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Среди центральных категорий философии французского экзистенциального мыслителя Габриэля Марселя (1889-1973) – понятия обладания и бытия. Они подробно разрабатываются им в работе «Быть и иметь», которая анализируется в статье. Эти категории исследуются философом в поле предельных вопросов метафизики: что значит существовать? что значит бытийствовать? Магистральные идеи Г. Марселя обсуждаются в контексте философской традиции западной мысли, однако следует иметь в виду, что вся онтологическая проблематика рассматривается Марселем по-новому: философ совершает радикальный антропологический поворот в этой области. Обладание стремится свести существование человека к функции, и только восхождение к трансцендентному осуществляет прорыв к бытию., Among the central categories of the philosophy of the French existential thinker Gabriel Marcel (1889 – 1973) there are the concepts of possession and being. They are elaborated in detail by him in the work "Being and Having", which is analyzed in the article. These categories are explored by the philosopher in the field of the ultimate points of metaphysics: what does it mean to exist? what does it mean to be? The main ideas of G. Marcel are discussed in the context of the philosophical tradition of Western thought, however, it should be borne in mind that all ontological problems are considered by Marcel in a new way: the philosopher makes a radical anthropological turn in this point. Possession tends to reduce human existence to a function, and only the ascent to the transcendent makes a breakthrough to being., Социально-гуманитарные знания, Выпуск 2 2023, Pages 64-69

School wellbeing is an important thing for students to have, because they can study calmly and comfortable so that learning achievement will be achieved. This research was conducted at a Vocational High School in the coastal area of Surabaya. The results show that the wellbeing of students is dominant in the sufficient category (70.491%). Students feel comfortable with school conditions, social relations in the school environment are quite smooth, students have the opportunity to manifest themselves and students feel happy when at school. Meanwhile, 16.393% feel uncomfortable, social relations at school are not smooth, unhappy, and feel that school does not provide opportunities to fulfil themselves. And only 13.11% of students are comfortable with school conditions, social relations are smooth, happy and school gives opportunities to fulfil themselves.

The global human population is growing at a rapid rate leading to the need for continued expansion of food animal production to meet the world's increasing nutritional requirements. As a consequence of this increased production demand, the use of high volume, animal dense systems have expanded providing high quality protein at reduced costs. Backyard animal production has also expanded. This increased food animal production has facilitated the rapid spread, mutation, and adaptation of pathogens to new hosts. This scenario continues to drive the emergence and reemergence of diseases in livestock species increasing the urgency for development and availability of vaccines for transboundary animal diseases (TADs). Even though vaccines are widely recognized as being an essential tool for control of TADs, there are many scientific, economic, political, and logistical challenges to having vaccine available to control an outbreak. This article will focus on examples of the challenges associated with having vaccines available for emergency response, as well as the characteristics of 'ideal' TAD vaccines, the need for complementary diagnostic assays, and hurdles involved in bringing efficacious veterinary TAD vaccines to market including regulatory constraints and considerations for stockpiling vaccines for emergency use in non-endemic countries. Examples will also highlight the complicated interplay between animal health and human health and demonstrate the lasting benefits that can be gained from an efficacious vaccine.

When Asian-Americans began entering college during the early twentieth-century, they faced institutional barriers to full participation in college life. They were denied on-campus housing, access to scholarship funds, and entrance into fraternal organizations, which included written exclusionary policies prohibiting any nonwhite and non-Christian membership. Faced with these exclusions, Asian American men and women founded their own fraternal organizations as spaces to provide social support, camaraderie, resources, and ties to the broader ethnic community. From 1916 through 1970, eleven Asian American fraternities and sororities were established. These organizations were mainly Chinese American or Japanese American organizations, reflecting the demographics of Asian college students at the time. While these organizations provided much needed relief from the marginalization they felt on their campuses, they often did not receive the full rights and privileges as other college fraternal organizations. Currently, exclusionary race-based policies no longer exist among collegiate fraternal organizations. However, even at universities with relatively large Asian American student enrollment, Asian American students continue to be underrepresented in historically "white" Greek-letter organizations. Where members of such groups, Asian Americans are often relegated to less prestigious chapters and experience racial stereotyping by other members. Studies have examined the perceptions of campus inclusion by Asian American fraternity and sorority members. Contemporary research on college student involvement finds that two percent of Asian American college students join Asian American sororities or fraternities. While prior research pointed to the role of Asian American sororities for identity-making, research shows that Asian American men join fraternities as a way to combat stereotypes about them as nerdy or socially and athletically inferior to other men. Nonetheless, within these organizations, hazing can be seen as a form of hyper-masculinity. A concomitant effect is a form of hazing that may be peculiarly, physically violent. Hazing, like any other type of human problem, has its roots in many different areas and at many different levels. In this article, the authors specifically focus on hazing within Asian American fraternities as one example of hazing that arises in a range of organizational contexts.

Felsefe ve mantığın felsefenin doğuşundan beri ilgilendiği ve günümüzde de ister metafizik isterse de ontalojik olarak büyük önem arzeden Kategoriler bahsi çalışmamızın ana konusudur. Kategoriler`in önemi ise felsefi önermeleri meydana getiren kıyasın ilk terimlerini, kavramlarını oluşturmasından ibarettir. Bu kavramlar adeta varlık aleminin insan zihnine yansıması bakımından on niteliğe sahip olduğundan kategorilerin sayısı da buna bağlı olarak on tanedir. Demek ki, felsefi bir önermenin doğru olup olmadığını bilmek için önce onu meydana getiren terimlerin mahiyetinin ne olduğunu bilmemiz gerekir ki, bunu da bize ilk basamak olarak kategoriler öğretir.Kategori kavramları değişik şekilde daha önceki filozoflar tarafından kullanılmış olsa da konunun sistemli bir şekilde ele alınışına ilk olarak Aristoteles`te rastlıyoruz. Aristoteles`in kategorilere yaklaşımı diğer bir çok indirgemeçi filozoflar gibi ne sadece metafiziğin ne de sadece fiziğin konusudur. Aristoteles konuyu her iki taraftan ele aldığı için ona hem metafiziğe hem de doğa felsefesine dair yazdığı eserlerinde rastlıyoruz. Bu konuda bir tür Aristoteles`in şarihi olan El-Muallimu`l-Sani Fârâbî`nin görüşleri de Aristoteles`le birlikte çalışmamızda ele alınacak ve konunun daha iyi anlaşılması için her iki filozofun görüşlerine aynı konuda karşılaştırmalı olarak yer verilecektir. Fârâbî`nin konuyla ilgili kaynakları sınırlı sayıda olduğu için çalışmamızın ana çizgisini Aristoteles oluşturmaktadır. Araştırmamız boyunca her iki filozofun ana kaynaklarına inecek ve yeri geldiğince de ikinci dereceli kaynaklara yer vereceğizdir.Çalışmamız iki bölüm ve netice kısımlarından oluşmaktadır. Birinci bölümde ilk kategori olan cevher hem mantıksal hem de ontolojik olarak mustakil incelenmiştir. İkinci bölümde ise diğer dokuz kategori hem mahiyetleri açısından hem de cevherle olan ilişkisi açısında ele alınmıştır. Netice kısmında ise her iki filozoftan elde edilen bilgiler kapsamında kategoriler konusu bir bütün olarak ele alınmıştır.Böylece ister bir felsefecinin isterse de sıradan bir insanın bir varlığı idrak etmeğe koyulurken ona on bakımdan yaklaşacağı, onu bu on kategoriler aracılığı ile algılayacağı kanaatine varmış olduk. The categories are the essential theme of our research which philosophy and logic have been engaging with since the birth of philosophy and currently, are very important terms both in ontological and metaphysical realms. The importance of categories is to produce the first terms and notions of the analogy which in turn constitutes philosophical propositions. Due to reason that human being perceives the world of existence through ten qualities, the number of categories is ten. In this case, if one wants to determine the accuracy of the philosophical proposition, initially, one needs to grasp the notions of the terms which produce this proposition. And as a first step, Categories impart the elucidation on this matter.In this theme, the thoughts of Farabi named Al-Muallim`l-Sani will be handled, who was the commentator of Aristotle utilizing Aristotle`s own thoughts. In order to describe the theme comprehensively, both philosophers' thoughts on this theme will be scrutinized comparatively. Because of the reason that there is a limited information on Fârâbî`s sources concerned with the theme, Aristotle as the main line of the research will be followed. While conducting the research, the main sources of both philosophers will be investigated in detail and the secondary sources will be utilized from time to time.The study consists of introduction, two chapters and conclusion parts. In the first chapter, the first category Essence was investigated independently both from logical and ontological sites. In the second chapter, the rest nine categories were analyzed from their notional perspective and from the perspective of their relations with Essence. Within the knowledge obtained from the both philosophers the topic of Categories was discussed thoroughly in the conclusion part. Thus, the conclusion derived from the research is that when a philosopher or an ordinary person commences to realize an existence, he approaches it from the ten qualities and perceives it through these ten categories. 96

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[…] Kai kurie tyrėjai kalba apie tai, kad posesyvumas yra tokia plati kategorija, jog norint ją nusakyti, reikia „išeiti už kalbos ribų“ ir pradėti vertinti tai, kokią raišką kalboje įgauna tokie santykiai, kaip nuosavybės netekimas, vagystė, paveldėjimas, dovanojimas ir pan. Filosofas E. Frommas kalba apie du priešingus egzistavimo būdus: turėjimą, kurio esmė — materialiųjų vertybių vaikymasis ir kaupimas, vartotojiškumas, valdžios siekimas ir agresija; ir buvimą, pagrįstą meile, atjauta, kitų žmonių interesų paisymu, troškimu dalytis produktyvia ir prasminga veikla su kitais. Įdomu, kad Frommas, tirdamas šiuos du žmogaus egzistavimo būdus, empirinių faktų ieško kalboje. Jo nuomone, turėjimo ir buvimo sąvokų prasmės keitimąsi per pastaruosius kelis šimtmečius Vakarų kalbose atspindi vis dažnesnis daiktavardžių ir vis retesnis veiksmažodžių vartojimas. […] Šiame straipsnyje analizuojama konstrukcija to have a Nv (pvz., to have a smoke, walk, etc), kuri, kaip teigia E. Frommas, yra kalbos klaida, kadangi procesų ir veiksmų turėti neįmanoma: juos galima tik patirti. Straipsnyje pateikiami ar gumentai, įrodantys posesyvinį minėtos konstrukcijos pobūdį, aptariami analizuojamos konstrukcijos ir atitinkamų veiksmažodžių (pvz. to smoke, to walk) reikšmės ir vartojimo skirtumai. Straipsnyje taip pat pasitelkiami kitų akademinių disciplinų (filosofijos, psichoanalizės) tyrimų rezultatai siekiant geriau suprasti posesyvumo sąvoką, kuri iš esmės nėra lingvistinė kategorija. Darbe naudojamasi britų nacionalinio tekstyno (British National Corpus) ir dabartinės lietuvių kalbos tekstyno, sukaupto Kauno Vytauto Didžiojo universiteto Kompiuterinės lingvistikos centre, duomenimis Possession in language is such an elusive and vague notion that some linguists even think that scholars researching possession should "go beyond language" and look into how such concepts as theft, inheritance, donation or acquisition affect the way possession is encoded in language (Heine 2001). A philosopher and psychoanalyst E. Fromm (1976) speaks about two modes of existence: that of being and that of having and argues that the distinction between the two modes is so crucial that it influences and determines our views and actions. He also writes about the orientation of modern societies towards the having mode, the essence of which is our inclination towards possessing, owning, consuming, making everything and everybody our property. He uses linguistic evidence to support his claims and notes the growing use of nouns and the decreasing use of verbs in Western languages. An attempt will be made in this paper to revisit a definition of the concept of possession based on the analysis of the construction with the verb to have plus a verbal noun, i.e. constructions such as to have a drink, a smoke, a walk etc., which according to Fromm, is an erroneous use, because processes and activities cannot be possessed, they can only be experienced. The possessive character of the construction will be discussed, the difference between the construction to have a drink, a smoke, a walk etc. and the corresponding verb to drink, to smoke, to walk, etc. will be addressed in the paper. The question of whether such linguistic expressions can tell us anything about some extralinguistic (e.g. psychological, philosophical) aspects of possession will be considered. The data for this research comes from the British National Corpus (BNC) and the Corpus of the Contemporary Lithuanian Language, compiled at the Centre of Computational Linguistics of the University of Vytautas Magnus in Kaunas

How does an organization act? Can it be considered an actor on its own or does it need organizational members who act on its behalf? We would like to suggest our own take on the issue by suggesting a genuinely communicative approach to the issue of organizational action. Using the narratology of AJ Greimas to make apparent in talk some of process philosophy's tenets, we show how organizations act by being attributed actions. The detailed study of meetings from a community organization serves as our empirical grounding. We suggest that through the imbrication of mandates and programs of action in a logic of appropriation/attribution, the organization can effectively act while always relying on others to do so. Far from 'just talk,' we contend that in doing so, participants reconfigure their organization and make it do things. There is no need to resort to an essentialist ontology of organization to state that it acts 'itself.' We therefore reconcile the two most common views of organizational action - that of an organization acting by itself and that of agents acting on its behalf.

The question of what the human dimension is, contains a great complexity, however, the modernity tries to respond in a simple way from a logic of having, that is to say, the man is measured by the level of his revenues. The search of new ways to know human´s dimension, allows to rediscover him in Aristotle´s act conception and its updating in Amartya Sen´s human capacities theory, a different focus that offers a much deeper answer from a being´s logical point of view. Nevertheless, to measure the human capacity is extremely difficult because it is an intangible one. This research is looking for the Hegelian idea of the objectivity, of the subjectivity for work, a starting point to level the difficulty and complement it with the classification of Abraham Maslow´s needs., La pregunta sobre cuál es la dimensión humana encierra una gran complejidad; sin embargo, la modernidad pretende responderla de una manera simplona desde una lógica del Tener. Es decir, el hombre es medido por el nivel de sus ingresos. La búsqueda de nuevas formas de abordar la medición del hombre permite redescubrir, en la concepción de acto y potencia de Aristóteles y su actualización en la teoría de las capacidades humanas de Amartya Sen, un enfoque diferente que brinda una respuesta mucho más profunda desde una lògica del Ser. No obstante, medir la capacidad humana es sumamente difícil porque es un intangible. Esta investigación pretende, desde la idea hegeliana de la objetivación de la subjetividad por el trabajo, proponer un punto de partida para allanar la dificultad, complementándola con la clasificación de las necesidades de A. Maslow.

En sistemas de organización social basados en la acumulación de capital, las diferentes expresiones culturales que surgen dentro de ellos se ven influenciadas por ésta, de forma que lo que se investiga, piensa, cree y educa es mediado por parámetros basados en el lucro. Así, algunos ejes clave sobre los cuales el ser humano articula su pensamiento y acción están en creciente proceso de mutación, progresivamente consolidados sobre un esquema de ideas que en este texto será relacionado con la cultura hegemónica del tener, con potencial vertebrador y que se impone sobre otra basada en el ser, lo que aquí es relacionado con necesidades y expresiones humanas existenciales que van más allá de la acumulación material. A través de la discusión teórica, el objetivo perseguido es repensar cómo mecanismos de aculturación tan importantes como los medios de comunicación o la educación influyen y son influidos por paradigmas de pensamiento profundamente arraigados y relacionados con la propiedad como elemento constituyente, para imaginar la reconstrucción de otros enfocados en necesidades humanas más amplias y relacionadas con aspectos inmateriales y sociales. In systems of social organisation based on capital accumulation, the different cultural expressions arising from them are influenced by capital accumulation. Consequently, what we research, think, believe and educate is mediated through paremeters based on profit. So, some key pillars on which human beings articulate their thinking and actions are subject to an increasing process of change, gradually consolidated on an scheme of ideas that in this text will be linked to the dominant culture of having, with structuring potential and imposed over another form of culture based on being, what here is related to existential human needs and expressions that go beyond material accumulation. Through theoretical discussion, the aim of this study is to rethink how acculturation mechanisms as important as media or education influence and are influenced by paradigms of thinking which are deeply rooted and related to property as a constituent element. In doing so, we seek to imagine the reconstruction of another form of thinking focused on a wide understanding of human needs and related to intangible and social aspects. Dans les systèmes d’organisation sociale fondés sur l’accumulation de capital, les différentes expressions culturelles qui y apparaissent sont influencées par celle-ci, de sorte que ce qui est recherché, penser, créer et éduquer sert de médiateur par les paramètres basés sur le profit. Donc, certains fondements essentiels sur lesquels les êtres humains articulent leur réflexion et l’action sont des processus de mutation, progressivement consolidés sur un aperçu des idées qui dans ce texte seront liés à la culture dominante d’avoir, avec un potentiel de structuration et qui s’impose sur une autre basé sur l’être, si cela est lié à des expressions humaines et aux besoins existentiels qui vont au-delà de l’accumulation de matière. Par la discussion théorique, le but est de repenser la façon dont les mécanismes d’acculturation si importants comme les médias de communication ou de l’éducation influencent et sont influencés par les paradigmes de pensée profondément enracinés et liés à la propriété comme un élément constitutif, d’imaginer la reconstruction d’autres mécanismes axés sur de plus amples besoins humains et liés aux aspects sociaux et matériels.