scholarly journals Applications of Mathematics to Medical Problems

1925 ◽  
Vol 44 ◽  
pp. 98-130 ◽  
Author(s):  
A. G. M'Kendrick
Keyword(s):  
Infectious Disease ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Medical Sciences ◽  
Medical Problems ◽  
Human Community

In the majority of the processes with which one is concerned in the study of the medical sciences, one has to deal with assemblages of individuals, be they living or be they dead, which become affected according to some characteristic. They may meet and exchange ideas, the meeting may result in the transference of some infectious disease, and so forth. The life of each individual consists of a train of such incidents, one following the other. From another point of view each member of the human community consists of an assemblage of cells. These cells react and interact amongst each other, and each individual lives a life which may be again considered as a succession of events, one following the other. If one thinks of these individuals, be they human beings or be they cells, as moving in all sorts of dimensions, reversibly or irreversibly, continuously or discontinuously, by unit stages or per saltum, then the method of their movement becomes a study in kinetics, and can be approached by the methods ordinarily adopted in the study of such systems.

scholarly journals The Concept of Villain in Shakespeare’s Othello

2016 ◽  
Vol 6 (4) ◽  
pp. 75 ◽  
Author(s):  
Marwan Alqaryouti ◽  
Ala Sadeq
Keyword(s):  
Sigmund Freud ◽  
Divine Comedy ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
P 75 ◽  
The Divine Comedy ◽  
Psychological Point

The concept of evil has been researched since the Medieval era, leading to the conclusion that human beings have the freedom to choose good from bad, or evil from good. The origin of evil based on the religious teachings is Satan, who is described as the Rebel Angel, as explained by Dante in The Divine Comedy (Alighieri, 1957). Satan tempts human beings into sinning, as revenge against God for placing him in Hell. Based on the psychological point of view developed by Sigmund Freud, the source of evil is id which is distinctive (Freud, 1966). Villain motivations are driven by the tendency of the ego to make realistic decisions about meeting the unrealistic and unreasonable desires by the id. The other aspect that motivates villain actions include jealousy, anger and revenge, as indicated in the play. Shakespeare presents the villain character perfectly in his play Othello (1604) through Iago, whose main focus in life is to destroy others “So will I turn her virtue into pitch And out of her own goodness make the net That shall enmesh them all” (Shakespeare, 1993, p. 99). Through his manipulative skills, he makes the other characters trust him “Iago most honest” (Shakespeare, 1993, p. 75) and then fuel conflicts among them. Iago is motivated by anger, revenge and jealousy to commit the evil acts.

scholarly journals RETHINKING THE OTHER FOR MULTICULTURAL EDUCATION – FOCUSED ON THE PHILOSOPHY OF BUBER AND LEVINAS

2021 ◽  
Author(s):  
Seungeun Choi ◽  
Keyword(s):  
Multicultural Education ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Multicultural Society ◽  
Social Phenomena ◽  
Korean Society ◽  
The World ◽  
Human Ethics ◽  
The Relationship

The number of foreigners residing in Korea exceeded 2.5 million for the first time ever. As the ratio of foreigners to the total population approaches 5%, it is evaluated that Korea has actually entered a multicultural society. It is known that among the types of foreigners staying there are many young foreigners who visit Korea for the purpose of employment. The number of marriage immigrants was 16,025, an increase of 4.3% from the previous year. Of these, 82.6% were women. Entering a multicultural society in a situation where empathy for each other is insufficient can lead to social conflict. In particular, in the COVID-19 pandemic, hostility toward foreigners is more prevalent, and hatred for strangers is increasing. This study critically analyzes these social phenomena and seeks to raise the philosophical basis for multicultural education by establishing a concept with a new perspective on the other. This paper focuses on the philosophy of Buber and Levinas. By establishing 'I and You' as a meeting, Buber presented a new relationship with others. Meanwhile, Levinas emphasized human ethics and responsibility as the absolute and infinite being of the other. According to Buber, in the world there is a relationship between 'I-You' and 'I-It', and in order to live a true life, you must establish a relationship between 'I and you'. The relationship between 'I and it' is a temporary and mechanical relationship where objects can be replaced at any time by looking at the world from an instrumental point of view. However, the relationship between 'I and You' is a relationship that faces each other personally, and the only 'I' that cannot be changed with anything and the 'You' that cannot be replaced exist in deep trust. In phenomenology of otherness, Levinas intends to describe the encounter with the something outside the subject. The concepts of possession, distinctiveness and understanding are replaced by those of approaches, proximity, care and fecundity. In Korean society, a policy that seeks to use foreigners as human resources and, especially in the case of marriage immigrant women, as a solution to a society with low birthrates along with the labor force, shows how society treats others. Therefore, multicultural education must rethink the existence and dignity of human beings through the perspective of the other as asserted in the philosophy of Buber and Levinas.

scholarly journals ANINAL AS AN ALIEN

2020 ◽  
Vol 3 (3) ◽  
pp. 167-178
Author(s):  
HANNA MAMZER
Keyword(s):  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Equal Rights

The aim of the text is to reflect on defining animals as negative opposites of human beings, that contradict humanistic values and ideals. In a posthuman thought Rossi Braidotti proposes zooegalitarism, aiming at providing animals and humans with equal rights. In cultural human tradition, one can find deeply rooted tendency to oppose humans and animals. Looking at this phenomenon from a humanistic point of view, we can notice that proposed by Lévinas cathegory of the Other, has no application here. To contrary: animal is treated as an alien, and all negative qualities of the alien are automatically assigned to animal as well. What purpose this opposition serves? And what happens if this opposition disappears?

scholarly journals Qualification of Ijtihad: Opinions of the Former Scholars

2021 ◽  
Vol 39 (- 1) ◽  
Author(s):  
Sajila Kausar ◽  
Shakeela Kousar
Keyword(s):  
Point Of View ◽  
The Other ◽  
Human Beings

Allah Al-Mighty send the human beings in this universe with a complete code of guidance in the form of the Qur’┐n and Sunnah of the Prophet (╗AWS). Both these sources guide different fields of life principally. The commandments of the Qur’┐n and Sunnah are unchangeable. No one can ignore them, but the problems of life are endless. And solution of all these problems cannot be presented in a single book. So, the Shar┘‘ah has introduced the principle of ijtih┐d to resolve all these issues.  Ijtih┐d is not to create something new in religion rather it is to tell the point of view of religion about the newly born problems. But it should also be kept in mind that to perform Ijtih┐d there are certain terms and conditions, which if not fulfilled will spoil the concept of ijtih┐d. These terms and conditions have been discussed and modified time to time. The former Scholars of Isl┐m have a detailed discussion on this topic. The Scholars of present era also have focused this topic and have presented its requirements in the current era but in this paper, the opinions of former scholars are going to be discussed in detail. The opinions of the scholars of present era will be presented in the other paper.

scholarly journals Portuguese-speaking countries and the challenge of a technological circumnavigation

2018 ◽  
Vol 34 ◽  
pp. 103-117
Author(s):  
Moisés de Lemos Martins
Keyword(s):  
Social Media ◽  
Scientific Knowledge ◽  
The Other ◽  
Financial Globalization ◽  
Human Beings ◽  
Post Colonial ◽  
Digital Repositories ◽  
Human Community ◽  
Virtual Museums ◽  
Colonial Studies

In this article, I propose the assumption that we are making a technological journey, analogous in many respects to European ocean voyages of the 15th and 16th centuries (Martins, 2015a, 2017, 2018a, 2018b). Thus, I confront the technological nature of the current financial globalization and the commercial nature of European maritime expansion. Whereas the first journey resulted in the colonization of peoples and nations, in the second journey we moved, in a century and a half, to that which Edgar Morin called the “colonization of the spirit” of the entire human community (Morin, 1962). Within this context, I took into consideration the consequences, for culture, of the acceleration of the time via technology, which has mobilized human beings, “totally” (Jünger, 1930) and “infinitely” (Sloterdijk, 2010), in view of the urgencies of the present (Martins, 2010). On the other hand, I will use post-colonial studies to situate transnational and transcultural identities, by examining Portuguese-speaking communities within the context of the “battle of languages,” to use an expression coined by Mozambican linguist Armando Jorge Lopes (2004). This is why I will consider “technological circumnavigation” (Martins, 2015a, 2017, 2018a, 2018b), to be undertaken by every Portuguese-speaking country, like a fight for the world’s symbolic ordering (Bourdieu, 1977, 1979, 1982), where we raise hegemony language-related problems and those pertaining to political, scientific, cultural and artistic subordination (Martins, 2015b). This is, therefore an electronic journey, using sites, portals, social media, digital repositories and archives, as well as virtual museums. What’s more, the viewpoint adopted is that which states a great language of cultures and thinking, such as Portuguese, likewise cannot avoid being a great language of human and scientific knowledge.

scholarly journals As tentações de Jesus em tempos de neoliberalismo e pós-modernidade

2002 ◽  
Vol 62 (246) ◽  
pp. 307
Author(s):  
José Otacílio Leite
Keyword(s):  
Point Of View ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Son Of God ◽  
Other Hand ◽  
Present Universe ◽  
The Church

O artigo parte das tentações de Jesus, segundo os relatos dos sinóticos, seguindo a ordem de Lucas, para abordar as tentações do homem contemporâneo. O encontro das duas naturezas, em Jesus, e sua fidelidade ao Pai, traçam um roteiro de liberdade libertadora para todas as criaturas humanas. A vida e o próprio ser do Filho de Deus é uma chave de leitura antropológica, iluminada pela fé, capaz de conectar o ser humano com o seu criador. Por outro lado, no conteúdo específico de cada uma das três grandes tentações situadas na historicidade de Jesus, há uma grande ligação com as propostas-mestras de realização do ser humano oferecidas pelos ideais de individualismo e consumismo, hoje reinantes. Estas propostas estão atreladas aos projetos do neoliberalismo e da pós-modernidade. São tentáculos que desafiam a fidelidade do cristão, da Igreja, porque escravizam, corroendo pessoas, sociedade e instituições, afastando-as do projeto amoroso do Pai. Ao resgatar o tema das tentações – e do pecado – a partir dos evangelhos, temos um caminho atraente às novas gerações para refletir e avaliar os valores propugnados no universo atual, bem como a própria sociedade como um todo.Abstract: The article takes off from the temptations of Jesus, according to the synoptical reports, following the order of Lucas, to approach the temptations of contemporary man. The meeting of two natures, in Jesus, and his faithfulness to the Father, trace a root of liberating liberty for all human beings. The life and the being itself of the Son of God is an anthropological key of reading, illuminated by faith, capable of connecting the human being with the Creator. On the other hand, in the specific contents of each of the three great temptations situated in the historicity of Jesus, there is a great connection with the master proposals of realization of the human being offered by the ideals of individualism and consumerism, those which reign today. These proposals are linked to projects of neoliberalism and to the post modernity. They are tentacles which defy the fidelity of the Christian, of the Church, because they enslave, corroding peoples, society and institutions, distancing them from the Father’s loving project. In salvaging the theme of temptations – and of sin – from the point of view of the Gospels, we have a path which is an attractive path to the new generations for reflecting and evaluating the values enhanced in the present universe, as well as society, itself, as a whole.

scholarly journals The Issues of Bio- and Psychopolitics in Pandemic Times as Reminiscences of the Romantic Glorification of Life

2021 ◽  
Vol 32 (1) ◽  
pp. 135-154
Author(s):  
Józef Bremer
Keyword(s):  
Johann Wolfgang Von Goethe ◽  
Human Life ◽  
Short Description ◽  
Point Of View ◽  
The Other ◽  
Friedrich Schiller ◽  
Human Beings ◽  
Giorgio Agamben ◽  
Romantic Era ◽  
The One

The present coronavirus pandemic has confronted each of us individually and our society at large with new existential and theoretical-practical challenges. In the following article I present a look at the pandemic from the point of view of biopolitics (Michael Foucault, Giorgio Agamben) and psychopolitics (Byung-Chul Han). The reflections on biopolitics and psychopolitics, on top of the terms they used, make us aware of the fragility of human life on the one hand, and on the other hand, they encourage us to look for historical equiva­lents to our current struggle with the pandemic. For me, such an equivalent would be the culture of Romanticism: for example, works by Johann Wolfgang von Goethe, Friedrich Schiller, Juliusz Słowacki, and Friedrich von Schelling. Starting from a short description of the Romantic era, I proceed to my goal which is to show how, during the pandemic, fundamental questions asked by biotechnology and psychopolitics come to the fore as questions about us, human beings, and our individual and social survival.

Faith and Morality

1992 ◽  
Vol 9 (3) ◽  
pp. 305-309
Author(s):  
Abdul Khaliq
Keyword(s):  
Jugular Vein ◽  
Religious Faith ◽  
Image Of God ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Religious Person ◽  
First Case ◽  
The World ◽  
The Image Of God

There is a point of view popular with some religious thinkers-amongthem Muslims-that religion and morality are two separate institutions andhave very little to do with each other. This is because the former is centeredin God, while the latter is entirely human in content and approach. Accordingto this view, an individual can be moral without subscribing to anyrecognizable religion. Furthermore, a deeply religious person occupies a stationin life where usual relations with the world, including those with otherpeople, are perceived as being so lowly and mundane that they become irrelevant.This is, to say the least, not the essential Qur’anic standpoint.The Qur'an , as well as a number of sayings of the Prophet, does not envisagean estrangement between God and humanity. Human beings are said tohave been created after the image of God: Who is nearer to each person thanhisher own jugular vein (Qur'an 50:16). They a so close to each other thatthey may possibly enter into a mutual dialogue. There is thus an organicallyintimate relevance of the individual’s religious faith with the subsequent performanceof the corresponding moral actions. In the Qur’an, the word amanu(they held on to faith [in God]) is almost invariably followed by ‘amilu alsalihat (they performed good actions). However, it must be undelstood thatfaith is not an honorific term, a characteristic that may be inculcated into anperson’s character in its own right. It rather refets to a barely psychologicalstate, an attitude of mind A person may have faith in the all-good God or insome evil being(s) (Qur’an 4:31). In the first case, such an individual isnecessarily good, in the other, he/she is bound to be morally bad ...

The elusory kingdoms of the mind: Glosses on José Luis Caivano’s paper

2015 ◽  
Vol 8 (2) ◽  
Author(s):  
Göran Sonesson
Keyword(s):  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
The One ◽  
Definition Of ◽  
The Mind

AbstractPeirce’s best idea, and the one least implemented by himself and his followers, is that of an ethics of terminology. Using this ethics as a tool, we suggest that many Peircean terms are in fact misleading, or, as he said himself at the end of his life, “injurious.” From the point of view of cognitive semiotics, there is no reason to abide by Peirce’s definition of semiosis, but, taking up the two quotes offered by Caivano, we demonstrate that they lead to different results, one being phenomenological and the other formalist. We go on to suggest that Peirce himself cannot have believed in the first definition, because then there could be no point in fallibilism and the community of scholars. In fact, we claim that what the different definitions of the “kingdoms” of nature show is precisely that human beings can liberate themselves from their

scholarly journals Money and sociality: Measuring the unmeasurable money as justice, time and usury

2016 ◽  
Vol 27 (4) ◽  
pp. 938-957
Author(s):  
Zoran Jankovic
Keyword(s):  
Empirical Data ◽  
The Other ◽  
Human Beings ◽  
Western Tradition ◽  
Human Relationships ◽  
Human Community ◽  
Other Hand ◽  
The Future ◽  
Moral Condemnation ◽  
The Relationship

Levinas confirms: a reflection about a money as a social and economical reality is not possible without a serious analysis of empirical data. On the other hand, this reflection always involves something else, so a money is never a merely economical category. In that sense, Levinas proposes an intriguing meditation about some ?dimensions? of a money in the western tradition. Contrary to the traditional moral condemnation of a money - which however remains unquestionable because of the fact that a man always carries a risk of becoming a merchandise - Levinas suggests that money never simply means a reification, but always implies some positive dimensions. Levinas suggests that a money is not something morally bad or simply neutral covering human relationships, but rather a condition of human community. Furthermore, he claims that a money is a fundament of the justice. A money makes possible a community, he explains, because it opens up the dimension of the future, and implies the existence of human beings who give themselves a credit; a credit understood as a time and a confidence. We shall try to address some problems implied by this thesis, particularly the problem of the relationship between time, money and credit. Finally, we are going to ask whether this cred?it - inseparable from the very essence of the money - is not always already a sort of usury.

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