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Kako lahko postanemo nevredni?

Ko si bil še majhen, ti je nekdo povedal, da nisi vreden. To je naredil zato, ker je bil sam v sebi tak, da te je lažje obvladal. Ti si mu verjel.

Kasneje si začel ta posnetek vrteti v sebi, vedno znova, ob podobnih prilikah in vedno bolj si verjel, da je to res.

Ko si to verjel, si tovrstne dokaze videl v svoji okolici, in kadar se je ponudilo, kaj res dobrega in vrednega zate, si sam sebe zatajil, ko si se začel vesti tako, da si preprečil, da bi to dobil.

Ker si se tako obnašal do sebe, si bil pogosto jezen, vendar si jezo zatrl, saj se nisi upal izpostaviti: obsojal si sebe in druge, vendar si vedno znova dopustil, da se ti je to dogajalo.

Potihoma si še vedno upal, da pride nekdo, ki te bo opazil. In nekateri so to izkoristili, ker si bil naiven, si jim to dopustil in s tem si si zopet dokazal, da se nisi zmotil. Res si vreden najslabšega. Izgubil si vse svoje samospoštovanje.

Dragi moj, spoznaj, da si se zatajil, ne kot otrok, ampak kot odrasel človek, ker si verjel v vse to, ker se nisi prebudil in vsaj podvomil.

Zdaj lahko storiš drugače. Odločitev je na tebi.

O dr. Kristina Knific

Poslanstvo Združenja za osebnostno rast in trajnostni razvoj je spodbujanje, ozaveščanje, izobraževanje, svetovanje in pomoč posameznikom in skupinam pri osebnostni rasti ter trajnostnem razvoju.

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1 thought on “Kako lahko postanemo nevredni?”

  1. The allegory of the cave is also called the analogy of the cave, myth of the cave, metaphor of the cave, parable of the cave, and Plato’s Cave.[2]
    Imprisonment in the cave[edit]
    Plato begins by having Socrates ask Glaucon to imagine a cave where people have been imprisoned from birth. These prisoners are chained so that their legs and necks are fixed, forcing them to gaze at the wall in front of them and not look around at the cave, each other, or themselves (514a–b).[3] Behind the prisoners is a fire, and between the fire and the prisoners is a raised walkway with a low wall, behind which people walk carrying objects or puppets “of men and other living things” (514b).[3] The people walk behind the wall so their bodies do not cast shadows for the prisoners to see, but the objects they carry do (“just as puppet showmen have screens in front of them at which they work their puppets” (514a)[3]). The prisoners cannot see any of what is happening behind them, they are only able to see the shadows cast upon the cave wall in front of them. The sounds of the people talking echo off the walls, and the prisoners believe these sounds come from the shadows (514c).[3]
    Socrates suggests that the shadows are reality for the prisoners because they have never seen anything else; they do not realize that what they see are shadows of objects in front of a fire, much less that these objects are inspired by real things outside the cave (514b-515a).[3]
    Departure from the cave[edit]

    Allegory of the Cave. Left (From top to bottom): Sun; Natural things; Shadows of natural things; Fire; Artificial objects; Shadows of artificial objects; Allegory level.
    Right (From top to bottom): “Good” idea, Ideas, Mathematical objects, Light, Creatures and Objects, Image, Analogy of the Sun, and the Analogy of the Divided Line
    Plato then supposes that one prisoner is freed. This prisoner would look around and see the fire. The light would hurt his eyes and make it difficult for him to see the objects casting the shadows. If he were told that what he is seeing is real instead of the other version of reality he sees on the wall, he would not believe it. In his pain, Plato continues, the freed prisoner would turn away and run back to what he is accustomed to (that is, the shadows of the carried objects). He writes “… it would hurt his eyes, and he would escape by turning away to the things which he was able to look at, and these he would believe to be clearer than what was being shown to him.”[3]
    Plato continues: “Suppose… that someone should drag him… by force, up the rough ascent, the steep way up, and never stop until he could drag him out into the light of the sun.”[3] The prisoner would be angry and in pain, and this would only worsen when the radiant light of the sun overwhelms his eyes and blinds him.[3]
    “Slowly, his eyes adjust to the light of the sun. First he can only see shadows. Gradually he can see the reflections of people and things in water and then later see the people and things themselves. Eventually, he is able to look at the stars and moon at night until finally he can look upon the sun itself (516a).”[3] Only after he can look straight at the sun “is he able to reason about it” and what it is (516b).[3] (See also Plato’s Analogy of the Sun, which occurs near the end of The Republic, Book VI.)[4]
    Return to the cave[edit]
    Plato continues, saying that the freed prisoner would think that the world outside the cave was superior to the world he experienced in the cave; “he would bless himself for the change, and pity [the other prisoners]” and would want to bring his fellow cave dwellers out of the cave and into the sunlight (516c).[3]
    The returning prisoner, whose eyes have become accustomed to the sunlight, would be blind when he re-enters the cave, just as he was when he was first exposed to the sun (516e).[3] The prisoners, according to Plato, would infer from the returning man’s blindness that the journey out of the cave had harmed him and that they should not undertake a similar journey. Socrates concludes that the prisoners, if they were able, would therefore reach out and kill anyone who attempted to drag them out of the cave (517a).[3]

    Vprašanje pa ostaja – kako to, da je dobil eden idejo, da se lahko premika, da lahko odvrže vrvi, da lahko hodi, da obstaja ,,izhod,, in da gre v tej smeri ?? Odkod mu ta ideja ??
    snowcat

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