En français

Je suis fier de dire que j'ai fini mon cours de français. Bien sûr, mes jours de cette langue magnifique n'ont pas fini, j'ai encore beacoup pour apprendre jamais pour pouvoir lire Baudelaire tout seul.

I won't translate this. And all you people out there speaking French, correct me since this is probably the longest sentence I've ever written in French on my own :D Yay me!

Ovo neću prevesti. I svi vi koji govorite francuski, ispravite me pošto je ovo vjerojatno najduža rečenica koju sam ikad napisao na francuskom potpuno sam. Yay me!

Eclectic, adj. - Eklektično, prid.

 We were studying at my house yesterday, and one thing led to another (you can totally see this coming), we ended up searching for a synonym for the word 'eclectic'. As I looked in the couple of the dictionaries I have at home, I've discovered something peculiar - they indicated that eclectic, other than the meaning of something comprehensive or made of different parts, could have the pejorative meaning of something unoriginal. I've never heard the word being used in the pejorative use though, and now as I've scoured the web for the definitions in English, it seems like the English language does not hold the pejorative meaning as Croatian does.

Is eclecticism really unoriginal? As I've scrolled down my LJ, I found a collection of quotes, snippets from novels, poems written by a number of poets, songs sung by various pop (and not so pop) artists...all in all, I've found an eclectic collection of just about anything that's only connected by the fact that I, at some point, had an interest in it. Does this mean writing this LJ is, in the end, a great endeavor and research in the soul of the unoriginal?

Even now, as I'm writing this, the quote from the Idiot comes to mind, how there are two kinds of 'normal' people: those who are not original but don't mind it, and those who desperately try to achieve a state of originality, but their mundane nature holds them down and in the end, they remain desperate and unhappy for their realize how futile their life and their attempts are.

In other words, they're eclectic.


Učili smo kod mene jučer, i nekako smo na kraju završili (ovo sigurno očekujete) tražeći neki sinonim za riječ 'eklektično'. Nakon što sam prošao kroz par rječnika koje imam kod kuće, otkrio sam nešto neobično - pokazalo se da eklektično, osim u značenju nečeg raznorodnog ili sačinjenog od različitih dijelova, može imati pejorativno značenje nečeg neoriginalnog. Nikada nisam čuo da se  ta riječ koristila u svom pejorativnom značenju, i sada nakon malo pretraživanja interneta za definicijama na engleskom, čini se da engleski nema to pejorativno značenje kao hrvatski.

Da li je eklekticizam zaista neoriginalan? Kako sam skrolao kroz LJ, pronašao sam cijelu kolekciju citata, izvadaka iz romana, pjesama koje su napisali mnogi pjesnici, pjesme koje pjevaju razni pop (i ne baš pop) umjetnici...sve u svemu, našao sam eklektičnu kolekciju svega i svačega povezanog tek činjenicom da sam se ja, u nekom trenutku, zainteresirao za to. Da li to znači da je pisanje ovog LJ-a, na kraju, jedan veliki poduhvat i istraživanje duše neoriginalnosti?

Čak i sada, kako pišem ovo, na pamet mi pada citat iz Idiota, kako postoje dvije vrste 'normalnih' ljudi: ljudi koji nisu originalni ali im to ne smeta, i oni koji očajnički pokušavaju dostići nekakvu originalnost, ali njihova obična priroda ih drži prikovane i na kraju ostaju očajni i nesretni jer shvate kako je njihov život besmislen kao i ti njihovi pokušaji.

Drugim riječima, eklektični su.

Quote of the Day: Alpha Centuri Quotes [I] - Citat dana: Citati iz Alphe Centauri [I]

 Among the geeky population, Alpha Centauri has a cult status. The game is basically a sci fi Civilization, but the Datalinks (Civilopedia) of that game is an unbelievable source of quotations and smarty goodness. For example, the Academician Prokhor Zakharov speaks about the difference between methodical scientific progress and genius breakthroughs (will quote that one sometime in the future). Sister Miriam, on the other hand, dabbles in one of the deepest questions of Intelligent Design - the existance of evil. In a computer game. Why don't they make such smart computer games anymore?

Some would ask, how could a perfect God create a universe filled with so much that is evil. They have missed a greater conundrum: why would a perfect God create a universe at all?
Sister Miriam Godwinson, "But for the Grace of God"

What do you think? Is Sister Miriam onto something?


Među populacijom geekova, Alpha Centauri ima kultan status. Najjednostavnije rečeno, igra je SF Civilization, ali Datalinks (Civilopedia) te igre je nevjerojatan izvor citat i pametnjakovićastih gluposti. Na primjer, Akademik Prokhor Zakharov govori o razlici između znanstvenog napretka i genijalnih skokova u znanosti (dat ću vam taj citat u nekoj od sljedećih inkarnacija Quote of the Day postova). Sestra Miriam se, s druge strane, miješa u neka od najdubljih pitanja inteligentnog dizajna - postojanje zla. U kompjuterskoj igrici. Zašto više ne rade tako pametne igrice?

Neki bi mogli reći, kako to da je savršen Bog stvorio svemir pun zlih opačina. Ali oni koji to pitaju su propustili veću zagonetku: zašto bi savršen Bog uopće stvarao svemir?
Sestra Miriam Godwinson, "But for the Grace of God"

Što mislite? Je li sestra Miriam na tragu nečega?

Dune essay [Part II] - Esej o Dini [II Dio]

 2. Paul Atreides - a short biography 

He was warrior and mystic, ogre and saint, the fox and the innocent, chivalrous, ruthless, less than a god, more than a man. There is no measuring Muad'Dib's motives by ordinary standards. In the moment of his triumph, he saw the death prepared for him, yet he accepted the treachery. Can you say he did this out of a sense of justice? Whose justice, then? Remember, we speak now of the Muad'Dib who ordered battle drums made from his enemies' skins, the Muad'Dib who denied the conventions of his ducal past with a wave of the hand, saying merely: "I am the Kwisatz Haderach. That is reason enough."
-from "Arrakis Awakening" by the Princess Irulan
(Herbert, 1990; p. 466)

Paul Atreides was born on Caladan in the year 10175., as the son of Duke Leto Atreides and his concubine Jessica of the Bene Gesserit. He spent his early youth on Caladan, where he was taught martial arts, specific faculties of the Bene Gesserit, political theory, music and history. His main tutors were some of the most famous and celebrated names in the Empire, all of them retainers of his father - Duncan Idaho (a swordmaster of the Ginaz school), Thufir Hawat (a Mentat and a master-assassin), Gurney Halleck (a warrior-troubadour), dr. Wellington Yueh (a doctor of the Imperial Suk School) and of course, his mother, Jessica. This listing of titles and specializations of his teachers might seem as overblown name inventing typical for SF chronicles like Dune, but each of those schools has a philosophy of its own and some root in the disciplines like psychology, sociology, theology, political science or something similar*.

In the year 10190. the whole Atreides household moved from Caladan to the planet Arrakis, a fief bestowed upon them by the Padishah Shaddam IV Corrino. Right after their arrival, their move revealed itself as a trap set by Baron Harkonnen, who literally (by treachery and help from the Padishah Emperor) destroyed House Atreides and killed the Duke, Paul's father. Paul and his mother, Jessica, managed to survive and hide among the Fremen, the wild natives of Arrakis. With help of his mother's Bene Gesserit scheming and his training and special faculties, Paul becomes the center of a Fremen messianic cult and organizes a fanatical army which defeats the legions of Baron Harkonnen and the Padishah Emperor after two years of occupation; and takes over the throne of the empire. The names under which he is mentioned in the Chronicles of Dune are: Usul, Muad'Dib, Paul Atreides and Kwisatz Haderach.

2.1 The Kwisatz Haderach

In literal translation, Kwisatz Haderach** means the shortening of the way or put in simpler words - a shortcut. This is the name the Bene Gesserit used for the alleged goal of their genetic program - a male Bene Gesserit who'd have access to the race memory along the male line. This is how the Kwisatz Haderach project is described in the Dune Encyclopedia (McNelly, 1984, p. 128):

"The quest for the Kwisatz Haderach may have been the longest single-minded project in human history. The Bene Gesserit appears to have been the oldest continuous purposeful organization, and its purpose was to create a "human" who could tap both female and male reservoirs of ancestral memory. At some point along the millennia of Bene Gesserit history, their breeding program focused on power. Thereafter they sought the perfect human, total male as well as total female, in order to control events and impose the Bene Gesserit version of destiny on humankind. The Kwisatz Haderach, who was for ages a goal sought for his own sake, became a means to a narrower end."
In this way, in the world Herbert created, the Kwisatz Haderach represents a man who can access the memories of the whole species. This phenomena is based on a hypothesis that memory isn't a result of an interneural activation, but of an intraneural one - an activation and a change that happens in the neuron itself, at the level of DNA or RNA (Mlačić, 2008). Kwisatz Haderach would in that case represent a result of a millennium old eugenics project, which didn't use sophisticated techniques of genetic engineering, but immensely complex and longterm system of crossing and planning reproduction in a Mendelian style - and use of those techniques on the humanity as a whole. 

*a detailed description of all the characters mentioned here and their respective schools can be found in the Dune Encyclopedia (McNelly, 1984)
**The name is probably taken from Jewish mythology and the Torah, in which kefitzat ha-derekh means a miraculous shortening of the way, a shortcut, or even that which we today know as teleportation (Nigal, 1994).

Herbert, F. (1990). Dune. Berkley Books: New York.

McNelly, W. E. (1984). Dune Encyclopedia. The Berkley Publishing Group: New York.

Mlačić, B. (2008). Notes from the class Psychology of Memory. Center for Croatian Studies: Zagreb.

Nigal, G. (1994). Magic, Mysticism, and Hasidism: The Supernatural in Jewish Thought. Jason Aronson: Washington.


2. Paul Atreides – kratki biografski opis lika

On je bio ratnik i umjetnik, surovi ubojica i svetac, lisac i nevino janje, viteški galantan i nemilosrdan, stvorenje manje od boga, a više od čovjeka. Pobude Muad'Diba ne treba procjenjivati običnim mjerilima. U trenutku slave vidio je kako mu se priprema smrt, ali je ipak prihvatio izdaju. Možete li reći da je to učinio iz osjećaja pravde? Ali čije pravde? Zapamtite da sada govorimo o Muad'Dibu koji je nehajnim odmahivanjem ruke izbrisao sve konvencije svoje vojvodske prošlosti, rekavši samo: „Ja sam Kwisatz Haderach. To je dovoljan razlog."

Iz 'Arakiškog buđenja' princeze Irulan
(Herbert, 2004, str. 501)
Paul Atreides je rođen na Caladanu godine 10175, sin vojvode Leta Atreidesa i njegove priležnice Jessice od Bene Gesserita. Ranu mladost je proveo na Caladanu, gdje su ga poučavali u borilačkim vještinama, specifičnim sposobnostima Bene Gesserita, političkoj teorije, glazbi i povijesti. Njegovi glavni učitelji su bili neki od najpoznatijih i najzvučnijih imena u carstvu, svi redom vazalni sluge njegova oca – Duncan Idaho (majstor mačevanja Ginaz škole), Thufir Hawat (Mentat i majstor ubojica), Gurney Halleck (ratnik i pjesnik), dr. Wellington Yueh (doktor Imperijalne Suk škole) i naravno njegova majka, Jessica. Ovo nabrajanje titula i usmjerenja njegovih učitelja se može naizgled činiti kao tek napuhano dodavanje imena u maniri epskih SF saga poput Dine, ali svaka od ovih škola učenja krije svoju filozofiju i neki korijen u disciplinama poput psihologije, sociologije, teologije, političkih znanosti i slično*.

10190. godine se cijelo kućanstvo Atreidesa preselilo sa planeta Caladana na Arrakis, posjed koji im je dodijelio Padišah Shaddam IV Corrino. Tek po dolasku, preseljene na Arrakis se pokazalo kao zamka Baruna Harkonnena, koji je doslovno (izdajom i pomoći Cara Padišaha) uništio Kuću Atreides i ubio vojvodu, Paulova oca. Paul i njegova majka, Jessica, uspijevaju pobjeći i sakrivaju se među Slobodnjacima, divljim domorocima koji žive na Arrakisu. Pomoću manipulacije njegove majke kao Bene Gesserita i njegova treninga i urođenih sposobnosti, Paul postaje centralni lik mesijanskog kulta Slobodnjaka, te organizira fanatičnu vojsku pomoću koje nakon dvije godine okupacije pobjeđuje vojske Baruna Harkonnena i Cara Padišaha, te preuzima vlast u carstvu. Imena pod kojima se spominje u sagi o Dini su: Usul, Muad'Dib, Paul Atreides i Kwisatz Haderach.

2.1 Kwisatz Haderach

Kwisatz Haderach** u doslovnom prijevodu znači 'Skraćivanje puta' ili jednostavnije rečeno, prečac. Ovo je naziv koji je Bene Gesserit koristio za navodni cilj svojeg genetičkog projekta – muškog Bene Gesserita koji bi imao pristup rasnim sjećanjima i po muškoj liniji. Ovako projekt Kwisatz Haderacha opisuje Dune Encyclopedia (McNelly, 1984, str. 128):

„Potraga za Kwisatz Haderachom je moguće najduži osmišljeni projekt u ljudskoj povijesti. Čini se da je Bene Gesserit najstarija kontinuirana organizacija sa svrhom, a njihova svrha je bila da stvore 'čovjeka' koji bi mogao pristupiti i muškim i ženskim rezervoarima sjećanja predaka. Na jednom djelu njihove Bene Gesseritske povijesti, njihov program razmnožavanja se usmjerio na moć. Od onda su tražile savršenog čovjeka, totalno muško kao i totalno žensko, kako bi kontrolirao događaje i nametnuo Bene Gesseritsko viđenje sudbine čovječanstva. Kwisatz Haderach, koji je stoljećima bio cilj koji je bio sam sebi svrha, postao je sredstvo ka nekom užem cilju.“
Na ovaj način, u Herbertovu svijetu, Kwisatz Haderach predstavlja čovjeka koji može pristupiti sjećanjima cijele vrste. Ova mogućnost se temelji na hipotezi da sjećanje nije rezultate neke interneuralne promjene, već intraneuralne – promjene koja se odvija u samoj stanici, na razini DNA ili RNA (Mlačić, 2008). Kwisatz Haderach bi u tom slučaju predstavljao rezultat milenijskog eugeničkog projekta, koji ne koristi sofisticirane tehnike genetičkog inženjeringa, već izrazito kompleksan i dugoročan sustav križanja i planiranja razmnožavanja u Mendelovu stilu – te primjena tih tehnika na razini cijelog čovječanstva.

*Detaljni opisi svih spomenutih likova i njihovih škola se mogu naći u knjizi Dune Encyclopedia (McNelly, 1984).
**Ime je vjerojatno preuzeto iz židovske tradicije i Tore, u kojoj kefitzat ha-derekh znači čudotvorno skraćivanje puta, prečac, ili čak ono što mi danas nazivamo teleportacija (Nigal, 1994).


Herbert, F. (2004). Dina: Prva knjiga Kronika Dine. Izvori: Zagreb.

McNelly, W. E. (1984). Dune Encyclopedia. The Berkley Publishing Group: New York.

Mlačić, B. (2008). Bilješke sa predavanja Psihologija pamćenja. Hrvatski studiji: Zagreb.

Nigal, G. (1994). Magic, Mysticism, and Hasidism: The Supernatural in Jewish Thought. Jason Aronson: Washington.

Dune essay [Part I] - Esej o Dini [I Dio]

 I wrote a seminar for one of my classes at uni about Paul Atreides. The goal of the seminar was to describe a person/a character through 3 psychological personality theories. I chose Paul Atreides, and the three theories I'm using are Jung's, Freud's and Maslow's. Of course, considering my choice, most of the analysis was done through the lens of Jung's ideas, but the other two are included too. Since the paper has 10 pages (and it's in Croatian, so I need to translate it) I'll post it here in several parts, starting with the Introduction. So, without further ado, here goes Part  I (warning to all who haven't read Dune but plan to, here be spoilers!):

Do Modern Myths Exist?
An Analysis of Paul Atreides Through the Theories of Jung, Freud and Maslow

1. Introduction

A beginning is the time for taking the most delicate care that the balances are correct. This every sister of the Bene Gesserit knows. To begin your study of the life of Muad'Dib, then, take care that you first place him in his time: born in the 57th year of the Padishah Emperor, Shaddam IV. And take the most special care that you locate Muad'Dib in his place: the planet Arrakis. Do not be deceived by the fact that he was born on Caladan and lived his first fifteen years there. Arrakis, the planet known as Dune, is forever his place.
-from "Manual of Muad'Dib" by the Princess Irulan
(Herbert, 1990)

The first novel in the chronicles of Dune begins with this citation. Already from this citation, even if we just took the book for the first time in our hands, it is clear that the central character in the story is Paul Atreides, Muad'Dib - because of that we will mostly concern ourselves with that character in this essay. But before the analysis of Paul Atreides, we need to say a few words about the book.

Dune is one of the most important novels in soft Sf, if we take the classification which separates soft and hard SF depending on the sciences on which they're based on - hard SF on traditionally harder sciences like physics and chemistry, and soft SF on traditionally softer sciences like psychology and sociology (Wolfe, 1986). The novel's place as a classic in the genre is reinforced by the often cited commentary of Sir Arthur C. Clarke who said that he knows "nothing comparable to it except Lord of the Rings" (Herbert, 1990). Despite the cult status in SF reader circles, the classic status of Dune is often challenged because of the simple fact that its a science fiction novel (Gioia, 2008). Considering that it's a classic of soft SF, the analysis of the main character of Dune from the perspective of psychological personality theories should prove to be fruitful.

A short summary of the novel will serve the purpose mentioned in the citation at the beginning - illustrating the influences and environment in which the character of Paul Atreides was located and in which he grew. This is a short description of Dune offered in the Encyclopedia of Science Fiction (D'Ammassa, 2005):

"[Dune] is an elaborate interstellar political drama set in a corrupt human empire held together only because a drug derived from a spice grown on the planet Arrakis makes it possible for starship pilots to ply their trade. The various noble houses of the empire contend for power, and when House Atreides is granted management of Arrakis in place of the Harkonnens, it seems like a great honor, although it is eventually revealed to be a trap through which Atreides is to be destroyed. The original novel is remarkable for its complexity, its messianic theme, and the sheer scale of events..."
The plot could at first seem as a relatively simple space opera, but Herbert offers us in Dune a richly developed and complex world in which the characters, through the plot, appear in a live and plausible world. Gioia (2008) calls this approach to writing 'thick' writing, and he borrows this term from anthropology where it signifies a description of a culture which offers deep contextual meaning of a certain situation. Herbert indeed offers such a wide societal context which reminds Gioia (2008) of an anthropological study of a society which includes its history, religion, philosophy, institutions and customs. Because of that 'thick' style of writing, the novel uses themes from sciences and disciplines like psychology, comparative religion, sociology, philosophy, anthropology and politics (Hero and Society in Dune, 200) in an artistic-literary way . That's why, for the social sciences, Dune represents a speculative playground of ideas like that in the relationship between great works of hard SF and the harder sciences.
In this essay, we will try to analyze Paul Atreides using the viewpoints from three personality theories: Jung's, Freud's and Maslow's.

D'Ammassa, D. (2005). Encyclopedia of Science Fiction. Facts On File: New York.

Gioia, T. (2008). Conceptual Fiction: Dune by Frank Herbert. Retrieved on 24. 5. 2010. at http://www.conceptualfiction.com/dune.html.

Herbert, F. (1990). Dune. Berkley Books: New York.

N. N. (2008). Hero and Society in Dune. Retrieved on 24. 5. 2010. at http://courses.moodleshare.com/mod/resource/view.php?id=111.

Wolfe, G. K. (1986). Critical Terms for Science Fiction and Fantasy: A Glossary and Guide to Scholarship. Greenwood Publishing: Westport, CT.


Napisao sam seminar o Paulu Atreidesu za jedan kolegij na faksu. Cilj seminara je bio da se opiše jedna osoba/lik kroz 3 psihologijske teorije ličnosti. Ja sam odabrao Paula Atreidesa, i tri teorije koje koristim su one Junga, Freuda i Maslowa. Naravno, s obzirom na moj odabir, većina seminara se ticala Jungove teorije, ali i druge dvije su uključene isto. S obzirom da seminar ima deset stranica (i na hrvatskom je, tako da ga trebam prevoditi) postat ću ga u više dijelova, počevši sa uvodom. Bez duljenja, evo prvog dijela (upozorenje svima koji nisu pročitali Dinu ali planiraju, ima spoilera!):

Postoje li moderni mitovi?
Analiza lika Paula Atreidesa kroz teorije Junga, Freuda i Maslowa

1. Uvod

Početak je pravi trenutak za obraćanje pažnje na pravilnu uravnoteženost. To znaju sve sestre reda Bene Gesserit. Na početku proučavanja života Muad'Diba potrebno ga je, dakle, najprije smjestiti u njegovo vrijeme: rođen je 57. godine vladavine Cara Padišaha, Shaddama IV. Također, svakako ga treba postaviti na pravo mjesto: planet Arrakis. Neka vas ne zbuni činjenica da je rođen na Caladanu, gdje je i živio sve do petnaeste godine. Arrakis, planet poznat kao Dina, njegov je pravi dom.
Iz 'Uputa o Muad'Dibu' princeze Irulan
(Herbert, 2004, str. 7)

Ovim citatom počinje prvi roman iz sage o Dini. Već iz ovog citata, ako smo tek prvi puta primili knjigu u ruke, jasno je da je centralni lik priče Paul Atreides, Muad'Dib – zbog čega će se i u ovom seminaru razmatrati prvenstveno taj lik. No, prije same analiza Paula Atreidesa, potrebno je reći nešto o samoj knjizi.

Dina je jedno od najvažnijih djela soft SF-a, ako uzimamo podjelu SF-a na tvrd i mekan prema znanostima na kojima se temelji – tvrdi SF na tradicionalno tvrđim znanostima poput fizike i kemije, a mekani SF na tradicionalno mekšim znanostima poput psihologije i sociologije (Wolfe, 1986). Mjesto klasika u žanru SF-a potvrđuje i često citiran komentar Sir Arthura C. Clarka koji Dinu „može jedino usporediti sa Gospodarom prstena“ (Herbert, 1990). Unatoč kultnom statusu u krugu obožavatelja znanstvene fantastike, status klasika Dine se često osporava samom činjenicom da pripada znanstvenoj fantastici (Gioia, 2008). S obzirom da je klasik mekane znanstvene fantastike, analiza glavnog lika Dine iz perspektive psihologijskih teorija ličnosti trebala bi se pokazati posebno plodotvorna.

Kratki sadržaj romana će poslužiti cilju navedenom u uvodnom citatu – prikazivanju utjecaja i okoline u kojoj se razvio i smjestio lik Paula Atreidesa. Ovako Dinu ukratko opisuje Enciklopedija znanstvene fantastike (D'Ammassa, 2005):

„[Dina] je razrađena međuzvjezdana politička drama smještena u korumpiranom ljudskom carstvu koje na okupu jedino drži droga dobivena iz začina koji raste na planetu Arrakisu i koji omogućuje putovanje svemirskim pilotima. Razne plemenite kuće carstva se natječu za moć, i kada Kuća Atreides dobiva Arrakis pod upravu umjesto Harkonnena, to se naizgled čini kao velika čast iako se kasnije otkriva da je to u stvari zamka pomoću koje će Atreidesi biti uništeni. Roman je osobit zbog svoje kompleksnosti, mesijanske teme i veličine događaja koje prikazuje…“
Radnja se naizgled čini kao ona relativno tipične space opere, ali Herbert u Dini nudi bogato razrađen i kompleksan svijet u kojem se likovi kroz radnju pojavljuju u živom i plauzibilnom okruženju. Gioia (2008) ovakav pristup pisanju naziva 'thick' pisanjem, a taj termin je preuzeo iz antropologije gdje označava opis kulture koji nudi duboki kontekstualni smisao određene situacije. Herbert zaista nudi taj širi kontekst društva koji Gioiu (2008) podsjeća na antropološku studiju nekog društvu koja uključuje njegovu povijest, religiju, filozofiju, institucije i običaje. Baš zbog tog 'thick' pisanja, roman književno-umjetnički obrađuje znanstvene i stvarne teme koje dolaze iz psihologije, komparativne religije, sociologije, filozofije, antropologije i politike (Hero and Society in Dune, 2008).. Zbog toga Dina za društvene znanosti predstavlja spekulativno igralište ideja, kao što je slučaj sa odnosom velikih djela hard SF-a i tvrđih znanosti.

Paul Atreides će se u okviru ovog seminara analizirati kroz tri teorije: Jungove, Freudove i Maslowljeve.


D'Ammassa, D. (2005). Encyclopedia of Science Fiction. Facts On File: New York.

Gioia, T. (2008). Conceptual Fiction: Dune by Frank Herbert. Pronađeno 24. 5. 2010. na http://www.conceptualfiction.com/dune.html.

Herbert, F. (1990). Dune. Berkley Books: New York.

Herbert, F. (2004). Dina: Prva knjiga Kronika Dine. Izvori: Zagreb.

N. N. (2008). Hero and Society in Dune. Pronađeno 24. 5. 2010. na http://courses.moodleshare.com/mod/resource/view.php?id=111.

Wolfe, G. K. (1986). Critical Terms for Science Fiction and Fantasy: A Glossary and Guide to Scholarship. Greenwood Publishing: Westport, CT.

Newest shoes! Najnovije šuze!

Newer shoes, newer shoes, newer shoes... :D

My mom thinks I'm an idiot and that I'll look like a complete moron. Dad says he had a pair like that too when he was my age...he even had a couple different pairs to wear one shoe from each pair :D

Novije šuze, novije šuze, novije šuze... :D

Mama misli da sam idiot i da ću izgledati kao totalan kreten. Tata kaže da je on imao takve tenisice kada je bio mojih godina...da je čak imao više različitih parova tako da može nositi po jednu tenisicu iz svakoga :D

Savjesnost - Conscientiousness

Savjesnost je jedan od najboljih prediktora akademskog uspjeha. Naravno, nakon inteligencije. Što to znači? Najjednostavnije rečeno, savjesni ljudi su bolji u školi/faksu. Redovito pišu zadaće, redovite uče, pohađaju predavanje, izlaze na kolokvije, čitaju dodatnu literaturu, ne kasne, dižu se na vrijeme, vode bilješke tijekom predavanja, javljaju se sa pitanjima tijekom predavanja, dolaze na konzultacije...popis ide dalje i dalje. Što je sa nama koji nismo savjesni?

Neki bi rekli da smo mi tek lijeni. Morao bi se složiti. Moj profesor iz ličnosti kaže da nesavjesni ljudi kojima je savjesnost bitna u jednom trenutku postanu svjesni svoje mane (jer to jest mana), i onda ulože napor i natjeraju se da promjene ovu pervazivnu, stabilnu dimenziju svoje ličnosti. Nisam nikada čuo objašnjenje kako im to zaista uspijeva. NIje li to tipičan primjer cirkularnog paradoksa? Ako sam nesavjestan i svjestan toga da sam nesavjestan, i želim to promjeniti, neću li pristupiti i tome nesavjesno i nikada to ne promjeniti?

Teško pitanje. Odgovor definitivno nije: nikada nećeš postati savjestan. Život bi mi bio puno lakši da sam se za ovaj izvještaj počeo spremati prije 5 dana, a ne prije 2 sata. Život bi mi bio puno lakši da sam zadnja 4 dana učio za kolokvij kao što sam planirao. Život bi mi bio puno lakši da sam napisao izvještaj za kvalitativne u subotu ili nedjelju kada sam imao vremena. Život bi mi bio puno lakši da sam pospremio ove hrpe i hrpe papira i skripata i savjesnije vodio računa o svojim materijalima za faks, jer onda ne bi izgubio bilješke koje mi trebaju za sutrašnji izvještaj.

Život bi bio puno jednostavniji. Da li bi bio kvalitetniji? Vjerojatno da. Možda da? Imao bi bolje ocjene, to je sigurno. Da sam se za ijedan od tih izvještaja pripremao dulje od 2 sata, prosječna ocjena ne bi bila 3. Ili bi? Da li je savjesnost, odnosno manjak iste, odnosno lijenost tek izgovor kojim se kompenzira manjak sposobnosti/inteligencije? Ako si nesavjestan, uvijek ćeš moći reći 'da sam više radio, bolje bi napisao'. Ali da sam zaista više radio, a napisao isto, što bi onda rekao? 'Jednostavno nisi dovoljno dobar'. Težak udarac za ego, posebno čovjeka koji svoji identitet temelji na akademskom, na obrazovanosti. I tako, iz dana u dan, funkcioniram po principu nemoj napraviti danas što možeš sat vremena prije roka, dobivam prosječne ocjene i možda si uništavam prilike u budućnosti. I iako sam svjestan toga, zadovoljan sam kako stvari izgledaju.


Jer je uobrazilja ega očuvana, jer je taj mali ljudski ponos zadovoljen i siguran.  


Conscientiousness is one of the best predictors of academic success. Of course, after intelligence. What does that mean? To put it simply, conscientious people are better in school/uni. They do their homework regularly, study regularly, attend lectures, take midterms, read additional literature, aren’t late, get up on time, take notes in class, raise their hands to ask questions, consult with professors out of class…the list goes on and on. What’s with us, non-conscientious people?

Some would say we’re just lazy. I’d have to agree. My personality professor says that people who aren’t conscientious and think that’s an important character trait at some point become aware of their flaw (because it is a flaw), and then start making an effort and try to change this pervasive, stabile dimension of their personality. I never really heard an explanation how do they do it. Isn’t that a typical example of a circular paradox? If I’m not conscientious and I’m aware of it, and I want to change it, won’t I approach the problem unconscientiously and never change it?

A difficult question. And you can’t answer it with: you’ll never become conscientious. My life would be much easier if I started preparing for this report 5 days ago, and not 2h ago. My life would be much easier if I spent the last 4 days studying for the midterm as I planned. My life would be much easier if I wrote the report for qualitative methods on Sunday or Saturday when I had time. My life would be much easier if I cleaned up the piles and piles of paper and studying material and conscientiously kept my uni papers organized, because then I wouldn’t lose the notes I need for tomorrow’s report.

My life would be much simpler. Would it be better? Probably yes. Maybe yes? I’d have better grades, that’ for sure. If I prepared for any of those reports form more than 2h, my average grade wouldn’t be a C. Or would it? Is conscientiousness, more precisely the lack of it, or better said laziness an excuse with which we compensate our lack of ability/intelligence? If you’re not conscientious, you’ll always be able to say ‘if I worked more, I’d do it better’. But if I worked the same, and didn’t improve the results, what would I say then? ‘You just aren’t good enough’. A hard blow for the ego, especially for a person who bases his identity upon the academic, on education. And so, as the days go by, I function by the principle ‘don’t do today what you can do 2h before the deadline’, I get average grades and I’m maybe ruining my chances for the future. And even while being aware of all of that, I’m satisfied with just about everything.


Because the illusions of the ego are preserved, because the petty human pride is satisfied and secure.

Earthy - Zemljano

"The premiere involved one of the most famous classical music riots in history. The intensely rhythmic score and primitive scenario shocked audiences more accustomed to the demure conventions of classical ballet."

"The complex music and violent dance steps depicting fertility rites first drew catcalls and whistles from the crowd. At the start with the opening bassoon solo, the audience began to boo loudly due to the slight discord in the background notes behind the bassoon's opening melody. There were loud arguments in the audience between supporters and opponents of the work. These were soon followed by shouts and fistfights in the aisles. The unrest in the audience eventually degenerated into a riot. The Paris police arrived by intermission, but they restored only limited order. Chaos reigned for the remainder of the performance."
Primitive, natural, pagan, bloody, raw, savage, brutal, Slavic, elemental, wild, dank, coarse, sexual, full, disturbing, brooding, barbaric, energetic, wet, gynoecius, unruly, stormy, moist, primeval, green, vulgar, fierce.



The Sardonic - Sardoničnost (nespretno, ha?)

 Greatness is a transitory experience. It is never consistent. It depends in part upon the myth-making imagination of humankind. The person who experiences greatness must have a feeling for the myth he is in. He must reflect what is projected upon him. And he must have a strong sense of the sardonic. This is what uncouples him from belief in his own pretensions. The sardonic is all that permits him to move within himself. Without this quality, even occasional greatness will destroy a man.
- from "Collected Sayings of Muad'Dib' by the Princess Irulan
Dune, p. 126

This is what separates the great people from the pretenders. The casual nonchalance in regard to their achievements and abilities; the lack of the constant need to reassert himself upon others. In the Maslowian terms, that's what differentiates the self-actualized from the shallow over-achievers. Interestingly, the sardonic is here seen as a quality. But, indeed, when the sardonic attitude is turned inward; the critical eye examines our own myths and disillusions them - even if we are not really great. A great person does not believe in his myth - he lives it.

I've, obviously, started rereading Dune. With every reread, I love this book more and more. One wouldn't think it possible, to fall in love with pieces of paper and ink over and over again - for it to dominate my thoughts and my ideas; my whole life from times to times (du temps en temps; I love the French expression).

I haven't been in these here parts for quite some time. Life's been hectic of lately. Considering that, I'm still appalled by the fact I'm rereading Dune. It was a spontaneous thing, really. Just picked it up and found myself with Paul in the castle on Caladan, looking at the terrifying face of Reverend Mother Gaius Helen Mohiam. You dare to suggest that the duke's son is an animal, he said. And her reply was that she dares to suggest that he was human. Gaius Helen Mohiam. That name evokes so many images and associations for me.

Gaius Helen Mohiam. 

Gaius Helen Mohiam...

Veličanje je prolazni doživljaj. Nikad nije postojan. Djelomično ovisi o mitovima sklonoj stvaralačkoj mašti ljudi. Osoba koja doživi hvalospjeve mora osjećati mit u kojem se nalazi. Mora odražavati ono što joj se pripisuje. Ali mora imati i sjajan osjećaj za ruganje. Baš joj to omogućuje da se otrgne vjerovanju u vlastitu izuzetnost. Jedino joj ironičnost dopušta okretanje samome sebi. Bez tog svojstva, čak će i kratkotrajni i slučajni hvalospjevi uništiti čovjeka.
- iz "Sabranih izreka Muad'Diba" princeze Irulan
Dina, str. 143
Ovo je ono što dijeli velike ljude od glumaca.Ta ležerna nonšalantnost kada se govori o njihovim sposobnostima i postignućima; manjak stalne potrebe da se nametne ostalima. U Maslowljevim terminima, to je ono što razlikuje samoaktualizirane od plitkih ljudi koji ciljaju previsoko. Zanimljivo je što se ovdje sardoničnost (u originalu FH koristi 'sardonic', ovaj nevaljali prijevod je to preveo kao 'osjećaj za ruganje' i 'ironiju) gleda kao na kvalitetu. Ali, zaista, kada se taj sardoničan stav okrene prema unutra; kritično pogledavamo naše vlastite mitove i razbijamo ih - čak i ako nismo 'veliki'. Velika osoba ne vjeruje u svoje mitove - ona ih živi.

Očito sam počeo opet čitati Dinu. Sa svakim ponovnim čitanjem, sve više i više volim ovu knjigu. Nikada ne bi pomislio da je to moguće, zaljubiti se u komade papira i tinte opet i opet - da oni dominiraju tvojim mislima i tvojim idejama; ponekad mojim cijelim životom (du temps en temps, obožavam ovaj francuski izraz).

Nisam bio ovdje već dulje vrijeme. Život je malo ludnica. Uzimajući to u obzir, još uvijek sam šokiran činjenicom da opet čitam Dinu. Bilo je spontano, zaista. Samo sam ju uzeo i našao sam se s Paulom u dvorcu na Caladanu, gledajući u zastrašujuće lice Časne Majke Gaius Helen Mohiam. Usudite se reći da je vojvodin sin životinja, rekao je. A njen odgovor je bio da se usuđuje pretpostaviti da je čovjek. Gaius Helen Mohiam. Samo to ime budi toliko asocijacija i slika.

Gaius Helen Mohiam.

Gaius Helen Mohiam...