Human Capacity and Human Incapacity: A Theological Exploration of Personhood

1975 ◽  
Vol 28 (5) ◽  
pp. 401-447 ◽  
Author(s):  
J. D. Zizioulas

Theology, unlike other disciplines dealing with man, is faced with a fundamental methodological problem in its attempt to understand the human being. This problem is due to the Christian view of the Fall. Whatever we may wish to mean by the Fall, the fact remains that there is something which can be called ‘sin’, and which gives rise to the question: is man that which we know and experience as ‘man’? If we answer the question in the affirmative, then we are bound to imply that sin is not an anthropological problem and redemption from sin does not essentially alter our view of man; in fact if we follow up the consequence of this position, we are bound to say that unfallen man or man restored by redemption is not properly speaking ‘man’ but something of a super-man. If, on the other hand, we do not approach man from the angle of his actual sinful situation, how can we approach him? Is there another angle from which to look at man except from that of what we actually see as man?

Author(s):  
Sebastian Lecourt

This chapter considers a series of formative debates in British anthropology from the 1840s through the 1860s and uses them to map out the two dominant constructions of religion whose politics the subsequent authors in this study would reinvent. It describes, on the one hand, a liberal and evangelical construction of religion as the common human capacity for spiritual cultivation, and on the other hand a conservative, reactionary model that interpreted religious differences as the expressions of fixed racial identities that neither civilization nor Christianization could erase. In the work of the Oxford philologist F. Max Müller we see how the former model tended to associate religion above all with language. But we can also see the subtle forms of determinism that it contained—an ambiguity that Arnold, Pater, Eliot, and Lang would explore by picturing racialized religion as a resource for liberal self-cultivation.


2021 ◽  
pp. 105984052110135
Author(s):  
Shima Gadari ◽  
Jamile Farokhzadian ◽  
Parvin Mangolian Shahrbabaki

Girls between the ages of 9 and 10 begin to experience physical, physiological, and hormonal changes that may lead to internal stress. At this age, children are struggling for autonomy; on the other hand, they may experience emotional instability, and for these reasons, they may be vulnerable in many ways. This experimental study aimed to investigate the effect of resilience training on assertiveness in student girls aged 9–10. Data were collected before, immediately after, and 1 month after the intervention in the control ( n = 40) and intervention ( n = 37) groups. There was a significant difference between the assertiveness of the intervention immediately (26.80 ± 3.73) and 1 month after the intervention (27.05 ± 3.73), and assertiveness significantly increased in the intervention group ( p = .0001). Resilience training leads to improvements in assertiveness in student girls aged 9–10.


2015 ◽  
Vol 16 (SE) ◽  
pp. 161-170
Author(s):  
Ramin Keshavarz ◽  
Moheb Ali Absalan

Plato by proposing the "theory of forms" changed the essence of truth and he converted it from sensorial case to extrasensory. As a result, he disparaged art and beauty that they were depended with world of phenomena and senses. He considered idea’s position in the sphere of institute and episteme and placed sensorial case, "Doxa" and "Eikon" as base of art that from his point of view is not world of "to be" and "not to be", but its world of representation and as a result he interpreted art world and it’s product as a false phenomena. He claimed that art relates with revealed component of ego that causes irreparable ruin for human being and has relationship with "Episteme". In the other hand, Aristotle unlike Plato believed in art and existence originality and considered art as a result of human’s episteme and rationality. He introduced adequacy, cognition natural talent as three principle of art. He claimed art and science deal with episteme and knowledge and they are common at the end. But what is Plato and Aristotle disagreement in sphere of art and from where it originates? And which cases are not similar in the sphere of art? The following essay will explain Plato and Aristotle’s art philosophy and comparing and explaining their ideas with relating existence originality and essence originality.  


2020 ◽  
Vol 20 (1) ◽  
pp. 69
Author(s):  
Derry Ahmad Rizal

This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".


Blood ◽  
2016 ◽  
Vol 128 (22) ◽  
pp. 3620-3620
Author(s):  
Sule Unal ◽  
Neslihan Kalkan ◽  
Mualla Cetin ◽  
Fatma Gumruk

Abstract Introduction: Iron overload is one of themajor complicationsof transfusion treatment in patient with thalassemia major. Deferasirox is a once-daily orally active iron chelator and long-term efficacy and safety data are being published. Herein we report the long-term follow-up data of thalassemia major patients in a single center. Methods: Of the 67 patients with thalassemia major who were under follow-up in a single center, 42 who were on deferasirox chelation for at least three years were included in the study. Patients' initial serum ferritin, ALT, creatinine, cardiac T2* and hepatic T2* values were recorded at the time of deferasirox initiation and at last visit. Deferasirox was not initiated as an iron chelator to none of the patients with a cardiac T2* value below 8 ms. All of the patients had creatinine clearance above 40 ml/minute and had serum creatinine levels within age appropriate normals at deferasirox initiation. None of the patients received any other chelations during the follow-up period. Results: Mean age of the patients were 16±9.4 years (2-33.4 years) at initiation of deferasirox and 22 (52%) were females. Eighteen (43%) of the patients were splenectomized. Median follow-up time of deferasirox chelation was 7.9 years (3-10). The median deferasirox doses at initiation of chelation and at last visit were 20.5 mg/kg/day and 30.7 mg/kg/day (7-40), respectively. Serum ferritin levels decreased significantly with deferasirox chelation (median 1969 ng/ml (516-5404) vs 1113 ng/ml (339-4003), p<0,001). We did not find statistically significant difference between the inital cardiac T2* values and the values at the last visit (median 25 .3 ms((8.7-42) vs 32 ms (6.6-42), p=0.607), despite a dramatic increase. On the other hand, hepatic T2* values did not significantly change compared to initial values, as well (median 3.7 ms (1-13.6) vs 3.3 (1-16), p=0.865). However of the patients who had cardiac T2* value between 10-20 ms, 67% was found to have T2* value above 20 ms by the end of the follow-up duration. On the other hand 53% of the patients with hepatic T2* value below 3.5 ms, had T2* values above 3.5 ms by the end of the follow-up, indicating improvement in iron stores. None of the patients exibited an adverse event that requires cessation of the drug totally, but patients exibited transient hypertransaminasemia that required transient cessation and/or dose decrement. The changes in serum ALT and serum creatinine levels at the initiation and at last visit were not significant. Conclusions: This is a a study that includes patients with a relatively long duration of follow-up. Although the cardiac T2* values improved by the end of the follow-up, this change was not found statistically significant. This can be attributed to the sample size and in a larger sample size, the change might be found significant. Additionally, the patients included in the study were composed of not only naive patients to chelation but also of the patients who were imcomplant to previous chelation and who were highly iron loaded before initiation of deferasirox. Disclosures No relevant conflicts of interest to declare.


2020 ◽  
Vol 24 (2) ◽  
Author(s):  
Wellington José Santana

The present article analyses critically the paradox of phenomenon claimed by Danish Philosopher Kierkegaard and Marion’s new concept named saturated phenomenon. While the concept of God, by definition, must surpass the realm of empiricism, perhaps the something may shed light over what God must be: Excess. However, Marion developed a new concept of phenomenon that not only occupies the immanence world, but also goes beyond. It is called saturated phenomenon. In order to address the question one might understand the limit of the givenness and then what does it mean saturated givenness. We probably all have had the sense of being overwhelmed by something and this can lead toward a sense of torpor or numbness. In the other hand, Kierkegaard affirms that God is so different than a human being, so totally other that we may think we’re right in demanding God make himself understood and be reasonable towards us. Kierkegaard upholds that we’re always dealing with God in the wrong way. I will argue that Marion, however, following phenomenological footsteps indicates a new path toward how to address God properly.   Key words: Paradox; Saturated phenomenon; freedom; Excess. 


2020 ◽  
Vol 6 (2) ◽  
pp. 54-71
Author(s):  
Raquel Borges Blázquez

Artificial intelligence has countless advantages in our lives. On the one hand, computer’s capacity to store and connect data is far superior to human capacity. On the other hand, its “intelligence” also involves deep ethical problems that the law must respond to. I say “intelligence” because nowadays machines are not intelligent. Machines only use the data that a human being has previously offered as true. The truth is relative and the data will have the same biases and prejudices as the human who programs the machine. In other words, machines will be racist, sexist and classist if their programmers are. Furthermore, we are facing a new problem: the difficulty to understand the algorithm of those who apply the law.This situation forces us to rethink the criminal process, including artificial intelligence and spinning very thinly indicating how, when, why and under what assumptions we can make use of artificial intelligence and, above all, who is going to program it. At the end of the day, as Silvia Barona indicates, perhaps the question should be: who is going to control global legal thinking?


2000 ◽  
Vol 9 (5) ◽  
pp. 448-462 ◽  
Author(s):  
José Pablo Zagal ◽  
Miguel Nussbaum ◽  
Ricardo Rosas

Extensive research has shown that the act of play is extremely important in the lives of human beings. It is thus not surprising that games have a long and continuing history in the development of almost every culture and society. The advent of computers and technology in general has also been akin to the need for entertainment that every human being seeks. However, a curious dichotomy exists in the nature of electronic games: the vast majority of electronic games are individual in nature whereas the nonelectronic ones are collective by nature. On the other hand, recent technological breakthroughs are finally allowing for the implementation of electronic multiplayer games. Because of the limited experience in electronic, multiplayer game design, it becomes necessary to adapt existing expertise in the area of single-player game design to the realm of multiplayer games. This work presents a model to support the initial steps in the design process of multiplayer games. The model is defined in terms of the characteristics that are both inherent and special to multiplayer games but also related to the relevant elements of a game in general. Additionally, the model is used to assist in the design of two multiplayer games. “One of the most difficult tasks people can perform, however much others may despise it, is the invention of good games …”


1991 ◽  
Vol 29 ◽  
pp. 35-62 ◽  
Author(s):  
Cora Diamond

I want to argue for the importance of the notion human being in ethics. Part I of the paper presents two different sorts of argument against treating that notion as important in ethics.A. Here is an example of the first sort of argument.What makes us human beings is that we have certain properties, but these properties, making us members of a certain biological species, have no moral relevance. If, on the other hand, we define being human in terms which are not tied to biological classification, if (for example) we treat as the properties which make us human the capacities for reasoning or for self-consciousness, then indeed those capacities may be morally relevant, but if they are morally significant at all, they are significant whether they are the properties of a being who is a member of our species or not. And so it would be better to use a word like ‘person’ to mean a being that has these properties, to bring out the fact that not all human beings have them and that non-human beings conceivably might have them.


Politeia ◽  
2019 ◽  
Vol 1 (4) ◽  
pp. 238-260
Author(s):  
Franco Manni ◽  

From the ideas of Aristotle, De Saussure and Wittgenstein, philosopher Herbert McCabe elaborated an original anthropology. 'Meaning' means: the role played by a part towards the whole. Senses are bodily organs and sensations allow an animal to get fragments of the external world which become 'meaningful' for the behaviour of the whole animal Besides sensations, humans are ‘linguistic animals’ because through words they are able to 'communicate', that is, to share a peculiar kind of meanings: concepts. Whereas, sense-images are stored physically in our brain and cannot be shared, even though we can relate to sense-images by words (speech coincides with thought). However, concepts do not belong to the individual human being qua individual, but to an interpersonal entity: the language system. Therefore, on the one hand, to store images is a sense-power and an operation of the brain, whereas the brain (quite paradoxically!) is not in itself the organ of thought. On the other hand, concepts do not exist on their own.


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