekmējošos faktorus, kā arī noskaidrot, cik nozīmīgas ir atšķirības veselības un nespējas līmenī jauniešiem ar cerebrālo trieku un tāda paša vecuma kontroles grupai. Pētījuma literatūras apskats ietver zinātnisko bāzi par dalības ierobežojumiem un veselības problēmu riskiem cerebrālās triekas pieaugušo populācijā, raksturo pārejas procesu uz pieaugušo dzīvi, dod ieskatu Latvijas valsts tiesību aktos, kas attiecināmi uz jauniešiem ar cerebrālo trieku gan dalības, gan veselības aprūpes kontekstā, un min piemērus izglītības un nodarbinātības iespējām Latvijā personām ar invaliditāti. Metodoloģija izveidota, lai sniegtu pārejas procesa aktuālās situācijas aprakstu un lai izvirzītu ar procesu saistītos un to ietekmējošos faktorus, kas tiek interpretēti kā veicinoši vai kavējoši, kā arī lai salīdzinātu ar dzīves sfēru aprakstošo funkcionēšanu jauniešiem ar cerebrālo trieku un kontroles grupai. Pētījuma rezultāti norāda, ka lielākais īpatsvars pētījumā iesaistīto pārejas vecuma jauniešu ar cerebrālo trieku ir atkarīgi no vecākiem dalības domēnos “Izglītība un nodarbinātība”, “Finanses”, “Mājsaimniecība” un “Transports”. Dalības domēns “Atpūtas un sociālās aktivitātes” ir vienīgais, kurā lielākais īpatsvars jauniešu ar cerebrālo trieku ir sasnieguši pilnīgu autonomiju, savukārt dalības domēnos “Intīmās attiecības” un “Seksualitāte” lielākajai daļai jauniešu ar cerebrālo trieku nav pieredzes. Veselības aprūpes domēnos “Aprūpes prasības” un “Rehabilitācijas pakalpojumi” lielākais īpatsvars jauniešu ar cerebrālo trieku atrodas otrajā autonomijas fāzē, proti, aprūpes prasības tiek formulētas kopā ar vecākiem, bet konsultācijas netiek saņemtas ne pediatrijas, ne pieaugušo rehabilitācijā, savukārt domēnā “Pakalpojumi un palīdzība” lielākā daļa jauniešu joprojām ir pilnībā atkarīgi no vecākiem. Salīdzinot ar kontroles grupas jauniešiem, cerebrālās triekas jauniešu grūtību līmenis sabiedrisko dalību raksturojošos jautājumos lielākoties ir nozīmīgi augstāks, bet kopējais jauniešu ar cerebrālo trieku funkcionēšanu un nespēju raksturojošais grūtību līmenis ir nozīmīgi augstāks nekā kontroles grupas jauniešiem, turklāt jaunieši ar cerebrālo trieku, veicot dažādus uzdevumus un darbības, daudz biežāk saskaras ar grūtībām. Visbiežākās un spēcīgākās saistības ar kādu no autonomiju dalībā un veselības aprūpē raksturojošiem domēniem konstatē grūtību līmenim pašaprūpē un kognitīvajās funkcijās. Pašaprūpes spējas biežāk ietekmē dalības domēnus, bet kognitīvās funkcijas – veselības aprūpes. Kā nozīmīgs dalību un veselības aprūpes autonomiju atsevišķos domēnos ietekmējošs faktors tika konstatēts arī grūtību līmenis mobilitātē un ikdienas rutīnas aktivitātēs; jaunieša vecums; lielās motorās funkcijas; manuālās prasmes un asistenta nepieciešamības pakāpe. Pārejas gatavībā uz pieaugušo veselības aprūpi pētījumā iesaistīto jauniešu ar cerebrālo trieku vidējais rādītājs atrodas starp sagatavošanās un rīcības fāzi. Pētījuma rezultāti liecina, ka nozīmīgi ietekmējošie faktori jauniešu ar cerebrālo trieku pārejas gatavībai uz pieaugušo veselības aprūpi ir lielo motoro funkciju līmenis, kognitīvās funkcijas, asistenta nepieciešamības pakāpe, autonomijas pakāpe domēnos “Atpūtas un sociālās aktivitātes” un “Transports”, kā arī grūtību līmenis pašaprūpes darbībās, nozīmīgākajiem esot kognitīvo funkciju līmenim un pašaprūpes spējām.

Pravo na život ili pravo na smrt. Kako se nositi sa pacijentima u terminalnim fazama bolesti te imaju li oni pravo na izbor je pitanje na koje se još danas ne može odgovoriti. Etička načela, religijska uvjerenja, zakoni država i ostale stavke bitne su u odlučivanja o nastavku liječenja ili prekidu nečijeg života. Eutanazija, potpomognuto samoubojstvo uz prisustvo liječnika nude rješenja za prekid nečije patnje, boli i spasa za dostojanstvo, ali je još u većini zemalja ilegalno. Autonomija, cjelokupna skrb, očuvanje dostojanstva i smanjenje boli glavni su razlozi za mogući prekid nečijeg života. Eutanazija može biti aktivna i pasivna. Razlika između te dvije eutanazije je u samom pristupu pacijentu i načinu ophođenja. Aktivna eutanazija je u većini država ilegalna, a pasivna eutanazija se pojavljuje svuda u svijetu, pogotovo u palijativnoj skrbi, kada se umirućem pacijentu ne spašava život, već ga se pušta da umre uz smanjenje simptoma. Osim aktivne i pasivne eutanazije, javljaju se pojmovi eugeničke eutanazije, socijalne eutanazije, kriminalističke eutanazije i svaka od njih povlači etička i moralna pitanja. Amerika je jedna od država u svijetu u kojoj je legalna kriminalistička eutanazija i u kojoj je medijski popraćena ista. Najveću ulogu u brizi za pacijenta u terminalnoj fazi bolesti ima upravo medicinska sestra, odnosno medicinski tehničar. Medicinske sestre i medicinski tehničari su osobe koje o pacijentima skrbe svakodnevno i prate njihovu patnju i bol, upućeni su i svojim prisustvom pacijentu daju osjećaj sigurnosti i povjerenja. Ukoliko se jednog dana eutanazija legalizira u cijelom svijetu, moglo bi doći do zlouporabe iste, palijativna skrb više ne bi imala smisao te bi se morao oformiti stručan tim za odobrenje eutanazije, koji bi uključivao i medicinske sestre i tehničare što bi predstavljalo veliki problem za njih same. Pravo na život ili pravo na smrt, tko ima pravo suditi o tome? Ovim radom prikazat će se svi nedostaci, ali i moguće pozitivne stvari eutanazije. The right to live or the right to die. How to deal with patients in the terminal stages of the disease and whether they have the right to choose is a question that still cannot be answered. Ethical principles, religious beliefs, state laws and other issues are important in deciding whether to cointinue treatment or end someone's life. Euthanasia, assisted suicide with the presence of a doctor offer solutions to end someone's suffering, pain and save dignity, but it is still illegal in most countries. Autonomy, total care, preservation of dignity and reduction of pain are the main reasons for possible termination of someone's life. Euthanasia can be active or passive. The difference between the two euthanasias lies in the very approach to the patient and the way they are treated. Active euthanasia is illegal in most countries, and passive euthanasia appears all over the world, especially in palliative care, when a dying patient is not saved, but is allowe to die with reduced symptoms. In addition to active and passive euthanasia, the concepts of eugenic euthanasia, social euthanasia, and criminal euthanasia appear, and each of the countries in the world where criminal euthanasia is legal and where it is covered by the media. The biggest role in the care of a patient in the terminal phase of the disease is played by the nurse, that is, the medical technician. Nurses and medical technicians are people who take care of patients every day and monitor their suffering and pain, they are knowledgeable and with their presence they give the patient a sense of security and trust. If one day authanasia is legalized all over the world, it could be misused, palliative care would no longer make sense, and a professional team for euthanasia approval would have to be formed, which would include nurses and technicians, which would be a big problem for them alone. Right to live or right to die, who has the right to judge that? This work will show all the shortcomings, but also the possible positive aspects of euthanasia.

Ovim preglednim radom iznosi se problematika dobrobiti djeteta i razvoja njegove autonomije. U relevantnom nacionalnom dokumentu u Republici Hrvatskoj dobrobit djeteta navedeno je kao jedan od ciljeva institucionalnog odgoja i obrazovanja, a razvoj njegove autonomije kao jedna od temeljnih vrijednosti. Ovaj rad nastoji prikazati odnos dobrobiti djeteta i razvoja djetetove autonomije u sustavu ranog i predškolskog odgoja i obrazovanja. Kao ključna osoba koja treba imati razvijeno duboko razumijevanje značenja dobrobiti djeteta, autonomije i hihova međusobnog odnosa svakako je odgojitelj. Položaj i razumijevanje autonomije u vrijednosnom sustavu odgojitelja utjecat će na njegovu implicitnu pedagogiju, a time i na njegovu odgojno-obrazovnu praksu. Osvještavanje vlastite uloge u procesu razvoja dječje autonomije može se postići kroz samorefleksiju za koju možemo reći da je važan alat u razvoju i razumijevanju vlastite prakse. U radu se iznose tumačenja dobrobiti, autonomije i njihova međusobnog odnosa iz perspektive suvremene pedagogije ranog i predškolskog odgoja i obrazovanja. This review presents the issue of child well-being and the development of his autonomy. In the relevant national document in the Republic of Croatia, the well-being of the child is stated as one of the goals of institutional upbringing and education, and the development of his autonomy as one of the fundamental values. This paper tries to show the relationship between the well-being of the child and the development of the child's autonomy in the system of early and preschool education. As a key person who should have developed a deep understanding of the meaning of a child's well-being, autonomy and their mutual relationship, is certainly an educator. The position and understanding of autonomy in the educator's value system will influence his implicit pedagogy, and thus his educational practice. Awareness of one's own role in the process of developing children's autonomy can be achieved through self-reflection, which we can say is an important tool in developing and understanding one's own practice. The paper presents interpretations of well-being, autonomy and their mutual relationship from the perspective of contemporary pedagogy of early and preschool education.

Ovaj diplomski rad obuhvaća i kroz njega je obrađen kontejnerski prijevoz i navedena je definicija kontejnerizacije, kao i prednosti i nedostaci kontejnerizacije. Kroz rad kontejnerski prijevoz prikazan je kao jedan od najvažnijih oblika intermodalne tehnologije. Definirana je i opisana povijest kontejnerizacije, podjela kontejnera, označavanje kontejnera. Drugi dio diplomskog rada obuhvaća razvitak modernih kontejnerskih brodova. Kontejnerski brodovi prikazani su i opisani kroz generacije razvoja i definiran je značaj koji su oni imali na kompletni razvoj transporta i logistike. Globalna priroda kontejnerskog transporta tjera budućnost na razmišljanje i dodatna poboljšanja. Autonomija i automatizacija budućnost je koja nam kuca na vrata. U tom smislu u zadnjem dijelu rada pažnja je usmjerena na budućnost i autonomne brodove i njihov razvitak.

Immanuel Kant se bavio mnogim moralnim problemima, a među njima se nalazi i oduzimanje ljudskog života u obliku ubojstva, smrtne kazne, samoubojstva i eutanazije. Kant smatra da država može dodijeliti i provesti smrtnu kaznu, a taj stav se temelji na načelu odmazde ili principu jednakosti, odnosno ius talionis. Načelo odmazde zahtjeva da onaj koji ubije bude kažnjen smrću jer je smrtna kazna jedina koja se može mjeriti s takvim zločinom. Prema njemu, smrtna kazna je posljedica kršenja zakona, odnosno ubojstva, te rezultat dobrovoljnih činova zlobe. Kant se smatra protivnikom samoubojstva. Samoubojstvo se protivi dužnosti samoodržanja i proturječi prirodnoj tendenciji samoljublja.. Kategorički imperativ ne dopušta samoubojstvo jer njegova maksima ne može postati univerzalna te zato što je to čin u kojem ljudi sebe tretiraju samo kao sredstvo. Kanta se često interpretira kao zagovornika eutanazije u slučaju gubitka racionalnosti, odnosno demencije. On veliki naglasak stavlja na autonomiju, dostojanstvo, čast i racionalnost, koje osobe gube napretkom demencije, pa se zbog toga smatra da dementne osobe trebaju pristati na eutanaziju.

In this paper, I intend to offer a new explanation of the self both from the biological and dynamical systems theory perspectives. This means that I support the idea that the self is a consequence of biological control mechanisms, either of the internal processes or resulting from the interaction of an organism with the environment. From the perspective of the dynamical systems theory, the self will be approached as a bundle of patterns resulting from adapting of a living system to the conditions of the environment. In the first part of the paper, the self is understood starting from three characteristics of the living systems, resulting from the self-organisation of the organic matter: identity, unity and self-maintenance. In the second part, I discuss one of the most important characteristics of the self: agency. The sense of agency is approached as being made of three components: coupling of the organism with the world, the control of the internal and external processes, and prediction. In conclusion, I discuss the issue of the relation between the self and autonomy, considering the self as a consequence of the degrees of freedom of a living system., U ovom je radu moja namjera ponuditi novo objašnjenje sebstva iz teorijskih perspektiva biologije i dinamičkih sustava. To znači da podržavam ideju da je sebstvo posljedica bioloških kontrolnih mehanizama, bilo unutarnjih procesa ili kao ishod međudjelovanja organizma i okoliša. Iz perspektive teorije dinamičkih sistema, sebstvo se može razumjeti kao svežanj uzoraka proizlazećih iz prilagodbe živućeg sustava na uvjete okoliša. U prvom dijelu rada, sebstvo se razumijeva polazeći od tri obilježja živućih sustava koji su rezultat samoorganizacije organske materije: identitet, jedinstvo i samoodržavanje. U drugom dijelu, raspravljam o jednom od najvažnijih obilježja sebstva: svjesnom djelovanju. Značenju svjesnog djelovanja pristupa se kao da se sastoji od tri dijela: sprega organizma sa svijetom, upravljanje unutarnjim i vanjskim procesima te predviđanje. Zaključno, raspravljam o problemu veze između sebstva i autonomije, pri čemu razmatram sebstvo kao posljedicu stupnjeva slobode živućeg sustava., Mit diesem Artikel beabsichtige ich, eine neuartige Erklärung des Selbst aus theoretischen Perspektiven der Biologie und dynamischen Systeme vorzulegen. Dies bedeutet, dass ich die Idee bekräftige, das Selbst sei die Konsequenz biologischer Kontrollmechanismen, seien es interne Prozesse oder als Ausgang der Interaktion von Organismus und Umwelt. Aus der Perspektive der Theorie dynamischer Systeme kann das Selbst als ein Bündel von Mustern aufgefasst werden, welche der Anpassung eines lebenden Systems an die Umweltbedingungen entsprießen. Im ersten Teil der Arbeit wird das Selbst ausgehend von drei Merkmalen lebender Systeme erfasst, die das Ergebnis der Selbstorganisation organischer Materie sind: Identität, Einheit und Selbsterhaltung. Im zweiten Teil bespreche ich eine der bedeutsamsten Eigenschaften des Selbst: Handlungsfähigkeit. Die Bedeutung der Handlungsfähigkeit wird in der Art angegangen, als bestünde sie aus drei Teilen: der Kopplung des Organismus an die Welt, der Leitung interner und externer Prozesse und der Antizipation. Abschließend diskutiere ich das Problem der Verknüpfung zwischen Selbst und Autonomie, wobei ich das Selbst als Ausfluss der Freiheitsstufen eines lebenden Systems erachte., Dans ce travail, mon intention est de proposer une nouvelle explication du soi issue des théories en biologie et des systèmes dynamiques. Cela signifie que je soutiens l’idée selon laquelle le soi est la conséquence des mécanismes de contrôles biologiques, autant des processus internes, qu’en tant que résultat de l’interaction entre l’organisme et l’environnement. Selon la perspective de la théorie des systèmes dynamiques, le soi peut être compris comme un faisceau de causes qui découlent de l’adaptation des systèmes vivants aux conditions de l’environnement. Dans la première partie de ce travail, le soi est considéré sur la base de trois caractéristiques des systèmes vivants qui sont le résultat de l’auto-organisation de la matière vivante : l’identité, l’unité et l’auto-conservation. Dans la deuxième partie, je discute de l’une des plus importantes caractéristiques du soi : l’action consciente. La signification de l’approche de l’action consciente est composée de trois parties : la relation de l’organisme avec le monde, l’organisation des processus internes et externes et la prévision. En conclusion, je discute du problème de la relation entre le soi et l’autonomie, en considérant le soi comme une conséquence du degré de liberté du système vivant.