scholarly journals On Technical Alterity

2021 ◽  
Author(s):  
Johannes F. M. Schick
Keyword(s):  
Philosophy Of Technology ◽  
Human Beings ◽  
Ethical Relation ◽  
The Face ◽  
The Subject ◽  
Human Actors ◽  
Climate Crisis

AbstractThis commentary introduces the notion of “technical alterity” in order to address the following questions: is it possible that technical objects can become “others” in analogy to Levinas’ ethics and can this relation provide solutions for the subject in the Anthropocene? According to Levinas, the human subject’s only break from having to be itself is in the consumption and enjoyment of things. Objects constitute thus an “other” that can be consumed, i.e., appropriated and be made one’s own. But, in times of the Anthropocene, where the entanglement of human and non-human actors becomes increasingly obvious and intricate, and a question of survival for human beings in the face of the climate crisis, it is necessary to develop a relation with non-human actors that does not reduce them to mere means to an end. This ethical relation with technical objects relies upon an epistemic act, since technical objects precisely do not have a “face” in the Levinasian sense. Technical objects as “technical others” have therefore—in light of Simondon’s philosophy of technology—to be invented.

scholarly journals Phenomenology and the Possibility of Religious Experience

Open Theology ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Ronald L. Mercer
Keyword(s):  
Religious Experience ◽  
Religious Language ◽  
The Self ◽  
Human Beings ◽  
Theological Turn ◽  
Human Situation ◽  
The Face ◽  
The Subject ◽  
The Way ◽  
Idea Of God

AbstractWork in what has been known as the theological turn in French phenomenology describes the way in which human beings are always, already open to a religious encounter. This paper will focus on Levinas as a proper transcendental phenomenologist as would be characterized by parts of Husserl and Husserl’s last assistant Eugen Fink. What Levinas does in his phenomenology of the face/other (which gets tied up in religious language) is to describe an absolute origin out of which the subject arises. This point of origin structures the self in such a way as to always, already be open to that which overflows experience and, thus, makes possible the very experience of an encounter with the numinous. Such an approach to religious experience for which I am arguing simply takes Levinas at his word when he declares “The idea of God is an idea that cannot clarify a human situation. It is the inverse that is true.” (“Transcendence and Height”) Understanding the structure of the subject as open to that which cannot be reduced/totalized/ encapsulated is to recognize that the human situation is ready for the possibility of religious experience.

scholarly journals Human Agency and Freedom at the Face of the Changing Global Environment

2013 ◽  
Vol 4 (6) ◽  
pp. 286-293
Author(s):  
Manash Jyoti Deka
Keyword(s):  
Human Agency ◽  
Point Of View ◽  
Global Environment ◽  
Human Beings ◽  
The Real ◽  
The Face ◽  
The Subject

The meteoric change of global environment in today’s world can be understood at least in two contexts; symbolic and real, understanding it from the Lacanian point of view. The symbolic constructs a structure wherein human beings as subjects are subjectivized under a disguised hallucination of imagination. In addition, the real is that what the symbolic has lost in its very inauguration and therefore keeps desiring. When the symbolic comes to confront the real, i.e. when, for example, a global capitalistic structure faces a lurking nature which is now anti-posed against the symbolic itself due to its exploitive mentality of nature the subject becomes a paranoiac subject. Can a paranoiac subject exercise a real agency and thus recover her freedom without being a schizophrenic? In this paper, I want to discuss these issues from a psychoanalytic as well as philosophical point of view.

Kleists Teichoskopie auf die Moderne. Über Kollektive, Meuten, Subjekte und das Tier-Werden im Trauerspiel Penthesilea

2015 ◽  
Vol 9 (2) ◽  
Author(s):  
Martin Bartelmus
Keyword(s):  
Group Formation ◽  
Human Being ◽  
Human Beings ◽  
Separation And Purification ◽  
Specific Group ◽  
Narrative Strategy ◽  
Female Protagonist ◽  
The Subject ◽  
Human Actors ◽  
The Way

AbstractIn Kleist’s so called »Trauerspiel«Assuming this perspective on the text it is now possible to negotiate subjectivity and individuality as ideological constructions. This allows for approaching its deconstruction as well as other modes of being such as group-formation, hybrid and the pack. By associating Penthesilea to her dogs Kleist’s text aims at the fragile status of human beings in the Modernity. Penthesilea is thus turned into an animal. As a murderous pack the female protagonist stands amongst being aTo understand Kleist’s »ethnological view« on the constitutive self-descriptions of Modernity, it is expedient to read Penthesilea as an ontological experiment. With the help of the concept of theTo meet the significance of Penthesilea’s tragedy it is indeed necessary not to stop at the point of understanding the Becoming-Animal as a subversive and critical act. With Bruno Latour’s ethnological view on Modernity it is possible to re-construct Kleist’s strategy of talking about Becoming-Animal as shift to reconsider the way of assembling human and non-human actors. The pack will be understood as a specific group-formation and the Becoming-Animal as a mode of existence. In his latest workModernity, Latour argues, has always constituted Nature as an objective external place, whereas Society has always been constituted as the place of subjects. Around 1800 the practices of separation and purification of hybrids and group-formations are expressed through a dispositive of humanism that emerges amidst the tension of the discourses of romanticism, classicism, medicine, psychology, anthropology, and philosophy of the subject. The aim of the present article is to show that the entanglement of those mentioned theories by Latour and Deleuze/Guattari is important for the understanding of Kleist’s critical view on the fragile constructedness of the subject as a human being.Therefore the play makes use of a narrative strategy which is highly apt to show those compounds: the »teichoscopy«. With this seemingly detached way of observation Kleist is able to report not only on the practices of separation and purification, but also on the hybrids and group-formations.The article adopts this strategy to observe both sites of Kleist’s understanding of the Modernity. Hence, section 2 of the analysis starts with a first teichoscopy on hybrids and group-formations in the (self-)descriptions of Amazons and Greeks.On the basis of the state of war the protagonists in the play are always associated with animals, things and other humans. With the focus on Achilles and Penthesilea it is significant how language is involved in constructing, out of these hybrids, the dichotomy between subject and object and therefore unambig­uous ontological statuses. However, with the term of Becoming-Animal that dichotomy is suddenly uncertain. On this account the aim is to understand animals and things not asThat leads to the second teichoscopy in section 3. The focus shifts now to Penthesilea’s process of Becoming-Animal. This allows to show the power of Modernity as well as their concepts of »human« and »animal«. Therefore Penthesilea’s association with her dogs and the slaughter of her lover Achilles – as a dog, like a dog and with her dogs – is not displayed in the play, but it is reported by the Amazons. This uncertain form of report points to the crux of Kleist’s tragedy: Penthesilea and her dogs undermine the established regulatory power and the dispositive of humanism around 1800. Still, Kleist does not persist in an elaborated ideal. For that he demonstrates the counter-mechanisms of Modernity on Penthesilea: this includes turning Penthesilea literally into an animal, or in other words, transforming the Becoming-Animal into a solid state of being by means of performative speech.Under those circumstances the perspective changes in section 4: the play abandons the strategy of teichoscopy in favour of the monologue to execute on Penthesilea a radical re-subjectivation. The asymmetry of Modernity results in a desperate suicide: the pack yields the subject, instead of the group-formation a single human being comes to existence. Penthesilea has to remove all other non-human actors like her bow and her dogs from herself to understand herself as a human being in the way of Modernity.Consequently Becoming-Animal – as implied – is a mode of existence outside of established institutions. This mode breaks with the old institutions of Modernity established by the

Thing

2021 ◽  
Author(s):  
Woosung Kang
Keyword(s):  
Basic Structure ◽  
Human Beings ◽  
Capitalist System ◽  
The World ◽  
The Face ◽  
History Of ◽  
Specific Meaning ◽  
The Subject ◽  
Human Thinking ◽  
Ontological Turn

Thing is a categorically indeterminate and comprehensive concept that cannot easily be pinned down to any single or specific meaning. It has a long history of heterogeneous significations, from material objects, through legal issues, to supersensible noumena. For modern philosophies of subjectivity, things are reducible to that which is available for human thinking and acting. Things are represented as objects for the subject in the form of presence-at-hand, and this representational relationship forms the basic structure of the world in modernity. Under the capitalist system of commodity exchanges, moreover, this anthropocentric relationship with things undergoes what is called reification or fetishism, which turns all things human into relations between objects. The objectification of things makes it possible for humans to dominate the world, but fetishism in turn dominates human beings as mere objects. Heidegger’s attempt to deconstruct this objectification reverberates with the Marxist critique of capitalist commodification, and in literature, with the modernist endeavor to overcome reification. These efforts to secure the thingness of the thing are linked to the early 21st century’s efforts to re-establish non-humanistic relations with things and the world. Recently, under the banner of an “ontological turn,” there has been an explosion of interest in things, motivated in particular by growing concerns about anthropocentrism. Indeed, in the face of unprecedented technological change and hyper-digitalization, a new relation between human and nonhuman is desperately required. New ontologies thus try to build a non-hierarchal, object-oriented, monistic universe of hybrids, quasi-objects, and assemblages, such that human beings become only a part of the parliament of things.

Tantangan Pondok Pesantren dalam Menghadapi Era Bonus Demografi

2018 ◽  
Vol 10 (2) ◽  
pp. 409-434
Author(s):  
Ibnu Chudzaifah
Keyword(s):  
Human Resources ◽  
Boarding School ◽  
Educational Institutions ◽  
Human Beings ◽  
Current Development ◽  
The Face ◽  
The Times

Pondok Pesantren is one of the Islamic educational institutions that aim to form human beings who have noble character, so that created a human who has a balance between physical and spiritual. Some educational institutions offer various models of learning to balance the current development so that its existence is still recognized by the community. While boarding school in dealing with the development of the times, has a commitment to make new innovations by presenting the pattern of education that can give birth to a reliable Human Resources. Especially pesantren currently has a challenging enough weight in facing the era of "Demographic Bonus". Demographic bonus is a phenomenon in which the structure of the population greatly benefits the community from the side of development in various sectors, because the productive age is more than the non productive age. This means that the dependency burden will decrease with the ratio of 64 percent of the productive age population to bear only 34 percent of the nonproductive age population. With all kinds of scholarships and skills given to students, students are expected to compete in all fields, especially in the face of Indonesia gold in 2020 to 2035.

Jalan Kesempurnaan Menurut Jamaah Insan Al-Kamil di Cijati Desa Cikareo Selatan Sumedang

2020 ◽  
Vol 2 (1) ◽  
pp. 23-37
Author(s):  
Syarifudin Syarifudin
Keyword(s):  
Qualitative Method ◽  
Human Beings ◽  
The Core ◽  
The World ◽  
The Subject ◽  
Religious Sect ◽  
Descriptive Qualitative

Each religious sect has its own characteristics, whether fundamental, radical, or religious. One of them is Insan Al-Kamil Congregation, which is in Cijati, South Cikareo Village, Wado District, Sumedang Regency. This congregation is Sufism with the concept of self-purification as the subject of its teachings. So, the purpose of this study is to reveal how the origin of Insan Al-Kamil Congregation, the concept of its purification, and the procedures of achieving its purification. This research uses a descriptive qualitative method with a normative theological approach as the blade of analysis. In addition, the data generated is the result of observation, interviews, and document studies. From the collected data, Jamaah Insan Al-Kamil adheres to the core teachings of Islam and is the tenth regeneration of Islam Teachings, which refers to the Prophet Muhammad SAW. According to this congregation, self-perfection becomes an obligation that must be achieved by human beings in order to remember Allah when life is done. The process of self-purification is done when human beings still live in the world by knowing His God. Therefore, the peak of self-purification is called Insan Kamil. 

Emmanuel Levinas: Um estudo sobre a ética da alteridade

2020 ◽  
Author(s):  
Abimael Francisco do Nascimento
Keyword(s):  
Emmanuel Levinas ◽  
Transcendental Philosophy ◽  
The Other ◽  
New Thought ◽  
Philosophical Criticism ◽  
The Face ◽  
The Subject ◽  
Theoretical Foundations ◽  
First Philosophy

The general objective of this study is to analyze the postulate of the ethics of otherness as the first philosophy, presented by Emmanuel Levinas. It is a proposal that runs through Levinas' thinking from his theoretical foundations, to his philosophical criticism. Levinas' thought presents itself as a new thought, as a critique of ontology and transcendental philosophy. For him, the concern with knowledge and with being made the other to be forgotten, placing the other in totality. Levinas proposes the ethics of otherness as sensitivity to the other. The subject says here I am, making myself responsible for the other in an infinite way, in a transcendence without return to myself, becoming hostage to the other, as an irrefutable responsibility. The idea of the infinite, present in the face of the other, points to a responsibility whoever more assumes himself, the more one is responsible, until the substitution by other.

Interpersonal Communication

1988 ◽  
Vol 5 (2) ◽  
pp. 239-246
Author(s):  
Mohammad A. Siddiqui
Keyword(s):  
Interpersonal Communication ◽  
Mass Communication ◽  
Social Process ◽  
Political Scientist ◽  
Human Beings ◽  
Common Object ◽  
The Face ◽  
The Common ◽  
The Voice ◽  
Basic Social Process

IntroductionCommunication today is increasingly seen as a process through whichthe exchange and sharing of meaning is made possible. Commtinication asa subject of scientific inquiry is not unique to the field of mass communication.Mathematicians, engineers, sociologists, psychologists, political scientists,anthropologists, and speech communicators have been taking an interest inthe study of communication. This is not surprising because communicationis the basic social process of human beings. Although communication hasgrown into a well developed field of study, Muslim scholars have rdrely hcusedon the study of communication. Thus, a brief introduction to the widely usedcommunication concepts and a framework for the study of communicationwithin the context of this paper is provided.In 1909, Charles Cooley defined communication from a sociologicalperspective as:The mechanism through which human relations exist and develop -all the symbols of mind, together with the means of conveyingthem through space and preserving them in time. It includes theexpression of the face, attitude and gesture, the tones of the voice,words, writing, printing, railways, telegraph, and whatever elsemay be the latest achievement in the conquest of space and time.In 1949, two engineers, Claude Shannon and Warren Weaver, definedcommunication in a broader sense to include all procedures:By which one mind may affect another. This, of course, involvesnot only written and oral speeches, but also music, the pictorialarts, the theater, the ballet, and, in kct, all human behavior.Harold Lasswell, a political scientist, defines communication simply as:A convenient way to describe the act of communication is to answerthe following question: Who, says what, in which channel, towhom, with what effect?S.S. Stevens, a behavioral psychologist, defines the act of communication as:Communication occurs when some environmental disturbance (thestimulus) impinges on an organism and the organism doessomething about it (makes a discriminatory response) . . . Themessage that gets no response is not a commnication.Social psychologist Theodore Newcomb assumes that:In any communication situation, at least two persons will becommunicating about a common object or topic. A major functionof communication is to enable them to maintain simultaneousorientation toward one another and toward the common object ofcommunication.Wilbur Schramm, a pioneer in American mass communication research,provides this definition:When we communicate we are trying to share information, anidea, or an attitude. Communication always requires threeelements-the source, the message, and the destination (thereceiver).

Panpsychism versus Panprotopsychism and the Subject-Summing Problem

2017 ◽  
Author(s):  
Philip Goff
Keyword(s):  
Macro Level ◽  
Human Beings ◽  
Making Sense ◽  
Combination Problem ◽  
The Subject ◽  
Micro Level ◽  
Russellian Monism ◽  
Nature Of Matter

This is the first of two chapters discussing the most notorious problem facing Russellian monism: the combination problem. This is actually a family of difficulties, each reflecting the challenge of how to make sense of everyday human and animal experience intelligibly arising from more fundamental conscious or protoconscious features of reality. Key challenges facing panpsychist and panpsychist forms of Russellian monism are considered. With respect to panprotopsychism, there is the worry that it collapses into noumenalism: the view that human beings, by their very nature, are unable to understand the concrete, categorical nature of matter. With respect to panpsychism, there is the subject-summing problem: the difficulty making sense of how micro-level conscious subjects combine to produce macro-level conscious subjects. A solution to the subject-summing problem is proposed, and it is ultimately argued that panpsychist forms of the Russellian monism are to be preferred on grounds of simplicity and elegance.

Kant, Marginal Cases, and Moral Standing

2018 ◽  
Author(s):  
Christine M. Korsgaard
Keyword(s):  
Life Stage ◽  
The Other ◽  
Moral Standing ◽  
Human Beings ◽  
Identity Problem ◽  
The Subject ◽  
The Dead ◽  
Moral Difference

According to the marginal cases argument, there is no property that might justify making a moral difference between human beings and the other animals that is both uniquely and universally human. It is therefore “speciesist” to treat human beings differently just because we are human beings. While not challenging the conclusion, this chapter argues that the marginal cases argument is metaphysically misguided. It ignores the differences between a life stage and a kind, and between lacking a property and having it in a defective form. The chapter then argues for a view of moral standing that attributes it to the subject of a life conceived as an atemporal being, and shows how this view can resolve some familiar puzzles such as how death can be a loss to the person who has died, how we can wrong the dead, the “procreation asymmetry,” and the “non-identity problem.”

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