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The report was read in Vilnius in 2018. On 24 January, the conference "Perspectives of the Revolution and Revolution of the Consumer Revolution: Philosophy, Sociology and Communication".

Wisdom Education Opportunities in Consumer Society

We all came to talk about consumption. On this occasion, I want to talk about our communication here and elsewhere, and in general, in science and education. Do you really share what we are personally expensive with your communication?

After all, consumption cherishes what is temporary and alien, what you can waste, swallow, or thicken if you translate the word "consume" more precisely into English, French and Latin. And I cherish what is eternal and its. For me, of course, is what arises from the inner life of a person than from his external life. But if I want to participate here and elsewhere, I want to look for colleagues, I have to put up and combine my desires with external possibilities. Probably enough, the consumption of barbs, the user, the user-friendliness of his lips as a gateway. Moreover, I will increasingly talk about how I personally crash with the consumer society. But I hope nobody will survive if I actually seek personal communication with any of you, how can we sincerely cooperate? And what kind of scientific activity can we stir up the communion of the oppressors?

I want to tell you what I learned at Vilnius Gediminas Technical University last autumn for the first time in my philosophy and ethics. I was concerned that this would make sense, first of all, for me, even for students. I immediately encounter the reality of a consumer university. I do not really like it, so I take care of what makes sense to me personally. Clearly, it recognizes our freedom, but it is the freedom to buy and spend money, which is commonly valued by all of us. And money is an external measure of value. It's a tricky consumer society if I follow my inner hair, personal value, which is an incomprehensible discomfort, insane mysticism and healing heresy. After all, despite the money, I cherish another, open society for all. And that often offends a person if he doubts that he has devoted himself to the consumer society. But the people condemned Socrates to drink a glass of poison, and Jesus crucified him. The wise keep away the center where the collaborators and collaborators are housed. The wise follow a line in which they are openly preparing a spiritual conspiracy, as well as for a system like partisans, and in a system like dissidents. It was in Athens, in the consumer society, but not in its power, that Plato created a State in mind, which should be governed not by consumers but by wise men.

As with Plato, I am concerned with self-education and others to cultivate wisdom, that is, unconditional inner freedom, instead of accumulation of money, conditional external freedom. In the consumer society it is complicated, unfriendly, or simply ridiculous to be wise or to develop wise men. But I still want to teach my students wisdom, as if it belongs to me as a teacher of ethics and philosophy. I will tell you how I did it and what the consequences could be.

I thought that the most meaningful ethical students were to be taught to create their own ethical systems, and teach philosophy students how to think about their own question and somehow successfully investigate it. Hence, students of ethics should know themselves, and philosophical students should be able to know more about what is really harder. So I think the students should first teach ethics. After all, when you really know yourself, then you find out how much you do not know in life and what it would make sense to find out.

At the beginning of each ethical lesson, I reminded students that their ethical systems had to answer three questions: What should be done? Why should work? and How should work? that is, How to make yourself work? I also infused the main and perhaps the only ethical answer in my opinion: It would be worthwhile to act! That is, we must not forget, we are in action, we always act, we are already guided by our own ethical system. It is, however, obviously incorrect to imagine the philosophers of ethics and ethical teachers of our time that they can afford to turn their heads on the things they are supposed to say, for example, rather, let them kill one loved one or ten enemies when they could take care of themselves here and now, if they would like it. real life, living people, suffering and failing. Dorvoff is obligated, therefore, immediately he awakens all who are angry, indifferent, relaxed, and simply condemns the vile disputes, for morality obliges us to be alone. Of course, in a consumer society, there is simply no morality, because it is run by enterprises, real devils, having all human rights, without any moral obligations. Public limited companies, if they do not restrict laws, calmly lie, deceive, cajole, destroy and even their goods, drinks and weapons, encourage people to kill themselves or others. Obviously, a good man will resist the current system and teach others to resist it.

I believe that every student has the beginnings of morality, which he himself has to expose, forever rising. I help him understand this task, "Know yourself". I thought that the basis of the ethics system would be the answer. Why should work? As a demonstration, I learned that each student was different from others in her personal answer, Why. Some have named simply being good, other moral commitment, devotion, self-control, valor, balance, responsibility for life, conscious life, peace, freedom, self-development, self-improvement, improvement of society, unity with all, creative self-expression, favorite work, good feeling, what I like, happiness, happy life, welfare, respect and loyalty, survival, justice. Everyone understood his own worth in his own way. However, students felt what they mean by not thinking in superficial public words, such as "consumption," but thinking and quoting concepts based on their own fashions, such as Why it should work.

I trained lessons as workshops where I would not have knowledge, but I asked students to see how essential things are in themselves. For example, once talked about what should work in life? We introduced and named examples: studying at a university, finding a job, creating a family, fostering friendships, serving others, caring for health, hobbies, having fun, and achieving the goal of life. We went further from the circumstances and the feelings and the details, and we thought more about what that means, namely, what do we do? Study at the university. And who needs it? On the one hand, we educate ourselves, on the other hand, we can improve society. In addition, we strive for a higher rank in society at the university. And who needs it? In order to manage circumstances or overcome oppression. And who needs it? To be free or to have equal rights. And who needs it? Let's be happy. Va, we questioned why we should work? Interestingly, each student has found exactly his personal reason why. I further sought to link them to their core values ​​with secondary values. It is interesting and even strange that everyone regarded all the values ​​as positive.

It was wonderful for me, because I realized that basically these are the same core values ​​that I picked up from the lights, as I told you last year. Only the mature oppressors could only be named their core values. And I managed to teach young people, first and second year engineering and management students, to know myself.

I taught the students in English. Approximately half of them came from other countries, such as India, Belarus and Turkey. Have students reflected consumer values? Interestingly, a couple of students came out halfway through the semester, who immediately claimed that people were only concerned about money, and others claiming to be just lying. I spoke with them for an hour, who need them, and first of all, how much do they need? It's worth thinking about them, because they did not seem to think that they might be enough and what's next? Finally, we find out that one of them appreciates what he likes, while others value what he wants. They did not want to admit that this is a very different subject.

But I remembered the psychologist Daniel Kahneman's book, "Thinking Fast and Slow," in which he, in my opinion, scientifically bases the difference between all subconscious knowing answers and questions that are not aware of anything that is asking for consciousness. Subconscious is a quick mindset, our accumulated experience, with which we are identical, our self, affirming what we like, what is true happiness, and even knowing which value is essential to us. Consciousness is slow thinking, our ability to not know, ask questions, and manage your own questions. In love we love, and in our pastime we feel loved. We realized that one money is the happiness of the subconscious - what he likes, and that money is the will of consciousness - what he wants, and indeed he wants to control himself first.

This wonderful conversation helped create a map of values. After all, one's values ​​support the happiness that our subconscious desires, while other values ​​sustain our awareness. The subconscious talks and affects the senses, but at the same time it opens up freedom to consciousness. Consciousness seeks peace, which one can reasonably think, and continue to think through the perception of your limits to the idea. The subconscious knows our core value, which covers all the others, but the consciousness realizes that they are not enough that there is something beyond our knowledge that there is something for us - say, God - who can love us and mature more than we ourselves. We can say that our value is money, which, however, must pay for us a wider value.

In this place, I add that in mathematics there is a very important dualism between the multidimensional space E and the functions F between E and the one-dimensional space V. That is, the multidimensional space of values ​​equals the shadow of those values, that is, the expression of those values ​​in money. Words, money can be understood as a sign of values ​​precisely in a country where the economy is transparent and honest, where people sincerely pursue their goals. But in a country where people are stupefied, they do not know themselves, do not know their desires and just stick to the market, and that money will go away from the deep values ​​of people.

It is wise, any sincere appreciation that in money, with time, reveals the will of the consciousness and the happiness of the subconscious, and a whole series of their shades. The core value of a person does not change, but it is just forever evident. The values ​​of the brilliant beacons are peculiar and intricate, for example, perfect interaction, whereby everything is fully revealed in the most appropriate way to communicate with all other things. As we grow young, we can observe, as if at the beginning of the universe, the primordial values ​​and how they continue to evolve. Interestingly, in comparing the values ​​of the Enlightenment and the values ​​of young people, among them there is a lack of love, friendship, relationship, God and other people.

And I further taught ethical students to question their values ​​and identify their weaknesses. If a student appreciates happiness, does not he become a drug addict? If you care about yourself, or will you love others? It turned out that every value is enough to escape from all kinds of danger. So how to become more and more honest in applying your value to everlasting oneself? I taught the students to listen to the subconscious, what they do not like about others and about themselves, and continue to explore in the consciousness what prevents them from being what they would like to be and how they should become such beings. In this nurturing barrier, we have bitten the truth of evil and the meaning of God. I am delighted that all students have been able to create their ethical systems. Which of the ten of them thanked me for making such a meaningful reflection on my life.

Philosophy students took a month to take their own questions. They themselves were interested in matters of life, knowledge, happiness, and morals. For example, how to live happily? I taught them first to gather people's opinions and get to know how superficial they are, and how important it is to learn to give up opinions. After all, Plato spoke about the consumer society as a cluster of opinions, where one day one manages one opinion, and another day prepares for another opinion. But it's more important to collect and analyze life examples, say, when are you happy and why? For each student, I helped introduce this secondary question. The students asked me to collect twenty examples, so that the phenomena would start repeating, they could sort them and see the regularities.

The philosopher Dave Gray's drawing was very helpful, as people in the sea stand as if on different islands, on different experiences of the pyramids. People's opinions - their convictions - are based on conclusions, assumptions, needs and experiences, and all of this is often not even available to them. However, it makes sense to collect examples of experience, since this is a personal, uncontested reality of what a person has experienced. Dave Gray imagines that the experiences can be very diverse and we really can not know anything. But, on the contrary, I contend that our imagination is very limited, which is reflected in our experience. After all, the earth itself is not flat and endless, as it is, but round and small planet.

The best students managed to capture the limitations of their planet's experiences. Gabija Meškonytė distinguished five sources of happiness based on her examples. Some are happy to work - while cooking or grilling cookies for grandchildren. The others are happy when they are away from the negatively-minded people. Thirdly happy by communicating sincerely. Fourth, happy to give up pleasures in the name of dreams. Pleasure happy in love and being loved. All this gives rise to a reality, from which even intelligent people are usually discontinued. However, studies such as my students are convinced of can be a serious step in answering any question.

I taught the students that it is possible to really thoroughly answer the question if the sample types succeed in understanding the structure of the imaginative potential. One of these structures is the level of knowledge: whether, how, why, why. For wise men, idealistic people, the inner world is most concerned about why and how, and to consumers, materialists, the outside world is most concerned about what and how. As a educator I was concerned that my students would learn to pursue a philosophy and to experience why they personally have it meaningfully and how to think and study any question. I understand that there is a learning program - in essence, it's a story of philosophy - but I was hoping that we will discuss all the themes and philosophers when discussing student questions. But it turns out that the students did not listen to God, about being, but only about life, knowledge, happiness and goodness.

For me, student questions themselves are tangible data. Imagining God exploring, Is it necessary? The departure and creation of the circumstances of the Being that God may not have for this, he may desire. God's desires are growing - he does not feel anything at first, is independent, and our bodies are experiencing needs; God continues to crave for something, is guaranteed - while our minds are doubting; God wants whatever, is calm - and our hearts are waiting for hope; and God wants everything, is loving - and our will rests on values. In this way, students' questions about life, knowledge, happiness and dignity correspond to body, mind, heart and will. This is apparently the primary question. And questions of God and Being are probably secondary, which arise when trying to cover everything. I need to think about how to make meaningful contributions to the questions of God and Being.

Together, my boss, Tomas Kačerauskas, the head of the Department of Philosophy and Cultural Studies at VGTU, gives us a great deal of freedom and does not mean to follow a gigantic program. However, speaking, it turned out that he and, perhaps, the universities of Lithuania understand education as the use of knowledge. The student is like a medium on which to rewrite a certain set of knowledge. Personally, this approach seems harmful and I refuse to teach anything at all. My work as an educator is to help the student learn how to self-teach, how to cherish the thought from within, to give up all of them personally. I personally shy away from all the external opinions, the uncertain facts needed, and the learning curriculum created for knowledge-based users.

I have some hope that VGTU is the public domain, where I could lead the chair, dean and rector, lead the teaching of philosophy and ethics, train colleagues how to investigate any issue and how to teach students, lead a group of mentors, form the intellectuals among mathematicians, physicists, engineers and other technologists of the University, and to lead an institution where I would bring enlighteners of the world, I would encourage communication based on values, questions and research.

On this occasion, I think it is appropriate to publish how much I earn as a lecturer and how much I can earn as a professor if I write 10 scientific articles and get a 100% bonus. I could now work 25% of the time, spend more time on scientific work, and just like a monk to live. However, today I am facing a fine of EUR 1,000 because of my failure to comply with the confidentiality agreement that the university pressed me to sign. I wrote to the Rector, before signing, that I intend to abandon it. I want to live as a free and healthy person.

Similarly, the communication of all of us or, more precisely, non-participation in these conferences is personally very strange to me and I participate without finding another way of expressing my desire to be truly interested in each other, what matters to us really is, and I am concerned with seeking unconditional truth with you and fostering science of wisdom and communion of the lights. But I am delighted with every sincere fellowship.

Thoughts 20180124Previousness

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Original Lithuanian text: Brandžių šviesuolių vertybės būna savotiškos ir painios, pavyzdžiui, tobula sąveika, pagal kurią viskas pilnai atsiskleidžia tinkamiausiai bendraujant su visais kitais dalykais. Contribute a better translation


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Puslapis paskutinį kartą pakeistas 2018 sausio 26 d., 19:49