Harmonious Development Of Man Research Articles

Coping with Environmental Crisis: Ecological Responsibility and Contemporary Practice in Marx's Happiness View

With the acceleration of the process of globalization and the rapid development of industrialization, human society is facing serious environmental crises, such as climate change, biodiversity loss, land desertification and other problems become increasingly prominent. In this context, the Marxist concept of happiness highlights its importance in dealing with the environmental crisis. Starting from the basic idea of Marx's happiness view, the harmonious development of man and nature is an important condition for realizing human happiness. How Marx regards the relationship between man and nature as the fundamental basis for realizing human happiness and emphasizes the importance of environmental protection and ecological balance. The contemporary practice of Marxist happiness concept in promoting green development, strengthening environmental laws and policies, raising public environmental awareness and strengthening international cooperation.

ФОРМИРОВАНИЕ ЭКОЛОГИЧЕСКОГО МЫШЛЕНИЯ СТУДЕНТОВ В УСЛОВИЯХ ПРОФЕССИОНАЛЬНОЙ ПОДГОТОВКИ

The relevance of the research topic is due to the growing public attention to identifying effective ways to reduce environmental pollution, which requires a transition from anthropocentrism to ecocentrism, where the highest value is the harmonious development of man and nature. The purpose of the article is to identify the most active student communities that carry out environmental education work on the territory of the city. Samara, as well as determining the practical significance of their creation in the formation of students' ecological thinking. Research methods: content analysis method and sociological research method. Based on the views of respondents, the authors formulated indicators for measuring the effectiveness of the formation of ecological thinking through eco-communities and its monitoring in terms of professional training. The significance of the work is due to the conclusions of the study, which allow us to state that the formation of ecological communities makes it possible to fill the lack of knowledge in the field of environmental protection and, undoubtedly, prepare individuals to choose the least environmentally hostile ways to solve their problems and meet their needs. The article is intended for heads of educational organizations, the pedagogical community and students in order to replicate the positive experience and its further implementation in the conditions of professional training.

Pupil Memoirs as Hagiography in the Gurdjieff Work

G. I. Gurdjieff (c. 1866–1949) emerged as a spiritual teacher in St Petersburg and Moscow in 1912. In his early phase of teaching, he emphasized a complex cosmology that was recorded by P. D. Ouspensky in In Search of the Miraculous (1949), and after leaving Russia during the Revolution he introduced the Movements or Sacred Dances in Tiflis in 1919. At the Institute for the Harmonious Development of Man at the Prieuré des Basses-Loges at Fontainebleau-Avon south of Paris Gurdjieff initiated a communal life in which pupils pursued a program of spiritual activities devised to lead them from false personality to true self, from a multitude of “I”s to a “real I.” After Gurdjieff’s death in 1949, various of his pupils published memoirs of their time with the Master; notable examples include Margaret Anderson’s The Unknowable Gurdjieff (1962) and Kathryn Hulme’s Undiscovered Country: A Spiritual Adventure (1966). This article argues that the pupil memoirs function in the Work as hagiography, cementing the holiness and authority of Gurdjieff in a similar way to the lives of the saints in medieval Europe; additionally, they operate as a substitute for the personal encounter with Gurdjieff in life, constructing his charisma and extraordinary powers for later generations of pupils.

ПІДГОТОВКА МАЙБУТНІХ УЧИТЕЛІВ ПОЧАТКОВИХ КЛАСІВ ДО ЕКОЛОГІЧНОГО ВИХОВАННЯ УЧНІВ ЯК ПЕДАГОГІЧНА ПРОБЛЕМА СЬОГОДЕННЯ

The article identifies and characterizes the features of environmental upbringing of primary school students and the preparation of teachers for its implementation as a pedagogical problem of today. The authors research scientific papers on the peculiarities of environmental upbringing of primary school students and teacher training, as well as describe ways to achieve the goal of environmental upbringing in the case of solving a set of interrelated tasks that have educational, upbringing, and value components. Environmental upbringing is one of the priority areas in the general system of education, aimed at the harmonious development of man, his civic consciousness. Therefore, it cannot be considered as a separate form of education. Although, of course, the relevance and specificity of environmental upbringing encourage us to perceive it as one of the important areas of the overall educational process. In the scientific and pedagogical literature, environmental upbringing and upbringing are interpreted as a psychological and pedagogical process of human impact in order to form knowledge of the scientific foundations of nature, the necessary beliefs and practical skills, a certain orientation and active social position in environmental protection, environmental management and reproduction of natural resources. Modern theory and methods of vocational education offers a concept of philosophical and psychological-pedagogical foundations of the process of professional environmental upbringing of future primary school teachers, emphasizing the role of methods and technologies by which it is possible to implement the content of environmental upbringing, implementing the highest ideals and standards of ecological educated personality of the teacher. The authors argue that the actualization of the tasks of preparing future primary school teachers for environmental upbringing of primary school students is due to modern socio-cultural circumstances, which allows the formation of environmentally educated personalities capable of self-application of environmental knowledge and skills. Key words: environmental upbringing, primary school student, teacher training.

The influence of swimming lessons on the level of motor fitness and psycho-emotional state of students

The article reveals the influence of swimming lessons on the level of motor fitness and psychoemotional state of student youth. A survey was carried out among student youth in order to determine their psycho-emotional state. It was revealed that one of the most popular sports among both boys and girls is swimming. It was found that regular swimming lessons not only increase the level of physical activity, but also have a positive effect on mental activity and psycho-emotional state of young people.
 The educational, upbringing, developmental and health-improving value of physical education in higher education institutions, its contribution to the professional training of future specialists is emphasized by many author. Physical education classes contribute to the overall harmonious development of man.
 However, experts note a sharp decline in interest in physical education among schoolchildren and students, as well as the insignificant effectiveness of these classes, which affects the physical development and health of modern youth.
 Yesterday's student, becoming a student, gets into new conditions, characterized by the intensity of the study load, active social contacts and stressful situations. That is why the search for the most effective forms and methods of strengthening the health of students by means of physical culture remains relevant.

Innovative design of community care services based on the concept of environmental sustainability

China’s rural elderly population continues to grow, and rural elderly care faces more severe challenges than cities. The rapid growth of rural demand for elderly care services means that more resources are needed, and the process of depletion of a large amount of resources inevitably has an adverse impact on the environment. The green development and sustainable design concepts proposed in the design field can reduce the waste of resources and reduce the greatest impact of humans on the environment, and promote the harmonious development of man and nature. Therefore, this article applies environmental sustainability concepts and service design concepts to rural community elderly care services , to innovate the existing community pension service system. Based on the analysis of the behavior and demand characteristics of the elderly in rural areas, this paper proposes an innovative design case of sustainable elderly care community service combining community resources with the full potential of the elderly, which provides reference and inspiration for the construction of an elderly care community service system in rural areas.

Gurdjieff in Constantinople

Abstract George Gurdjieff (1866–1949) and his students’ stay in Constantinople in 1920–1921 remains a blank spot in the movement’s history. Very few records relating to this period survive. In Constantinople, Gurdjieff succeeded in founding the first branch of the Institute for the Harmonious Development of Man, after his attempts in Tbilisi in 1919 had failed. In this article, two important documents related to this period are published in English translation. The first is a booklet that contains information about the branch of the Institute in Constantinople, its program, theories, and working methods. It was published in Constantinople in 1920, in Russian. The second is a translation of fragments from the memoirs of Vasily Shulgin (1878–1976), a prominent Russian politician, writer, and journalist who witnessed and interacted with the Gurdjieff group in Constantinople. These materials significantly expand our knowledge of this early stage of the Gurdjieff movement and its cultural-historical context.

THE IDEAL OF KALOKAGATHIA OF THE TOTALITARIAN AND LIBERAL REGIMES AS A MEANS OF PERSONALITY FORMATION

The object of research is the relationship between the state and the individual under totalitarian and liberal regimes. Investigated problem: in the article the concepts of totalitarian and liberal regime is analyzed, their nature and relation are revealed. The characteristics of each of them are considered. It highlights the impact that they have on the ideal of kalokagathia is highlighted. In a society in which the ideas of kalokagathia can be realized, there must be freedom, which is the most important value of the individual. Both directions of democratic thought ‒ totalitarianism and liberalism welcome the higher value of freedom. A person can’t independently distinguish what is good, harmonious for it, and what is evil, it is not able to make competent decisions, it is always under the influence of the outside world and its conditions. Political regimes can be considered to a large extent, as the basic conditions for human existence. In some cases, these conditions can both stimulate a person and suppress it. This can lead to the fact that government agencies of direct action and coercion can make decisions for it or give rise to the right of permissiveness and thought only of oneself. The main scientific results: historically, the state is called upon to realize the protective function of comprehensive harmonious human development (the ideal of kalokagathia) at the national level, but under the conditions of the presented regimes, this process undergoes various transformations and can’t be fully realized and does not correspond to reality. The harmonious development of man is always full of dissonances and struggles of various forces in the human being.

The Influence of Ecological Governance Concept on Personnel Training in Colleges and Universities

The construction of ecological civilization in the harmonious development of man and nature as the basic characteristics, is an inevitable historical development. With the rapid development of industrial civilization today, the construction of ecological civilization is more and more national attention. China of higher education and personnel training has always been the case and the ruling party's governing philosophy is closely related. The higher education is one of the important ways to cultivate highquality youth and society, is the base of cultivating high-quality talents. The concept of ecological governance effect on higher education is relatively large, mainly reflected in the change of education philosophy, education curriculum innovation, innovation and other aspects of teaching methods.

ГАРМОНІЙНІ АСПЕКТИ КАЛОКАГАТІЇ: ІСТОРИКО-ФІЛОСОФСЬКИЙ АНАЛІЗ

The paper considers to philosophically analyze the harmony and harmonious development of man, their interpretation from Antiquity to our days. Human life on perpetual search for inner and outer harmony. The author of the article analyze the statements of the greatest philosophers about the harmonious development of the person. Тhe idea that the ideal of a developed harmonious person is substantial basis of the ancient ideal of kalokagathia throughout the history of development and transformation іt is discussed. For many centuries from antiquity to the present day, representatives of philosophy have tried to explain who the person is. And a harmonious development person, should be in the priority for the development of any state. In the historical dynamics, the accents of these philosophical problems were repeatedly changed, their basic principles and thesis were rethought. Accordingly, the views of people changed, and consequently the ideas of kalokagathia, harmony and harmonious development. But only the main feature ‒ components ‒ did not change. Specificity of harmony and harmonious development is revealed on the basis of an analysis of philosophical and scientific material. These widespread terms are kalokagathia, one of the key concepts and basic methodological principles of ancient Greek philosophy. They make it possible for a person to realize his outer and his inner world as a single whole, and is in certain eternal inner relationships. The findings of the research show that the harmonious development, as an idea of kalokagathia always aimed at the development of external and internal abilities and instilling a sense of beauty, goodness, justice, truth and their harmonious harmony. The philosophical thought of harmonious development, after going through the ages, acquired new interpretive meanings and national specifics. And in the history of each culture there were periods when accents were drawn on kalokagathia meanings and their reading in the system, ethical and philosophical, aesthetic concepts. The idea of harmonious human development connects the past with our modernity. Moreover, this idea is constantly directed to the future, because it is in a state of continuous development.

G. I. Gurdjieff’s Piano Music and Its Application in and outside “The Work”

Gurdjieff (c. 1866–1949) wrote a diverse collection of piano pieces at his “Institute for the Harmonious Development of Man” at the Chateau du Prieuré d’ Avon at Fontainebleau near Paris in a unique collaboration with pupil Thomas de Hartmann, a Ukrainian composer. This music was composed most intensely between the years 1925 and 1927, after Gurdjieff’s near-fatal car accident of 1924 when all work on his “Movements” or “sacred dances” had ceased. Thus this music was not written for the Movements but for other spiritual purposes. Gurdjieff would whistle, sing, and tap Eastern-sounding melodies and rhythms, and de Hartmann was required to immediately transform these indications into written Western notation, adding suitable harmonies. Like Gurdjieff’s teaching overall, the piano music is best described as a blending of Eastern and Western elements. In Gurdjieff’s lifetime this music was not published or recorded, and was mostly performed within his circle of pupils, as is appropriate within an initiatory and personally transmitted spiritual teaching. This article explores the Gurdjieff—de Hartmann music and its relationship to Gurdjieff’s overall esoteric teachings. There will also be an examination of how Gurdjieff groups and musicians continue to keep alive this music today, and it will be shown that the large number of recordings released represent its greatest cultural penetration into wider society. Currently hundreds of these recordings are available though, interestingly, most “Work” members are critical of them, arguing that the music only has value when experienced live and in a Work context.

The Contemporary Context of Gurdjieff’s Movements

The “sacred dances” or “Movements” were first revealed by George Ivanovitch Gurdjieff (c. 1866–1949) in 1919 in Tiflis (Tblisi), the site of the first foundation of his Institute for the Harmonious Development of Man. The proximate cause of this new teaching technique has been hypothesized to be Jeanne de Salzmann (1889–1990), an instructor of the Eurhythmics method of music education developed by Émile Jaques-Dalcroze (1865–1950). Jeanne and her husband Alexandre met at Jaques-Dalcroze’s Institute at Hellerau in 1913, and became pupils of Gurdjieff in 1919. It was to her Dalcroze class that Gurdjieff first taught Movements. Esoteric systems of dance and musical education proliferated at the time. Gurdjieff was deeply interested in music, theater, and art. When Pyotr Demianovich Ouspensky (1878–1947) met him in 1915 he spoke of dances he had seen in Eastern temples, and was working on a never-performed ballet, The Struggle of the Magicians. This article argues that body-based disciplines introduced by esoteric teachers with Theosophically-inflected systems are a significant phenomenon in the early twentieth century and that Gurdjieff’s Movements, while distinct from other dance systems, emerged in the same esoteric melting-pot and manifest common features and themes with the esoteric dance of Rudolf Steiner, Rudolf von Laban, Peter Deunov, and others.

Intentional Communities in the Gurdjieff Teaching

G. I. Gurdjieff (c. 1866-1949) claimed that individuals could not advance spiritually but that in a group progress was possible. He founded the Institute for the Harmonious Development of Man, first in Tiflis, Georgia in 1919, and for a second time at the Prieuré des Basses Loges in Fontainebleau-Avon, south of Paris, in 1922. At the Prieuré Gurdjieff’s pupils pursued tasks as part of a program of spiritual exercises he devised to lead them from false personality to true self, from a multitude of “I”s to a “real I”. These activities included Movements (the “sacred dances”), physical labour, ritualized eating, drinking, and bathing in the Turkish bath, and “inner exercises,” a type of contemplation. Key pupils of Gurdjieff established similar live-in venues for pursuit of the “Work”: P. D. Ouspensky at Lyne Place, Surrey; J. G. Bennett (1897-1974) at Coombe Springs, Surrey; Sophia Ouspensky at Franklin Farms, Mendham, NJ; and later other “Gurdjieffian” teachers founded a range of residential communities. The Work or the Fourth Way (as the Gurdjieff teaching is known) did not mandate retreat from everyday life; rather, Gurdjieff asserted that it was compatible with family, childrearing, and employment. This article uses examples of scholarly literature on intentional communities, and social history of other groups attempting the same types of experiments in living contemporaneously, to illuminate an understudied aspect of the Gurdjieff tradition.

The Value of E. J. Gold: Unearthing the Real Mr. G.

In the 1960s, Eugene Jeffrey Gold (b. 1941) fashioned himself as a spiritual teacher and established a number of spiritual schools, most notably his Institute for the Development of the Harmonious Human Being (IDHHB), echoing Armenian-Greek spiritual teacher G.I. Gurdjieff’s (c. 1866–1949) Institute for the Harmonious Development of Man. Little is known of Gold’s background and career due to his penchant for role playing, practical jokes, fabricating facts, and mythologising details of his life. What is clear, however, is that Gold’s core teaching and eccentric pedagogic approach are largely modelled on those of Gurdjieff. In fact, in his Autobiography of a Sufi (1977) and Secret Talks with Mr. G (1978), Gold goes so far as to blatantly mimic Gurdjieff: his teaching, mode of expression, idiosyncratic terminology, and the very format of his publications. In Autobiography of a Sufi Gold even describes specific events in Gurdjieff’s life, passing them off as his own autobiographical accounts, while on the cover of Secret Talks with Mr. G. (a book deliberately meant to confuse readers into believing that ‘Mr. G.’ is Gurdjieff) there is a photograph of Gold impersonating Gurdjieff in a false wig and beard. This article aims to shed some much needed light on the fascinating figure of E.J. Gold, and interrogate the bizarre ways in which he employs, copies, and unashamedly steals core aspects of Gurdjieff’s persona and teaching.

Research on the Environmental Problems and Strategies about Real Estate Development

Real estate is the largest industry that consumes resources, energy resources, land. Such as air pollution, water pollution, building and living garbage pollution, noise pollution, light pollution, they are seriously impact on the residents' living environment quality, and bring great challenges to the citizen's environmental rights. we should uphold these Principles Including of precautionary principlepriority to the interests of citizens livingConsumer Protection and Balance of interests. When we do it, the harmonious development of man and nature will come true.

A Preliminary Study on the Development of Ecological-Cultural Industry

Ecological-cultural industry is low-carbon creative industry guided by ecological culture, which is characterized by creative industry, green ecology, economic benefits, blending development. The development of ecological-cultural industry is the inner requirement to implement the scientific outlook on development, is the objective demand of the construction of ecological culture, is an important manifestation of the revival of the cultural industry, and is the main way to enhance ecological-cultural soft power. To speed up the development of ecological-cultural industry, we should vigorously promote the concept of ecological civilization, strengthen policy support and guidance, rely on scientific and technological advancements, conduct international exchanges and cooperation, and pay attention to the training and introduction of cultural talents. The report of the 18th National Congress of the Communist Party of China discusses systematically "propel ecological civilization construction vigorously". For the first time, put ecological civilization construction, economic construction, political construction, cultural construction and social construction together to form the "five-in-one" overall layout of construction of socialism with Chinese characteristics as a separate chapter.[1] Ecological culture is an important part of ecological civilization, is an advanced culture which inherits of the traditional Chinese outstanding culture and ecological wisdom, fuses modern civilized achievements and spirits of the times, and promotes harmonious development of man and nature. Ecological-cultural industry is a combination of ecological concept and cultural industry, is an important part of constructing ecological civilization, and is a new trend of global economic and social development.

Katherine Mansfield and D. H. Lawrence: A Parallel Quest

Near the end of their lives, Katherine Mansfield and D. H. Lawrence embarked upon spiritual adventures inspired by ancient or extra-European religious and philosophical beliefs. Mansfield's adventure unfolded at G. I. Gurdjieff's Institute for the Harmonious Development of Man in Fontainebleau where she died in January 1923. Lawrence's ‘savage pilgrimage’ took him from Taos, New Mexico, then back to Italy to investigate the Etruscans in his travelogue, Etruscan Places. Drawing on their letters and Lawrence's travel writings, this essay explores the similarities between their experiences in these very different cultural contexts. Mansfield's responses to Gurdjieff's sacred dances are compared to Lawrence's thoughts on the sacred dancing of the Southwest American Indians and of the Etruscans as portrayed in their frescoes. It is shown that both writers believed that in those ritual gestures and movements, they had found a trace of an ancient science of life-enhancement.

Sport in a changing Europe

The paper confronts the basic problems of modern sport and the main socio-political changes observed in the contemporary world. Special attention is given to Olympism and its influence on sport as an international institution that has cultural, educational, social and political character. From this perspective, the following issues are analysed: the meaning of the Olympic Games for European culture; sport as an axionormative model of democratic order; sport as a factor in universal and local cultural processes; the present state and the future of sport in Eastern Europe; the instrumental and symbolic functions of sport; sport and stratification; sport as a factor in the harmonious development of man; the alienating of sport.

Markets and Politics: The Human Product

What values should a society seek to maximize? Religious values, as in Calvin's Geneva or Khomeini's Iran? Power and Glory? The Wealth of Nations, the Gross National Product? The greatest happiness for the greatest number? Or, in Humboldt's phrase, ‘the highest and most harmonious development of [man's] powers to a complete and consistent whole?’There is much to be said for wealth. Quite recently it has been discovered that the pursuit of wealth is a game against nature not a war game, a zero-sum game, with booty as its prize. The distribution of increments of wealth can, under these circumstances, be Pareto optimal. As Marx pointed out, winning the struggle against scarcity is a condition for everything else: men must eat before they can think. Similarly, in ordering a hierarchy of needs, the contemporary humanist psychologist, Abraham Maslow, makes the same obvious point: the satisfaction of physiological needs is a condition for the satisfaction of higher needs, in the end for self-fulfilment – for Humboldt's ‘harmonious development of man's powers’. Wealth gives satisfaction; Bentham believed it was the prime source of happiness. Adam Smith argued that ‘the desire of bettering our condition…[through] an augmentation of fortune’ was the most powerful (and vulgar) of motives, but it was often a mask for a concern for the good opinions of others. So strong a motive lends itself to social control: ‘the steadiest motive in ordinary business work is the desire for pay which is the material reward for work’. Like B. F. Skinner, Marshall held that money is a general reinforcer because of its universal appeal. And it is the foundation of civilization, not only because surplus value may be devoted to cathedrals, but, following Schumpeter, because a society guided by the rationalism of the market's manner of pursuing wealth, is reflected in the high art and science of the West. In the process of maximizing wealth, therefore, a society motivates its members, satisfies them, and provides the basis for high civilization.

A Disciple's Odyssey: Jean Toomer's Gurdjieffian Career

Nineteen twenty-three was a momentous year in Jean Toomer's life. The publication ofCane, a cluster of thematically related sketches, stories, and poems about black people in Georgia and Washington, D.C., signaled his emergence as a talented young writer whom many associated with the Harlem Renaissance. Later in the year Toomer discovered the teachings of Georgi Gurdjieff, whose Institute for the Harmonious Development of Man was becoming internationally famous. WhileCanewas emerging as a minor classic during the 1920s, Toomer devoted himself to Gurdjieff, creating confusions about his loyalties that never ceased to plague him. Although his Gurdjieffian connection is well known, it is rarely taken seriously, and even today Toomer is usually discussed only as a “black” writer. Perhaps for a while he was, but his youthful fascination with race for its own sake slowly evolved into a racially conscious, then a radically unconscious, universalism. In that process, Gurdjieffian teachings were the catalyst, and it was clear to Toomer that his involvement with the “movement”—not race—was the defining quality of his life.