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2015-01-14 >> ..



http://bnr.bg/post/100508423/polkovnik-ruman-rusev-vreme-e-da-se-obedimnim-okolo-ideata-za-realno-ogranichavane-na-boinite-vazmojnosti-na-islamskia-ekstremizam

2014-12-15 >> Islamic extremist totality of Islamic state as a catalyst

Islamic extremist totality of Islamic state as a
catalyst

Author: colonel Roumian Roussev

The extremist Islamic concept of the world by its totality is absolutely different and conflict with any other concept, including the Islamic one. In other words, it is relevant to all the rest in the opposite aspect: not as tolerance, but as excepting, not as any admission, but as absolute negation, not as contradiction, but as super conflict, not as an opportunity for development, but as an end. In this regard, the Islamic extremism with its most outstanding characteristics, essential features and parameters has won an unusual position in the society by placing itself outside everything. Thereby, by this logic, the Islamic extremist totality on its own reproduced its negations, not only catalyzed opposition, but to a large extent, constituted a reverse attitude towards itself, and created an open system of unifying all against itself. It is another question if this is accomplished or not, but more important is that this uncompromising extremist totality catalyzes conditions for unions, which were impossible not long ago. And there is not only the question for consolidation of efforts by structures standing, but mainly by personalities. People understand that to be themselves they must be able to be in a definite respect above and outside any individualization, in the meaning of ability for maintaining a system for correlation, which inevitably positions them. Indisputably this process of positioning also occurs towards the Islamic extremism. Processes of extending of The Islamic country can not be explained only by money, although they are an exceptional factor together with the other conditions, but eventually winners will become these systems, which gather more resources, motives, arguments for cohesion and resolution. Positioning itself is grouping in a mobile system and this is already a triumph of hope and success in the counteraction against totality. Personality and understanding of itself are identical in their changes. And we see these changes not only in ourselves. Levinas has said it very precisely: Man is the measure of all things, he is measured by nothing, comparing all things but incomparable he confirms himself in the world of sensation. Contemplating over the problem The Islamic extremist totality as a catalyst, we inevitably reach the space of the complex human motivation. Neurophysiological concept of the complex human motivation as two large systems, inclination one with innovative and another with destructive load, provide the feeling of motivation to a rate for practicing methods for measuring and assessment and finally getting answers about things, which stem from us. Undoubtedly, such kind of approach is real and useful, it explains in detail how stimulating the first system causes feelings of satisfaction, high spirits, love, etc. Activating the other one engenders a sense of anxiety, horror, complex depressed feelings, etc. As a result, we have desires for creating innovative aspirations or destructions. During the flow of the positive processes, socializing, we learn to avoid the unpleasant stimulus, conditions, for instance, but also to strive for creating prerequisites for limiting and minimizing contingent problems in the future. This is the mechanism of the processes, occurring inside the personality, which predetermine reactions against the manifestations of the Islamic extremist totality. But this is not all in the both directions. It is obvious this way we will not find an answer of some questions, which crop up during the analysis of the Islamic extremism and many other questions, concerning its manifestation as a catalyst of processes, reproducing and denying it. But it seems to me that it is a good starting position, if we go ahead. I think a brief explanation is necessary about the arguments, which have given grounds for the previous sentence. There are explicit evidences that considerable percent of the carriers of the Islamic extremist concept of the world, who directly were committed to performing terrorist actions, feel exceptional satisfaction by the preparation and, first of all, by the harm being done, and this puts them into high spirits, deep, although pathological satisfaction, absolute violation of the most delicate moral limits reaction and behavior, typical for investigated maniac murderers, for instance. Clinical classic for this type of personality is to sink into a depressive state and seek of reaching satisfaction by new similar actions after the euphoria. The examples in this respect are general in the recent past, as well as in the daily life. Remember the stories, reproducing the reaction of Osama bin Laden after each of the messages about the terrorist attacks of September 11th, the behaviour of the executioners from the numerous executions of hostages in Iraq, Afghanistan, Syria, Nigeria, and more places, but also of others with Islamic extremist consciousness, who did not take part directly in the murders, but felt strong enthusiasm about them, like the moderator of gathering of children from the territories, controlled by Islamic state, with the show of the mass execution of 250 undressed Syrian soldiers. Not only reading through the ordinary observer of death totality of the others, the different, the aliens, is the final point of excitement of the sick consciousness, but also a prelude to the emotional crash of the extremist person, dependent on the very totality. A state, typical for the anteroom of the new degree in the spiral of destruction. This is only the one side of this reading through to a point of view of clinical psychology. From the perspective of theology, of the very Islam as a kind of theory and specific practice for expressing conceptions and divine service, Islamic extremist theory and terrorist practice categorically not only separate, but they absolutely distance themselves from the religion`s foundation and its conceptual essence.
The Islamic extremist totality with its imperative excess started forming new levels of attitude towards itself. Although difficultly, in the society as a system raised and are gathering speed and area, impulses, aspiration and efforts for delivering from the totality of Islamic extremist presence, although by limiting, at this stage of maturity. However, everything in this world is a question of measure. It even positions distinguishing line between such facts as the civilization achievements and the extremism. Spontaneity of the Islamic extremism is a state, which as a personal peculiarity and characteristic is less connected with the estimation of consequences. For all the rest, to who it is not just ideology and psychological adjustment, but an instrument for reaching aims and a base for organization, it should be different. Radical adjustments have always provoked radical answers. And there is a historical lesson - it happened little before the middle of the last century. But the Islamic extremist totality even in its present interpretation as the reality Islamic state is a catalyst for its own internal alteration. Essentially or just as pragmatic policy, alterations in its behavior will occur and will be coming more and more. As a matter of fact, this appears to be the perspective of the new formation, called today Islamic state. It is obvious to everybody that if its extremist essence does not decrease to a civilization and acceptable behavior and policy, the international fight against it is forthcoming and the results of it are predictable. Whatever criticism is thought against the state reaction in Bulgaria, Germany and other civilized countries, by its essence and content, it is a clear message for irreconcilability and solidity. These actions will not make a hero from anybody, as some people claim, because apologetics of extremism, including the Islamic one, are locked inside the narrow frame of the medical clinic. To normal people extremism and its carriers can not be models for creating heroes.

2014-12-04 >> "Islamic State" or realization of Islamic extremist...

"Islamic State" or realization of Islamic extremist totality as an ideology, totalitarian movements and Islamic extremist totalitarian and territorial reality


Author: colonel Roumian Roussev

Islamic extremism in itself is enough deployed and completed ideology. As shocking as it may sound, the facts can be ignored hardily with success. For the first time in modern history appeared, a new territorial formation calling itself "Islamic state" whose ideology is Islamic extremism. Hardly here is the place for emphasis on chronological retrospection of the facts of the creation of preconditions for the emergence of "Islamic State". I think that for the philosophy of the research is important to try to trace how the realities in the societies allowed the ideology of Islamic extremist totality to pass through the stages of conversion as extremist Islamic totalitarian movements and managed to organize itself and take territorial space from several countries realizing the project "Islamic State".
Extremist Islamic idea as a more or less conceptual idea in the modern world, claims many things, but also dating, conditions for martyrdom, absolute rightness, unlimited aggression, totality of funds and popularity of leaders. If sufficiently it can be assumed it is true that modern Islamic extremist idea emerged as a prototype of conceptualization in Egyptian prisons, the modern history of Islamic extremism has its even conditional start time. Later the realization of this conceptualization went through the stages of the formation and implementation of Islamic extremist movements such as "Muslim brothers" and others like it, as well organized and spread around the world extremist and most of them terrorist organizations. With biggest notoriety among them is the "Al Qaeda". Was subsequently achieved the realization of Islamic extremist totalitarian model of state structure in the territories that were conquered by the "Islamic state."
This rapid growth from the emergence of the idea to the decisive experience for its realization went violently and quickly showed real potential - facts that reinforce anxiety, but also need of understanding the processes and of course immediate interventions. It is undisputed that these stages are related to objective facts that can be summarized factually and chronologically on four levels.
Islamic extremism is capable of creating leaders who are needed to its intentions: possessing mind, bigotry, cruelty, brutality, organization, consistency, clinical total dependence and more and more. Anyone who takes the road of combating Islamic extremism need to know in advance that will be faced with such a person and be ready for it . We will stand against force and determination and with something more than these we can succeed.
Islamic extremist leaders as a rule were not and are not only ideologues and leaders of people like them. hey also were strategists, tacticians and commanders of armies of Islamic extremism and terrorism, direct organizers and leaders of terrorist attacks around the world. I think this is the reason for the amazing speed with which they are forgotten and the incredible ease with which they are replaced by other, "In war as in war" say not only French. And this finding is not accidental, but is referred to as analogous to the realities in any other extreme and totalitarian organization and movement with total characteristics. One of the total characteristics implying total reaction against different is fanaticism.
Fanaticism in Islamic extremism as opposed to all forms of idealism is a powerful, comprehensive, vivid and rapidly disintegrating. This would sound like shamanic anathema, if the study of Islamic extremist fanaticism didn't reach to its roots and foundation. I think there is reason assertion / derived and justified in another monograph by the author / that extremist fanaticism is not a matter of belief, but of psychological attitudes and justified by fundamentals as the total dependence, fetishism of the leader, the fiction uf exclusivity, consequences of violence, experienced at a young age, self-identification only set among fellows, uncontrollable, usually concealed aggression etc. This fanaticism collapses like cardboard tower of colored cards when the group leader abandons his fanatical followers or crush their claims expressed as belief. But while Islamic extremism is united, organized and gives arguments for faith in the power that it has for its fanatical supporters, former and foreign experience and all arguments have no value: "... as though identification with the movement and the total conformity crush even the person's ability to sense extreme conditions ...".
The big problem created by the realization of the pattern of Islamic extremist totalitarian state is support in specific human resource. "Islamic State" is different from "Al Qaeda", hundreds of similar and even "Hezbollah". It's different with the characters of people who gather under its banners, because its supporters and fighters are not class or stratum of society, but a specific entity known in political science with the word "crowd". "Islamic State" is not just something different from other extremist and terrorist organizations known today, but it is something more than itself because its content is not limited to the conquered territories and even with its propagandic geostrategema called "Caliphate" . One who knows the processes and the real nature of Islamic extremism ideology and the totality of the specific entity called today "Islamic State", knows what it is. Under the banner of "Islamic state" in the initial stage of its occurrence met people who had lost their livelihoods , demobilized soldiers from the army of Saddam Hussein and Iraqi repressive agencies of the regime, the unemployed and low-literate children of war in Iraq and other countries, men experienced childhood in refugee camps, also radicals from Islamic and secular universities, mercenaries from Afghanistan, Pakistan, Middle East, Chechnya and Dagestan, people from the former Soviet Union, the Balkans, Islamic Asia and Oceania, Europe and America. hey all are fascinated by extremist leaders who use their position of Islamic preachers, primordial fascination of the character "Islamic cleric".
Some of them were representatives of the conditional and amorphous group that we call "new Muslims", and today this component becomes larger, mainly in countries outside the zone of direct conflict. As we do not want to concede , those who first tried to organize resistance to the Islamic extremist organization "Islamic State" were not developed countries of Europe, America and Asia, nor Christianity, Judaism or Buddhism but representatives of Islam. Who better than Muslims can feel and understand quickly the risk of cancer growth Islamic extremism masked by rhetorical phraseology of their religion.
Underestimation of the problem "Islamic State", the dominance of processes and events of a different nature in the world, inertia and little information predetermined promotion of misconceptions and lack of recognition still of the exclusive role played by Islam in the reduction of the "Islamic State". Even in our media , fighters who give one of the most active resistance to the armies of the "Islamic State" are called "Kurds" and we miss more important thing - they are Shia Muslims. This reality, which was yesterday something distant, and today is already in Bulgaria, as in other European countries, raises questions of principle and of specific nature.
he success of the unrecognized reality is a fact. The fact is that the idea of "Islamic State" is already here.

2014-12-03 >>

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http://it.dir.bg/news.php?id=17946873
Dir.bg

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