{"id":520,"date":"2024-10-02T22:23:28","date_gmt":"2024-10-02T20:23:28","guid":{"rendered":"https:\/\/hesitantbodies.com\/?page_id=520"},"modified":"2026-01-28T17:47:12","modified_gmt":"2026-01-28T15:47:12","slug":"zinatniskie-raksti","status":"publish","type":"page","link":"https:\/\/hesitantbodies.com\/en\/zinatniskie-raksti\/","title":{"rendered":"Scientific Articles"},"content":{"rendered":"

\u0160eit J\u016bs atrad\u012bsiet projekta ietvaros public\u0113tos zin\u0101tniskos rakstus.<\/em><\/p>\n\n\n\n

K\u016ble, Maija. 2026. \u201cImaginatio Creatrix, Moral Sense and Hesitant Bodies.\u201d In Eco-Imagination as the New Phenomenological Frontier: Towards a Sustainable Future, edited by Renato Boccali and Daniela Verducci, vol. 127. Analecta Husserliana. Springer Nature Switzerland. https:\/\/doi.org\/10.1007\/978-3-031-99105-9_2<\/a>.<\/strong>

Kopsavilkums angliski: The paper develops a new dimension of Eco-phenomenology by integrating the concept of imaginatio creatrix with a Moral sense and by exploring the dark sides of creativity. Imaginatio creatrix is characterized as the faculty to disassemble the constitutive systems of meanings in order to create the organization of new schemas. The creative orchestration of human functioning includes not only acts of moral, aesthetic and intellectual sense, but also turns to subliminal, irrational (many times immoral) passions. They are expressed as egoistic self-boasting without human solidarity, lack of empathy, pleasure in violence, rejection of science, belief in mysticism. Phenomenology today must increase its attention to the affective dimension, because it dominates in the pandemic, military, ideological and media spheres. The human body has been transformed into a threat to the human\u2019s very self. The COVID19 pandemic, when people became afraid of what would happen to their own bodies, created a class of hesitant individuals. The worthlessness of the bodies has been reinforced by the war in Ukraine, by the imperialist ideology of Russia, where human life has no value in principle. A large part of the Russian society became \u201cspectators\u201d, influenced by the official TV channels. At the same time, it is a special kind of hesitant bodies that are not able to defend their lives and their freedom in the protest against the war. Eco-phenomenology promotes responsibility for life and communal intersubjectivity as topics that outline the philosophical appeal for authentic imaginatio creatrix, where morality plays a leading role.<\/em><\/pre>\n\n\n\n
Gr\u012bnfelde, M\u0101ra, Uldis V\u0113gners, and Andrejs Balodis. 2025. \u201cAn Embodied Perspective on Adherence to Preventive Health Measures: Examples from the COVID-19 Pandemic.\u201d Philosophy, Ethics, and Humanities in Medicine 20 (1): 14. https:\/\/doi.org\/10.1186\/s13010-025-00180-4<\/a>.<\/strong>

Article: PDF<\/a>

Liel\u0101k\u0101 da\u013ca p\u0113t\u012bjumu, kas analiz\u0113, k\u0101p\u0113c cilv\u0113ki iev\u0113ro vai neiev\u0113ro profilaktiskus vesel\u012bbas ieteikumus (piem\u0113ram, vakcin\u0113\u0161anos, skr\u012bningu vai masku lieto\u0161anu), atsaucas uz soci\u0101liem, psiholo\u0123iskiem vai ekonomiskiem faktoriem. Nenoliedzot \u0161o faktoru noz\u012bmi, m\u016bsu raksts r\u0101da, ka bie\u017ei nepaman\u012bts paliek jaut\u0101jums par to, k\u0101 pa\u0161a cilv\u0113ka \u0137ermenisk\u0101 pieredze, kas bie\u017ei vien paliek \u0101rpus uzman\u012bbas loka, kaut kur fon\u0101, ietekm\u0113 vi\u0146a l\u0113mumus un attiekmses. 
Balstoties padzi\u013cin\u0101tu interviju ar cilv\u0113kiem, kas vilcin\u0101j\u0101s vakcin\u0113ties pret Covid-19, materi\u0101l\u0101, m\u0113s ieguv\u0101m inform\u0101ciju par \u0161o cilv\u0113ku attieksmi ne tikai pret vakcin\u0101ciju, bet ar\u012b pret da\u017e\u0101diem citiem profilaktiskiem l\u012bdzek\u013ciem (masku valk\u0101\u0161anu, roku mazg\u0101\u0161anu, u.tml.). \u0160is materi\u0101ls ievirz\u012bja raksta m\u0113r\u0137i \u2013 noskaidrot k\u0101 \u0137ermenisk\u0101 pieredze ietekm\u0113 cilv\u0113ku motiv\u0101ciju iev\u0113rot vai neiev\u0113rot profilaktiskus ieteikumus? Lai atbild\u0113tu uz \u0161o jaut\u0101jumu, m\u0113s, pirmk\u0101rt, izmantoj\u0101m fenomenolo\u0123isk\u0101s filozofijas no\u0161\u0137\u012brumu starp diviem veidiem, k\u0101dos m\u0113s pieredzam savu \u0137ermeni, proti, k\u0101 priek\u0161metu, kam m\u0113s piev\u0113r\u0161am uzman\u012bbu (\u201cman pieder \u0137ermenis\u201d), un k\u0101 fon\u0101 eso\u0161u sp\u0113ju darboties pasaul\u0113 (\u201ces esmu \u0137ermenis\u201d). Sava \u0137erme\u0146a k\u0101 priek\u0161meta pieredzi raksturo atsve\u0161in\u0101t\u012bbas, objektiv\u0101cijas pieredze, kam\u0113r \u0137erme\u0146a k\u0101 fon\u0101 eso\u0161as sp\u0113jas darboties pasaul\u0113 pieredzi raksturo \u201cr\u012bc\u012bbsp\u0113ja\u201d (sense of agency), pa\u013cau\u0161an\u0101s uz savu \u0137ermeni, un \u0137erme\u0146a un sevis vien\u012bbas pieredze. Otrk\u0101rt, m\u0113s atsauc\u0101mies uz fenomenolo\u0123iskaj\u0101 filozofij\u0101 izteiktu ideju, ka profilakse paredz piev\u0113r\u0161anos savam \u0137ermenim k\u0101 priek\u0161metam (iz\u0146emot gad\u012bjumus, kad profilaktisk\u0101s darb\u012bbas ir k\u013cuvu\u0161as autom\u0101tiskas). Piem\u0113ram, maskas valk\u0101\u0161ana paredz gan apg\u016bt\/saprast to, k\u0101 masku uzvilkt (piev\u0113r\u0161ot uzman\u012bbu gan maskai, gan savai sejai), gan ar\u012b apgr\u016btin\u0101juma pieredzi br\u012b\u017eos, kad maska trauc\u0113, ir pieelpota u.tml. (kas ar\u012b paredz piev\u0113r\u0161anos gan maskai, gan savam \u0137ermenim \u2013 degunam, mutei, vaigiem utt.). \u0160\u012b piev\u0113r\u0161an\u0101s savam \u0137ermenim jeb \u0137erme\u0146a objektiv\u0101cija var b\u016bt gan t\u0101da, kas apdraud manu r\u012bc\u012bbsp\u0113ju un pa\u013c\u0101v\u012bbu uz \u0137ermeni (\u201cslikta\u201d objektiv\u0101cija), gan t\u0101da, kas neapdraud manu r\u012bc\u012bbsp\u0113ju un pa\u013c\u0101v\u012bbu uz \u0137ermeni(\u201claba\u201d objektiv\u0101cija). 
Balstoties interviju materi\u0101la anal\u012bz\u0113, rakst\u0101 m\u0113s argument\u0113jam, ka tas, vai cilv\u0113ks b\u016bs gatavs iev\u0113rot profilaktiskus pas\u0101kumus vai ne, papildu citiem faktoriem, ir atkar\u012bgs no t\u0101, vai rekomend\u0113tais profilaktiskais pas\u0101kums izraisa labu vai sliktu objektiv\u0101ciju. Piem\u0113ram, ja profilaktisk\u0101 pras\u012bba (teiksim masku valk\u0101\u0161ana) tiek uztverta k\u0101 t\u0101da, kas neapdraud mana \u0137erme\u0146a k\u0101 sp\u0113jas darboties pasaul\u0113 pieredzi (nerada atsve\u0161in\u0101t\u012bbas saj\u016btu, neapdraud manu r\u012bc\u012bbsp\u0113ju un identit\u0101tes saj\u016btu = \u201claba objektiv\u0101cija\u201d), ir daudz liel\u0101ka iesp\u0113ja, ka man neb\u016bs probl\u0113mu \u0161o pras\u012bbu iev\u0113rot (protams, pie\u0146emot, ka man ir iesp\u0113jas to dar\u012bt). Ja, savuk\u0101rt profilaktiska pras\u012bba (teiksim, vakcin\u0113\u0161an\u0101s pret Covid-19) tiek uztverta k\u0101 t\u0101da, kas apdraud mana \u0137erme\u0146a k\u0101 sp\u0113jas darboties pasaul\u0113 pieredzi (izraisot atsve\u0161in\u0101t\u012bbas saj\u016btu, neuztic\u012bbu savam \u0137ermenim, un apdraud manu r\u012bc\u012bbsp\u0113ju = \u201cslikta objektiv\u0101cija\u201d), ir daudz liel\u0101ka iesp\u0113ja, ka es \u0161o pras\u012bbu neiev\u0113ro\u0161u.
\u0136ermeniskaj\u0101 pieredz\u0113 balst\u012bt\u0101 perspekt\u012bva \u013cauj papildin\u0101t eso\u0161os p\u0113t\u012bjumus par profilaktisku ieteikumu neiev\u0113ro\u0161anas mot\u012bviem, nor\u0101dot uz papildu profilaktisko ieteikumu neiev\u0113ro\u0161anas faktoru \u2013 \u0137ermenisk\u0101s r\u012bc\u012bbsp\u0113jas apdraud\u0113jumu. \u0160\u012b perspekt\u012bva nor\u0101da uz nepiecie\u0161am\u012bbu veidot efekt\u012bv\u0101kas, pieredz\u0113 balst\u012btas strat\u0113\u0123ijas profilaktisko pas\u0101kumu iev\u0113ro\u0161anas veicin\u0101\u0161anai. Rakst\u0101 secin\u0101tais var b\u016bt noder\u012bgs sabiedr\u012bbas vesel\u012bbas politikas veidot\u0101jiem, vesel\u012bbas apr\u016bpes profesion\u0101\u013ciem un komunik\u0101cijas speci\u0101listiem, kas str\u0101d\u0101 pie efekt\u012bv\u0101ku profilakses strat\u0113\u0123iju izstr\u0101des un skaidro\u0161anas sabiedr\u012bbai.<\/pre>\n\n\n\n
K\u016ble, Maija. 2025. \u201cBig Events, Will and the Quest for Human Autonomy in the Postpandemic World.\u201d Ideology and Politics Journal (Italy) 27 (1): 290\u2013304. https:\/\/doi.org\/10.36169\/2227-6068.2025.01.00013<\/a>.<\/strong>

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\u0160is raksts p\u0113ta, k\u0101 glob\u0101las kr\u012bzes, piem\u0113ram, COVID-19 pand\u0113mija un kar\u0161 Ukrain\u0101, ir main\u012bju\u0161as m\u016bsu dom\u0101\u0161anu par br\u012bv\u012bbu, atbild\u012bbu un cilv\u0113ka dz\u012bv\u012bbu. Taj\u0101 tiek apgalvots, ka m\u016bsdienu pasaul\u0113, ko raksturo nenoteikt\u012bba un bailes, agr\u0101kie priek\u0161stati par personisko neatkar\u012bbu vairs nav piem\u0113roti. T\u0101 viet\u0101 patiesa autonomija noz\u012bm\u0113 \u0113tisku r\u012bc\u012bbu kopien\u0101s, lai aizsarg\u0101tu cilv\u0113ka cie\u0146u.
Izmantojot jaunus j\u0113dzienus, piem\u0113ram, \u201cgribas laikmetu\u201d un \u201clielos Notikumus\u201d, autore par\u0101da, k\u0101 \u0161\u0101di noz\u012bm\u012bgi glob\u0101li br\u012b\u017ei ietekm\u0113 ne tikai politiku, bet ar\u012b to, k\u0101 m\u0113s j\u016btamies un dz\u012bvojam. Balstoties eko-fenomenolo\u0123ij\u0101, raksts pied\u0101v\u0101 jaunus veidus, k\u0101 izprast m\u016bsu dzi\u013co saikni ar citiem cilv\u0113kiem un dz\u012bvo pasauli \u0161ajos nemier\u012bgajos laikos.<\/pre>\n\n\n\n
Stepi\u0146\u0161, Tomass. 2024. \u201cUztveres Normativit\u0101tes Nosac\u012bjumi Huserla Pas\u012bv\u0101s Sint\u0113zes Koncepcij\u0101.\u201d Latvijas Zin\u0101t\u0146u Akad\u0113mijas V\u0113stis. A Da\u013ca: Humanit\u0101r\u0101s Un Soci\u0101l\u0101s Zin\u0101tnes (R\u012bga), no. 2: 19\u201331. https:\/\/doi.org\/10.53231\/LZAV.24.2.2<\/a>.<\/strong>

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Normas caurvij cilv\u0113ka ikdienu. T\u0101s nosaka ne tikai ties\u012bbu jomu un likumus, bet ar\u012b trad\u012bcijas, para\u017eas, kult\u016bru un teju jebk\u0101dus m\u016bsu dz\u012bves elementus, piem\u0113ram, to, ka m\u0113s sveicin\u0101mies viens ar otru, sak\u0101m \u201cl\u016bdzu\u201d, \u201cpaldies\u201d utt.  Var\u0113tu teikt, ka, ja kaut kur ir runa par norm\u0101m, tas paredz to, ka ir iesp\u0113jams iz\u0161\u0137irt starp labu un sliktu, pareizu vai nepareizu, izdo\u0161anos vai neizdo\u0161anos. Parasti normativit\u0101tes t\u0113ma tiek saist\u012bta ar ties\u012bbu filozofiju un \u0113tiku, ta\u010du 20. un 21. gs. filozofij\u0101 par\u0101d\u012bj\u0101s da\u017e\u0101di centieni uzr\u0101d\u012bt, ka normativit\u0101te un normas past\u0101v ar\u012b cilv\u0113ka uztver\u0113. Sav\u0101 rakst\u0101 es piev\u0113r\u0161os uztveres norm\u0101m caur fenomenolo\u0123iju \u2013 filozofijas trad\u012bciju, kas piev\u0113r\u0161as cilv\u0113ka pieredzei un t\u0101s meh\u0101nismiem. Es izv\u0113r\u0161u to, ko noz\u012bm\u0113 normas uztver\u0113, ta\u010du mana raksta galvenais pienesums ir sniegt versiju par to, no kurienes uztver\u0113 rodas \u0161\u012b normativit\u0101te. Mana raksta galven\u0101 t\u0113ze ir t\u0101da, ka m\u016bsu apzi\u0146a struktur\u0113 visu to, ko m\u0113s uztveram, pirms m\u0113s par to dom\u0101jam, piev\u0113r\u0161amies tam.

Uztveres normas pal\u012bdz paskaidrot piem\u0113ri. Kad skat\u0101mies uz t\u0113jas kr\u016bzi, m\u0113s sagaid\u0101m, ka ar\u012b \u0161\u012bs kr\u016bzes otra, mums neredzam\u0101 puse, izskat\u012bsies aptuveni t\u0101pat k\u0101 priek\u0161puse \u2013 no t\u0101 pa\u0161a materi\u0101la, t\u0101d\u0101 pa\u0161\u0101 kr\u0101s\u0101, form\u0101. \u0160\u012bs ir m\u016bsu uztveres normas attiec\u012bb\u0101 uz redz\u0113to kr\u016bzi. T\u0101s piepild\u012bsies, ja m\u0113s apskat\u012bsim otru kr\u016bzes pusi un konstat\u0113sim, ka t\u0101 ir t\u0101da, k\u0101 izt\u0113loj\u0101mies, savuk\u0101rt nepiepild\u012bsies, ja \u0161\u012b kr\u016bzes da\u013ca izr\u0101d\u012bsies pavisam at\u0161\u0137ir\u012bga. Mans p\u0113t\u012bjums ir par to, no kurienes rodas \u0161\u012bs uztveres gaidas. Da\u017ei filozofi ir argument\u0113ju\u0161i, ka mums j\u0101piev\u0113r\u0161as eksistenci\u0101l\u0101m teorij\u0101m, lai to skaidrotu, ta\u010du es uzskatu, ka \u0161\u012bs normas rodas pa\u0161\u0101 apzi\u0146as pamata l\u012bmen\u012b. Past\u0101v\u012bgi pieredzot pasauli, m\u016bsu apzi\u0146a sal\u012bdzina tikko uztverto ar \u0161obr\u012bd uztverto, lai saist\u012btu to vienot\u0101, nep\u0101rtraukt\u0101 pieredzes pl\u016bsm\u0101. \u0160\u012b sal\u012bdzin\u0101\u0161ana notiek uz l\u012bdz\u012bbas vai at\u0161\u0137ir\u012bbas pamata. \u0160ie past\u0101v\u012bgie, neapzin\u0101tie no\u0161\u0137\u012brumi starp l\u012bdz\u012bgo un at\u0161\u0137ir\u012bgo darbojas k\u0101 normas, kas m\u016bsu uztverei saka, ko sagaid\u012bt.<\/pre>\n\n\n\n
V\u0113gners, Uldis, M\u0101ra Gr\u012bnfelde, and Andrejs Balodis. 2024. \u201cLife-World, World of Science, and Vaccine Hesitancy: A Phenomenological Approach.\u201d Human Studies, October. https:\/\/doi.org\/10.1007\/s10746-024-09760-3<\/a>.<\/strong>

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Zin\u0101tn\u0113 un medic\u012bn\u0101 ir pla\u0161i pie\u0146emts, ka vakcin\u0101cija ir viens no noz\u012bm\u012bg\u0101kajiem veidiem, k\u0101 ierobe\u017eot un mazin\u0101t infekciju slim\u012bbu izplat\u012b\u0161anos, ta\u010du ne vienm\u0113r un visi cilv\u0113ki to pie\u0146em, t\u0101 viet\u0101 to uzl\u016bkojot ar \u0161aub\u0101m un aizdom\u0101m. \u0160o skeptisko attieksmi pret vakcin\u0101ciju Pasaules Vesel\u012bbas organiz\u0101cija d\u0113v\u0113 par vilcin\u0101\u0161anos vakcin\u0113ties, un \u012bpa\u0161i noz\u012bm\u012bga \u0161\u012b t\u0113ma k\u013cuva COVID-19 pand\u0113mijas apst\u0101k\u013cos.
Uz jaut\u0101jumu, k\u0101p\u0113c cilv\u0113ki vilcin\u0101s vakcin\u0113ties, k\u0101 liecina l\u012bdz\u0161in\u0113jie p\u0113t\u012bjumi, nav vienas, vienk\u0101r\u0161as atbildes. M\u016bsu projekta \u201cNogaido\u0161ie \u0137erme\u0146i: vilcin\u0101\u0161an\u0101s vakcin\u0113ties \u0137ermenisk\u0101s pieredzes fenomenolo\u0123iska anal\u012bze\u201d m\u0113r\u0137is bija saprast, k\u0101p\u0113c cilv\u0113ki vilcin\u0101s vakcin\u0113ties no \u0137ermenisk\u0101s pieredzes jeb iemiesot\u012bbas perspekt\u012bvas, balstoties padzi\u013cin\u0101tu interviju fenomenolo\u0123isk\u0101 anal\u012bz\u0113.
Fenomenolo\u0123ija ir filozofijas kust\u012bba, kuras m\u0113r\u0137is ir saprast, k\u0101 m\u0113s pieredzam sevi, savu \u0137ermeni un pasauli. J\u0101uzsver, ka fenomenolo\u0123ij\u0101 \u0137ermenis nav vienk\u0101r\u0161i fizisks objekts k\u0101 dabaszin\u0101tn\u0113s vai \u201cga\u013cas gabals\u201d, bet gan dz\u012bvotais \u0137ermenis, kur\u0161 saj\u016bt, j\u016bt, dom\u0101 un v\u0113rt\u0113. Paties\u012bb\u0101 m\u0113s un m\u016bsu \u0137erme\u0146i pieredz\u0113 nav no\u0161\u0137irami, m\u0113s esam iemiesotas b\u016btnes. T\u0101d\u0113\u013c uzskat\u0101m, ka, lai pilnv\u0113rt\u012bgi saprastu vilcin\u0101\u0161anos vakcin\u0113ties, ir nepiecie\u0161ams piev\u0113rsties m\u016bsu iemiesot\u012bbai jeb \u0137ermeniskajai pieredzei.
\u0160aj\u0101 rakst\u0101 m\u0113s piev\u0113r\u0161amies dz\u012bvespasaulei k\u0101 vienam no iemiesotajiem vilcin\u0101\u0161an\u0101s vakcin\u0113ties mot\u012bviem. Fenomenolo\u0123ij\u0101 dz\u012bvespasaule apz\u012bm\u0113 m\u016bsu pieredzes pasauli, kuru m\u0113s pieredzam k\u0101 ac\u012bmredzamo, pa\u0161saprotamo, neap\u0161aub\u0101mo, \u012bsteni past\u0101vo\u0161o un ierasto pasauli. \u0160\u012b pasaule t\u0101s kodol\u0101 ir uztveres pasaule, ta\u010du pie t\u0101s var pieder\u0113t ar\u012b kult\u016bras un zin\u0101tnes fakti, ja vien tos sasaist\u0101m ar uztverto un pieredzam k\u0101 ac\u012bmredzamus, ierastus, pa\u0161saprotamus un \u012bsteni past\u0101vo\u0161us.
K\u0101 dz\u012bvespasaule motiv\u0113 vilcin\u0101\u0161anos vakcin\u0113ties? \u0145emot v\u0113r\u0101, ka dz\u012bvespasaule m\u016bsu pieredz\u0113 ir m\u016bsu dz\u012bves \u012bsten\u0101 pasaule, r\u012bkojoties un pie\u0146emot l\u0113mumus, m\u0113s prim\u0101ri balst\u012bsimies taj\u0101. Lai ar\u012b m\u016bsdien\u0101s daudz kas no zin\u0101tnes pasaules ir ien\u0101cis m\u016bsu dz\u012bvespasaul\u0113, ne vienm\u0113r un ne viss no zin\u0101tnes pasaules ir m\u016bsu dz\u012bvespasaul\u0113, kas savuk\u0101rt noz\u012bm\u0113, ka ne visas zin\u0101tnisk\u0101s zin\u0101\u0161anas m\u016bs motiv\u0113s r\u012bkoties un pie\u0146emt l\u0113mumus saska\u0146\u0101 ar t\u0101m. Un tas attiecas ar\u012b uz zin\u0101tniskaj\u0101m zin\u0101\u0161an\u0101m par COVID-19 un vakc\u012bn\u0101m pret to. K\u0101 m\u0113s par\u0101d\u0101m, nesaska\u0146a un konflikts starp uztver\u0113 balst\u012bto dz\u012bvespasauli un zin\u0101tnes pasauli ir viens no COVID-19 vilcin\u0101\u0161an\u0101s vakcin\u0113ties mot\u012bviem. Ja zin\u0101tnisk\u0101s zin\u0101\u0161anas par pand\u0113miju un vakc\u012bnu nav integr\u0113tas personas dz\u012bvespasaul\u0113 un pat konflikt\u0113 ar to, \u0161\u012bs zin\u0101\u0161anas nemotiv\u0113s personu vakcin\u0113ties, dr\u012bz\u0101k tie\u0161i otr\u0101di. Piem\u0113ram, ja, saska\u0146\u0101 ar zin\u0101tni, vakc\u012bna ir efekt\u012bva pret COVID-19, bet tas ir pretrun\u0101 ar to, ko sav\u0101 dz\u012bvespasaul\u0113 pieredz cilv\u0113ks, tad cilv\u0113ks k\u0101 maz\u0101kais \u0161aub\u012bsies, vai tie\u0161\u0101m vajag vakcin\u0113ties.
Sekm\u012bgai komunik\u0101cijai ar cilv\u0113kiem, kas vilcin\u0101s vakcin\u0113ties, ir nepiecie\u0161ams izprast to vilcin\u0101\u0161an\u0101s mot\u012bvus, un, komunic\u0113jot ar cilv\u0113kiem, kuru dz\u012bvespasaule nesakr\u012bt un ir konflikt\u0101 ar zin\u0101tnes pasauli, zin\u0101tniskas inform\u0101cijas snieg\u0161ana nepal\u012bdz\u0113s. T\u0101 viet\u0101 ir nepiecie\u0161ams atrast veidu, k\u0101 zin\u0101tnisk\u0101s zin\u0101\u0161anas sasaist\u012bt ar dz\u012bvespasauli un padar\u012bt t\u0101s saskan\u012bgas ar to.<\/pre>\n\n\n\n
Z\u0101l\u012bte, Daniela. 2024. \u201c\u0136erme\u0146a pa\u0161objektiv\u0101cijas un subjektivit\u0101tes attiec\u012bbas anoreksij\u0101: Fuksa un Osleres mode\u013cu sal\u012bdzin\u0101jums.\u201d Latvijas Zin\u0101t\u0146u Akad\u0113mijas V\u0113stis. A Da\u013ca: Humanit\u0101r\u0101s Un Soci\u0101l\u0101s Zin\u0101tnes (R\u012bga), no. 1: 100\u2013112. https:\/\/doi.org\/10.53231\/LZAV.24.1.8<\/a>.<\/strong>

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Saska\u0146\u0101 ar pla\u0161i pie\u0146emtu skaidrojumu anoreksiju raksturo tas, ka, pirmk\u0101rt, personai ir pazemin\u0101ts svars, un persona ne\u0113d, un, otrk\u0101rt, personai ir p\u0101rliec\u012bba par \u0137erme\u0146a resnumu. \u0160im priek\u0161statam ir pak\u0101rtota atbilsto\u0161a \u0101rste\u0161anas pieeja. Ta\u010du ir pamats uzskat\u012bt, ka \u0161\u0101ds anoreksijas skaidrojums ir nepiln\u012bgs vai pat k\u013c\u016bdains, un \u0101rst\u0113\u0161anas prakses b\u016btu j\u0101maina, par ko liecina ar\u012b tas, ka vair\u0101k par tre\u0161da\u013cu anoreksijas pacientu piedz\u012bvo anoreksijas atgrie\u0161anos n\u0101kamo divu gadu laik\u0101 p\u0113c \u0161\u0137ietam\u0101s izvese\u013co\u0161an\u0101s. Vienu alternat\u012bvu min\u0113tajam anoreksijas skaidrojumam pied\u0101v\u0101 fenomenolo\u0123ija, filozofijas trad\u012bcija, kuras centr\u0101 ir indiv\u012bda pieredze (nevis v\u0113rojums par indiv\u012bdu no malas).
Fenomenolo\u0123ija anoreksijas pieredzi skaidro caur spriedzi starp diviem \u0137erme\u0146a pieredzes veidiem. \u0136ermeni m\u0113s varam pieredz\u0113t k\u0101 subjektu, un \u0161aj\u0101 gad\u012bjum\u0101 \u0137ermeni m\u0113s pieredzam k\u0101 sevi, k\u0101 saj\u016bto\u0161o, caur ko atkl\u0101jas pasaule. Bet \u0137ermeni varam ar\u012b pieredz\u0113t k\u0101 objektu, un \u0161aj\u0101 gad\u012bjum\u0101 tas atkl\u0101jas k\u0101 fiziska lieta starp cit\u0101m fizisk\u0101m liet\u0101m pasaul\u0113, un m\u0113s to pieredzam k\u0101 kaut ko no\u0161\u0137irtu no mums. Tad k\u0101 persona pieredz savu \u0137ermeni anoreksij\u0101?
Lai ar\u012b pirmaj\u0101 br\u012bd\u012b var\u0113tu \u0161\u0137ist, ka t\u0101das anoreksiju raksturojo\u0161as \u0137erme\u0146a objektiv\u0113\u0161anas prakses k\u0101 \u0137erme\u0146a uzraudz\u012b\u0161ana, sv\u0113r\u0161ana, m\u0113r\u012b\u0161ana, kvantific\u0113\u0161ana, v\u0113ro\u0161ana spogul\u012b u. tml. liecina par \u0137erme\u0146a k\u0101 objekta pieredzes dominanci un tieksmi atsve\u0161in\u0101ties no sava \u0137erme\u0146a, izr\u0101d\u0101s, ka viss nav tik vienk\u0101r\u0161i. Par to liecina ar\u012b divu fenomenologu \u2013 Tomasa Fuksa un L\u016bsijas Osleres \u2013 anoreksijas at\u0161\u0137ir\u012bgie skaidrojumi. Lai ar\u012b abu pied\u0101v\u0101tajiem skaidrojumiem ir daudz kop\u012bgu iez\u012bmju, tie at\u0161\u0137iras tie\u0161i jaut\u0101jum\u0101 par lomu, k\u0101da anoreksij\u0101 ir min\u0113taj\u0101m \u0137erme\u0146a objektiv\u0113\u0161anas praks\u0113m. Ja Fuksa anoreksijas skaidrojuma model\u012b \u0137erme\u0146a objektiv\u0113\u0161anas prakses liecina par personas centieniem sevi no\u0161\u0137irt un atbr\u012bvot no \u0137erme\u0146a, cen\u0161oties atteikties no visa \u0137ermenisk\u0101, tad Osleres model\u012b \u0161\u012bs prakses liecina par pret\u0113jo \u2013 centieniem iesavin\u0101t un atg\u016bt savu \u0137ermeni, ieg\u016bstot kontroli p\u0101r to. Sevi nov\u0113rojot un kvantific\u0113jot, es varu kontrol\u0113t savu \u0137ermeni un t\u0101d\u0113j\u0101di padar\u012bt par savu.
Izv\u0113rt\u0113jot abu fenomenologu pied\u0101v\u0101tos mode\u013cus gan no fenomenolo\u0123isk\u0101s, gan citu zin\u0101t\u0146u perspekt\u012bvas, sav\u0101 rakst\u0101 es nosveros par labu Osleres modelim. To, k\u0101 non\u0101ku pie \u0161iem secin\u0101jumiem, lasiet man\u0101 pirmaj\u0101 akad\u0113miskaj\u0101 rakst\u0101!<\/pre>\n\n\n\n
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\u0160eit J\u016bs atrad\u012bsiet projekta ietvaros public\u0113tos zin\u0101tniskos rakstus. K\u016ble, Maija. 2026. \u201cImaginatio Creatrix, Moral Sense and Hesitant Bodies.\u201d In Eco-Imagination as the New Phenomenological Frontier: Towards a Sustainable Future, edited by Renato Boccali and Daniela Verducci, vol. 127. Analecta Husserliana. Springer Nature Switzerland. https:\/\/doi.org\/10.1007\/978-3-031-99105-9_2.Kopsavilkums angliski: The paper develops a new dimension of Eco-phenomenology by integrating … <\/p>\n
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