{"id":355,"date":"2020-05-25T09:33:15","date_gmt":"2020-05-25T09:33:15","guid":{"rendered":"https:\/\/sweet-mcclintock.194-60-87-163.plesk.page\/inmediasres\/2020\/05\/25\/daniela-blazevska-televizija-i-ljudska-dusa\/"},"modified":"2020-05-25T09:33:15","modified_gmt":"2020-05-25T09:33:15","slug":"daniela-blazevska-televizija-i-ljudska-dusa","status":"publish","type":"post","link":"https:\/\/centar-fm.org\/inmediasres\/index.php\/daniela-blazevska-televizija-i-ljudska-dusa\/","title":{"rendered":"Daniela Bla\u017eevska: Televizija i ljudska du\u0161a"},"content":{"rendered":"

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\n  9(16)#10 2020<\/strong> <\/p>\n<\/td>\n

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\n\"Creative<\/a>
\u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna.<\/strong><\/a><\/p>\n<\/td>\n

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\nDOI 10.46640\/imr.9.16.10<\/a>
\nUDK 621.397.13:28-183.5
\nPregledni \u010dlanak
\nReview article
\nPrimljeno: 23.12.2019.<\/strong><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

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Daniela Bla\u017eevska<\/span><\/p>\n

Univerzitet \u201eSv. Kiril i Metodij\u201c u Skoplju
\nPravni fakultet \u201eJustinijan Prvi\u201c u Skoplju, Sjeverna Makedonija
\ndanielablazevska@gmail.com
\nd.blazevska@pf.ukim.edu.mk<\/p>\n

Televizija i ljudska du\u0161a<\/span><\/strong><\/p>\n


\nPuni tekst: pdf (448 KB), Hrvatski, Str. 2607 – 2616
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Sa\u017eetak<\/em><\/strong><\/p>\n

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\n\u201cKakva je korist \u010dovjeku ako sav svijet zadobije a du\u0161i svojoj naudi? Ili kakav \u0107e otkup dati \u010dovjek za du\u0161u svoju?\u201d<\/em><\/a>[168<\/strong><\/span>]<\/sup><\/a><\/p>\n

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\nCilj ljudskog \u017eivota je spasenje du\u0161e. \u010covjek mora \u010duvati svoju du\u0161u od \u0161tetnih prizora. Cilj ovog rada je istra\u017eiti kako televizija kao masovni medij utje\u010de na ljudsku du\u0161u, pri \u010demu autorica analizira utjecaj televizije na um, \u017eelju i volju \u010dovjeka koji je izlo\u017een medijskim sadr\u017eajima. U radu se izvode zaklju\u010dci o negativnim efektima televizije na ljudsku du\u0161u te se preporu\u010da selektivna i \u0161to kra\u0107a izlo\u017eenost televizijskim programima.<\/em><\/p>\n

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Klju\u010dne rije\u010di:<\/em><\/strong> televizija, ljudska du\u0161a, masovni medij.<\/em><\/p>\n

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1. Uvod<\/strong><\/p>\n

U Svetom pismu su zapisane Isusove rije\u010di: “Kakva je korist \u010dovjeku ako sav svijet zadobije a du\u0161i svojoj naudi? Ili kakav \u0107e otkup dati \u010dovjek za du\u0161u svoju?”<\/a>[169<\/strong><\/span>]<\/sup><\/a><\/p>\n

Cilj ljudskog \u017eivota je spasenje du\u0161e. \u010covjek mora \u010duvati svoju du\u0161u od \u0161tetnih prizora. Masovni mediji napadaju ljudsku du\u0161u sa svih strana. Televizija je audiovizuelni medij, proizvod 20. stolje\u0107a. <\/p>\n

Cilj ovog rada je istra\u017eiti kako televizija kao masovni medij utje\u010de na du\u0161u \u010dovjeka koji je izlo\u017een medijskim sadr\u017eajima. Postavljaju se tri istra\u017eiva\u010dka pitanja na koja trebamo dati odgovore:<\/p>\n

1. \u0160to je televizija?<\/p>\n

2. \u0160to je ljudska du\u0161a?<\/p>\n

3. Kakav je utjecaj televizije na ljudsku du\u0161u?<\/p>\n

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2. Televizija<\/strong><\/p>\n

Iz etimolo\u0161kog ugla, rije\u010d televizija zna\u010di: gledati na daljinu. Ova rije\u010d je gr\u010dko-latinskog porijekla. “Tele” na gr\u010dkom zna\u010di: daleko, na daljini<\/a>[170<\/strong><\/span>]<\/sup><\/a>. “Visio” na latinskom zna\u010di: gledanje (gledati)<\/a>[171<\/strong><\/span>]<\/sup><\/a>. Ova rije\u010d potje\u010de od glagola “video”<\/a>[172<\/strong><\/span>]<\/sup><\/a>, koji na latinskom zna\u010di: gledati, primje\u0107ivati<\/a>[173<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

U Suvremenom leksikonu stranih re<\/em>\u010d<\/em>i i izraza<\/em> Ljube Mi\u0107unovi\u0107a televizija se definira kao “predavanje i primanje pokretnih slika iz daljine pomo\u0107u elektri\u010dnih metoda za vezu, koje se zasnivaju na rastvaranju slika na veliki broj posebnih svjetlosnih elemenata, „to\u010daka“, odnosno signala, koji se kad dodirnu TV prijemnik pretvaraju u slike”<\/a>[174<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

John Fiske<\/a>[175<\/strong><\/span>]<\/sup><\/a> televiziju definira kao “izaziva\u010da zna\u010denja i zadovoljstva”, kao “kulturnog agenta“, posebno kao „izaziva\u010da i cirkulatora zna\u010denja”.<\/p>\n

Fiske misli da “televizija i njeni programi ne vr\u0161e utjecaj na ljude”<\/a>[176<\/strong><\/span>]<\/sup><\/a> te da su “gledaoci i televizija u interakciji”<\/a>[177<\/strong><\/span>]<\/sup><\/a>. U knjizi “Televizijska kultura” govori o televizijskoj “efektivnosti”<\/a>[178<\/strong><\/span>]<\/sup><\/a>. On smatra da: “Televizija ne ‘izaziva’ efekte koji se mogu identificirati kod pojedinaca, ali ipak djeluje tako da ideolo\u0161ki promovira i preferira odre\u0111ena zna\u010denja svijeta, da cirkulira odre\u0111ena zna\u010denja radije nego druga, i da slu\u017ei jednim dru\u0161tvenim interesima bolje nego drugima”<\/a>[179<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

S druge strane, Marie Winn u knjizi “Priklju\u010dak na drogu” (“The Plug-in Drug“)<\/a>[180<\/strong><\/span>]<\/sup><\/a>, sumirala je razli\u010dita strahovanja koja se odnose na televiziju Glavni zaklju\u010dak je da televizija mo\u017ee izazvati ovisnost i biti \u0161tetna za one koji je gledaju.<\/a>[181<\/strong><\/span>]<\/sup><\/a><\/p>\n

Naj\u010de\u0161\u0107e optu\u017ebe su da televizija podsti\u010de eskapizam, pasivnost i ovisnost s jedne strane, a nasilje i delikvenciju s druge<\/a>[182<\/strong><\/span>]<\/sup><\/a>. Paul F. Lazarsfeld i Robert K. Merton otkrili su sljede\u0107e disfunkcije masovnih medija: dodjeljivanje i potvr\u0111ivanje statusa, potvr\u0111ivanje i nametanje dru\u0161tvenih normi i narkotiziraju\u0107u disfunkciju<\/a>[183<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

Dosada\u0161nja istra\u017eivanja pokazuju da televizija ima uglavnom negativni efekt na gledaoce. Teorije o televizijskom nasilju nude “silnu podr\u0161ku vezi gledanje – agresija”<\/a>[184<\/strong><\/span>]<\/sup><\/a>. Ameri\u010dka istra\u017eiva\u010dica medija Aletta. C. Huston<\/a>[185<\/strong><\/span>]<\/sup><\/a> zaklju\u010dila je da “akumulirana istra\u017eivanja jasno demonstriraju korelaciju izme\u0111u nasilja i agresivnog pona\u0161anja” i da se pritom gledaoci koji provode vi\u0161e vremena ispred televizora pona\u0161aju agresivnije nego oni koji su manje izlo\u017eeni medijskim sadr\u017eajima<\/a>[186<\/strong><\/span>]<\/sup><\/a>. Ona sumira obje eksperimentalne i longitudinalne studije koje podr\u017eavaju hipotezu da je gledanje nasilja kauzalno povezano sa agresijom. Eksperimenti s djecom pre\u0161kolskog uzrasta i adolescentima pokazali su prisutnost povi\u0161ene agresije izme\u0111u gledaoca koji su dobili zadatak da pod odre\u0111enim uvjetima gledaju nasilnu televizijsku emisiju ili film<\/a>[187<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Jedna od najstarijih teorija koja se bavi medijima, teorija katarze, koja tvrdi da gledanje nasilnih sadr\u017eaja i agresije na televiziji djeluje „pro\u010di\u0161\u0107avaju\u0107e“ na negativne osje\u0107aje gledaoca, bila je odba\u010dena od ve\u0107ine znanstvenika. Nakon analize znanstvene evidencije, Scott Andison<\/a>[188<\/strong><\/span>]<\/sup><\/a> je zaklju\u010dio da televizija stimulira ve\u0107u agresiju kod pojedinaca. Pokazalo se razumnim prihvatiti teoriju da je televizijsko nasilje stimulans za agresiju a odbaciti teoriju katarze<\/a>[189<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Joseph Klapper je godine 1972., u Kongresu SAD rekao da je nesvjestan \u010dvrstih dokaza da gledanje nasilja na televiziji ili na nekom drugom mediju djeluje katarzi\u010dno ili uzvi\u0161eno<\/a>[190<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Neki autori misle da televizija izaziva lo\u0161e navike slu\u0161anja. Sheila Bentley, ameri\u010dka konzultantkinja za komunikacije, obja\u0161njava da kada \u010dovjek gleda televiziju, slu\u0161a na na\u010din koji od njega ne zahtijeva da i\u0161ta zadr\u017ei i ne suprotstavlja mu se ako napusti sobu. U prilog ove teze navedene su \u010dinjenice da je televizijski program \u010desto prekidan reklamama i da ljudi provode i po \u0161est sati dnevno prakticiraju\u0107i takav na\u010din gledanja<\/a>[191<\/strong><\/span>]<\/sup><\/a>
\n. Joseph Turow<\/a>[192<\/strong><\/span>]<\/sup><\/a> navodi da su u slu\u010daju televizije studije pokazale da ”ljudi ne sjede mirno hipnotizirani svjetlom ekrana, oni se kre\u0107u, rade razne stvari i razgovaraju s porodicom i prijateljima”<\/a>[193<\/strong><\/span>]<\/sup><\/a>. Istra\u017eiva\u010di “kori\u0161tenja i zadovoljenja” masovnih medija smatraju da je publika aktivna, “da pojedinci nisu samo pasivni primatelji poruka”<\/a>[194<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Arhimandrit Rafail Karelin<\/a>[195<\/strong><\/span>]<\/sup><\/a> smatra da televizija:<\/p>\n

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\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n
\n\u2013<\/span>\n<\/td>\n		\n
\nu\u010di \u010dovjeka misliti u \u010dulnim predstavama, izaziva raspr\u0161enost i laku prijem\u010divost za utiske, otupljuje racionalno pam\u0107enje i slabi stvarala\u010dke snage \u010dovjeka
\n<\/span>\n<\/td>\n<\/tr>\n
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\n<\/div>\n<\/td>\n
\n
\n<\/div>\n<\/td>\n<\/tr>\n
\n
\n\u2013<\/span>\n<\/td>\n		\n
\nunificira, izjedna\u010dava, pojednostavljuje i obezli\u010duje ljude
\n<\/span>\n<\/td>\n<\/tr>\n
\n
\n<\/div>\n<\/td>\n
\n
\n<\/div>\n<\/td>\n<\/tr>\n
\n
\n\u2013<\/span>\n<\/td>\n		\n
\nhipnotizira
\n<\/span>\n<\/td>\n<\/tr>\n
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\n<\/div>\n<\/td>\n
\n
\n<\/div>\n<\/td>\n<\/tr>\n
\n
\n\u2013<\/span>\n<\/td>\n		\n
\n\u0161iri nervne i psihi\u010dke bolesti
\n<\/span>\n<\/td>\n<\/tr>\n
\n
\n<\/div>\n<\/td>\n
\n
\n<\/div>\n<\/td>\n<\/tr>\n
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\n\u2013<\/span>\n<\/td>\n		\n
\nu\u010di ljude da budu okrutni
\n<\/span>\n<\/td>\n<\/tr>\n
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\n<\/div>\n<\/td>\n
\n
\n<\/div>\n<\/td>\n<\/tr>\n
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\n\u2013<\/span>\n<\/td>\n		\n
\nme\u0111usobno otu\u0111uje ljude koji \u017eive u istom domu i porodici, zamijeniv\u0161i dru\u017eenje i zajedni\u010darenje ljudi varkama i privi\u0111enjima ekrana
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\n<\/div>\n<\/td>\n<\/tr>\n
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\n\u2013<\/span>\n<\/td>\n		\n
\nubija srce relegije \u2013 molitvu<\/a>[196<\/strong><\/span>]<\/sup><\/a>
\n<\/span>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n

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U svom kriti\u010dkom osvrtu o televiziji arhimandrit Rafail Karelin obja\u0161njava da je televizija stvorila novu vrstu \u010dovjeka kojeg naziva homo medium<\/em>, „\u010dovjeka sa \u017eiv\u010danim sistemom istro\u0161enim od neprekidnog gledanja kao od stalnog pijanstva, \u010dovjeka u du\u0161evnom rasulu koji ne mo\u017ee odrediti granicu i postaviti filter vanjskoj informaciji i usvaja je, tako re\u0107i, u sirovom obliku \u2013 nekriti\u010dki, samo prostim mehani\u010dkim pam\u0107enjem”<\/a>[197<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

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3. Ljudska du\u0161a<\/strong><\/p>\n

\u010covjek je sastavljen od tijela, du\u0161e i duha. Bog je stvorio du\u0161u<\/a>[198<\/strong><\/span>]<\/sup><\/a>. Duh je “oko du\u0161e”<\/a>[199<\/strong><\/span>]<\/sup><\/a>. O postojanju ljudske du\u0161e svjedo\u010de Sveto pismo i Sveti oci.<\/p>\n

Prvi \u010dovjek Adam je du\u0161a \u017eiva. U Knjizi Postanka Svetog pisma zapisano je: “A stvori Gospod Bog \u010doveka od praha zemaljskoga, i dunu mu u nos duh \u017eivotni; i posta \u010dovek du\u0161a \u017eiva“<\/a>[200<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Sveti Isak Sirijski<\/a>[201<\/strong><\/span>]<\/sup><\/a> tuma\u010di da se u Svetom pismu “ne pravi strogo razlikovanje izme\u0111u onoga \u0161to je svojstveno du\u0161i i onoga \u0161to je svojstveno telu”<\/a>[202<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

Ako du\u0161u razmatramo iz kuta borbe protiv strasti, Sveti oci svjedo\u010de da du\u0161a ima tri sile: um, \u017eelju i volju<\/a>[203<\/strong><\/span>]<\/sup><\/a>) ili misleni, \u017eeljni i afektivni dio<\/a>[204<\/strong><\/span>]<\/sup><\/a>
\n.<\/p>\n

Sveti Ignjatije Brjan\u010daninov<\/a>[205<\/strong><\/span>]<\/sup><\/a> navodi da “Shimonah Vasilije, pozivaju\u0107i se na Svetog Teofilakta i druge oce, tvrdi da su tri sile du\u0161e \u2013 slovesna sila, sila revnosti i sila \u017eelje, u srcu raspore\u0111ene <\/strong>ovako: u prsima i u gornjem dijelu srca prisutna je slovesna sila; u sredini \u2013 sila revnosti; a u donjem dijelu \u2013 sila \u017eelje, ili prirodna po\u017euda“. <\/p>\n

Sveti Makarije Veliki otkriva da du\u0161a kao i an\u0111eli ima svoj lik i izgled, a to je “lik i izgled spolja\u0161njeg \u010doveka u njegovom telu”<\/a>[206<\/strong><\/span>]<\/sup><\/a>. Du\u0161e su “fina, eteri\u010dna tela”, “na o\u010di, u\u0161i, ruke i noge du\u0161e odeveni su odgovaraju\u0107i udovi tela”<\/a>[207<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Ljudska du\u0161a je uglavnom nevidljiva za ljudsko oko. Sveti Makarije Veliki otkriva da “najsavr\u0161eniji hri\u0161\u0107ani, o\u010di\u0161\u0107eni i prosve\u0107eni Duhom Svetim, vide lik du\u0161e, ali takvo savr\u0161enstvo i vi\u0111enje dosti\u017eu samo retki me\u0111u svetima”<\/a>[208<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

Sveti Isak Siri\u0458ski<\/a>[209<\/strong><\/span>]<\/sup><\/a> obja\u0161njava da prirodno stanje du\u0161e jest “vi\u0111enje bo\u017eanskih tvari, \u010dulnih i mislenih”<\/a>[210<\/strong><\/span>]<\/sup><\/a>. Natprirodno stanje jest “podsticaj ka sozercanju<\/a>[211<\/strong><\/span>]<\/sup><\/a> nadsu\u0161tnoga Bo\u017eanstva”, a protuprirodno stanje“ kretanje du\u0161e onih [ljudi] koji su pometeni strastima”<\/a>[212<\/strong><\/span>]<\/sup><\/a>. Du\u0161a je po prirodi smrtna, a po blagodati besmrtna<\/a>[213<\/strong><\/span>]<\/sup><\/a>. Ljudska du\u0161a umire kada ne \u017eivi po Bogu i u sebi nema energiju Duha Svetoga<\/a>[214<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

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4. Utjecaj televizije na ljudsku du\u0161u<\/strong><\/p>\n

“\u010covek je slovesno bi\u0107e i misli posredstvom re\u010di. Televizija koristi zvuk i sliku i u\u010di \u010doveka da misli u slikama“<\/a>[215<\/strong><\/span>]<\/sup><\/a>. <\/p>\n

Za ljudsku du\u0161u posebno su \u0161tetne televizijske serije, filmovi, crtani filmovi, reklame, koji stvaraju nerealan televizijski svijet, u kojeg uvla\u010de \u010dovjeka koji na taj na\u010din bje\u017ei iz realnog svijeta i gubi svoje dragoceno vrijeme. Umjesto da se posveti du\u0161okorisnim, duhovnokorisnim i bogougodnim poslovima, \u010dovjek provodi vrijeme ispred televizora kao op\u010dinjen. Vrijeme ne prolazi, ve\u0107 je nepovratno izgubljeno i \u0161teta koja je du\u0161i nanesena ne mo\u017ee se izmjeriti. Pritom postoje dva brojenja vremena: vanjsko ili kalendarsko, i unutra\u0161nje vrijeme svakog \u010dovjeka koje mogu tro\u0161iti te njegove strasti<\/a>[216<\/strong><\/span>]<\/sup><\/a>. Sinhronizacije televizijskih serija i ljudski glasovi crtanih likova kreiraju dvostruko la\u017eni svijet. <\/p>\n

Medijska stvarnost ne postoji zato \u0161to je TV aparat jedina stvar koju \u010dovjek mo\u017ee dodirnuti, jedina materija s kojom mo\u017ee ostvariti taktilnu komunikaciju. Tako\u0111er, ova “stvarnost” ne mo\u017ee se nazvati stvarno\u0161\u0107u zato \u0161to nije realna ve\u0107 irealna, nije istinita ve\u0107 la\u017ena, ali ona jest stvarnost za ljude koji u\u010destvuju u stvaranju medijskih sadr\u017eaja i njihovim du\u0161ama nanosi ve\u0107u \u0161tetu. Konzument medijskih sadr\u017eaja sam stvara stvarnost od onoga \u0161to je posredovano medijima. Za njega je stvarnost to \u0161to sjedi ispred televizora i ono \u0161to gleda, \u010duje, opa\u017ea. On konstruira svoju stvarnost od bezbroj slika i utisaka koji se urezuju u njegovu du\u0161u i ne mo\u017ee ih se lako osloboditi \u010dak i kad bi htio. <\/p>\n

Televizor je domove pretvorio u kazali\u0161ta, kina, kavane. \u010covjekova potreba za informiranjem ugu\u0161ila se u poplavi la\u017enih i \u0161tetnih medijskih sadr\u017eaja. Informativna i obrazovna funkcija televizije je svedena na minimum. \u010covjek koji provodi vi\u0161e vremena ispred televizora gleda i ono \u0161to ne bi htio vidjeti, slu\u0161a i ono \u0161to ne bi htio \u010duti. Televizija poti\u010de fantaziju kojoj mo\u017eemo pristupiti kriti\u010dki. Sveti oci u\u010de da je fantazija (uobrazilja) „prirodna energija ili mo\u0107 du\u0161e” i „da se aktivirala u \u010doveku posle Grehopada i njome su po\u010dele da gospodare la\u017ene slike i ideje, \u0161to je potom po\u010delo da stvara ozbiljne probleme ljudskoj du\u0161i”<\/a>[217<\/strong><\/span>]<\/sup><\/a>. Mitroplolit Jerotej Vlahos<\/a>[218<\/strong><\/span>]<\/sup><\/a> fantaziju uspore\u0111uje s televizorom „koji mo\u017ee da emituje televizijsku sliku, ali ne mo\u017ee sam da stvara sliku”<\/a>[219<\/strong><\/span>]<\/sup><\/a>. Izlo\u017eeni audiovizuelnim sadr\u017eajima, gledaoci mogu misli i pomisli, osje\u0107aje, potrebe, \u017eelje koje pripadaju nekom drugom prihvatiti kao svoje. \u010cak i gledaoci koji imaju odre\u0111eno teoretsko znanje o funkcioniranju masovnih medija ne mogu izbje\u0107i negativne efekte audiovizuelnih sadr\u017eaja koje gledaju. Televizijski sadr\u017eaji mogu kod gledaoca izazvati zaista lo\u0161e pomisli. Misli su „razumski predlozi”, dok su pomisli „razumski predlozi koji su sme\u0161ani sa odgovaraju\u0107im slikama (predstavama) i podsticajima \u0161to u um dolaze kroz gledanje i slu\u0161anje, ili i kroz jedno i kroz drugo”<\/a>[220<\/strong><\/span>]<\/sup><\/a>. Pomisli su „slike i podsticaji, koje utelovljuju odre\u0111ene poruke”.<\/a>[221<\/strong><\/span>]<\/sup><\/a> \u010covek se mora boriti protiv lo\u0161ih misli i njegovati dobre. Od izvanredne va\u017enosti je da \u010dovek \u010duva svoj um, zato \u0161to ako prihvati samo jednu lo\u0161u misao, mo\u017ee svojoj du\u0161i izazvati enormnu \u0161tetu. Odmah \u010dim uklju\u010di televizor \u010dovjek je izlo\u017een odre\u0111enim sadr\u017eajima \u010dak i kad to ne \u017eeli. Na primjer, dok gleda neku obrazovnu ili dje\u010dju emisiju izlo\u017een je porukama reklamnog bloka ili dok mijenja kanale mo\u017ee vidjeti i \u010duti \u0161tetne prizore. <\/p>\n

Mo\u017eemo da zaklju\u010diti da televizija vr\u0161i negativan utjecaj na tri sile ljudske du\u0161e na sljede\u0107i na\u010din:<\/p>\n

    \n
  1. Na razumski dio du\u0161e televizija utje\u010de tako \u0161to smanjuje intelektualnu mo\u0107, iscrpljuje nervni sistem, pomra\u010duje mo\u0107 rasu\u0111ivanja.<\/span><\/li>\n
  2. Na \u017eelje televizija utje\u010de tako \u0161to pove\u0107ava nerazumne \u017eelje i potrebe izazivaju\u0107i razli\u010dita isku\u0161enja kod gledatelja.<\/span><\/li>\n
  3. Na volju utje\u010de tako \u0161to ju slabi izazivaju\u0107i apatiju i hipnozu, a na afektivni dio du\u0161e televizija utje\u010de tako da izaziva ljutnju, zlobu, bijes, agresiju, podsti\u010de nasilje.<\/span><\/li>\n<\/ol>\n

    Pritom na sve tri sile du\u0161e utje\u010de istovremeno. Kao \u0161to je zapisao arhimandrit Rafail Karelin, pod utjecajem televizijskih sadr\u017eaja du\u0161a postaje \u00abrazma\u017eeno mlitava, \u010dulna i histeri\u010dna”<\/a>[222<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Ljudska manifestacija du\u017eeg utjecaja televizije mo\u017ee biti razli\u010dita u razli\u010ditim vremenima, u ovisnosti od strasti koja dominira \u010dovjekom u tom vremenu i tipu medijskih sadr\u017eaja kojima je izlo\u017een. <\/p>\n

    Religiozni ljudi gledaju na televiziju kao na \u00abneprijatelja<\/a>[223<\/strong><\/span>]<\/sup><\/a> i zlo”<\/a>[224<\/strong><\/span>]<\/sup><\/a>. Sveti Nil Sinajski je rekao da “svako tko gleda na zlo bez ga\u0111enja, uskoro \u0107e po\u010deti da gleda sa zadovoljstvom”<\/a>[225<\/strong><\/span>]<\/sup><\/a>.<\/p>\n

    Televizija je hipnotizer i veoma sugestivna, tako da ono \u0161to na po\u010detku izgleda odbojno i uznemiravaju\u0107e, kasnije mo\u017ee postati privla\u010dno ako gledalac nastavi primati te poruke. Zato \u0161tetne slike i zvukove treba izbjegavati, jer ako \u010dovjek s njima zapo\u010dne konverzaciju, du\u0161a ne mo\u017ee ostati neo\u0161te\u0107ena. \u010cak i ne\u0161to \u0161to izgleda dobro ima negativan utjecaj na ljudsku du\u0161u a da recipienti i ne moraju toga biti svjesni. Televizija krije opasnosti i za medijske djeatnike koji se bave novinarskim poslom. Stalno u trci s doga\u0111ajima, pod stresom obavljanja zadatka prije krajnjeg roka, u stalnoj \u017eurbi da pripreme prilog ili emisuju za uho i oko gledaoca, novinari sami sebi postaju neprijateljima. <\/p>\n

    Ljudskoj du\u0161i je vi\u0161e potrebna molitva, a manje televizija. Vi\u0161e joj je potrebno gledanje u visinu nego na daljinu. Vi\u0161e joj je potrebno gledanje u sebe nego izvan sebe.<\/p>\n

     <\/p>\n

    5. Zaklju<\/strong>\u010dak<\/strong><\/p>\n

    Televizija ima negativan uticaj na tri sile ljudske du\u0161e: um, \u017eelju i volju. Ona hipnotizira, smanjuje intelektualnu mo\u0107, izaziva isku\u0161enja, ohrabruje \u017eelje, stvara potrebe, slabi volju i izaziva apatiju. <\/p>\n

    \u010cak i ono \u0161to ponekad ljudima izgleda dobro (na primjer crtani filmovi koji razvijaju imaginaciju), ima negativan efekt na ljudsku du\u0161u, \u010dega recipienti ne moraju biti svjesni. Isto tako, ono \u0161to na po\u010detku izgleda odbojno i uznemiravaju\u0107e za gledaoce, kasnije mo\u017ee postati privla\u010dno ako nastave primati isti medijski sadr\u017eaj. \u010cak i gledaoci koji imaju teorijsko znanje o funkcioniranju televizije kao masovnog medija ne mogu izbje\u0107i negativni efekt audiovizuelnih sadr\u017eaja koje gledaju. Televizija putem svojih sadr\u017eaja zaista mo\u017ee izazvati lo\u0161e pomisli kod gledatelja. \u010covjek se mora boriti protiv lo\u0161ih pomisli i njegovati dobre misli. Izuzetno je va\u017eno za \u010dovjeka da ogradi svoj um, jer ako prihvati samo jednu lo\u0161u pomisao, mo\u017ee izazvati veliku \u0161tetu svojoj du\u0161i. Zato ako \u017eeli sa\u010duvati svoju du\u0161u, preporuka je – \u0161to kra\u0107a i selektivna izlo\u017eenost televizijskim sadr\u017eajima. <\/p>\n

     <\/p>\n

    \n
    \n

    <\/a>[168<\/strong><\/span>]<\/sup><\/a> 
    \nMt 16, 26, Mk 8, 36-37.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[169<\/strong><\/span>]<\/sup><\/a> 
    \nMt 16, 26, Mk 8, 36-37.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[170<\/strong><\/span>]<\/sup><\/a> 
    \nLjubo Mi\u0107unovi\u0107, Sovremen leksikon na stranski zborovi i izrazi<\/em>, Na\u0161a kniga, Skopje 1990., str. 580.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[171<\/strong><\/span>]<\/sup><\/a> 
    \nDaniel Chandler i Rod Munday, Media and Communication<\/em>, Oxford University Press, Oxford and New York 2011., str. 425.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[172<\/strong><\/span>]<\/sup><\/a> 
    \nvideo, 2<\/em>, vidi, visum<\/em>, gleda, primje\u0107uje, predvi\u0111a, brine se
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[173<\/strong><\/span>]<\/sup><\/a> 
    \nLj. Bosotova i D. \u010cadikovska, Latinski jazik za <\/em>III godina kulturolo\u0161ka struka,<\/em> III izd., Prosvetno delo, Skopje 1999., str. 133.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[174<\/strong><\/span>]<\/sup><\/a> 
    \nLj. Mi\u0107unovi\u0107, Sovremen leksikon na stranski zborovi i izrazi<\/em>, str. 580-581.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[175<\/strong><\/span>]<\/sup><\/a> 
    \nJohn Fiske, Television Culture<\/em>, Methuen, London and NewYork 1987.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[176<\/strong><\/span>]<\/sup><\/a> 
    \nJohn Fiske, Television Culture<\/em>, str. 19.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[177<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 19.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[178<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 19.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[179<\/strong><\/span>]<\/sup><\/a> 
    \nDejvid Mek Kvin, Televizija (medijski priru\u010dnik)<\/em>. Clio, Beograd 2000., str. 232.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[180<\/strong><\/span>]<\/sup><\/a> 
    \nMarie Winn, The Plug-in Drug<\/em>, Viking Press, Penguin, New York 1977.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[181<\/strong><\/span>]<\/sup><\/a> 
    \nMarie Winn, The Plug-in Drug.<\/em>
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[182<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 232.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[183<\/strong><\/span>]<\/sup><\/a> 
    \nT. Gruevski, Komunikologija, <\/em>Studiorum, Skopje 2011., str. 279.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[184<\/strong><\/span>]<\/sup><\/a> 
    \nStanley. J. Baran i Dennis K. Davis, Mass Communication Theory (Foundation, Ferment and Future),<\/em> 4th ed., Thomson Wadsworth, Belmont 2006., str. 193.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[185<\/strong><\/span>]<\/sup><\/a> 
    \nAletta. C. Huston, 1992., u: S. J. Baran i D. K. Davis, Mass Communication Theory (Foundation, Ferment and Future<\/em>).
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[186<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 193.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[187<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 193.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[188<\/strong><\/span>]<\/sup><\/a> 
    \nScott Andison, 1977., u Ibid.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[189<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 194-195.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[190<\/strong><\/span>]<\/sup><\/a> 
    \nU. S. Congress, 1972., u Ibid., str. 194.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[191<\/strong><\/span>]<\/sup><\/a> 
    \nBentley, u J. S. O’ Rourke, Management Communication (A case – analysis aproach)<\/em>. Prentice Hall, New Yersey 2001., str. 119.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[192<\/strong><\/span>]<\/sup><\/a> 
    \nJoseph Turow, Mediji danas, Uvod u masovne komunikacije<\/em>. Clio, Beograd 2012.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[193<\/strong><\/span>]<\/sup><\/a> 
    \nJoseph Turow, Mediji danas, Uvod u masovne komunikacije<\/em>, str. 2.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[194<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 243. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[195<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko \u2013 karlova\u010dke, Beograd 2011. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[196<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Put spasenja u XXI veku.<\/em><\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[197<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 195-197. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[198<\/strong><\/span>]<\/sup><\/a> 
    \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko-karlova\u010dke, Beograd, 2010., str. 8, str. 5-73. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[199<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str. 50.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[200<\/strong><\/span>]<\/sup><\/a> 
    \n1 Moj, 7.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[201<\/strong><\/span>]<\/sup><\/a> 
    \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, 3. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2016.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[202<\/strong><\/span>]<\/sup><\/a> 
    \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, str. 25.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[203<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str.28.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[204<\/strong><\/span>]<\/sup><\/a> 
    \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>,<\/em> u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke, Beograd 2010., str. 9.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[205<\/strong><\/span>]<\/sup><\/a> 
    \nSveti Ignjatije Brjan\u010daninov, Enciklopedija pravoslavnog duhovnog <\/em>\u017eivota,<\/em> 2. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2008., str. 287.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[206<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 120.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[207<\/strong><\/span>]<\/sup><\/a> 
    \nIbid.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[208<\/strong><\/span>]<\/sup><\/a> 
    \nIbid.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[209<\/strong><\/span>]<\/sup><\/a> 
    \nSveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[210<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 24.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[211<\/strong><\/span>]<\/sup><\/a> 
    \nsozercanje,<\/em> od korijena rije\u010di „zrenje“, sagledati, kontemplacija.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[212<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 24.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[213<\/strong><\/span>]<\/sup><\/a> 
    \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, <\/em>str. 18.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[214<\/strong><\/span>]<\/sup><\/a> 
    \nIbid.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[215<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke., Beograd 2011., str. 195.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[216<\/strong><\/span>]<\/sup><\/a> 
    \nBla\u017eeni Augustin, u Arhimandrit Rafail Karelin, Tajnata na spasenieto, <\/em>Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008., str. 68.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[217<\/strong><\/span>]<\/sup><\/a> 
    \nMitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>, <\/em>str. 18. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[218<\/strong><\/span>]<\/sup><\/a> 
    \nIbid.<\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[219<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 18.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[220<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 58.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[221<\/strong><\/span>]<\/sup><\/a> 
    \nIbid., str. 58-59.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[222<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> str. 195.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[223<\/strong><\/span>]<\/sup><\/a> 
    \nArhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> str. 198. <\/p>\n

    <\/span><\/p>\n<\/div>\n

    \n

    <\/a>[224<\/strong><\/span>]<\/sup><\/a> 
    \nStarac Pajsije, \u010cuvajte du<\/em>\u0161u (Razgovori sa starcem Pajsijem Svetogorcem o spasenju u savremenom svetu),<\/em> 4. izd., Biblioteka Obraz sveta\u010dki, Pravoslavna misionarska \u0161kola pri Hramu Svetog Aleksandra Nevskog, Beograd 2011., str. 36-37.
    \n<\/span><\/p>\n<\/div>\n

    \n

    <\/a>[225<\/strong><\/span>]<\/sup><\/a> 
    \nGoran Veljkovi\u0107, Pravoslavni podsetnik za prostu 2014.<\/em>,<\/em> Duhovni lug, Kragujevac 2014., str. 62.<\/p>\n

    <\/span><\/p>\n<\/div>\n

     <\/p>\n

    Literatura:<\/strong><\/p>\n

    \u0410\u0440\u0445\u0438\u043c\u0430\u043d\u0434\u0440\u0438\u0442 \u0420\u0430\u0444\u0430\u0438\u043b \u041a\u0430\u0440\u0435\u043b\u0438\u043d, \u041f\u0443\u0442 \u0441\u043f\u0430\u0441\u0435\u045a<\/em>a<\/em> \u0443 <\/em>XXI<\/em> \u0432\u0435\u043a\u0443<\/em>, \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0447\u0435\u0432 \u0434\u043e\u043c \u043f\u0440\u0438 \u0412\u0435\u0440\u0441\u043a\u043e\u043c \u0434\u043e\u0431\u0440\u043e\u0442\u0432\u043e\u0440\u043d\u043e\u043c \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u0459\u0441\u0442\u0432\u0443 \u0410\u0440\u0445\u0438\u0435\u043f\u0438\u0441\u043a\u043e\u043f\u0438\u0458\u0435 \u0431\u0435\u043e\u0433\u0440\u0430\u0434\u0441\u043a\u043e – \u043a\u0430\u0440\u043b\u043e\u0432\u0430\u0447\u043a\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2011.<\/p>\n

    Arhimandrit Rafail Karelin, Put spasenja u XXI veku,<\/em> Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke., Beograd 2011. <\/p>\n

    \u0410\u0440\u0445\u0438\u043c\u0430\u043d\u0434\u0440\u0438\u0442 \u0420\u0430\u0444\u0430\u0438\u043b \u041a\u0430\u0440\u0435\u043b\u0438\u043d, \u0422\u0430\u0458\u043d\u0430\u0442\u0430 \u043d\u0430 \u0441\u043f\u0430\u0441\u0435\u043d\u0438\u0435\u0442\u043e<\/em>, \u041c\u0430\u043d\u0430\u0441\u0442\u0438\u0440 ,,\u0421\u0432\u0435\u0442\u0438 \u0410\u0442\u0430\u043d\u0430\u0441\u0438\u0458 \u0412\u0435\u043b\u0438\u043a\u0438”, \u0416\u0443\u0440\u0447\u0435 – \u0414\u0435\u043c\u0438\u0440 \u0425\u0438\u0441\u0430\u0440 2008.<\/p>\n

    Arhimandrit Rafail Karelin, Tajnata na spasenieto,<\/em> Manastir ,,Sveti Atanasij Veliki”, \u017dur\u010de – Demir Hisar 2008.<\/p>\n

    Baran, Stanley. J., i Davis, Dennis. K., Mass Communication Theory (Foundation, Ferment and Future),<\/em> 4th ed., Thomson Wadsworth, Belmont 2006.<\/p>\n

    \u0411\u043e\u0441\u043e\u0442\u043e\u0432\u0430 \u0409 \u0438 \u0427\u0430\u0434\u0438\u043a\u043e\u0432\u0441\u043a\u0430, \u0414., \u041b\u0430\u0442\u0438\u043d\u0441\u043a\u0438 \u0458\u0430\u0437\u0438\u043a \u0437\u0430 III \u0433\u043e\u0434\u0438\u043d\u0430 \u043a\u0443\u043b\u0442\u0443\u0440\u043e\u043b\u043e\u0448\u043a\u0430 \u0441\u0442\u0440\u0443\u043a\u0430,<\/em> III \u0438\u0437\u0434., \u041f\u0440\u043e\u0441\u0432\u0435\u0442\u043d\u043e \u0434\u0435\u043b\u043e, \u0421\u043a\u043e\u043f\u0458\u0435 1990. <\/p>\n

    Bosotova LJ. i \u010cadikovska D., Latinski jazik za <\/em>III godina kulturolo\u0161ka struka,<\/em> III izd., Prosvetno delo, Skopje 1990.<\/p>\n

    Chandler, Daniel. i Munday, Rod., Media and Communication<\/em>, Oxford University Press, Oxford and New York 2011.<\/p>\n

    Fiske, John,. Television Culture<\/em>, Methuen, London and NewYork 1987.<\/p>\n

    \u0413\u0440\u0443\u0435\u0432\u0441\u043a\u0438, \u0422ome, \u041a\u043e\u043c\u0443\u043d\u0438\u043a\u043e\u043b\u043e\u0433\u0438\u0458\u0430,<\/em> \u0421\u0442\u0443\u0434\u0438\u043e\u0440\u0443\u043c, \u0421\u043a\u043e\u043f\u0458\u0435 2011. <\/p>\n

    Gruevski, \u0422ome, Komunikologija, <\/em>Studiorum, Skopje 2011.<\/strong><\/p>\n

    Mek Kvin, Dejvid, B., Televizija (medijski priru\u010dnik)<\/em>, Clio, Beograd 2000.<\/p>\n

    \u041c\u0438\u0442\u0440\u043e\u043f\u043e\u043b\u0438\u0442 \u0408\u0435\u0440\u043e\u0442\u0435\u0458 \u0412\u043b\u0430\u0445\u043e\u0441, \u041e\u0431\u043e\u043b\u0435\u043b\u043e\u0441\u0442 \u0438 \u043b\u0435\u0447\u0435\u045a\u0435 \u0434\u0443\u0448\u0435 \u0443 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u043c \u043f\u0440\u0435\u0434\u0430\u045a\u0443<\/em>, \u0443: \u0408. \u0421\u0440\u0431\u0443\u0459 (\u0443\u0440\u0435\u0434.), \u041b\u0435\u0447\u0435\u045a\u0435 \u0434\u0443\u0448\u0435 \u0443 \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u0458 \u0426\u0440\u043a\u0432\u0438<\/em>, \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0447\u0435\u0432 \u0434\u043e\u043c \u043f\u0440\u0438 \u0412\u0435\u0440\u0441\u043a\u043e\u043c \u0434\u043e\u0431\u0440\u043e\u0442\u0432\u043e\u0440\u043d\u043e\u043c \u0441\u0442\u0430\u0440\u0430\u0442\u0435\u0459\u0441\u0442\u0432\u0443 \u0410\u0440\u0445\u0438\u0435\u043f\u0438\u0441\u043a\u043e\u043f\u0438\u0458\u0435 \u0431\u0435\u043e\u0433\u0440\u0430\u0434\u0441\u043a\u043e – \u043a\u0430\u0440\u043b\u043e\u0432\u0430\u0447\u043a\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2010., \u0441\u0442\u0440. 5-73.<\/p>\n

    Mitropolit Jerotej Vlahos, Obolelost i le\u010denje du\u0161e u pravoslavnom predanju<\/em>,<\/em> u: J. Srbulj (ured.), Le<\/em>\u010denje du<\/em>\u0161e u Pravoslavnoj Crkvi<\/em>, Biblioteka O\u010dev dom pri Verskom dobrotvornom starateljstvu Arhiepiskopije beogradsko – karlova\u010dke, Beograd 2010., str. 5-73. <\/p>\n

    \u041c\u0438\u045c\u0443\u043d\u043e\u0432\u0438\u045c, \u0409\u0443\u0431\u043e, \u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d \u043b\u0435\u043a\u0441\u0438\u043a\u043e\u043d \u043d\u0430 \u0441\u0442\u0440\u0430\u043d\u0441\u043a\u0438 \u0437\u0431\u043e\u0440\u043e\u0432\u0438 \u0438 \u0438\u0437\u0440\u0430\u0437\u0438<\/em>, \u041d\u0430\u0448\u0430 \u043a\u043d\u0438\u0433\u0430, \u0421\u043a\u043e\u043f\u0458\u0435 1990.<\/p>\n

    Mi\u0107unovi\u0107, Ljubo, Sovremen leksikon na stranski zborovi i izrazi<\/em>, Na\u0161a kniga, Skopje 1990.<\/p>\n

    O’ Rourke, James, S., Management Communication (A case- analysis aproach)<\/em>, Prentice Hall, New Yersey, 2001. <\/p>\n

    \u0421\u0432\u0435\u0442\u0438 \u0418\u0433\u045a\u0430\u0442\u0438\u0458\u0435 \u0411\u0440\u0458\u0430\u043d\u0447\u0430\u043d\u0438\u043d\u043e\u0432, \u0415\u043d\u0446\u0438\u043a\u043b\u043e\u043f\u0435\u0434\u0438\u0458\u0430 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u043e\u0433 \u0434\u0443\u0445\u043e\u0432\u043d\u043e\u0433 \u0436\u0438\u0432\u043e\u0442\u0430<\/em>, 2. \u0438\u0437\u0434., \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0445\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2008.<\/p>\n

    Sveti Ignjatije Brjan\u010daninov, Enciklopedija pravoslavnog duhovnog <\/em>\u017eivota, <\/em>2. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2008.<\/p>\n

    \u0421\u0432\u0435\u0442\u0438 \u0418\u0441\u0430\u043a \u0421\u0438\u0440\u0438\u0458\u0441\u043a\u0438, \u041f\u043e\u0434\u0432\u0438\u0436\u043d\u0438\u0447\u043a\u0430 \u0441\u043b\u043e\u0432\u0430, <\/em>3. \u0438\u0437\u0434., \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0445\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2016.<\/p>\n

    Sveti Isak Sirijski, Podvi\u017eni\u010dka slova<\/em>, 3. izd., Pravoslavna misionarska \u0161kola pri hramu Svetog Aleksandra Nevskog, Beograd 2016. <\/p>\n

    \u0421\u0432\u0435\u0442\u043e\u0441\u0430\u0432\u0430\u0446, \u0421\u0442\u0430\u0440\u0438\u0458\u0435 \u0433\u0435\u043d\u0435\u0440\u0430\u0446\u0438\u0458\u0435 \u0441\u0443 \u043e\u0434\u0433\u043e\u0432\u043e\u0440\u043d\u0435 \u0437\u0430 \u043f\u043e\u0440\u043e\u043a\u0435 \u043c\u043b\u0430\u0434\u0438\u0445, <\/em>\u041f\u0430\u0440\u043e\u0445\u0438\u0458\u0441\u043a\u0438 \u043b\u0438\u0441\u0442 \u0425\u0440\u0430\u043c\u0430 \u0421\u0432\u0435\u0442\u043e\u0433 \u0421\u0430\u0432\u0435 \u0443 \u0411\u0435\u043e\u0433\u0440\u0430\u0434\u0443, 63, (VII-VIII\/2014.), \u0425\u0440\u0430\u043c \u0421\u0432\u0435\u0442\u043e\u0433 \u0421\u0430\u0432\u0435, \u0411\u0435\u043e\u0433\u0440\u0430\u0434:<\/p>\n

    Svetosavac, <\/em>Starije generacije su odgovorne za poroke mladih<\/em>, .Parohijski list Hrama Svetog Save u Beogradu, 63, (VII-VIII\/2014.), Hram Svetog Save, Beograd<\/p>\n

    \u0421\u0442\u0430\u0440\u0430\u0446 \u041f\u0430\u0458\u0441\u0438\u0458\u0435. \u0427\u0443\u0432\u0430\u0458\u0442\u0435 \u0434\u0443\u0448\u0443 (\u0420\u0430\u0437\u0433\u043e\u0432\u043e\u0440\u0438 \u0441\u0430 \u0441\u0442\u0430\u0440\u0446\u0435\u043c \u041f\u0430\u0458\u0441\u0438\u0458\u0435\u043c \u0421\u0432\u0435\u0442\u043e\u0433\u043e\u0440\u0446\u0435\u043c \u043e \u0441\u043f\u0430\u0441\u0435\u045a\u0443 \u0443 \u0441\u0430\u0432\u0440\u0435\u043c\u0435\u043d\u043e\u043c \u0441\u0432\u0435\u0442\u0443)<\/em>, 4. \u0438\u0437\u0434., \u0411\u0438\u0431\u043b\u0438\u043e\u0442\u0435\u043a\u0430 \u041e\u0431\u0440\u0430\u0437 \u0441\u0432\u0435\u0442\u0430\u0447\u043a\u0438, \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430 \u043c\u0438\u0441\u0438\u043e\u043d\u0430\u0440\u0441\u043a\u0430 \u0448\u043a\u043e\u043b\u0430 \u043f\u0440\u0438 \u0425\u0440\u0430\u043c\u0443 \u0421\u0432\u0435\u0442\u043e\u0433 \u0410\u043b\u0435\u043a\u0441\u0430\u043d\u0434\u0440\u0430 \u041d\u0435\u0432\u0441\u043a\u043e\u0433, \u0411\u0435\u043e\u0433\u0440\u0430\u0434 2011. <\/p>\n

    Starac Pajsije, \u010cuvajte du<\/em>\u0161u (Razgovori sa starcem Pajsijem Svetogorcem o spasenju u savremenom svetu),<\/em> 4. izd., Biblioteka Obraz sveta\u010dki, Pravoslavna misionarska \u0161kola pri Hramu Svetog Aleksandra Nevskog, Beograd 2011. <\/p>\n

    Tjurou, D\u017eozef., Mediji danas, Uvod u masovne komunikacije<\/em>, Clio, Beograd 2012.<\/p>\n

    \u0412\u0435\u0459\u043a\u043e\u0432\u0438\u045b, \u0413\u043e\u0440\u0430\u043d, \u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0438 \u043f\u043e\u0434\u0441\u0435\u0442\u043d\u0438\u043a \u0437\u0430 \u043f\u0440\u043e\u0441\u0442\u0443 2014<\/em>., \u0414\u0443\u0445\u043e\u0432\u043d\u0438 \u043b\u0443\u0433. \u041a\u0440\u0430\u0433\u0443\u0458\u0435\u0432\u0430\u0446 2014.<\/p>\n

    Veljkovi\u0107, Goran, Pravoslavni podsetnik za prostu 2014.<\/em>,<\/em> Duhovni lug, Kragujevac 2014. <\/p>\n

    Winn, Marie, The Plug-in Drug<\/em>, Viking Press, Penguin, New York 1977.<\/p>\n

     <\/p>\n

    Television and Human Soul<\/span><\/strong><\/p>\n

     <\/p>\n

    Abstract<\/strong><\/em><\/p>\n

     <\/span><\/p>\n


    \n\u201cWhat is the benefit of the human if he obtains the whole world and damage the soul? Or what kind of ransom will give the man for his soul?\u201d (Mt 16, 26, Mk 8, 36-37).
    \n<\/em><\/p>\n

          <\/span><\/p>\n


    \nThe goal of the human life is the salvation of the soul. The human must save his soul from the harmful sights. The aim of this paper is to research how the television as mass media influence on the human soul. Thus, the author analyzes the influence of television on the mind, wish and will of the human that is exposed to media contents. In the paper are offered conclusions about the negative effects of television on human souls and it is recommended selective and as short as possible exposure to television programs.<\/em><\/p>\n

     <\/p>\n

    Key words:<\/em><\/strong> television, human soul, mass media.<\/em><\/p>\n

     <\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

       9(16)#10 2020 \u010casopis je otvorenog pristupa, a ovo djelo je dano na kori\u0161tenje pod licencom Creative Commons Imenovanje-Nekomercijalno 4.0 me\u0111unarodna. DOI 10.46640\/imr.9.16.10 UDK 621.397.13:28-183.5 Pregledni \u010dlanak Review article Primljeno: 23.12.2019.     Daniela Bla\u017eevska Univerzitet \u201eSv. Kiril i Metodij\u201c u Skoplju Pravni fakultet \u201eJustinijan Prvi\u201c u Skoplju, Sjeverna Makedonija danielablazevska@gmail.com d.blazevska@pf.ukim.edu.mk Televizija i ljudska […]<\/p>\n","protected":false},"author":2,"featured_media":347,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[82],"tags":[],"class_list":["post-355","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-in-medias-res-broj-16-vlasiti-url","et-has-post-format-content","et_post_format-et-post-format-standard"],"acf":[],"yoast_head":"\nDaniela Bla\u017eevska: Televizija i ljudska du\u0161a - In Medias Res - \u010casopis centra za filozofiju medija<\/title>\n<meta name=\"description\" content=\"Daniela, Bla\u017eevska, Televizija, ljudska du\u0161a, Daniela Bla\u017eevska, Televizija i ljudska du\u0161a\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/centar-fm.org\/inmediasres\/index.php\/daniela-blazevska-televizija-i-ljudska-dusa\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Daniela Bla\u017eevska: Televizija i ljudska du\u0161a - 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