scholarly journals BEYOND EQUAL LIBERTY: RELIGION AS A DISTINCT HUMAN GOOD AND THE IMPLICATIONS FOR RELIGIOUS FREEDOM

2017 ◽  
Vol 32 (1) ◽  
pp. 123-146 ◽  
Author(s):  
Melissa Moschella
Keyword(s):  
Religious Belief ◽  
Practical Reason ◽  
Religious Freedom ◽  
Human Life ◽  
Well Being ◽  
The Other ◽  
Ronald Dworkin ◽  
Human Good ◽  
Special Protection

AbstractIn this essay I argue that religion, understood as harmony with the transcendent source of existence and meaning, is a good that practical reason grasps as an objective, distinct, and important aspect of human well-being, one that reasonably takes pride of place among the various aspects of a good human life due to its architectonic role in structuring and adding a transcendent meaning to all of the other goods that we pursue. On the basis of this view of religion, I suggest that religious belief and practice deserve special protection in law, above and beyond mere preferences and even other conscientious commitments. I develop this view through a dialectical engagement with Ronald Dworkin, Brian Barry, and Christopher Eisgruber and Lawrence Sager.

scholarly journals Reason and ethos: Consequences of their separation and necessity of their unity

2003 ◽  
pp. 19-32
Author(s):  
Mihailo Markovic
Keyword(s):  
Intellectual History ◽  
Practical Reason ◽  
Human Life ◽  
Modern Science ◽  
Fundamental Principle ◽  
The Other ◽  
Christian Theology ◽  
Active Principle ◽  
Scientific Culture ◽  
The World

Although the concept of "reason" acquired a precise meaning and clearly defined field of validity only in Kant's critical philosophy, the term has a long genesis in European intellectual history. The roots of the concept lie in the Greek concept of the logos and may be reduced to six basic meanings. The earliest Greek thinkers used the word logos to denote the logical structure of the human thought and the rational structure of the world. Anaxagoras considered the all-embracing spiritual principle of the nous the source of overall rationality. In the philosophy of the Stoa the term - logos spermaticos is the active principle acting on passive matter in order to create the world. For the Stoics, the concept of logos is the fundamental principle of entire morality. In Christian theology, the God is logos, Holy Spirit - pneuma the soul. In modern philosophy the basic meanings of the Greek logos were taken over by Latin terms "intellectus" and "ratio". These concepts chart quite clearly two basic lines of European thought, one characterized by immediate and the other by mediated discursive understanding of the truth. Kant was the first in the history of philosophy to introduce the essential distinction between understanding and reason (Verstand and Vernunft). According to this distinction, understanding is analytical and abstract, while reason is the source of apriori principles connecting and grounding the whole of our knowledge and volition. Therefore Kant distinguishes theoretical from practical reason. Though practical reason applies the concepts and principles of theoretical reason, it has priority over the latter because it bestows practical reality also on what is theoretically unknowable (freedom, God, immortality of the soul). The primacy of practical reason was especially emphasized by Fichte in his Doctrine of Science. Reason is for him a purely purposeful activity. The idea of reason attains full articulation in Hegel's philosophy of the absolute spirit. For Hegel, reason is first of all a world principle rather than a human capacity. Unlike Kant, whose reason is basically static, a substantial novelty of Hegel's conception of the objective reason is its dynamism, enabling it to reach an increasing awareness "of itself" in its dialectical development. By including the idea of progress in his conception of reason, Hegel introduced an evaluative element in the concept of rationality and thus enabled a connection between reason and ethos in the era of modernity. The deepest cleavage between reason and ethos was opened by the modern science. On one hand, it improved human life by its discoveries and new knowledge, liberating man from religious superstition and other forms of subordination, but on the other it displayed a restrictive attitude not only toward all sorts of value judgments but also toward many dimensions of reason. The positive knowledge of modern science with no ethos lacks any critical self-awareness of the purpose of knowledge, of how it can be used to the benefit of mankind or abused. Thus for establishing a humanistic scientific culture the connection between reason and ethos must be reaffirmed in modern science.

scholarly journals COVID-19 and Religion: Risks and Opportunities

2020 ◽  
Author(s):  
Danilo Buonsenso ◽  
Walver Malorni ◽  
Grazia Leuconoe Sisti ◽  
Umberto Moscato
Keyword(s):  
Everyday Life ◽  
Human Life ◽  
Health Resources ◽  
Well Being ◽  
The Other

Culture, gender and religion are closely linked each other’s, profoundly affect the role of each person within the Society, and also affect the ability to access to the health resources. We are now living a worldwide crisis due to the SARS-CoV-2 pandemic. In order to appropriately tackle it, an alliance between science, politics and citizens is needed. In this article, we summarize current evidences of how religions can represent, on one hand, a risk moment for spreading the virus (in relation with overcrowded events), on the other, a precious opportunity to engage people, and in particular minorities, in fighting the pandemic. To win this fight, we need a multicultural approach that takes into account every aspect of human life, and among these religion, which influences so much culture, everyday life and well-being.

The Human Good and the Ambitions of Consequentialism

1992 ◽  
Vol 9 (2) ◽  
pp. 118-132 ◽  
Author(s):  
James Griffin
Keyword(s):  
Well Being ◽  
Point Of View ◽  
Human Existence ◽  
The Other ◽  
Personal Relations ◽  
Moral Point ◽  
Moral Point Of View ◽  
Human Good ◽  
The Right

I want to look at one aspect of the human good: how it serves as the basis for judgments about the moral right. One important view is that the right is always derived from the good. I want to suggest that the more one understands the nature of the human good, the more reservations one has about that view.I. OneRoute toConsequentialismMany of us think that different things make a life good, with no one deep value underlying them all. My own list includes: enjoyment, accomplishing something with one's life, deep personal relations, certain sorts of understanding, and the elements of a characteristically human existence (autonomy, liberty).Most of us also think that moral right and wrong are based, in some way or other, in how well individual lives go, and that the moral point of view is, in some sense or other, impartial between lives. Utilitarianism is a prominent, but not the only, way of spelling out this intuition. There is no reason why an account of the human good needs to be confined, in the classical utilitarian way, to happiness or to fulfillment of desire (on the usual understanding of that notion). Nor is there any reason why impartiality has to be confined to maximizing the good, counting everybody for one and nobody for more than one. We may generalize.Let us broaden the notion of the good. We might say, for instance, that though happiness is a good, so are the other items on my list. But though broadened, this notion of the good stays within the confines of individual goods; it still has to do with human well-being, with what promotes the quality of one person's life.

What is Good? A Study of Educational Insights in Nicomachean Ethics (Book I, II and III)

2022 ◽  
pp. 097168582110587
Author(s):  
Abhijeet Bardapurkar
Keyword(s):  
Human Nature ◽  
Good Life ◽  
Human Life ◽  
Well Being ◽  
Nicomachean Ethics ◽  
Virtuous Person ◽  
Human Good

This work is a study of Aristotle’s Nicomachean Ethics (Book I, II and III) to characterize the good: the good that features in education and good life. Nicomachean Ethics teaches us that human good is neither in thought/theory, nor in action/practice alone, it is neither an exclusively individual prerogative, nor an outright social preserve. And, human good is impossible without education. The practice of education can neither be isolated nor conceptualized apart from the demands of human life. If education is for human well-being—for human good—the good then is not in action alone, but action in accordance with the excellence (or virtue) 1 of the actor. What unifies reason and action, knowing and doing is learning to be an excellent (or virtuous) person—a person who is well-disposed in her affections and action, whose judgements are true, and decisions correct; and whose intellect and character are in harmony with the human nature.

scholarly journals SISTEM RELIGI MASYARAKAT JAWA DALAM NOVEL MANTRA PEJINAK ULAR KARYA KUNTUWIJOYO (KAJIAN ANTROPOLOGI SASTRA)

2018 ◽  
Vol 6 (1) ◽  
Author(s):  
Jafar Lantowa ◽  
Zilfa A. Bagtayan
Keyword(s):  
Content Analysis ◽  
Data Collection ◽  
Mental Disorder ◽  
Religious Belief ◽  
Belief System ◽  
Well Being ◽  
The Other ◽  
Note Taking ◽  
Cultural Elements ◽  
Other Hand

ABSTRAKPenelitian ini bertujuan untuk mendeskripsikan sistem religi masyarakat Jawa melalui novel Mantra Pejinak Ular karya Kuntowijoyo. Pendekatan yang digunakan adalah pendekatan antropologi sastra. Dalam menganalisis unsur budaya khususnya sistem religi masyarakat Jawa dalam novel, maka peneliti menggunakan metode deskriptif interpretatif yakni memanfaatkan cara-cara penafsiran dengan menyajikannya dalam bentuk deskripsi. Pengumpulan data dilakukan dengan teknik baca dan catat, kemudian dianalisis dengan menggunakan pendekatan antropologi sastra dengan model analisis konten. Analisis konten dilakukan melalui tahap inferensi, analisis, validitas dan reliabilitas. Hasil penelitian menunjukkan bahwa sistem religi masyarakat Jawa terdiri atas Islam kejawen dan Islam santri. Islam kejawen tampak pada kepercayaan terhadap makam leluhur sebagai sumber keberkahan, upacara selamatan, sesajen, makhluk halus, kesakten, pohon keramat, yang dianggap mendatangkan keselamatan, kebahagiaan, namun juga bisa menimbulkan gangguan pikiran. Islam santri tergambar melalui tokoh Haji Syamsudin yang menjalankan syariat ajaran Islam dan membersihkan akidahnya dari perilaku syirik serta menasehati Abu Kasan Sapari untuk memutuskan diri dari mata rantai kesyirikan. ABSTRACTThis study aims at describing the religious belief system of Javanese community through Mantra Pejinak Ular novel written by Kuntowijoyo. In analyzing the cultural elements particularly the religious belief system of the Javanese community, the researchers utilized interpretative description by describing and presenting the analysis of the data. Data collection was obtained through reading and note taking, and then the data wasanalyzed by using the literary anthropology approach through content analysis. The results revealed that religious belief system of the Javanese community comprises of kejawen Islam and santri Islam. Kejawen Islam is evident from the way the community believes in the ancestral graves as the source of blessing, protection rituals, offerings, the spirits, kesakten, sacred trees, which are considered to bring protection and well- being, happiness and yet also create mental disorder to individuals. Santri Islam, on the other hand, is depicted in the figure of Haji Syamsudin who followed the Islamic teaching and law and cleaned his belief and shirk behavior as well as advised Abu Kasan Sapari to stay away from any shirk-doings.Keywords: religious belief system, Javanese community, literary anthropology, novel

scholarly journals Are they like us, yet? Some thoughts on why religious freedom remains elusive for Aboriginals in North America

2011 ◽  
Vol 2 (4) ◽  
Author(s):  
Marc V. Fonda
Keyword(s):  
Economic Benefit ◽  
Religious Freedom ◽  
Well Being ◽  
The Other ◽  
Aboriginal Peoples ◽  
Cultural Continuity ◽  
European Culture ◽  
Cultural Systems ◽  
Aboriginal Culture ◽  
The One

It is well-documented that European culture differs from that of Aboriginal culture. Perhaps one of the most striking differences is in the relationships and attitudes each group has towards land. For Europeans the land is a commemorative gift of the creator there to be exploited for economic benefit; for Aboriginal peoples, the land is also a gift but one that a continuing extension of the creator’s immanence in which all things are related to one another. The one is an economic relation, the other a spiritual relation that denotes family. When two very different cultural systems encounter one another, there are bound to be clashes. Regardless, it is the overriding interests of the state that take precedence in countries where religious freedoms are constitutionally guaranteed – but such guarantees apply only insofar as the religions seeking freedom mirrors that of the dominate society. This paper explores these differences in relationships to land and how Aboriginal religious freedom suffers as a result, which has significant impacts on well-being and cultural continuity.

Emotional Impact Feedback Changes How We Remember Negative Autobiographical Experiences

2010 ◽  
Vol 57 (5) ◽  
pp. 354-359 ◽  
Author(s):  
Melanie K. T. Takarangi ◽  
Deryn Strange
Keyword(s):  
Well Being ◽  
The Other ◽  
Personal Perspective ◽  
Emotional Impact ◽  
Potential Mechanism ◽  
Negative Experiences ◽  
Negative Memory ◽  
The Relationship ◽  
Negative Memories ◽  
Over Time

When people are told that their negative memories are worse than other people’s, do they later remember those events differently? We asked participants to recall a recent negative memory then, 24 h later, we gave some participants feedback about the emotional impact of their event – stating it was more or less negative compared to other people’s experiences. One week later, participants recalled the event again. We predicted that if feedback affected how participants remembered their negative experiences, their ratings of the memory’s characteristics should change over time. That is, when participants are told that their negative event is extremely negative, their memories should be more vivid, recollected strongly, and remembered from a personal perspective, compared to participants in the other conditions. Our results provide support for this hypothesis. We suggest that external feedback might be a potential mechanism in the relationship between negative memories and psychological well-being.

PENGGUNAAN RINFOCAL SEBAGAI APLIKASI PENGINGAT (REMINDER) KEGIATAN AKADEMIK PADA PERGURUAN TINGGI

CCIT Journal ◽  
2015 ◽  
Vol 9 (1) ◽  
pp. 13-26
Author(s):  
Indri Handayani ◽  
Qurotul Aini ◽  
Yessy Oktavyanti
Keyword(s):  
Daily Life ◽  
Human Life ◽  
The Other ◽  
Digital Form ◽  
Mind Mapping ◽  
Literature Reviews ◽  
Schedule Time

      Progress of technology and its developed is going so rapidly nowadays and it provide big affect on human life, some of them were education and daily life. Due to its development we also know the other form of calendar which is in digital form that we usually found in gadgets such as handphone or tablets and surely it is portable. Rinfo which is an email supporting facilities for the needs of Raharja College may help Pribadi Raharja in coordination and communication about task and/or event. Rinfo has some applications that integrated with Rinfo itself, such as RinfoGroup, RinfoSites, RinfoDocs, RinfoDrive, RinfoH and RinfoCal. RinfoCal is an calendar application that can be use as schedule time reminder application and it will send any reminder not only to one person but some or couple persons. RinfoCal may sent an pop-up notification or email notification. This paper will discuss about what is RinfoCal, how to use it, what’s the purpose of using RinfoCal, benefit of RinfoCal and so on. But, instead of its benefit, there are also some shortages including many people who using Rinfo doesn’t get the benefit of RinfoCal because they just pretending that RinfoCal is just an usual calendar.  This paper also present six problems from conventional reminder that will solved by RinfoCal fews are just doing reminders only once at a time or just remembering only one person, a mind mapping to simplify the analyze of problem and make the best solution, eight literature reviews that had been done to help analyzing problems of research. 

STUDI KOMPARASI FILSAFAT PENDIDIKAN Y.B MANGUNWIJAYA DAN KI HADJAR DEWANTARA SERTA RELEVANSINYA BAGI PENDIDIKAN DI INDONESIA

2020 ◽  
Author(s):  
Muhammad Rizqi Akbar
Keyword(s):  
Immanuel Kant ◽  
Government Policy ◽  
Education System ◽  
Comparative Philosophy ◽  
Human Life ◽  
Philosophy Of Education ◽  
The Other ◽  
True Values

Education is essential for human life. Because with education, humans will experience a change, from not knowing to know. It can be said, that education is a noble effort in order to eradicate foolishness and humanizing human. According to what Immanuel Kant said that human could be human because of education. In Indonesia, the issues of the curriculum which is a government policy are one of the problems in education. The demands of the curriculum that want to measure the ability of the student just from numbers are one problem in the education world. Because education obviously cannot be narrowed down jus like that in numbers. These problems clearly cannot be solved easily. In one side, it must be admitted that the education system in Indonesia is very towards achieving a result. On the other side, a teacher must focus on teaching about true values. Based on the description above, this article will discuss the comparative philosophy of education in Y.B Mangunwijaya and Ki Hadjar Dewantara, and their relevance to education in Indonesia.

The Price of Truth: Reciprocity, Giving, and Generosity in the Philosophy of René Descartes

2019 ◽  
Vol 29 (6) ◽  
pp. 147-170
Keyword(s):  
Moral Philosophy ◽  
Rene Descartes ◽  
Well Being ◽  
The Other ◽  
Economic Science ◽  
Homo Oeconomicus ◽  
Intellectual Activity ◽  
René Descartes ◽  
Economic Thinking ◽  
Selfish Interest

The article provides a comparison of the concept of homo œconomicus with the core theses of René Descartes’ moral philosophy. The first section draws on the work of the contemporary Western philosopher Anselm Jappe in which Descartes’ philosophy is held to be the cornerstone of the established view and current scientific definitions of homo œconomicus as the fundamental and indispensable agent of capitalistic relations. As opposed to this “common sense” position in the modern social sciences, the second section of the article builds upon Pierre Bourdieu’s Anthropologie économique (2017) to demystify the notion of homo œconomicus. The article then examines some aspects of modern philosophical anthropology that show odd traces of Descartes’ thinking and that are regularly applied in economic science as well as in the critique of economic thinking as such. These are the concepts of mutuality, giving, exchange and generosity, and they are regarded as central to the philosopher’s moral doctrine.The author concludes that the philosophical doctrine of generosity has very little in common with the bourgeois ideology of utility which implies an instrumental relationship between subjects: in Caretesian moral philosophy the Other is neither an object of influence nor a means to achieve someone’s personal goals nor a windowless monad. Generosity certainly has its economic aspects, but these do not include accumulating wealth in the bourgeois sense. It is more in the realm of the aristocratic practice of making dispensations. All throughout his life Decartes may be viewed as exhibiting a peculiar kind of nobility in which the desire to give, endow and sacrifice outweighs any selfish interest. The vigorous pursuit of well-being gives way to a quest for the leisure required to pursue intellectual activity, and care for oneself does not preclude attending to and loving the Other, whatever form it may take.

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