The Divine Human Being

1985 ◽  
Vol 78 (3-4) ◽  
pp. 243-252 ◽  
Author(s):  
Helmut Koester
Keyword(s):  
Western Culture ◽  
Present Situation ◽  
Religious Communities ◽  
Human Being ◽  
Human Beings ◽  
Roman World ◽  
Greco Roman ◽  
The City ◽  
Individual Human

The belief in the greatness of individual human beings who are acknowledged as benefactors of the city, the nation, and humankind is as old as the beginnings of Western culture. When the first Christian apostles encountered this belief, it was already well established in the Greco-Roman world. And, with all its intriguing lure, it is still an important and pervasive current in our present situation. Indeed, this belief is very much alive as all of us face the demand for excellence in our teaching and our studies, as well as the expectation that graduates will emerge as recognized leaders in religious communities and in our society at large.

scholarly journals City of Dog

2020 ◽  
pp. 009614422091013
Author(s):  
Sam Ottewill-Soulsby
Keyword(s):  
Western Europe ◽  
Urban Landscape ◽  
Building Blocks ◽  
Early Medieval ◽  
Urban Settings ◽  
Roman World ◽  
Greco Roman ◽  
Roman Culture ◽  
Urban Settlements ◽  
The City

To be fully human in the Greco-Roman world was to be a member of a city. This is unsurprising as cities were the building blocks of Greek and Roman culture and society. The urban landscape of post-Roman Western Europe looked dramatically different, with smaller, less economically diverse cities which played a smaller role in administration. Despite this, Greco-Roman ideas of humans as city-beings remained influential. This article explores this by investigating early medieval descriptions of cynocephali, which sought to determine whether the dog-headed men were human or not. Accounts of the cynocephali that presented them as human showed them living in urban settlements, whereas in reports of non-human cynocephali there are no cities. In exploring interactions between cynocephali and urban settings through ethnographic portrayals and hagiography, this article traces the lingering importance of the city for concepts of humanity.

General

2014 ◽  
Vol 61 (2) ◽  
pp. 311-314
Author(s):  
Vedia Izzet ◽  
Robert Shorrock
Keyword(s):  
Social Life ◽  
Human Life ◽  
Tenth Century ◽  
Human Beings ◽  
Social Fabric ◽  
Roman World ◽  
Greco Roman ◽  
Imperial Period ◽  
Historical Outline

Originally published in Dutch in 1995, Antiquity. Greeks and Romans in Context by Frederick Naerebout and Henk Singor aims to provide (in its own modest words) a ‘reasonably comprehensive one-volume’ overview of the Greco-Roman world for undergraduates and a wider interested audience (xiii). The main focus of the work is the Greco-Roman world from 1000 bc to 500 bc (divided into the Archaic, Classical, Hellenistic, and Roman Imperial periods). Each period is covered under the same three headings (in the interests of comparability): ‘Historical Outline’, ‘Social Fabric’, ‘Social Life and Mentality’. The wider context is, however, by no means ignored. The authors provide a valuable overview of the Palaeolithic and Neolithic periods (27–35) and of the early civilizations of Eurasia up to 900 bc (36–58). At the other end of the timeline, the book does not simply conclude with the Roman Imperial period but carries on the story up to the tenth century ad and beyond (369–94). A particular emphasis is placed in the introductory chapter on ‘The Ecology of History’ (11–23): [M]aterial factors can be called the ‘basics’ of history: they determine what, under given circumstances, is possible and what is not; they create preconditions for, and restraints on human life. Thus, every culture has been in many respects the expression of the ways in which some group of human beings managed to adapt to the ecosystem in which they happened to be living, which might also be described as ecological anthropology. (11)

What is a Psychological Unit?

1995 ◽  
Vol 12 (2) ◽  
pp. 98-108 ◽  
Author(s):  
Vicki L. Lee
Keyword(s):  
Daily Life ◽  
Human Being ◽  
Human Beings ◽  
The Individual ◽  
Individual Human

This paper considers the question “What is a psychological unit?”. The ubiquity of units in daily life and in science is considered. The assumption that the individual human being or animal is the psychological unit is examined and rejected. The units represented by the data collected in operant laboratories are interpreted as a subset of the well-defined changes that individual human beings or animals can bring about. The departure of this interpretation from the traditional interpretation in terms of the behaviour of the organism is acknowledged. The paper concludes by noting the relation of the present interpretation of operant research to the problem of identifying psychological units.

The City On Trial: Socrates’ Indictment of the Gentleman in Xenophon’s Oeconomicus

2009 ◽  
Vol 26 (2) ◽  
pp. 246-270
Author(s):  
Laurence D. Nee
Keyword(s):  
Human Being ◽  
Human Beings ◽  
Way Of Life ◽  
Household Management ◽  
Self Sufficiency ◽  
The City

Xenophon’s Oeconomicus presents the boldest possible response to the city’s charge that Socrates corrupted the young: the city itself, not Socrates, is guilty of this charge. The city’s teaching about what constitutes a noble human being cannot be reconciled with the good of the human being as such; it actually opposes this good. While the would-be gentleman’s desire to be noble shapes his understanding of household management, it fails to bring him the god-like self sufficiency he seeks. Socrates’ critique of the perfect gentleman’s education of his wife demonstrates why the sacrifices made for the household and the gods do not benefit those who seek to be noble. Over the course of the dialogue, images of the Socratic way of life emerge. By revealing the nature of philosophy and its relationship to the good and noble things which the city extols, this dialogue teaches its readers why the Socratic way of life benefits human beings

scholarly journals Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19

2021 ◽  
Vol 12 (2) ◽  
pp. 159
Author(s):  
I Wayan Sunampan Putra
Keyword(s):  
Religious Pluralism ◽  
Daily Life ◽  
Religious Life ◽  
Religious Communities ◽  
Community Life ◽  
Human Being ◽  
Human Beings ◽  
Religious People ◽  
Important Phenomenon ◽  
Religious Obligation

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

scholarly journals DAKWAH PERSUASIF (SEBUAH TINJAUAN DARI ASPEK HAKIKAT ROHANIAH)

2017 ◽  
Vol 5 (10) ◽  
Author(s):  
Amrullah .
Keyword(s):  
Psychological Needs ◽  
Human Being ◽  
Human Beings ◽  
Attitudes And Behaviors ◽  
Spiritual Nature ◽  
And Behaviors ◽  
Spiritual Potential ◽  
Individual Human

Humans are created from two elements, namely, physical (physical) and spiritual (psychic). Therefore man is the perfect being from various aspects of it spiritually (psychologically). Since man has been created perfectly, he has three spiritual powers: al-fikr, al-wijdaan, al-madhadah with different shades, levels and levels between individual human beings; which is expressed in the form of attitudes and behaviors as a result of efforts to meet their psychological needs. In conjunction with persuasive devotion, a da'i must understand and be aware of the spiritual potential of human being as well as object of delivery of message of dakwah, which of course must be supported by skill and skill that exist in da'i self. One of the most basic is where da'i have to master the linguistic of various aspects, so that what is conveyed is not contradictory or in line with the spiritual nature of human beings as mad'u.

scholarly journals What makes a human? Conscious human beings are hyperobjects that interact via physical and mental representations in an ecosystem based on fundamental story-flow interactions.

2021 ◽  
Author(s):  
Walter Lerchner
Keyword(s):  
Particle Physics ◽  
Mental Representations ◽  
Human Being ◽  
Human Beings ◽  
Relative Contribution ◽  
Nervous System Activity ◽  
Flow Interactions ◽  
Fundamental Forces ◽  
Temporal Interactions ◽  
Individual Human

What is a human being? Some might answer this question by referring to a biological body, growing from genetic information passed on through generations. Others refer to a mind, developed from infancy to adulthood, expressing itself self-aware and intelligently. Few will argue that a human being could exist without one or the other, but many disagree on their relative contribution. Does the conscious mind emerge solely from a single physical body? Is the developing body shaped purely by biological predetermination? I propose that the formation of individual human beings is subject to an environment that envelops both, the physical and mental realms. This environment is here referred to as story-verse of humanity. It is an ecosystem that emerged from biological activity but grew and evolved into an interactive space that includes temporal interactions, such as created by nervous system activity. The emerging story-verse gives rise to persistent hyperobjects, including individual human beings, whose stories perpetuate themselves via physical and mental representations. The story-verse is a real physics realm that includes the four fundamental interactions described by particle physics, but additionally requires higher-order fundamental forces that facilitate interactions between the physical and mental realm.

International Criminal Law

1985 ◽  
Vol 20 (2-3) ◽  
pp. 206-242 ◽  
Author(s):  
Yoram Dinstein
Keyword(s):  
International Law ◽  
Legal System ◽  
The State ◽  
International Criminal Law ◽  
Human Being ◽  
Human Beings ◽  
Corporate Entity ◽  
The Veil ◽  
The Individual ◽  
Individual Human

The individual human being is manifestly the object of every legal system on this planet, and consequently also of international law. The ordinary subject of international law is the international corporate entity: first and foremost (though not exclusively) the State. Yet, the corporate entity is not a tangible res that exists in reality, but an abstract notion, moulded through legal manipulation by and within the ambit of a superior legal system. When the veil is pierced, one can see that behind the legal personality of the State (or any other international corporate entity) there are natural persons: flesh-and-blood human beings. In the final analysis, Westlake was indubitably right when he stated: The duties and rights of States are only the duties and rights of the men who compose them.That is to say, in actuality, the international rights and duties of States devolve on human beings, albeit indirectly and collectively. In other words, the individual human being is not merely the object of international law, but indirectly also its subject, notwithstanding the fact that, ostensibly, the subject is the international corporate entity.

Antioch on the Orontes

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
Biblical Studies ◽  
Julius Caesar ◽  
Alexander The Great ◽  
The Third ◽  
Roman World ◽  
Greco Roman ◽  
The World ◽  
Ancient Times ◽  
Roman Province ◽  
The City

At one time Antioch on the Orontes was one of the three largest and most important cities of the Greco-Roman world, along with Rome and Alexandria (Egypt). Although Antioch faded from prominence centuries ago, the present city, with its population of approximately 150,000, is still a rewarding place to visit. The museum of the city, the Hatay Archaeological Museum, contains one of the best collections of ancient mosaics of any museum in the world. In ancient times Antioch on the Orontes was a part of Syria and thus is sometimes referred to, especially in biblical studies, as Antioch of Syria. (Fifteen other cities in the ancient world were named Antioch as well.) Today the city, now known as Antakya, is just north of the Syrian border, in the Hatay province of southern Turkey. The Orontes River (today called the Asi) connected the city to the Mediterranean Sea. Seleucus I Nicator, one of the generals of Alexander the Great, founded the city. At first Antigonus, another general, controlled Syria, but he was defeated in 301 by Seleucus and other leaders. Seleucus then gained control of Syria and established his own cities, including Antioch and its port city of Seleucia Pieria. Seleucus named the city, which soon became the capital of the Seleucid kingdom, after his father, Antiochus. Subsequent Seleucid rulers, including Antiochus I Soter (r. 281–261 B.C.E.), Seleucus II Callinicus (r. 246–225 B.C.E.), and Antiochus IV Epiphanes (r. 175– 164 B.C.E.), enlarged and enhanced the city. Tigranes of Armenia captured the city in 83 B.C.E., but in 66 B.C.E. he was defeated by the Roman general Pompey, who made Antioch the capital of the Roman province of Syria. Both Julius Caesar and Augustus visited the city, and both erected various buildings there. (The wedding of Mark Antony to Cleopatra likely took place in Antioch. Ancient sources indicate it occurred in Syria but do not specify the city. As the capital, Antioch was the likely location.) During the Roman period, Antioch was a large, cosmopolitan city, the third largest city in the Roman world after Rome and Alexandria.

The Enslavement of the Human Being

2021 ◽  
pp. 69-85
Author(s):  
Miikka Ruokanen
Keyword(s):  
The State ◽  
Human Being ◽  
Human Beings ◽  
Absolute Necessity ◽  
Freedom Of Will ◽  
Basic Orientation ◽  
The Relationship ◽  
Individual Human

Luther underscores sin as unbelief which cuts off the relationship between the human being and his/her Creator resulting in the imprisonment of the human by sin, death, and transcendental evil. He/she exists in the state of infirmity, incapable of changing his/her basic orientation of life. Sin is weakness, inability to be free. Paradoxically, the enslavement of sin entered humanity when the human being was deceived by an illusion of absolute freedom, independence from the Creator: “man himself wants to be God, and does not want God to be God.” Erasmus criticized Luther for using the deterministic concept of “absolute necessity.” In fact, Luther is not a determinist, but he uses a hamartiological idea of “the necessity of immutability”: the sinner necessarily must continue to be a captive of unfaith until efficient Pneumatological grace liberates him/her. Luther’s thought does not include any notion of “the necessity of coaction.” The sinner freely enjoys sinning unless changed by God. The necessity of immutability concerns the human being’s relation to the “things above oneself,” not to those “below oneself” where natural freedom of will prevails. Luther represents no theodicy, he leaves open the question about where the ultimate origin of evil will lies. God is not the cause of evil will, but he may sometimes use it as an “instrumental cause” for his good purposes. In Luther’s treatise there is no trace of a doctrine of predestination applied to individual human beings. Any notion of double predestination is impossible in Luther’s doctrine of grace.

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