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Journal articles on the topic 'History of mentality'
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1
Kitromilides, Paschalis M. "'Balkan Mentality': History, Legend, Imagination." Nations and Nationalism 2, no. 2 (1996): 163–91. http://dx.doi.org/10.1111/j.1354-5078.1996.00163.x.
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Vovelle, Michel. "The revolutionary mentality." Revista de História das Ideias 9, Tomo II (1987): 425–37. http://dx.doi.org/10.14195/2183-8925_9-2_14.
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Astanova, Gulnora Aminovna. "EASTERN MENTALITY IN EGYPTIAN STORIES." International journal of word art 5, no. 5 (2022): 5. https://doi.org/10.5281/zenodo.7038313.
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Each literary masterpiece that has contributed to the development of world civilization has its own history and history. Although such a monument that influenced the culture of the nation and people seems to have completely disappeared into history, one way or another it continues to show its brilliance in today's artistic creations. And this is its masterpiece. The work "A Thousand and One Nights" is such a rare literary monument, which shows the incomparable power of the flourishing of the creative imagination of the peoples of the East - Indians, Persians, Arabs. This article is devoted to the study of fairy tales related to Egyptian plots in the work, and it is analyzed that the variety of fairy tales, the effective use of artistic images, the attractiveness of the characters' behavior make up the unique style of the work.
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Baglieva, A.Z. "Mentality as scientific category." Sociology of Power, no. 1 (June 5, 2009): 21–23. https://doi.org/10.5281/zenodo.13375338.
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In this article the author examines the history of origin and formation of "mentality' concept in Russian language. The facts that initiated the appearance of new form of "mental structure" word in Russian language are explored as well as notions of "mentality' and "mental structure" are defined and concretized.
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Kolesova, Olga Valentinovna. "Mentality: a philosophical nvestigation." KANT 40, no. 3 (2021): 141–48. http://dx.doi.org/10.24923/2222-243x.2021-40.26.
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In the article there has been carried out the retrospective analysis of understanding mentality. The author accentuates the vision of mentality as the expression of the most essential relations of actuality. The term is interpreted from ontological positions. Ontological basics of mentality are given through its functioning as a priori structure which has level character. There has been formulated the definition of mentality. There have been outlined the subjects of mentality. There is proposed the vision of mentality as a philosophical category. There is positioned its use while researching the patterns of culture development with internal processes of self-organisation and external constructive impacts. Mentality is interpreted as a principle of thinking which means the unity of biological, psychological and cultural basics in socio-cultural subjects. There is proposed the idea of using a category "mentality" as a principle of thinking in different sciences such as history, philosophical anthropology, psychology etc.
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Osadcha, L. V. "GENETIC DETERMINATIONS OF MENTALITY." Anthropological Measurements of Philosophical Research, no. 8 (December 9, 2015): 29–37. https://doi.org/10.15802/ampr2015/55722.
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<strong>Purpose</strong>. The article is devoted to clarifying the role of physicality and psycho-physical characteristics of a person as a preconditions of the mentality forming. It is conducted a retrospective analysis of discourse on the mentality, the history of the concept, its temporal characteristics and collective conditioning. The concept of mentality has been widely studied in various fields of socio-humanities such as: history, psychology, and even marginal context of scientific discourses, including the esoteric. This study attempted to analyse the mentality phenomenon through the prism of the concept of experience. <strong>Methodology</strong>. The concept of experience was acquired by essential justification through the representatives of the phenomenological approach - the late Edmund Husserl, Maurice Merleau-Ponty, Bernhard Valdenfels. On the other hand the concept of mentality as a form of collective unconscious experience was entered to the scientific vocabulary by the representatives of the French historical science - M. Bloch, L. Febvre, J. Le Goff and others. At the intersection of these two methods, historical and phenomenological, the genetic method has been established – as a history of coverage and experience of internalization. Thanks to the application of genetic method the transition of phenomenon into the concept was examined. <strong>Novelty</strong>. The problem of change dynamics of mental phenomenon, in particular psycho-physical nature of a person, which has been only mentioned in F. Braudel works but has not received the adequate theoretical coverage, is analysed. To explain the practices of physicality and causality of this factor the action component of the cultural the overview of developments of such authors as V. Rozin (2005), M. Epstein (2005), N. Brunov (2003), A. Soares, M. Farhangmehr, A. Shoham (2007), D. Vaskul, F. Vannini Hospital (2012) was committed. <strong>Conclusions</strong>. The transition to paradoxical behaviour that is oriented on sign, and not on signalling actions, to the productive, and not to reactive activity, transformed the human physicality, as well as the person's self-image and contributed to the formation of specifically human environment of existence, which is called in the broadest sense the world of culture, but not nature.
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Nelson, Daniel, and Jon C. Teaford. "The Midwest's "Interior Mentality"." Reviews in American History 22, no. 2 (1994): 297. http://dx.doi.org/10.2307/2702900.
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Luttikhuis, Bart, and Arnout H. C. van der Meer. "1913 in Indonesian History: Demanding Equality, Changing Mentality." TRaNS: Trans -Regional and -National Studies of Southeast Asia 8, no. 2 (2020): 115–33. http://dx.doi.org/10.1017/trn.2020.6.
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AbstractIn 1913, a new generation of Indonesians asserted their agency by publicly demanding equality in colonial society. Through four case studies—the prohibition of traditional forms of deference, the sudden popularity of Western dress, the adoption of new legal assimilation guidelines for Indonesians, and the discussion of employee rights at a railway company—we argue that this new assertiveness reflected a broad change in mentality that we consider a turning point in Indonesian history. By focusing on Indonesian agency, we challenge the Eurocentric periodization of the Indonesian past that emphasized WWI as a trigger of change.
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El Iq Bali, Muhammad Mushfi, and Mohammad Fajar Sodik Fadli. "Implementasi Nilai-nilai Pendidikan Pesantren dalam Meningkatkan Ketahanan Mental Santri." PALAPA 7, no. 1 (2019): 1–14. http://dx.doi.org/10.36088/palapa.v7i1.164.
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Education is the main investment in shaping a person's character, personality and mentality. In this globalization era, character, personality and mental education are eroded by western education. Islamic boarding school education is a top priority in shaping a person's character, personality and mentality to be better. Islamic boarding school education provides optimal and effective time in implementing religious and moral values. The capacity of pesantren as a religious institution in its history has succeeded in realizing the order of life of religious communities, with a fundamental and complex understanding of Islam. The values of Islamic education that are so complex from values, aqeedah, monotheism, morality and science in this era of globalization have been fulfilled in Islamic boarding schools. Therefore Islamic boarding school education applies the values of quality Islamic education to establish the mentalty resilience of santri (islamic student), Islamic boarding school plays an important role in making a person become a human who is civilized (insanul kamil).
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Eisen, Daniel B., Kara Takasaki, and Arlie Tagayuna. "Am I Really Filipino?: The Unintended Consequences of Filipino Language and Culture Courses in Hawai'i." JCSCORE 1, no. 2 (2018): 24–53. http://dx.doi.org/10.15763/issn.2642-2387.2015.1.2.24-53.
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The colonial mentality, a perception of Filipino cultural inferiority, results in many Filipinos distancing themselves from their Filipino heritage. In Hawai‘i, the colonial history of the Philippines is reinforced by the history of Hawai‘i’s plantation era and the creation of a “local” identity, which marginalizes the Filipino community and strengthens the colonial mentality. A content analysis of 105 essays written by Filipino students enrolled in college-level Filipino language and culture classes in Hawai‘i was conducted to critically examine whether and how educational curriculum is used to challenge the colonial mentality. Data analysis shows students often entered classrooms with a colonial mentality that they learned through familial socialization and experiences of ethnic discrimination outside of the family. Although these language and culture courses helped students to reconnect with their Filipino heritage, many students developed a positive and essentialist construction of a Filipino identity, which reduced the individual’s agency in constructing an identity and facilitated processes of othering.
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Styczyński, Marek. "The russian mentality." Hybris 27, no. 4 (2014): 58–71. http://dx.doi.org/10.18778/1689-4286.27.04.
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The present essay is the conclusion of my two books devoted to Nicolas Berdjaev’s religious philosophy: Amor futuri albo eschatologia zrealizowana Studia nad myślą Mikołaja Bierdiajewa (Amor Futuri or Eschatology Realised Studies on the Thought of Nicolas Berdjaev), [Styczyński 1992] and Umiłowanie przyszłości albo filozofia spraw ostatecznych. Studia nad filozofią Mikołaja Bierdiajewa (Adulation for the Future or the Philosophy of the Ultimate Matters Studies on the Thought of Nicolas Berdjaev), [Styczyński 2001]. The differences between them are mentioned in the latter. They were both written in Polish and as a consequence had no chance of reaching a wider circle of readers. This is, therefore, the reason why I have decided to present this conclusion to an English language readership. I have tried to show the consequences of the unique Russian mentality, whose predominant feature is an ambivalence between a persistent search for good and constantly doing of evil. This “Russian theodicy” expressing itself in the creation of an alternative world, which is to justify the evil done, has its roots in the conviction of man’s principally divine nature revealing itself through the exculpating effect of evil. In the case of the twentieth century of Russian history it yielded a result totally different from the expected one.
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Dolzhenko, O. A., and N. M. Pechenkin. "The Category of Mentality as a Basis for Analyzing the Phenomenon of Cultural Constants and Their Transformations." Humanities and Social Sciences. Bulletin of the Financial University 14, no. 6 (2025): 54–62. https://doi.org/10.26794/2226-7867-2024-14-6-54-62.
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Introduction. The article is devoted to the analysis of the diversity of types of cultures in the life of modern man and the role of the polymental nature of society in this process. The author examines the phenomenon of mentality, its connection with history, culture and society, as well as the peculiarities of the Russian mentality and its historical role. The article examines the features of the modern world that determine the active interaction of various mentalities: the radical transformation of the bipolar world, the dominance of ideological, economic and administrative systems, as well as the reflection of the problem of the polymental nature of society. The purpose of the article is to analyze the phenomenon of mentality, its connection with history, culture and society, as well as to describe the nature of the mentality of a particular historical community, the Russian mentality, its historical role and mission in the global field of interaction of various cultural practices. Results. The author examines the works of representatives of the French historical school “Annales”, historians of culture, science and art, as well as the works of Russian philosophers and cultural scientists devoted to the description of the Russian mentality. Special attention is paid to the contribution of N. O. Lossky, N. A. Berdyaev, V. P. Vorontsov and other scientists to the tradition of understanding the Russian mentality. Conclusions. The article highlights the relevance of understanding the lessons of the clash of different mentalities and worldviews in the modern world. The author calls for a deeper understanding of the specifics of the Russian mentality and its role in the historical fate of Russia and Russian statehood. This can help strengthen intercultural dialogue and cooperation between different countries and peoples.
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Wiebe, D. "The prelogical mentality revisited." Religion 17, no. 1 (1987): 29–61. http://dx.doi.org/10.1016/0048-721x(87)90081-9.
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Trifankov, Yuriy. "Sociodesign of the russian mentality as an organizational principle of statehood: synthesis of country specific and chronological approaches." Ergodesign, no. 1 (March 15, 2022): 32–44. http://dx.doi.org/10.30987/2658-4026-2022-1-32-44.
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The sociodesign of the Russian mentality as an organizational principle of the statehood in the history of Russia is briefly outlined, the synthesis of the country specific and chronological approaches is carried out through the prism of producing a person, society, and the state under the influence of natural and climatic factors, internal processes and geopolitical problems using the methodology of complex science and text visualization.
 The matrix structure and functional connections of the individual’s and people’s mentality components are presented, indicators of the mentality manifestation and evaluation are disclosed, such as: archetypes of the unconscious and meaning-life orientations, social actions, public consciousness formation, national spirit and historical memory.
 From the standpoint of the country specific and chronological approach, the general characteristics of the Russian mentality are considered, which are superimposed on the psychological characteristics of various groups and specific individuals’ mentality, which can lead to forming a single national spirit associated with the specifics of national psychology if people have a national idea. As an organizational integrative principle of the statehood Russian people’s mentality is considered as a synergetic noospheric symbiosis of the individuals’ mentality of the Russian society.
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Kovalev, A. A. "VIOLATION OF HISTORICAL JUSTICE AS A THREAT TO THE NATIONAL MENTALITY." Vestnik Povolzhskogo instituta upravleniya 22, no. 5 (2022): 4–11. http://dx.doi.org/10.22394/1682-2358-2022-5-4-11.
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The negative influence on the perception of world and Russian history is seen as a threat to the national mentality, which is part of the national security of modern Russia. The interdependent relationship between the history of the people/state and its national mentality is shown. The author concludes that the situation of escalation in 2022 on the territory of Ukraine between Russia and the collective West demonstrates the clash of national mentalities on the basis of the historical injustice that has been forming for a long time.
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Voloshina, N., І. Pampukha, and L. Zhohina. "Mentality as a subject of research and development in the hybrid threats context." Visnyk Taras Shevchenko National University of Kyiv. Military-Special Sciences, no. 1(49) (2022): 22–26. http://dx.doi.org/10.17721/1728-2217.2022.49.22-26.
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The article substantiates the relevance of the essence, content and structure of the mentality of the Ukrainian people, analyzes the different approaches of domestic and foreign authors to the essence, content components, structure of the mentality. The history of the formation of scientific research of world scientists is considered, the connection of mentality with archetype – storage of latent layers of human memory, which are a form of collective unconscious (suprapersonal-transpersonal beginning of the human psyche). Shown that culture, ethnic and social conditionality of the way of thinking, stereotypes of behavior, to identify those phenomena of social life that are often difficult to explain rationally. The author's understanding of mentality is offered: it is a stable system of internal conscious and subconscious sociocultural attitudes of human community formed throughout human history, which is formed and changed both under external influence of economic, political, social, cultural factors and through genetically determined human self-development or a large social group at the level of automatism. It is shown that the manifestation of the mentality of a particular ethnic group is the ethnomental mentality which contains the following basic elements: collective memory; social ideas, attitudes and relationships; collective emotions, feelings and moods that reinforce them; norms, values and ideals; ethno-national character and temperament; language; mental representations of culture style of thinking and social perception behavioral patterns; ethnic and national identity. The structure of mentality is considered, which contains the following components: a) socio-cultural component; b) psychological component at the level of social psychology ("national" and "social" nature) and at the level of individual psychology (specific manifestation of socio-psychological, national attitudes of each individual); c) the civilizational component, which is the intellectual support of civilization.
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Somov, V. A., and E. S. Volkova. "Soviet Mentality: Markers of Socio-Historical Identity." Modern History of Russia 12, no. 4 (2022): 1035–48. http://dx.doi.org/10.21638/spbu24.2022.413.
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Modern historiography of Soviet society is at the stage of forming an impartial assessment of its place in the history of Russian civilization. The most famous articles on the history of the USSR are often a documented expression of the author’s research position, which does not always strive for impartiality. Such studies evoke the feeling of an ongoing “civil war” — now on the “fronts” of science and journalism. Moreover, a number of authors concentrate on studying, mainly, the negative features of the “Soviet project”, transferring these characteristics to the entire Soviet society. Following in line with the noumenal approach to the study of Soviet society, the authors call on the scientific community to move from a detailed factual description of the Soviet era to identifying its basic characteristics, while abandoning politicized assessments. The purpose of the study is to determine the main components of the Soviet mentality based on an analysis of its key manifestations in different periods of the history of the Soviet state. To achieve this goal, markers of the socio-historical identity of the Soviet person are introduced, such as “revolution”, “idea”, “atheism”, “war”, “doublethink”, etc. It was established that the set of mental characteristics was not constant, they were updated in depending on the specific historical situation. The noumenal characteristics of a Soviet person were historically formed as a result of the dialectical interaction of the ideal type of a “non-party Bolshevik” — a socially oriented collectivist with a heightened sense of duty and his antipode — the notorious “Sovok” — an irresponsible careerist and social opportunist. In conclusion, it is noted, that the Soviet mentality can be defined more as a vector of promising targeted development than as a stable socio-psychological type.
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Dawid, Richard. "Who am I in the Multiverse? Everettian quantum mechanics and the mental." Journal of Physics: Conference Series 2877, no. 1 (2024): 012076. http://dx.doi.org/10.1088/1742-6596/2877/1/012076.
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Abstract Physics and mentality are most often understood to be paradigmatically separate fields of inquiry. The foundational debate has a long history of attempts, however, to introduce aspects of mentality into physical analysis. In the context of Everettian quantum mechanics considerations of this kind play out in a different way than in collapse theories. This paper reviews some of those thoughts.
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Rahikainen, Marjatta. "The Fading of the Ancien Régime Mentality." Scandinavian Journal of History 40, no. 1 (2014): 25–47. http://dx.doi.org/10.1080/03468755.2014.979368.
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Tikhonova, Vera Borisovna. "Russian landowners in the XVII century: lifestyle and mentality." Genesis: исторические исследования, no. 4 (April 2020): 86–109. http://dx.doi.org/10.25136/2409-868x.2020.4.32213.
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The subject of this research is the mentality of Russian landowners of the XVII century. This topic remains insufficiently studied, therefore the author sets a goal to identify the peculiarities of lifestyle and most characteristic mental features of the Russian provincial landowners of the XVII century. The authorial concepts is based on the assumption on possibility of deriving the mental attitudes of this social estate from their typical lifestyle. Due to the lack of direct testimonies on everyday life and apperception of the landowners of the period prior to Peter the Great, the author uses the research and sources on the social, military and agrarian history of the XVII century. A better understanding of the topic is achieved by means of attracting most substantial sources on the history of Russian nobility. From the perspective of the history of mentality, within the framework of interdisciplinary approach, the article generalizes the studies of various scientific disciplines that contain records on the typical lifestyle of Russian landowners of the XVII century. At the same time, features of the mentality of Russian landowners are viewed on the background of cultural worldview of Moscovian State of the XVII century. The mentality of Russian landowners of the XVII century was substantiated by a number of factors defining their lifestyle. The character and conditions of service contributed to mobility, modesty and adaptability. The specificity of conditional landownership, perhaps, accustomed to self-reliance and responsibility. The need to defending interests of the estates formed situational awareness. A peculiar factor for the mentality of landowners was an affiliation to the privileged estate. The &ldquo;borderline&rdquo; position with regards to unprivileged ranks classified the poorest landowners to the lowest ranks of service classes; actualized distancing with the latter and imparted e mentality of country landowners of the XVII century with such trait as a desire to preserve their privileged status.
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Yangutov, Leonid, and Marina Orbodoeva. "Buddhism in the history of China in Southern and Northern kingdoms." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10-4 (2020): 216–25. http://dx.doi.org/10.31166/voprosyistorii202010statyi83.
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The article is devoted to the history of Buddhism in China during the period of the Southern and Northern Kingdoms (Nanbeichao, 386-589). The features of the development of Buddhism in the North and South are shown. Three aspects were identified: 1) the attitude of emperors of kingdoms to Buddhism; 2) the relationship of the state apparatus and the Buddhist sangha; 3) the process of further development of Buddhism in China in the context of its adaptation to the Chinese mentality, formed on the basis of the traditional worldview. It was revealed that Buddhism in the context of its adaptation to the Chinese mentality, both in the North and in the South, developed with the traditions of Buddhism of the Eastern Jin period to the same extent.
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Domoroslyi, Valentyn. "Pragmatism and its Manifestations in Ukrainian Mentality." Ethnic History of European Nations, no. 73 (2024): 116–21. http://dx.doi.org/10.17721/2518-1270.2024.73.14.
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The article covers an issue of development and functioning of pragmatic features in Ukrainian mentality. Mentality is not a stable way of thinking, it constantly changes due to impact of various factors. A nation constantly improves one’s mentality through new attitudes and perception based on which one’s attitude towards the world is developed. The natural development of pragmatic features is emphasized based on the impact of socio-economic, political and cultural preconditions. Evolution of Ukrainian mentality in the history of Ukraine was traced. Main stages and features of origination of pragmatic features of Ukrainians were highlighted. The role of Cossacks during development of capitalistic features in the structure of a national mentality was emphasized. Emphasis is made on contribution of Taras Shevchenko to the process of development of a new Ukrainian mentality. Pantheism was highlighted as a basis for other factors of a national mentality. Issues that arose for the mentality of Ukrainians during the Soviet period were indicated. The role of sovereignty in assistance in establishment of strengths of our mentality and their manifestation during the years of armed struggle against the russian aggression was disclosed. Pragmatism as a social feature of a national culture is a component of a national social system in general, it reflects features of thinking and behaviour mechanisms of people in socio-economic activity of a person and society. Pragmatism is certainly reproduced in society and people leading to transformation of economy, enrichment of culture, spirituality, state policy, people themselves. The essence of social mechanisms of origination, formation, development and transformation of Ukrainian mentality was analyzed, namely in the aspect of the balance of individualism and collectivism. The essence of social mechanisms of origination, formation, development and transformation of Ukrainian mentality was analyzed, namely in the aspect of the balance of individualism and collectivism. Legal shortcomings that create problems on the path of further development of pragmatic features of a national mentality were mentioned.
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WHEATCROFT, STEPHEN G. "The Turn Away from Economic Explanations for Soviet Famines." Contemporary European History 27, no. 3 (2018): 465–69. http://dx.doi.org/10.1017/s0960777318000358.
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Anne Appelbaum's work is a very readable and accessible story about the famine. In her own words, her objective was to tell ‘what actually happened. . . . What chain of events, and what mentality, led to the famine? Who was responsible?’ (xv). Right from the beginning she indicates that she thinks that the famine was the result of someone's mentality, and that her objective is to find who should be blamed for it. Her's is a very simple story. It conforms to an increasingly popular trend in Soviet history to ignore or oversimplify complex economic explanations and to reduce everything to moral judgements.
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You, Chang Il. "Wybrane komponenty współczesnej mentalności koreańskiej związane z grzecznością." Gdańskie Studia Azji Wschodniej 19 (2021): 219–31. http://dx.doi.org/10.4467/23538724gs.20.060.13500.
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Selected components of contemporary Korean mentality related to politeness In the twentieth century, Korea had a violent change in its history. Initially, Korea lost its independence and became a Japanese colony. It regained freedom after the defeat of Japan, but soon, the Korean War broke out. From that time until today, Korea has been divided into two parts: the southern one and the northern one. After the war, South Korea was a country under military dictatorship for a long time. South Korea after the Korean War belonged to one of the poorest countries over the world. In the present time, however, South Korea has become a country that has a great impact on the global economy. This change in history had a huge impact (positively and negatively) on the mentality of Koreans. The aim of my article is to present the economic development of South Korea from a Confucian point of view and to analyze the impact of Korean history in the twentieth century on the mentality of Koreans and its operation in Korean society (work ethos and ethos of science, Korean language, etc.).
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Usalko, Oleg Vladimirovich, Baldja Batnasunovna Dyakieva, Marina Egorovna Tyumidova, Galina Pavlovna Kaldinova, and Lyudmila Yurievna Spiridonova. "Problem of ethnic mentality." SHS Web of Conferences 164 (2023): 00134. http://dx.doi.org/10.1051/shsconf/202316400134.
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The relevance of the problem of ethnic mentality is due to the need to understand and address social issues, understand the specifics of the history of the ethnos, and thus realize yourself. The processes of ethno-cultural revival of peoples, ‘ethnic renaissance’, and the rising tide of interest in historical and ethnic roots, including the constants of the ethnic worldview itself, require careful, objective, and scientific analysis. The modern world affected by globalization is facing new challenges, including threats posed to ethnic identity, leveling of ethnic and cultural differences, the imposition of standards of global culture, and the spread of unified models of lifestyle and thoughts. All these components are important and their common unity determines the ethnos. The modern processes of changing the values and attitudes of ethnic groups in the context of globalization contest the existence of ethnic groups as stable and sustainable social formations. In this case, the study of aspects of cultural life is an objective condition for formation and development of peoples. Anthropological, psychological and symbolic aspects can be employed to understand the mentality of the people. The anthropology of the mentality can be studied from the point of view of two approaches: the paradigm of life and the paradigm of existence. The mentality of the people is steeped in the cultural ritualization of actions. The psychological aspect determines the ontogeny (individual development) and phylogeny of human culture. The symbolic aspect helps understand a reality that is beyond human understanding.
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Fitzpatrick, David. "‘That beloved country, that no place else resembles’: connotations of Irishness in Irish-Australasian letters, 1841–1915." Irish Historical Studies 27, no. 108 (1991): 324–51. http://dx.doi.org/10.1017/s0021121400018010.
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Historians of Ireland continue to place exceptional reliance on the ‘cultural’ explanation of economic, social and political behaviour. In many cases, appeal to supposedly common characteristics of ‘the Irish’ has provided a glib substitute for more rigorous analysis of the interaction between mentality and performance. The nature of Irish ethnicity is postulated rather than explained or demonstrated, so that arguments incorporating such postulates stand or fall according to the plausibility rather than documentation of the writer’s vision of ‘Irishness’. A recent and beguiling example is Joseph Lee’s postulate of the ‘begrudger mentality’, whereby Ireland’s relatively poor economic performance is attributed to this supposedly ‘direct inheritance from . . . traditional Ireland’. Lee sketches an anatomy of ‘traditional Ireland’ which might have generated envy rather than healthy competitiveness, and proceeds to develop with far more elaboration consequences which might have arisen from begrudgery. What he fails to demonstrate is the actual prevalence of this ‘mentality’ in either ‘traditional’ or ‘modern’ Ireland: this we must accept, either intuitively (if Irish) or on trust (if foreign). The logical crudity of this form of explanation calls to mind the corner-cutting of nationalist myth-makers and folklorists.
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Post, J. B. "Copyright mentality and the archivist." Journal of the Society of Archivists 8, no. 1 (1986): 17–22. http://dx.doi.org/10.1080/00379818609514287.
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Bausi, Francesco. "Umanesimo e anti-umanesimo nella "giornata" di Niccolò Machiavelli." DILEF. Rivista digitale del Dipartimento di Lettere e Filosofia, no. 3 (January 3, 2024): 1–14. http://dx.doi.org/10.35948/dilef/2024.4347.
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Indagine delle fonti classiche e volgari della lettera di Machiavelli a Vettori del 10 dicembre 1513, tra modelli umanistici, cultura municipale e mentalità borghese. Study of the classical and vernacular sources of Machiavelli’s letter to Vettori of 10 December 1513, between humanistic models, municipal culture and bourgeois mentality.
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Bogatyreva, V. V. "Historical aspects of the formation of the Russian mentality." SHS Web of Conferences 164 (2023): 00082. http://dx.doi.org/10.1051/shsconf/202316400082.
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This paper examines the legal mentality as an element of the structure of legal consciousness, as well as its characteristic expressions. It also pays attention to the historical factors that influenced the formation of the Russian mentality, due to the adoption of Christianity in Russia. A comparative analysis of the impact of this concept in different periods of formation and development of the Russian state is conducted. Russian law has rather deep roots going back to the history of ancient Russian society. Since the content of law is reflected in legal ideas, in this regard, it is advisable to study Russian law from a deep and comprehensive study of the legal mentality of Russian society.
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Guzenkova, Tamara S. "ALONE WITH HISTORY. ON REVOLUTION AND OVERCOMING IT. ESSAYS ON THE HISTORY OF THE RUSSIAN MENTALITY BY E. KOZHOKIN." RSUH/RGGU Bulletin. Series Eurasian Studies. History. Political Science. International Relations, no. 2 (2021): 106–10. http://dx.doi.org/10.28995/2686-7648-2021-2-106-110.
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The author focuses on the issues of the scholarly thinking devel- opment and the current historical narrative amid radical change, studied into through E. Kozhokin’s Revolution and Overcoming It. Essays on the History of the Russian Mentality. The study under review holds a unique position among the new works devoted to the Russian history at the turn of the nineteenth and twentieth centuries, according to the author. She stresses that Evgeny Kozhokin avoids to describe in detail the events of the monumental transfor- mations caused by the First World War and the 1917 revolution, opting to focus instead on the mental aspects of the behaviour and actions of the people who influenced those events. The author also points out that Evgeny Kozhokin uses a dialogical approach to history, under which national, political, historical and cultural identities are unfolded and shown as a dialogue between the past and the present. E.M. Kozhokin aims at both studying existential cognition of the Russian mentality and developing such algorithms of the state governance as would allow for reshaping political culture and avoiding potential revolu- tions in the future.
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Tokareva, Svetlana. "The Russian Mentality as a Modal Integrity." Logos et Praxis, no. 2 (September 2024): 26–32. https://doi.org/10.15688/lp.jvolsu.2024.2.3.
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The aim of the article is to develop the author's interpretation of the Russian mentality, allowing it to be presented not through a set of features but as a whole, having a subjective status and expressed through its modes. The task posed in this way requires for its solution a rethinking of the content of the concept of mentality beyond the "homeland" of its appearance – anthropologically oriented history – and its introduction into the field of philosophical discourse. In historical science, various research approaches are aimed at studying different types of mentality, but they have in common the tradition of understanding mentality as an inferior form of thinking, not processed by consciousness, coming from L. Levy-Bruhl and the sociological school of E. Durkheim. In this capacity, mentality appears as a program, thanks to which human communities function as special wave-like objects, characterized by both variability and stability. It is shown that in the transition from the general abstract concept of mentality to its specific forms, the automatism of its action decreases; Russian mentality as a form of the special has a subjective status, responding to the challenges of anthropogenesis not only by transforming the cognitive schemes and mental structures of cultural and historical subjects but also by forming new cultural meanings. In contrast to the general concept of mentality as an ensemble of ideas and intellectual attitudes that acts as a prism between man and the world, Russian mentality as a form of the special acts as an acting subject that leaves traces in culture. A conclusion is made about the legitimacy of using a subjective modal attitude expressing the modality of expression of will for studying Russian mentality. The modal approach to Russian mentality allows us to analyze it as a way of setting the due (fixed by the operator "necessary") and the volitional, expressing various types of motivation of actions by a volitional attitude to implement or not implement these actions (fixed by the attitude "I want"). As a modal integrity, the Russian mentality realizes its subjectivity through the modes of "Russian soul", "Russian spirit", and "Russian idea", which serve as a prototype of unity and the "assembly point" of the Russian people into a single whole.
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Eliseeva, N. D. "Yakut Mentality Studies in Psychology and Related Sciences." Bulletin of Kemerovo State University 21, no. 3 (2019): 695–706. http://dx.doi.org/10.21603/2078-8975-2019-21-3-695-706.
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The article provides an analysis of various studies conducted in the sphere of Yakut mentality within the framework of psychology and related sciences. The history of the study of Yakut mentality is divided into three periods, i.e. pre-revolutionary, Soviet, and Russian, which demonstrate a strong historical continuity. The first pre-revolutionary studies of Yakut mentality were purely ethnographic and benefited from numerous political exiles. The ethnographic essays of that period featured the structure and characteristics of the Yakut family and the attitude to the surrounding social and natural world, as well as spiritual and moral values. During the Soviet period, sociological studies of migration processes and interethnic perception became more relevant. Pre-revolutionary and soviet studies became the basis for further research in philosophy, pedagogy, and psychology after the collapse of the USSR. Modern studies revealed a change in Yakut mentality under the impact of historical and social events. In spite of these changes, the following features of traditional Yakut mentality have survived: respect for nature, an expanded understanding of the family concept, gender-role features, and inter-ethnic tolerance. However, the ethnic identity of the Chukchi, the Evens and the Evenks has changed.
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Silvennoinen, Martti. "Localities of childhood as a history of mentality and embodiment." YOUNG 4, no. 1 (1996): 18–29. http://dx.doi.org/10.1177/110330889600400102.
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Malabou, Catherine. "The Brain of History, or, The Mentality of the Anthropocene." South Atlantic Quarterly 116, no. 1 (2017): 39–53. http://dx.doi.org/10.1215/00382876-3749304.
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Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42, no. 2 (1995): 172–96. http://dx.doi.org/10.1163/1568527952598611.
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AbstractThis study seeks to investigate the religious mentality in early Medieval China. By comparing two types of characters, i.e., the immortals of the Taoist tradition, and the eminent monks of the Buddhist religion, we try to discover the special nature of both these types of characters, and to delineate their similarities as well as differences. Our analysis shows that the stories about the immortals and the eminent monks reflected a common mentality: a psychological need for an easy way to salvation; an attempt to control supernatural forces; an urge for solutions to some earthly problems concerning life and death. This common mentality, moreover, had existed among the Chinese people before the advancement of Buddhism and Taoism at the end of the Han dynasty, and continues to exist after the establishment of both religions. The successful development of Buddhism and Taoism, especially among the common people, should be seen not merely as the triumph of their teachings, but as the successful incorporation of this basic religious mentality. It was, therefore, an underlying bridge that logically connected the development of Chinese religious tradition from the pre-Buddhist and pre-Taoist era to the later period. It could also serve as one of the keys to the understanding of the formation and shape of popular religion in China in the subsequent era.
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DiSimone, Russell. "Augustine and the Anti-Life Mentality." Augustinian Studies 18 (1987): 188–200. http://dx.doi.org/10.5840/augstudies19871810.
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Губанов, N. Gubanov, Губанов, and Nikolay Gubanov. "Functioning of Mentality in Society: Socio-Cultural Hypothesis." Socio-Humanitarian Research and Technology 5, no. 4 (2016): 13–20. http://dx.doi.org/10.12737/22489.
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Category of mentality has additional heuristic capabilities
 as compared to traditional categories of the mental life. Firstly, it
 serves as an integral characteristic of the uniqueness of the man’s
 mental world, and secondly, gives an understanding of the specific
 type of perception of the world by the subject, thirdly, it explains
 the distinct way of subject’s activity – his behavior, communication,
 performance. Because the mentality determines the mode of activity
 of a social group or an individual; the human activity orientation
 and it’s specificity, so the mentality can be interpreted as a core for
 the group and personal culture, also as a strategic cultural program
 of the subject. One of the basic clashes of society has the form of
 a contradiction between the mentality, containing new cultural
 forms, and the social relations. In the course of the individual
 cultural creativity development as a response to the multiple challenges
 of history, new mental characteristics are generated in the
 mentality of the intellectual elite representatives. They represent
 innovative programs of human being activity – performance, behavior,
 communication. The new mental characteristics spread in
 society and become components of group mentalities. This accrued
 contradiction between the mass mentality and the old social relations
 generates a constructive tension; negotiation the tension
 through the reproductive activity of subjects can establish the more
 progressive social relations. Old elements of mentality, in turn,
 inherent social inertia and conservatism. They can obstruct the new
 social relations establishment. Therefore, mentality has the contradictory
 nature, embodying the dual opposition of tradition and
 innovation. In the same time mentality is a social progress stimulating
 factor, and a factor that holds back excessively large and excessively
 rapid social changes. There is a difference between the mentality
 of the creators of innovative cultural meanings and the mentality
 of the masses. In the mentality of the creators that make up
 the intelligent elite of the society, the innovational component is
 more intense than the traditional. In the mentality of the masses
 is vice versa - the traditional component dominates over the innovational.
 There are many driving motives of the society development:
 changes in a way of material production, in the culture in
 general and in education in particular, in engineering, in science.
 But the most significant force, apparently, displays the changes in
 mentality that generate new forms of reproductive activity of the
 subject in the economic, political, social and mental spheres.
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Reynolds, Craig J. "A New Look at Old Southeast Asia." Journal of Asian Studies 54, no. 2 (1995): 419–46. http://dx.doi.org/10.2307/2058745.
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As a way of opening this critique of historical writing on early Southeast Asia, I ask, What interest do today's historians have in studying early Southeast Asia? What are they looking for in the early past? An essay by F. R. Ankersmit, in which he talks about what the modern reader brings to evidence from the past, serves as a point of departure for my answer. Rather than labor at accumulating more and more evidence about the past, historians should reflect on the difference between our own mentality and that of an earlier period. The past acquires point and meaning “only through confrontation with the mentality of the later period in which the historian lives and writes.” The experience of confronting this mentality Ankersmit calls “the historical sensation,” “which is accompanied by the complete conviction of genuineness, truth” (Ankersmit 1989:146). “A phase in historiography has perhaps now begun,” he says, “in which meaning is more important than reconstruction and genesis.”
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Yuriy, Mykhailo. "Civilization code and mentality." Current issues of social sciences and history of medicine, no. 1 (December 30, 2024): 50–56. https://doi.org/10.24061/2411-6181.12.024.415.
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The essence and content of the concepts «code», «cultural code» and «civilization code» are analyzed in prposed article and it forms the aim of the study. All cultural phenomena, including ethnic, national and religious cultures, civilizations, any pictures of the world created by the mental activity of culture have their own code. Any code is a system of signals that can be opened using a certain key. The code sends signals into the world, which are refl ected in such forms of culture as signs, symbols, artifacts, norms and regulations, stereotypes and standards of action. It is possible to understand the code only when contrasting one’s own and someone else’s, our own and others. This study uses such research methods as descriptive, historical and comparative. Cultural and civilizational codes are hidden in the structure of the human psyche, the essence of the common and ethnos at the level of «I», so they feel themselves as a whole entity, the subject of their individual and collective activity, become the subject of knowledge and transformation of culture and civilization. This thesis highlights the novelty of the given research. The process of birth and development of the mentality of each nation, including the Ukrainian one, having a long progressive and evolutionary character, acts as a priority sign of the establishment of the cultural- historical and genetic code of civilization as the personifi cation of the way of thinking and perception of the world, manifestations of national character, the core of social consciousness, a set of established traditions, social- psychological and behavioral norms and forms of communication of one or another community, which means mentality. Conclusions. It manifests itself at the individual, group, ethno- national and civilizational levels, it is actively infl uenced by geopolitical, natural, economic, social and other factors. Accordingly, the Ukrainian regional civilization embodies the distinctive cultural- historical code and the corresponding mentality developed by the Ukrainian ethnic group over the course of centuries of history
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Pivovar, E. I. "Overcoming the Revolution." MGIMO Review of International Relations 13, no. 2 (2020): 205–10. http://dx.doi.org/10.24833/2071-8160-2020-2-71-205-210.
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Hölscher, Tonio. "Images of War in Greece and Rome: Between Military Practice, Public Memory, and Cultural Symbolism." Journal of Roman Studies 93 (November 2003): 1–17. http://dx.doi.org/10.2307/3184636.
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Wars were once considered to be the essence of world history, but under the influence of social history, the histoire des mentalités, and the discourse of the ‘cultural turn’ their role has changed fundamentally. More interest is now paid to wars as part of cultural history than as highpoints of histoire événementielle.Historians of the present generation stand in an ambivalent relation to the phenomenon of war. The ‘cultural turn’ in historical studies has generally focused on anthropological phenomena that are part of general human experience — love and death, body and soul, memory and hope, customs and emotions, mentality and ideologies. These phenomena, which are conceived as driving forces in history, are at the same time parts of the contemporary cultural furniture of those scholars who study their changing aspects as objects of research. The phenomenon of war, however, for the majority of contemporary historians and other observers in Europe and North America, has become a distant spectacle. So, what do we really know about war? And what do we want to know about war?
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VanderKam, James C., and David Bryan. "Cosmos, Chaos and the Kosher Mentality." Jewish Quarterly Review 89, no. 1/2 (1998): 253. http://dx.doi.org/10.2307/1455315.
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Molendijk, Arie L. "Au Fond. The Phenomenology of Gerardus van der Leeuw." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 25, no. 1-2 (2018): 52–69. http://dx.doi.org/10.1515/znth-2018-0003.
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Abstract This article explores Gerardus van der Leeuw’s view of phenomenology of religion. The phenomenological method he defended is basically a hermeneutical approach in which an observer relates personally and even existentially to the “phenomena” (s)he studies in order to determine their essence (Wesensschau). In his anthropology (that reflects on the basic structure of human beings) a similar way of relating to the world is discussed: the “primitive mentality” that is characterized by the “need to participate” (besoin de participation). Both phenomenology and mentalité primitive imply a critique of modern scholarship. This fundamental criticism of the prevailing (historical) approach in the humanities including religious studies explains the growing distance between van der Leeuw and the majority of scholars of religion in the decades after his death in 1950.
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Zhyvohliadova, I. V. "MENTALITY AS A SUBJECT OF INTERDISCIPLINARY RESEARCH: DEFINITION ISSUE." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 26–30. http://dx.doi.org/10.17721/ucs.2017.1.06.
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Mentality as an essential mechanism of cultural and social processes, approaches to the definition of thisphenomenon are analyzed. The purpose of the article is the reconstruction of the history ofsocial and humanitarian focused research that is devoted to the problem of mentality, the development of its theory and specifically practical analysis. Historical, systematic, typological and comparative analysis methods are applied. The variety of knowledge about mentality demonstrates the breadth of the limits of its manifestation in different spheres of human activity. The mentality originality research within different sectors of social and humanitarian knowledge, analysis of its structure and mechanisms offunctional fullness, dialectic interrelation between spiritual entities claim the right to the independent existence of this phenomenon as a special representant of spiritual activity. We support the focus of studies that attempts to reveal the "human" sense of this phenomenon. Expanding knowledge of the nature, methods of formation, assimilationand simulation mental complexes allows to differentiatecultures, that in turn facilitates the identification and understanding of the actual mechanisms of cultural and civilizational processes. Research ofmentality makes it possible to understand not so much "that" some person orgroup knows, imagines, thinks, but how much "how", "whereby" itexperiences, interprets, operates. Not by chance, mostscientists consider the mentality as a special metalanguage of certain specific culture that determines the nature of the understanding, emotions and actions both individual and entire groups. It is mentality that is one of the determining factors of society recreation, the existence of a particular kind of culture in general depends on its ability to function in this capacity.
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COOPER, TIM. "Elizabethan Separatists, Puritan Conformists and the Bible." Journal of Ecclesiastical History 71, no. 4 (2020): 778–97. http://dx.doi.org/10.1017/s0022046919002331.
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Sixteenth-century English separatists and Puritan conformists held a great deal in common but one simple distinction set them apart. Separatists recognised no other authority but Scripture: not logic, philosophy or reason; not tradition; not any human writing. Puritan conformists allowed a place for those authorities, though subordinate to Scripture. That distinction shaped printed debate over church government and worship. Separatists worked within an ‘all-or-nothing mentality’; in response, conformists were forced to adopt a ‘bare-minimum mentality’, which was quite different from how they argued in the opposite direction against the bishops of the Church of England.
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Yushchenko, Vitaly Nikolayevich. "The Influence of the Social Environment on the Formation of Ethnic Mentality." Общество: философия, история, культура, no. 11 (November 13, 2020): 47–50. http://dx.doi.org/10.24158/fik.2020.11.7.
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The paper briefly examines the history of the intro-duction into scientific use of the concept of “men-tality”. In the aspect of the personalistic philosophi-cal approach, the author analyzes the reasons for the difficulties arising in its definition. It is argued that the phenomenon of mentality is subjective and objective in nature, therefore, its certain reification in socio-philosophical discourse is inevitable. Howev-er, the excessive emphasis of the researcher on the a priori personality of the qualities of one or another ethnic mentality should not be considered correct. Closer to the truth will be the understanding of men-tality as an a posteriori and relative totality of per-sonality traits acquired under the influence of a par-ticular social environment. The conclusion is made that the social environment is the most important factor in the formation of ethnic mentality. Under its direct influence, the processes of socialization of individuals take place, the experience of generations is transmitted and improved. However, one should also take into account the reverse influence of the formed ethnic mentality on the social environment. The social environment and ethnic mentality mutual-ly condition each other, and the person, logically and historically, acts as an active constructive prin-ciple, whose creative work is possible only in condi-tions of social life.
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Santangelo, Paolo. "An attempt at a history of mentality in late imperial China." Frontiers of History in China 5, no. 3 (2010): 386–424. http://dx.doi.org/10.1007/s11462-010-0103-y.
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RIVERA DE VENTOSA, Enrique. "A los orígenes del pensamiento medieval español sobre la historia: Prudencio, Orosio, San Isidoro." Revista Española de Filosofía Medieval 4 (October 1, 1997): 7. http://dx.doi.org/10.21071/refime.v4i.9699.
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At the source of the Hispanic thougt about history: Prudencius, Orosius and Isidore of Seville. The source of the Hispanic Medieval thougt comes out from the Roman-Hispanic writters: Prudentius, Orosius and Isidore of Seville. They are the starting point for a subsequent reflexion of the Hispanic Historiography in the Middle Ages. The three writter present an important change of mentality. The historic perspective is not the same in Prudentius as it is in Isidore, while Orosius is rather intermediate. Everyone has sis own way to know their mentality in order to penetrate into the secrets of our historic identity.
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Liu, Bingqian. "Analysis of Relationship between Leaders and Events." BCP Social Sciences & Humanities 19 (August 30, 2022): 424–27. http://dx.doi.org/10.54691/bcpssh.v19i.1724.
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There is often an inseparable relationship between leaders and events. By reviewing history, this paper analyzes the reasons for the success or failure of other leaders such as Li Shimin, Zhu Yuanzhang, Romulus Augustus, and the Huns, and finds that the reasons for Li Shimin's success lie in military talent, self-control, open and inclusive mentality, and ability to select outstanding talents , in addition, it is also inseparable from a strong army and financial support. In conclusion, leaders can create events, and events will also affect leaders' . This finding will affect leaders' approaches and mentality in dealing with incidents.
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Усенов, Жиенгалий. "МИЛЛИЙ МЕНТАЛИТЕТ ФЕНОМЕНИ ВА ҚОРАҚАЛПОҚЛАРНИНГ МЕНТАЛ ХУСУСИЯТЛАРИ". TAMADDUN NURI JURNALI 1, № 64 (2025): 362–64. https://doi.org/10.69691/qfp3mz13.
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The article argues that the formation of the national mentality of youth is characterized by the specificity and significance of folk tales, oral literature and artistic literary heritage. Karakalpak people also set new tasks for the study of history and national traditions. The views of Karakalpak people on the ethnic history and ethnogenesis of ancient state traditions are expressed.