Raczek () adds that motor capability serves a special function in the area of physical culture, Celikovsky S.,Antropomotorika. Praha 3. Czaplicki Z. was assessed by trying “to jump up to reach the target” (Raczek sured with the use of the Dietrich sample (Raczek et al., ). .. Antropomotorika 2. The paper deals with still insufficiently explored phenomenon of motor docility. Ability to learn new motor skills. It focuses mainly on the sports games and.

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Introduction Come antropoomotoryka, please, come again, Whoever you are. Religious, infidel, heretic or pagan. Even if you promised a hundred times And a hundred times you broke your promise, This door is not the door of hopelessness and frustration.

This door is open for everybody. Come, come as you are. Mevlana Jalaladdin Rumi For the last two decades the profession of social work has been challenged on its reliance on Eurocentric paradigms. The profession has been criticized due to its inability to cope with diversity and even being an agent of colonization.

Social work s preference for modernist and Eurocentric paradigms through professional imperialism replaced the tremendous diversity of traditional models and understandings of social care Midgley, ; Al-Krenawi and Graham, ; Coates et al. Therefore, social work must engage in ongoing critical reflection about its current values and actions Besthorn, ; Cox, ; Fisher and King, ; Leonard, ; Specht and Courtney, The profession is also in a position to begin a professional dialogue to find ways of honoring long held traditions sugge- The new terminology in critical approaches to social work practice emphasizes cultural frame of reference, culturally appropriate interventions, and self-reflection and sensitivity to one s own biases.

Antropomotoruka this sense, the profession needs to focus more on diverse traditions of understanding self and interaction originated in non-western world. Therefore, Mevlana s understanding of human being opens the door for a more pluralist and humane practice. Spirituality provides an interpretive framework for understanding reality that informs them of who they are and how they should live Maslow, Spirituality can be viewed as ontologically driven, striving for union or relation with God, or ultimate transcendent reality, therefore it needs to be understood without any direct link with religion which can be understood to be the external expression of faith that unites an individual with a moral community Hodge, ; Joseph, antrppomotoryka Stanard, Sandhu and Painter, What makes spirituality acquire a central place in social work intervention is also the demand from the clients who desire to have their spiritual beliefs and values integrated into counseling settings Hodge, ; Arnold, Avants, Margolin and Marcotte, ; Larimore, Parker and Crowther, ; Privette, Quackenbos and Bundrick, Hodge also argues thatalthough the profession of social work has traditionally been based on the values of enlightenment, many clients today demand their spiritual inclinations and inspirations integrated into intervention.

This shows that there is growing realization that for many clients spirituality is fundamental to their existence Hodge, Graham and Al- Krenawiin particular, point out raaczek similarities between social work s philanthropic heritage in the West and contemporary traditional healers outside western societies.

Getting rid of the binary oppositions in the world such as the ones between the social worker and the client, the helper and the one in need, etc. His comprehension of self racsek both diversity and oneness, but not oppositions.

Being a reflection of God in the world, and comprising all the qualities of him, human being is both the cause and end of all happenings. In this sense, the social worker and the client constitute the faces of one existence.

This necessarily brings about a self-reflective practice.


Mevlana was born in Balkh antropomotorhka North Afghanistan into a family well known by its Islamic scholars and Sufis. His first teacher antropomotorykx his father Bahaeddin Walad who was a famous philosopher of Islam kalam scholar and known as king of scholars. When the Mongols invaded Central Asia between andhis father set out towards the West and migrated to several places of rich intellectual background in the Middle East, and finally settled in Konya, capital city of the Anatolian Saljuks.


There Mevlana reached a very high level in Islamic law fiqh and kalam. He had been interested in secular and juridical sciences until his father’s death, and then he joined to Sufi order and deepened his knowledge on this field Onder, ,p.

This was a break from reason in favor of heart and initiation. These topics are apparently not sufficient to examine all of his philosophy, but for the purposes of this paper, they are supposed racxek represent the main points of it. The Value and Honor of Human Being In Mevlana s perception, human being is both the most honorable of all the creatures and a small example of God. God s qualities are perfectly immanent in human beings. In his book Fih-i Mafih, Mevlana argues that complaining the created means complaining the creator.

So, hatred and hostility must be hidden. Mevlana describes human being as the holder antropomotoryks the qualities of God. Thus, it is the perfect man who deserves to be called as human being Yi itler,p. If human being is a small example of God ravzek, in the last analysis, they are reflections of one existence, human nature cannot represent malice.

According to Mevlana, from their creation men are good. Their wickedness is not an antropokotoryka element in their makeup but a mere temporary occurrence which proves and registers the existence of the good. Let s trace the ideas of Mevlana in his own words: The aim of the creation of universe is man Majalis-i Sab a, cited in Can, Thus, deserving this potential is to become antropomotorryka perfect man Ozturk,p.

Kamil Insan is a human being who is modest, patient, tolerant, and generous, can stand malicious actions, sees them as maturing miseries, encourages goodness and discourages badness, aids the poor, antrropomotoryka covers the errors of others.


According to Mevlana, there is no man independent of errors by nature, but human nature is essentially based on the goodness of human beings. Kamil Insan is a total spirit. While Nietzsche s super man is a model of power, domination, appetite and victory; Mevlana s kamil insan is characterized by service and compassion Ozturk,p.

Therefore, the way to the perfect man is built upon dedication to others. When a man accuses others he is really seeing only his own faults. First, a man must rid himself of malice, envy, hatred, cruelty and other vices before he may blame others Fih-i Mafih, The path to the perfect man is raczekk path to discover one s own self.

Self is nothing in itself without any rational connection to ravzek simultaneousness with other beings, and at the same time, comprises all the existence, creates the meaning and constitutes the reference for all creation. Without any reference to self, in Mevlana s thought, neither be universe understood nor the self be unchained from duality in the Cartesian sense. Sufi understanding of self is both a challenge to the individuality as a particular form, though it proclaims independency, and manifests all being immanent in it the particular comprising the universal.

Self is the center of existence. And if all the existence is only understood via self so is God. Self is the only gate for a perfect comprehension of God. There is no such probability of understanding God and his creation of the universe before exploring the mysteries of the self since the later hides the meaning of the creation in gaczek.

There is another soul in your soul, seek out for it. There is a treasury in the Mount Body, seek out for that treasury. O mystic who goes on! If you are really capable then seek. Not outside, but seek what you are seeking for in yourself. Rubais, 22, cited in Ergin and Johnson, An immature man means a person who is preoccupied with antropootoryka pleasures and is detained from journeying further on the antrpomotoryka of love, while a ripe man is a person who has gone further towards Truth Turkmen, Let us implore God to help us to gain self-control: It is the individual who determines the society and the state, so change is realized through individual.


For a peaceful society, individual must be the focus of change. Change is so essential that even the destiny of human beings can change. Change is a conscious activity to re-build the world.

Three causes of change are creation, divine love and education Douglas-Klotz, Mevlana describes social order as the compliance of the individual interests.

Social order is essential.

Motor Docility at Learning Game Skills | Peřinová | Studia sportiva

In the absence of order anomy appears and sets barriers for human perfectness. In an ideal society, productivity fundamentally determines the functioning. People must be placed into roles according to their skills and equipment Beytur, A perfect social order requires the respect for human diversity. Keeping the differences as they are is for the benefit of society.

Human beings are different from each other as a divine blessing. Freedom of expression is the essence of a diverse community.

Mevlana versifies diversity in the following: Single breath of man is worth that of a life; A hair that falls down from him or her is worth that of a mine Rubais, 76 cited in Ergin rwczek Johnson, Mevlana gives a great inspiration to all helping professions in that he suggests people who claim to correct the society first start with themselves.

Only the people who are in the process of perfection may help others see the clues of this path. As the ideal of humanity is raczfk reach the perfect man so that goodness and badness do not constitute a binary opposition anymore, a society comprised of such intentions would be a solidarist one.

As Mevlana defines human being as the perfect man, the ones who do not assist the ones in need cannot be called as human being. Antropomtoryka, assistance should be antropomotoryia to everybody without discrimination. Assistance is not a sign of superiority nor a symbol of power, but a sharing of wealth and human capital for a more just society.

Let s look at Mevlana s own words: Go, help others; time will appreciate your help.


It never forgets those helps. Everybody left his or her wealth behind, so yours will be left, too. Then, one’s leaving goodness behind is better than his leaving wealth.

Rubais, 88 cited in Ergin and Johnson, As to criminality, Mevlana argues that nobody is criminal potentially, so they must be treated smooth and compassionate. Contextuality of punishment is the key to Mevlana s encouragement strategy. Punishment in Mevlana s understanding is a way of showing compassion. Punishing especially the exploiters of rights and labor is the most supreme compassion for them Ozturk, Relevance of Mevlana s Ideas for Social Work According to the definition of IFSWthe social work profession promotes social change, problem solving in human relationships and the empowerment and liberation of people to enhance well-being.

Social work grew out of humanitarian and democratic ideals, and raczeo values are based on respect for the equality, worth, and dignity of all people.