THE SALUTOGENIC EFFECTS OF AWE TOLD EXISTENTIALLY

Think ◽  
2021 ◽  
Vol 21 (60) ◽  
pp. 91-104
Author(s):  
Rachel Nelson
Keyword(s):  
Martin Heidegger ◽  
Well Being ◽  
Human Being ◽  
Carl Rogers ◽  
Jean Paul ◽  
The World ◽  
External Conditions ◽  
New Perspective

Feelings of awe can generate well-being. The typical explanation of this is that an otherwise self-absorbed individual now experiences something so vast that it forges a humble new perspective of self. Self-absorption is replaced by altruistic characteristics that result in a sense of well-being. However, the observations of Martin Heidegger, Jean-Paul Sartre, and Carl Rogers provide an existential framework for understanding the human being in relation to the world and well-being within that framework. And such a framework offers a different perspective on how the experience of awe produces well-being. Existentially understood, incongruence is the anti-thesis of well-being. Incongruence is developed by a hyper-focus on external conditions of worth. Rather than a remedy to self-absorption, the experience of awe offers the remedy of self-absorption, towards congruence. This article will explore key observations by each existentially principled thinker to display this framework in order to comprehend how awe produces well-being within it.

The Phenomenology of “Nothingness” by Martin Heidegger and Jean-Paul Sartre

2021 ◽  
pp. 120-130
Author(s):  
Gregory N. Siplivii ◽  
Keyword(s):  
Martin Heidegger ◽  
Jacques Lacan ◽  
General Flow ◽  
Jean Paul ◽  
The World ◽  
Ontological Sense ◽  
The Way

This article is devoted to the analysis of the phenomenology “Nothingness” by Martin Heidegger and Jean-Paul Sartre. Through research of existential phe­nomenology, the article also touches on the topic of “mood” as philosophical in­tentionality. Various kinds of “moods”, such as faintness (Verstimmung), ennui (Langeweile), burden (Geworden), inquisitiveness (Neugier), care (Sorge) and conscience (Gewissen), by Martin Heidegger’s and nausea (la nausée), anxiety (l’anxiété), dizziness (le vertige) by Jean-Paul Sartre, is considered in the context of what they may matter in an ontological sense. The phenomenologically under­stood “mood” as a general intentionality towards something is connected with the way in which the existing is able to ask about its own self. In addition, the ar­ticle forms the concept of the original ontological and phenomenological “in­completeness” of any existential experience. It is this incompleteness, this “al­ways-still-not” that provides an existential opportunity to realize oneself not only thrown into the world, but also different from the general flow of being. This “elusive emptiness” is interpreted in the article in accordance with the psychoan­alytic category of “real” (Jacques Lacan).

Problems of Metaphilosophy – a View from Aside

2019 ◽  
Vol 56 (2) ◽  
pp. 111-133
Author(s):  
Alexander L. Nikiforov ◽  
Keyword(s):  
Philosophical Investigation ◽  
Human Being ◽  
Philosophical Literature ◽  
Religious Worldview ◽  
Ontological Question ◽  
The World ◽  
Subjective Opinion ◽  
New Perspective ◽  
Nature And Society ◽  
Basic Beliefs

The paper discusses several problems of metaphilosophy that were explored in the philosophical literature in Russia. Metaphilosophy tries to understand what is philosophy, what problems philosophers are dealing with, which methods they employ in their investigations, the nature of philosophical statements and so on. Philosophers in Russia tended to think of philosophy as a special type of worldview that exists together with the ordinary worldview and religious worldview. The author defines worldview as a collection of basic beliefs about the surrounding world, society, human being, the relations existing between individuals and society, about values and ideals. It is underscored that a worldview is always somebody’s worldview (it belongs either to an individual or a social group). The worldview problems explored by philosophers remain the same throughout thousands of years; what changes is how they are stated in different times. Every human being faces these problems if she has realized herself as an autonomous being and the reality splits for her into the I and the non-I. All philosophical problems revolve around three basic questions: what is the non-I (i.e. nature and society)? - this is the ontological question; what is I? (the anthropological question); what relations exist between the I and the non-I (the epistemological, axiological, ethical and other questions). The author also explores several stages of a philosophical investigation: an internal dissatisfaction with existing solutions, a search for a new perspective (meaning, idea, interpretation), development of the found solution. The author points at a number of characteristics that make philosophy different from science: philosophical statements and conceptions cannot be verified or refuted by experience, they are not universal. It is argued that the notion of truth in its classical interpretation cannot be applied to philosophical statements because the latter cannot be true or false. The author concludes that philosophical statements or conceptions express the subjective opinion of a given philosopher about the world and the human being. An obvious evidence for this is the existing pluralism of philosophical systems, schools, and trends.

Tetsuro Watsuji’s Milieu and Intergenerational Environmental Ethics

2019 ◽  
Vol 41 (1) ◽  
pp. 37-51 ◽  
Author(s):  
Laÿna Droz ◽  
Keyword(s):  
Environmental Ethics ◽  
Turning Point ◽  
Well Being ◽  
Future Generations ◽  
Temporal Distance ◽  
Human Being ◽  
Future People ◽  
The World ◽  
The Way ◽  
What Matters

The concept of humans as relational individuals living in a milieu can provide some solutions to various obstacles of theorization that are standing in the way of an ethics of sustainability. The idea of a milieu was developed by Tetsuro Watsuji as a web of signification and symbols. It refers to the environment as lived by a subjective relational human being and not as artificially objectified. The milieu can neither be separated from its temporal—or historical—dimension as it is directly related to the “now” of perceptions and actions in the world. In other words, elements of the natural milieu can be said to have a constitutive value as they contribute to our well-being by helping us make sense of our life and our world. In their temporal and relational dimensions, Watsuji’s notions of the milieu and human being are thus directly related to the notion of sustainability. This concept offers some convincing solutions to overcoming the problem of temporal distance, by shifting the center of argumentation from unknown, passive, and biologically dependent not-yet- born people to the transmission of a meaningful historical milieu. The turning point here is that if what matters is the survival of ideal and material projects that people live (and sometimes die) for, then future generations have tremendous power over them, as the actions of those future people will determine the success or failure of the projects started by present generations.

How Does Philosophical Counseling Work?

2002 ◽  
Vol 1 (2) ◽  
pp. 58-67
Author(s):  
Sarah Waller ◽  
Keyword(s):  
Emotional Response ◽  
Well Being ◽  
Emotional Reaction ◽  
Primary Role ◽  
Human Being ◽  
True Statement ◽  
Active Device ◽  
Good Fortune ◽  
The World ◽  
Rational Process

Hume claims that judgment is the active device through which beliefs influence emotions. Without such a device, Hume reasons that beliefs and emotions would not in­teract at all, because beliefs are always about ideas while emotions are reactions to events in the world. Judgment is the link between the theoretical and the applied aspects of the human being, and is, if Hume is right, crucial for any system of philosophical counseling to be successful. No client would attempt to modify his or her beliefs, or reflect on the thoughts of philosophers, without some expectation of an emotional payoff. The counseling process hinges on a link between reason and the emotions, but what is the nature of this link? Since judgment is itself (if we are lucky) a primarily rational process, the question of the connection between reason and the emotions seems to be left unanswered. The purpose of this paper is to examine the link between reason and the emotions by taking judgment to be judgment of truth or falsity. Once a belief is deemed to be true by the client, an assessment is made as to how this truth will affect the client’s well being. I argue that this is true even if the client is severely depressed or believes that he/she does not deserve good treatment or good fortune, or seems otherwise unconcerned with his/her well being. If the truth is judged to be a threat to the well being of the client, an emotional reaction ensues. Likewise, if the truth is judged to be a benefit to the client, an emotional reaction will occur. I argue further that even though different truths will be taken as either benefits or threats depending on the client, the ultimate interpretation of the true statement as either benefit or threat will automatically generate an emotional response. If this ontology is correct, then the philosophical counselor will take as his/her primary role 1) a practitioner of epistemology (determining when beliefs are justified and true) and 2) a trainer in interpretation (determining when beliefs are to be interpreted as blessings or threats.)

scholarly journals KORELASI ANTARA ISLAM DAN EKONOMI

2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Akmal Zainal Abidin
Keyword(s):  
Second Life ◽  
Human Life ◽  
Well Being ◽  
Human Being ◽  
The World

<p><em>CORELATION BETWEEN ISLAM AND ECONOMY. This paper aims to identifies about the correlation between economic and Islam. Islam is the perfect religion that governs all things in life, including the economy. This is evident with the concept of  well-being which is described in the al-Quran and Sunnah. Basically the goal of every human life is to prosper, although humans make sense of  well- being with a different perspective. Most understand economics assume that welfare is the welfare of  earthly material. But to make sense of well-being with the term al-Falah, is meaning holistic wellbeing and balance between material and spiritual dimensions. al-Quran and Sunnah have taught that the human being will be achieved if  living in balance between material and spiritual. This is because human life does not just stop in the life of this world, but there is still a second life that will be faced by humanity in the hereafter, and well-being will be achieved with the truth is that people can balance the needs of the world and the hereafter, and that is what is taught in Islamic economics.</em></p><p><strong>K</strong><strong>eywords: </strong><em>Islam, Economy, Prosperity.</em></p><div class="Section1"><p><em>T</em><em>ulisan ini bertujuan untuk menjelasakn tentang korelasi antara ekonomi  dan  Islam.  Islam  adalah  agama  yang  sempurna  yang mengatur segala hal dalam kehidupan ini, termasuk juga ekonomi. Hal ini terbukti dengan konsep kesejahteraan yang dipaparkan dalam al-Quran dan Sunnah. Pada dasarnya tujuan hidup setiap manusia adalah untuk mencapai kesejahteraan, meskipun manusia memaknai kesejahteraan dengan perspektif  yang berbeda-beda. Sebagian besar paham ekonomi menganggap bahwa kesejahteraan adalah kesejahteraan material duniawi. Namun Islam memaknai kesejahteraan dengan istilah  Falah  yang  berarti  kesejahteraan  holistik  dan  seimbang antara dimensi material dan spiritual. Al-Quran dan Sunnah telah mengajarkan bahwa kesejahteraan akan tercapai jika manusia menjalani hidup secara seimbang antara material dan spiritualnya. Ini karena kehidupan manusia tidak hanya berhenti di dalam kehidupan dunia saja, namun masih ada kehidupan kedua yang akan dihadapi manusia di akhirat kelak, dan kesejahteraan akan tercapai dengan sesunguhnya jika manusia dapat menyeimbangkan keperluan dunia dan akhirat, dan itulah yang diajarkan dalam ekonomi Islam.</em></p></div><p><strong>K</strong><strong>ata Kunci: </strong><em>Islam, Ekonomi, Kesejahteraan.</em></p>

scholarly journals Wisdom and compassion: A new perspective on the science of relationships.

2018 ◽  
Author(s):  
Paul Condon ◽  
John Dunne ◽  
Christine Wilson-Mendenhall
Keyword(s):  
Physical Health ◽  
Well Being ◽  
Buddhist Philosophy ◽  
Psychological Science ◽  
The World ◽  
Virtuous Character ◽  
New Perspective ◽  
Mental Well Being

In psychological science, mindfulness and compassion are thought to promote physical health, mental well-being, and even virtuous character. Yet in Buddhist philosophy, mindfulness and compassion can cause suffering when the two are not balanced. One key mechanism of mindfulness is “dereification,” which amounts to experiencing one’s thoughts just as thoughts, and not as real representations of the world. If one focuses solely on thoughts as unreal representations, one can simply dismiss all such activity, leading to apathy. Compassion can be problematic if one gets caught up in other-cherishing, and if others’ aspirations and needs fail to align with those that one has imposed upon others. In this article, we review how the integration of mindfulness and compassion yields a novel framework to examine flourishing. As a case study, we apply these insights to the science of relationships, which leads to a re- conceptualization of “individual” flourishing.

scholarly journals PERANAN PENDIDIKAN DALAM PENGUKUHAN KESEJAHTERAAN HABLUM MIN AL -NAS DARI PERSPEKTIF al-QURAN [THE ROLE OF EDUCATION IN STRENGTHENING THE WELFARE OF HABLUM MIN AL-NAS FROM THE PERSPECTIVE OF THE QURAN]

2020 ◽  
Vol 4 (2) ◽  
pp. 126-137
Author(s):  
Ahmad Fakhrurrazi Mohammed Zabidi ◽  
Mahfuzah Mohammed Zabidi ◽  
Noorsafuan bin Che Noh
Keyword(s):  
Human Life ◽  
Well Being ◽  
Affective Domain ◽  
Human Being ◽  
Good People ◽  
Starting Point ◽  
The World ◽  
Universal Values ◽  
Culture And Language

The world of education is the backbone in building well-being in human life. It covers three domains, namely cognitive, affective and psychomotor. The affective domain is the most important to be polished so that the value in hablum min al-Nas in the reality of human life can be tasted. Every human being who has various differences from various aspects including religion, race, culture and language, remains no exception in carrying out the role of maintaining this well-being. The four principles of hablum min al-Nas together with the five values ​​of humanity are described in this article, to be taken into consideration in the world of education as a whole. As a result, the formation of 'Good People' through the emphasis on the aspect of manners must be done by making the Qur'an as the best 'humanitarian reference' even for non-Muslims. The universal values ​​contained in the Qur'an as well as its conditions that are sure to be protected from any deviation are the starting point in this matter. Dunia pendidikan adalah tulang belakang dalam membina kesejahteraan dalam kehidupan manusia. Ia meliputi tiga domain, iaitu kognitif, afektif dan psikomotor. Domain afektif adalah yang paling penting untuk digilap supaya nilai dalam hablum min al-Nas dalam realiti kehidupan kemanusiaan dapat dikecapi. Setiap manusia yang mempunyai pelbagai perbezaan dari pelbagai aspek meliputi agama, bangsa, budaya dan bahasa, tetap tidak terkecuali dalam menjalankan peranan untuk mengekalkan kesejahteraan ini. Empat prinsip hablum min al-Nas bersama-sama lima nilai kemanusiaan dihuraikan dalam artikel ini, supaya diambil perhatian dalam dunia pendidikan secara menyeluruh. Natijahnya, pembentukan ‘Insan Baik’ melalui penekanan aspek adab mestilah dilakukan dengan menjadikan al-Quran sebagai ‘rujukan kemanusiaan’ yang terunggul hatta bagi non-Muslim sekalipun. Nilai sejagat yang terkandung dalam al-Quran serta keadaannya yang pasti terpelihara daripada sebarang penyelewengan menjadi titik tolak dalam perkara ini.

scholarly journals Scientific and Practical Problems. To the Question about Motivation for the Study of the Sciences

2016 ◽  
Vol 19 (2) ◽  
pp. 27-47
Author(s):  
Grigory B. Gutner
Keyword(s):  
Everyday Life ◽  
Martin Heidegger ◽  
The Other ◽  
Research Interest ◽  
Human Being ◽  
Scientific Problem ◽  
Scientific Disciplines ◽  
The World ◽  
Pragmatic Research ◽  
The One

The question about the motivation of students at all levels of education in the study of various scientific disciplines is discussed. Lack of motivation is often happened due to the fact that scientific problems are by their nature very different from those, which a person facing in her/his everyday practice. The scientific problem arises when the outside world is allocated into the object to which  a person have totally non-pragmatic research interest. Usually everyday tasks are associated with the attainment of specific practical aims. The specifics of everyday tasks are researched in this article. For this Analytics of Dasein, which is developed by Martin Heidegger, is involved. The world of everyday life is described as a set of "Zuhanden" in the horizon of which a human being opens up a variety of vital possibilities. These possibilities involve the use of objects as tools. The scientific problem arises when in this set of tools something wondrous is found. It is the wonderment which turns the thing into an object. It is shown that wonderment is an "existential" on the one hand, akin to terror, and on the other hand, opposite to him. Horror, according to Heidegger, arises when one confronts with nothing, while the wonderment accompanies the opening of being. The connection of horror and wonderment at the emergence of scientific problems is demonstrated on the example of the scientific biographies of Descartes and Einstein.

Russian Citizens' Representations of the Country's Position in the Geopolitical Space of the Commonwealth of Independent States, Europe, and the World

2003 ◽  
Vol 8 (4) ◽  
pp. 238-251
Author(s):  
Victor F. Petrenko ◽  
Olga V. Mitina ◽  
Kirill A. Bertnikov
Keyword(s):  
Well Being ◽  
Multidimensional Space ◽  
Commonwealth Of Independent States ◽  
Repertory Grids ◽  
Implicit Model ◽  
The World ◽  
Public Consciousness ◽  
Independent States ◽  
Invariant Factors

The aim of this research was the reconstruction of the system of categories through which Russians perceive the countries of the Commonwealth of Independent States (CIS), Europe, and the world as a whole; to study the implicit model of the geopolitical space; to analyze the stereotypes in the perception of different countries and the superposition of mental geopolitical representations onto the geographic map. The techniques of psychosemantics by Petrenko, originating in the semantic differential of Osgood and Kelly's “repertory grids,” were used as working tools. Multidimensional semantic spaces act as operational models of the structures of consciousness, and the positions of countries in multidimensional space reflect the geopolitical stereotypes of respondents about these countries. Because of the transformation of geopolitical reality representations in mass consciousness, the commonly used classification of countries as socialist, capitalist, and developing is being replaced by other structures. Four invariant factors of the countries' descriptions were identified. They are connected with Economic and Political Well-being, Military Might, Friendliness toward Russia, and Spirituality and the Level of Culture. It seems that the structure has not been explained in adequate detail and is not clearly realized by the individuals. There is an interrelationship between the democratic political structure of a country and its prosperity in the political mentality of Russian respondents. Russian public consciousness painfully strives for a new geopolitical identity and place in the commonwealth of states. It also signifies the country's interest and orientation toward the East in the search for geopolitical partners. The construct system of geopolitical perception also depends on the region of perception.

The essence and causes of the spiritual and moral decline of mankind in the XX century

1998 ◽  
pp. 124-127
Author(s):  
V. Tolkachenko
Keyword(s):  
Well Being ◽  
Religious Institutions ◽  
Social Force ◽  
The World ◽  
Role Of Religion

One of the most important reasons for such a clearly distressed state of society was the decline of religion as a social force, the external manifestation of which is the weakening of religious institutions. "Religion," Baha'u'llah writes, "is the greatest of all means of establishing order in the world to the universal satisfaction of those who live in it." The weakening of the foundations of religion strengthened the ranks of ignoramuses, gave them impudence and arrogance. "I truly say that everything that belittles the supreme role of religion opens way for the revelry of maliciousness, inevitably leading to anarchy. " In another Tablet, He says: "Religion is a radiant light and an impregnable fortress that ensures the safety and well-being of the peoples of the world, for God-fearing induces man to adhere to the good and to reject all evil." Blink the light of religion, and chaos and distemper will set in, the radiance of justice, justice, tranquility and peace. "

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