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The Names of Pharmaceutical Remedies: Etymology, Semantics and Structure
No full textIt is widely known that pharmaceutical remedies also referred to as drugs, are substances used to prevent or treat diseases. Drugs are obtained from various plants, animals and chemical substances. The paper focuses on the linguistic analysis of the names of drugs, avoiding as much as possible any medical information. Thus, the research embraces the etymology, semantics and word structure of certain drug names. The empirical material consists of the most widespread and well-known names of drugs. The data have been obtained from various internet resources, medical books and personal experiences of being ill.
In the process of research, drug names were analyzed based on the following semantic components: the organ the drug is aimed to cure; the disease, for the treatment of which the drug is used; the chemical substance the drug contains; the plant the drug is made of; the animal from which the medical substance has been obtained; the names taken from ancient myths, the names of Gods or Goddesses used in the names of drugs; the inventor of the pharmaceutical remedy and the place of production.
The names of drugs are also classified based on the word structure. As simple words are extremely rare among the names of drugs, the paper concentrates on derived and compound words as well as abbreviations
ყვარყვარე IV-ის კონფესიური დიპლომატია (ახლებური წაკითხვა). CONFESSIONAL DIPLOMACY OF QVARQVARE IV (INNOVATIVE READING COMPREHENSION)
No full textIt is known in historiography that Lala Mustafa Pasha a commander
of the Ottoman military sent Atabeg of Samtskhe Qvarqvare
IV (1574-1581) and his brother Manuchar to Istanbul on April 20,
1579 as the Sultan decided the political future of the principality
on the basis of their converting to Islam. The brothers were treated
with honor and solemnity at the Sultan’s court on June 3 in the
above-mentioned year but unlike Manuchar Qvarqvare refused to
convert to Islam.
On the basis of the primary sources and the newest special
literature, it is found out that they did not force him to convert in
Istanbul. On the contrary, the Sultan Murad III met the request of
Dedisimedi the ruler of the principality as to maintain Christianity
for her son Qvarqvare and granted him some privileges. In accordance with European primary sources, Qvarqvare IV being
in the Ottoman Empire established a diplomatic intercourse with
the Habsburg embassy accredited in Constantinople. It seems that
both parties were equally interested in it but the initiative was taken
from Qvarqvare. The latter tried to connect with the Habsburg embassy
the aims of which were: the first, by means of confessional relations
with the Habsburg embassy he tried to get information about
the attitude of European anti-Ottoman forces towards the current
Ottoman-Persian War, and the second, being interested in Luther’s
reformation Qvarqvare made the essence of the doctrine of Protestantism
clear.
All of these are only explained on the basis of the theological
written dialogues which were carried on between Jeremiah II,
Patriarch of Constantinople (1536-1595) and Lutheran theologians in
1573-1581. The aim of the latter was to confirm the Eastern Orthodox
Church loyal protector of the apostolic tradition to be engaged in a
struggle with Catholicism, that is to say the Eastern Orthodox Church
being without a pope ought to have supported the Lutherans in the
struggle against Catholics. Within this context engaged in an argument
with Catholics confirmation of coming into contact with Qvarqvare
would have proved as a solid argument to present the identity
of Christianity and Lutheranism. Insofar as the Sultan Murad III saw
the potential ally in Protestants against the Pope and the Holy Roman
Empire, the Sultan’s court even welcomed Qvarqvare’s contact
with Protestants
THE MAJOR ETHNIC DIVISIONS OF THE WORLD’S JEWS – Mizrahi Jews (Ethiopian Jews)
No full textSince ancient times, the Jews scattered throughout the world were divided into different ethnic groups, far from their homeland. Most diasporas are divided into three major ethnic groups (עדות in Hebrew means "communities"):
The largest ethnic groups among the Jews are the Ashkenazim (from Central and Eastern Europe, in particular almost all Jews in Russia) and the Sephardim (originally from Spain and Portugal and then scattered across the Mediterranean).
There is also a large ethnic group of so-called Mizrakhim - the Jews from Eastern countries, which in a broad sense includes Arabs, Ethiopians, Persians, Bukharan, mountain Jews, and Lakhlukhs. The Mizrakhim are an important ethnic group of Jews. מזרחי in Hebrew means “Eastern”.
The Mizrakhim, or Eastern Jews, are considered to be a separate ethnic group, mainly based on geographical area, and are predominantly Jewish in the Middle East, North Africa, and West Asia. Jews from Islamic, mainly Arab countries (Iraq, Egypt, Sudan, Tunisia, Algeria, Lebanon, Libya, Syria, Morocco), but also Kurds, Jews from Iran, Bukhara, the Caucasus Mountains, etc. Mizrakhim are found everywhere from Morocco to Calcutta. For the first time, they were officially grouped in one ethnic identity during World War II, and are often considered to be Georgian Jews, despite the fact that the members of the first migration flow to Georgia have long regarded themselves as Sephardim.
Thus, "Mizrahi" is a socio-political term that includes Jews from Arab or Muslim lands, including Jews from North Africa, the Middle East, and parts of the Caucasus.
Jewish communities in North Africa and the Middle East, unlike other Jewish ethnic groups, are heterogeneous communities, composed of Jewish communities with diverse and different cultures that often have no connection to each other.
Mizrahi Jews are not united by a single Hebrew language. Each subgroup speaks its language. One of the largest branches among them is the Jewish population in the Arab countries, which is represented by many subgroups. The same can be said of the second great branch, the Persian Jews. The term "Persian Jews" in a broad sense was often used in reference to Afghan and Bukharan Jews as well. Until the beginning of the 16th century, the Jews of Iran, Central Asia, and Afghanistan were a united community and the division of this single and large community into ethnic groups was led by several political events and naturally over time this large ethnic community was subdivided.
In this article, we present only the Ethiopian Jews from the Mizrahi ethnic sects as a completely peculiar ethnic formation ( group) - the Beta Israel (Jewish Beit from Israel, "House of Israel") - has existed for at least 15 centuries. Ethiopian Jews, or Falasha, is a community in northern and northwestern Ethiopia. The study discusses the assumptions of the emergence of this community, colloquial and liturgical language, identical and cultural characteristics. A brief history of Beta Israel is also given, which makes it clear that Ethiopian Jews are distinguished from other ethnic groups by completely different and special characteristics. They are biblical, pre-rabbinic Jews, recognizing the the Torah (written law) but not the Talmud. Their language is not Hebrew but Geesia. Their leaders are priests (kohens) and not rabbis. They do not celebrate post-biblical Jewish holidays (Hanukkah, Furim), nor do they adhere to post-biblical interpretations of the law (for example, the prohibition of mixing meat and milk), etc ... Throughout centuries, they fought against the odds to maintain their identity and struggled through the political, military, economic and religious pressure coming from the dominant Christian community of the Ethiopian state and the authorities of various moods
CATHOLIC RESTORATION AND THE MODERN CHURCH CREATING A GOVERNANCE SYSTEM. SIXTUS V
No full textივანე ჯავახიშვილის დაბადებიდან 146-ე წლისთავისადმი მიძღვნილი სამეცნიერო კონფერენციაThe ecclesiastical apparatus that the Vatican has used to govern the
Catholic world has determined the Vatican’s great political and diplomatic
importance throughout its two-year history, so we must consider the Catholic
Church’s hierarchical-administrative system in light of the religious apparatus’s
great importance.
The Secretary of State, the College of Cardinals, and the Congregation
are the three primary components of the Roman Catholic Church’s executive
branch. They all silently obey the Pope and rely on his boundless
power. Cardinals have a crucial role in the Catholic Church’s organizational
structure. The Catholic Church’s operations are diverse and encompass
a wide range of topics. The Vatican, like all public administrations, has a
number of separate ministries known as Congregations. Each congregation
is governed by a cardinal, prefect (minister) appointed by the Pope. In
some cases, the pope serves as prefect himself. The Roman Congregations
were founded in the 16th century and are associated with the name of
Sixtus V, who is considered to be the founder of the Vatican Cardinal Curia.
The 16th century was a pivotal period in world history, marked by
political, religious, economic, and social upheavals.The Reformation that
began in Germany reshaped Europe and posed a threat to the Catholic Church. Popes reacted with a counter-reformation, which was followed by
bloodshed. The Resolutions of the World Ecclesiastical Council of Trident
(1545-1563) enhanced the Counter-Reformation by intensifying the persecution
of Protestants.The only concession was the abolition of indulgences
by the Catholic Church. The Catholic Church’s lone concession was the removal
of indulgences. The Society of Jesus, together with the Austrian and
Spanish Habsburgs, transformed ecclesiastical conservative reform into
militant and violent counter-reform, with its primary strongholds being the
Universities of Vienna and Prague. as its main strongholds. They taught
a counter-Reformation elite there, who eventually began the conversion
of Protestant monarchs and princes. As a result, a number of countries
(Poland, Spain, Portugal, the Czech Republic, and Italy) have reverted to
Catholicism. Germany was split in two: northern Germany remained Protestant,
while southern Germany reverted to Catholicism. During the reign
of Felice Peretti di Montalto, who rose to the throne as Sixtus V, the Catholic
Restoration achieved its pinnacle (1585-1590). He actively promoted
the Counter-Reformation; he excommunicated Henry Bourbon (1585. later
Henry IV) and Elizabeth I Tudor (1587).
The Pope’s ecclesiastical reforms, which included the creation of a
specialized Congregational structure, bolstered the Church of Rome’s centralism
and the Pope’s absolute power. „ The Immense Aeterni Dei” was
founded on January 22, 1588, with 15 congregations. Ten of them were included
in the five-pope governing body’s unified system of ecclesiastical
government. During the liquidation of the Pope’s state in 1870, this structure
underwent significant changes for the first time. And then as a result
of the reform carried out by Pope Pius X (1903-1914).
Sixtus V founded a congregation of universities, seminaries, and research
institutes in 1588. The purpose was to supervise education in the
Popes region first and then to extend its control to Catholic universities in
Austria, France, Italy and other nations. During this time, he is in charge of
all Catholic-run higher education institutions. The ecclesiastical congregations
founded following the Trident congregation were likewise restructured.
In 1588, the Pope established the Congregation of the Consistory,
which he led and was involved in the Holy Inquisition’s operations. Sixtus V granted a dictatorial mandate to the Congregation for the Prohibition of
Books, founded by Pius V. Sixtus V founded the Sacred Congregation for
Rites which dealt canonization of saints.
Sixtus was the first to define the cardinals’ powers in terms of the idea
of centralism. On December 3, 1586, he issued the Bull of „Pastquam Verus
Ille”, which set the number of cardinals at 70. John XXIII was the first person
to surpass this figure in 1958. Nepotism has taken on other forms as well.
The term “nepotism” no longer applied to the entire family. The Pope chose
the two most gifted individuals and groomed them to become cardinals.
One of them was the Secretary-General. The second relative is in charge of
the ecclesiastical state’s economic affairs. Sixtus V significantly bolstered
the Nuncio, a key figure in the Vatican’s foreign policy. Financial governance
was also affected by the reform, resulting in the Pope’s coffers being replenished.
Agriculture and industry, silk cultivation, and trade expansion
were all priorities for him.
Sixtus V’s pontificate was highlighted by a vigorous campaign against
crime in Rome, tax reform, and the establishment of financial institutions
and manufactories. He favored culture and art that underwent tremendous
transformations. The Renaissance has almost vanished. Baroque has
become an adequate direction of Catholic restoration and counter-reformation
in art. Pope absolutism put art totally at its service; although art
controlled the popes throughout the Renaissance, this has now reversed.
During the Renaissance, art was the furthest apart from the church, but it
is today the closest to it.
The Pope was personally involved in the translation of the Church Fathers’
works from Greek, and he is the author of the work of Saint Ambrose
of Milan. Grand construction began in Rome under the reign of Sixtus V,
with the active participation of Domenico Fontana, the city’s favorite architect:
the Eternal City was beautified with new buildings, streets and squares
were arranged, and four fountains were built on the quarter. The pope authorized
the installation of obelisks in front of the main temples, which had
been imported from Egypt during the Roman era and left in the remains of
imperial residences.
In 1586, a pagan Egyptian obelisk was removed from Nero’s circus and
installed in the center of St. Peter’s Square on which Sixtus carved the fol lowing words: “Christus Vivit, Christus Regnat, Christus Imperat (“Christ
conquers, Christ reigns, Christ commands)”. The dome of St. Peter’s Basilica
was completed; the Vatican Library and Printing House were built; the
Trajan and Antonius Pius arches were renovated and restored; and a new
water supply – Aqua Felice was established. Sixtus V personally patronized
the work of an Italian poet Torqvato Tasso (1544-1595), best known for the
poem “Liberated Jerusalem” Sixtus’ grave is in the Chapel of Sixtus, which
was built by Domenico Fontana in the Cathedral of Santa Maria Maggiore.
he chapel has a dome with opulent decorations. Bas-reliefs adorn the
statue of the Pope’s tomb. The statue of kneeling Sixtus was performed by
sculptor Giovanni Paraca, known as Valsoldo
სხვათა სიტყვის ო-ნაწილაკიან ფორმათა ადგილისათვის ქართული ანდაზების ჰიპოტაქსურ კონსტრუქციებში. ON THE PLACE OF FORMS WITH THE DIRECT SPEECH PARTICLE ო O IN THE HYPOTACTIC CONSTRUCTIONS OF GEORGIAN PROVERBS
No full textIt is widely known that in Georgian there are certain particles
referring to speech. Out of these particles, the particle ო o is added
to the speech (or to the words expressing intention) of the third per-son. Hence, ო o is termed as “direct speech particle”. This particle is
often used in proverbs, because it is implied that the third person
has uttered the proverbs.
Syntactically, proverbs are of diverse constructions. In this regard,
special focus should be made on the proverbs of hypotactic
construction containing the direct speech patricle ო o. In such
proverbs, the particle ო o is added to one of the members of the
above-mentioned construction, but the particle represents the entire
construction (and not its separate parts – either the main clause
or the subordinate one) as the speech of the third person.
From the stylistic-semantic viewpoint, it is interesting to define
the place of the direct speech particle ო o in the proverbs with hypotactic
constructions.
Analysis of the material has proved that, in general, in hypotactic
constructions, the forms with the particle ო o are found either
in the second or in the final part of the hypotactic construction, i.e.
either at the end of the main clause or at the end of the subordinate
one. However, it should be noted that, for the purpose of rhythm,
in certain proverbs, forms with the particle ო o are simultaneously
found in both parts of the hypotactic construction – the main clause
and the subordinate one. In such cases, there is equal number of
syllables in the main and the subordinate clause.
Thus, there are three options regarding the place of the forms
with the direct speech particle ო o in the proverbs with hypotactic
construction:
1. At the end of the hypotactic construction, in the main clause:
ურემი რომ გადაბრუნდება, გზა მაშინ გამოჩნდება-ო1
ueremi rom gadabrundeba gza mashin gamochndeba-o
gamochndeba-o
V-DSP “When the cart has turned over, the road will appear”
2. At the end of the hypotactic construction, in the subordinate
clause:
წამწამი ისე არ გაიზრდება, რომ წარბს ასცილდეს-ო
ts’amts’ami ise ar gaizrdeba, rom ts’arbs astsildes-o
astsdes-o
V-DSP
“An eyelash will not grow so high as to exceed the eyebrow”
3. In both parts of the hypotactic construction (the main clause
and the subordinate clause) simultaneously:
თუ შენა გაქვს ისარი-ო, ფარად მეც მაქვს ფიცარი-ო
tu shena gakvs isari-o, parad mec makvs pitsari-o
isari-o
N-DSP
pitsari-o
N-DSP
“If you have an arrow, I have a board as a shield”
Examples of these three cases are not equal in number. Therefore,
the paper also provides statistical data regarding the use of
these three cases. Naturally, this is important for the research of the
usage and spreading of the stylistic variants of the above-mentioned
proverbs.ნაშრომი შესრულებულია შოთა რუსთაველის საქართველოს
ეროვნული სამეცნიერო ფონდის მიერ დაფინანსებული პროექტის:
„ინფრომაციული სტრუქტურა და ქართველურ ენათა ჰიპოტაქსური
მოდელები“ ფარგლებში/ The paper has been implemented within the framework of a project “Information Structure and the Hypotactic Patterns of Kartvelian
Languages”, financed by Shota Rustaveli National Science
Foundation
About the Vocalism in Arabic Word Root
Get PDFეძღვნება პროფ. გოჩა ჯაფარიძის ხსოვნას (1942 – 2020)/ Dedicated to Memory of Prof. Gocha Japaridze (1942 – 2020)The article shares I. Diakonov's opinion that in Semitic languages, as well as in
other language families, in addition to consonants in nouns and verb roots, there was
initial vocalism as well. The root had the following structure: consonant + vowel +
consonant (or with reduplication).
As a result of the analysis of the collected material, it is assumed that in Arabic, in
the verb and, more so, in the noun forms, the ability of the transfix to participate in the
structure of the root morph, along with the function of the auxiliary morph, can be seen.
The above is confirmed by the presence of verb forms with different non-uniform
meanings in a small group of verbs opposed by vocalism.
A whole corpus of paired and triple noun forms is confirmed, where the transfix
together with the root consonant conveys different lexical meanings. Most of these
monosyllabic models are opposed by one vowel quality to other models.
A similar picture is created by monosyllabic models with a geminate base, models
with so-called with a weak consonant in the second and third root and models with a
long vowel in the second syllable.
As a result of borrowing lexical units from a non-Arabic language, several pairs
that have no semantic connection with each other and are opposed by vocalism have
been created.
The revealed oppositional material with the function of the secondary, root morph
of the transfixes does not contradict the synthetosemy of the Arabic auxiliary morph
INFORMATION STRUCTURE: THEORY AND IMPLEMENTATION (ON THE EXAMPLE OF ORAL, SPONTANEOUSLY PRODUCED GERMAN TEXT)
Get PDFThe study of the information structure of the text implies the
research of its correlation with the prosodic structure of the text,
pragmatics and composition.
The background of the information structure is closely linked with
the research of the sentence and the thematic-rhematic structure
of the micro and macro text. Such research has been implemented
in almost every linguistic direction and school. Out of these, special
mention should be made of the following schools: logical-grammatical
and psychologist (A. Arnaud, K. Lanslau, P. Nicol, H. Paul, H. Steintal,
G. Gabelenz, K. Boost and others), linguistic-systematic (W. Chafe, P.
Segal, Bogdanov, Baranov etc.) and functional-linguistic concepts
(V. Matthesius, F. Danesh, P. Adamets, J. Firbas, P. Segal etc.). The
alternatives of the concepts of „actual fragmentation of the sentence” (V.
Matthesius) and „communicative dynamism” (J. Firbas) are the concepts
of “Formal focus” (N. Chomsky, R. Jakendof, A. Stechov, S. Ulman etc.)
and the communicative-informational centers of the text (I. Torsueva,
O. Lapteva, G. Zolotova), as well as the concept of “semantic predicate”
(N. Jinkin, A. Novikov, T. Drizde, B. Stupakova and so on).
Despite diverse research of the informational structure, there are
several issues to be investigated, for instance: distinction of the theme,
rheme (focus), transmission and their components based on objective
criteria, correlation of the thematic-rhematic structure of the text with
the hierarchical units, identification of the rules of distribution of theme
and rheme in the oral text.
The material of our research is oral, spontaneous text in which
the speaker, due to the lack of time, neglects the selection and use of
appropriate morphosyntactic means. In such text, much depends on the
intonation. The transfer of the communicative intention of the speaker
and its adequate perception by the hearer is based on prosodic signals.
In the oral text, prosody is the means for the reflection of informationally
relevant segments and identification of their borders. The articulatory, pausal segmentation of the text by the speaker, conditioned by the
pragmatic factors, is the basis for the fragmentation of the text into
informational-prosodic segments. These informational-prosodic segments
are interconnected and also connected with the thematic-rhematic
fragmentation of the text, its semantics, composition and
hierarchical units. Our research also aims to identify the peculiarities
of distribution of informational-prosodic segments in a spontaneous
oral text
CERTAIN DIFFICULTIES OF TRANSLATING CHAPTER VI OF FINNEGANS WAKE
Get PDFივანე ჯავახიშვილის დაბადებიდან 146-ე წლისთავისადმი მიძღვნილი სამეცნიერო კონფერენციაThe notion that Finnegans Wake is “untranslatable” has become something
of a cliché in Joyce scholarship. Umberto Eco even claimed that Finnegans
Wake is “pointless to translate” because, by virtue (or vice) of its
multilingualism, it is already translated. Nevertheless, Finnegans Wake has
been translated into numerous languages.
The paper deals with the difficulties of translating Chapter Six of Book
I in Finnegans Wake into Georgian. The chapter consisting of twelve questions and answers, including James Joyce’s peculiar and hilarious re-telling
of Aesop’s ancient fable of ‘The Fox and the Grapes’, as well as how Burrus
and Caseous “sort-of-nineknived and chewly removed Cheesugh”.
One of the core diffi culties while translating Finnegans Wake is the
language, as Georgian does not belong to the family of Indo-European languages,
thus while Joyce is trying to make a pun using different languages
or nations or traditions, which make perfect sense it is quite challenging in
Georgian. For example, the word “grandsumer” (FW 152:21), where “sumer”
can be understood as Sumerians as well as summer, whereas in Georgian
Sumerian is “Shumeri” and summer “Zapkhuli”, and therefore the translators
task is to find an adequate translation – or namely to invent a new
word that will fit in Georgian.
Another difficulty despite the numerous and extensive material and
commentaries on Finnegans Wake doing commentaries is still rather hard
work, because it is an attempt to show the Georgian readers, what is in the
original and how it is being transformed in the translation.
As Fritz Senn wisely put it “FW is impossible to translate and therefore
it has to be attempted. A sort of Beckett syndrome: Try to fail better!”
Therefore, the Georgian translation of Finnegans Wake is an attempt to fail,
but fail better in another language
THE STATUTES OF 1872 ON THE GOVERNANCE OF THE TRANSCAUCASIAN MUSLIM CLERGY
Get PDFივანე ჯავახიშვილის დაბადებიდან 146-ე წლისთავისადმი მიძღვნილი სამეცნიერო კონფერენციაOn April 5, 1872, Emperor Alexander II (1855-1881) approved the provision
for the establishment of Sunni and and Shi‘a Religious Boards in
Transcaucasia – the Statute on the Administration of the Transcaucasian
Sunni Muslim Clergy and Statute on the Administration of the Transcaucasian
Shi‘a Muslim Clergy. The establishment of the Transcaucasian Shi‘a
Religious Board was due to a large number of Muslim Shi‘as in the region,
especially in the Islamic enclave of the region − North Azerbaijan. At the
same time, the Tsarist government, which operated on the principle of “divide
and rule,” sought to prevent the unity of Muslims in religious matters
and to deepen the confrontation between the various denominations of
Islam.
The provisions concerning the governance of the Shi‘a and Sunni
Muslim clergy in the Caucasus were virtually identical and consisted of 7
chapters and 115 articles. The Statutes of 1872 on the governance of the
Shi‘a and Sunni clergy in the Caucasus determined the normative and legal
status, obligations and rights of the Muslim clergy. On January 2, 1873, the
Transcaucasian Shi‘a and Sunni Religious Boards officially opened in Tbilisi.
They were under the control of Ministry of Internal Affairs and directly
attached to the Viceroyalty. Their jurisdiction covered Muslims in the Baku,
Elisavetpol (Ganja), Tiflis (Tbilisi) and Erivan (Erevan) gubernias. All other
Transcaucasian territories and the North Caucasus that were not included in the universal Russian rule (military-communal administration) remained
outside the jurisdiction of the Transcaucasian Muslim clergy. However, archival
documents confirm that, on the basis of special instructions or with
the permission of the Viceroy of the Caucasus, the Sunni Muslim clergy
had the right to discuss the cases from areas not subject to the rule. According
to the regulations, a candidate for a religious position had to be
a Russian subject and had to have a certificate confirming the knowledge
corresponding to a religious rank. Age restrictions were also introduced.
Defendants wanted by the court, persons whose employment was terminated
by the court and pauper debtors held under guardianship for embezzlement
could not obtain the clerical rank. The applicants also had to have
a certificate that they did not belong to any society or doctrine “inadmissible”
by the government. Before a “cleric” could occupy any post he had to
pledge “loyalty to His imperial Majesty and conscientious fulfillment of his
obligations (texts of the oath had to be printed in Russian, equipped with
a translation into Azerbaijani).” The Muslim clergy was to celebrate every
holiday with prayers in the mosques, praying to the Lord for the health and
longevity of the Emperor, as well as his wife, heir to the throne, and the
entire royal family, according to existing rules. The regulations also established
a three-tier system of governing the religious life of Muslims in the
Caucasus, or “a unified government vertical from the village mullah to the
Mufti.” Based on the archival materials, we have compiled a complete list
(with biographies) of the Heads of the Muslim clergy of Transcaucasian Krai
(Mufti and Sheikh-ul-Islam).
The well-organised structure of the Religious Boards of Transcaucasian
Muslims existed with minor changes until 1917
ევროინტეგრაციის პოლიტიკური ფსიქოლოგია: პოლიტიკური კულტურის პერსპექტივა
Get PDFმოხსენების მიზანია, გააანალიზოს და მკითხველს შესთავაზოს რამდენიმე თეორეტიკული მოსაზრება პოლიტიკური ფსიქოლოგიისა და ევროინტეგრაციის ურთიერთკვეთისა და ღირებულებების ინტერდისციპლინარული ხედვის შესახებ.
ყველაზე მარტივადაც რომ განვმარტოთ კულტურა - როგორც საერთო გაგების და მოლოდინების სპექტრი, რომლებიც სათავეს იღებს პიროვნების ფსიქოლოგიიდან, საზოგადოებრივი ინსტიტუციების გავლენიდან და საჯაროდ დამკვიდრებული ქცევის პატერნებიდან - მისი რელევანტურობა პოლიტიკური ფსიქოლოგიის საკითხების გადაჭრისთვის რაციონალურად თვალსაჩინოა. თუმცა, პარადოქსია, რომ სულ მცირე ბოლო სამი ათწლეულის განმავლობაში, ეს მნიშვნელობა პრაქტიკულად იგნორირებული გამოდის.
ამ დრომდე პოლიტიკური ფსიქოლოგიისა და ევროინტეგრაციის სისტემურმა დაკავშირებამ სათანადო მეცნიერული ინტერესი ვერ გამოიწვია. ამის მაგალითად შეგვიძლია მოვიყვანოთ ორი ცნობილი ჟურნალი – Political Psychology და The Journal of Common Market Studies - სადაც, ორივე ამ მოწინავე გამოცემაში ერთად, სულ თითზე ჩამოსათვლელი სტატია თუ მოიძებნება პოლიტიკური ფსიქოლოგიისა და ევროპული ინტეგრაციის თემაზე (Journal of Common Market Studies 60–იანი წლებიდან; ხოლო Political Psychology 70–იანი წლებიდან გამოიცემა).
მოხსენება მცდელობაა, პასუხი გაეცეს სამ მნიშვნელოვან კითხვას: როგორ აფორმირებს პოლიტიკური კულტურა პოლიტიკის პრაქტიკას? რომელი ატიტუდები და ღირებულებები უჭერს მხარს სტაბილური დემოკრატიის განვითარებას და შენარჩუნებას? როგორ უკავშირდება ეს ატიტუდები და ღირებულებები ევროინტეგრაციას კონკრეტულად საქართველოს შემთხვევაში?
მოხსენება ეფუძნება ინგლეჰარტ-ველცელის მსოფლიო კულტურის რუკის ანალიზს. რუკა სხვადასხვა ქვეყნებს ორი განზომილების მიხედვით ალაგებს: ჰორიზონტალურ ღერძზე ხდება განლაგება გადარჩენის და თვითგამოხატვის ღირებულებების პოლუსებს შორის, ხოლო ვერტიკალურ ღერძზე - ტრადიციულსა და სეკულარულ-რაციონალურ ღირებულებებს შორის. მსოფლიოს კულტურული რუკის მიხედვით, რაც უფრო ზედა სიბრტყეზეა დატანილი ქვეყანა, მით უფრო განვითარებულია ინდუსტრიულად, ასევე რაც უფრო მარჯვნივაა, მით უფრო გავრცელებულია პოსტმოდერნული ღირებულებები, მათ შორის - ინდივიდუალური თვითგამოხატვა. მაღალგანვითარებული ქვეყნები ამ სიბრტყეზე მოძრაობენ დიაგონალურად. (www.worldvaluessurvey.org)
მოხსენებაში მსოფლიო კულტურის რუკაზე საქართველოს ტრაექტორია გაანალიზებულია ბოლო პერიოდში ჩატარებული უახლესი კვლევების – IRI, NDI, CRRC - საფუძველზე. ეს კვლევები საზოგადოებრივი აზრის არა მხოლოდ ფუნდამენტური კვლევებია, არამედ, პოლიტიკურ ველზე მათი გავლენაც საკმაოდ მაღალია – ამ კვლევების მიგნებები ხშირად თავად იქცევა ხოლმე პოლიტიკურ დღის წესრიგად. ამასთან, ეს კვლევები შესაძლებლობას ქმნის, არა მხოლოდ ერთ კონკრეტულ მომენტში განვიხილოთ ამ მოხსენებისთვის რელევანტური ტენდენციები, არამედ, ტენდენციების ცვლილებებს თუ მუდმივობას (რაც არანაკლებ მნიშვნელოვანია ამ მოხსენების მიზნებისთვის) დროთა განმავლობაში დავაკვირდეთ.
მოხსენების მთავარი ღირებულება მისი მცდელობაა, საქართველოს ევროინტეგრაციისთვის მზაობაზე მსჯელობა გასცდეს მხოლოდ რეალპოლიტიკის ველს და გადმოვიდეს პოლიტიკური ფსიქოლოგიის მეცნიერულ ველშიც – ღირებულებების და ატიტუდების დონეზე