Review of Practical psychology: Human nature in everyday life.

1928 ◽  
Vol 23 (1) ◽  
pp. 105-107
Author(s):  
Charles C. Josey
Keyword(s):  
1876 ◽  
Vol 4 ◽  
pp. 364-415
Author(s):  
George Harris

Thereis nothing which contributes more fully to throw light on the manners and habits of a people, or more forcibly to exhibit to us the tone of thought which prevailed among them, than the rites and ceremonies that they adopted connected with their religion. And the wilder and more extravagant the superstitions which in such a nation prevailed, the more strikingly do they evince the tone of thought and feeling that animated the people. Potent everywhere, and under whatever phase, as was the influence of these notions, they served in each case to develop the whole mind and character of the nation; as each passion, and emotion, and faculty, were exerted to the very utmost on a subject of such surpassing interest to them all. Imagination here, relieved from all restraint, spread her wings and soared aloft, disporting herself in her wildest mood; and the remoter the period to which the history of any particular country reaches, and the more barbarous the condition in which the people existed, the more striking, and the more extraordinary to us, appear the superstitions by which they were influenced. Human nature is by this means developed to the full, all its energies are exerted to the utmost, and the internal machinery by which its movements are impelled, is stimulated to active operation. We gaze with wonder and with awe upon the spectacle thus exhibited. However involuntarily, we respect a people—misguided and erring as they were—whose eagerness to follow whatever their conscience prompted, urged them to impose such revolting duties on themselves; while we regard, with pity and with horror, those hideous exploits which were the fruit of that misguided zeal.


Author(s):  
Barry Stroud

Hume takes his “naturalistic” study of human nature to show that certain general “principles of the imagination” can explain how human beings come to think, feel, believe, and act in all the ways they do independently of the truth or reasonableness of those responses. This appears to leave the reflective philosopher with no reason for assenting to what he has discovered he cannot help believing anyway. Relief from this unacceptably extreme skepticism is found in acknowledging and acquiescing in those forces of “nature” that inevitably overcome the apparent dictates of “reason” and return the philosopher to the responses and beliefs of everyday life. Living in full recognition of these forces and limitations is what Hume means by the “mitigated scepticism” he accepts.


Author(s):  
Victoria Smolkin

This chapter examines militant atheism under Vladimir Lenin and Joseph Stalin, focusing on how the Bolsheviks approached religion from the revolution in 1917 until Stalin's death in 1953. Using legal and administrative regulation, extralegal repression and terror, and militant atheist propaganda, the Bolsheviks sought to build a new Communist world, remake society, and transform human nature. The chapter first provides a background on Russia's “old world” in order to understand the political, social, and cultural landscape that the Bolsheviks inherited when they seized power in October 1917. It then considers the Marxist–Leninist framework within which the Bolsheviks understood religion, the Bolsheviks' atheist propaganda and scientific enlightenment, and byt (culture of everyday life) as the final frontier in the Bolshevik Party's war against religion. It also describes the Bolshevik Party's adoption of the Stalinist religious policy, Stalin's wartime rapprochement with the Russian Orthodox Church, and his decision to abandon atheism.


ESOTERIK ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 24
Author(s):  
Ali Ridho

<p class="07KatakunciKeywords">A formalistic religious lifestyle is often the cause of the spiritual emptiness of society. This is due to Islamic learning which only considers the outward aspects and overrides its inner aspects as a result of which life balance is not achieved. Sufism as an inner side of Islam offers a solution to how to enrich the mind without leaving the business of being born. This article aims to make a reading on the transformation of sufistic values by Tuanku Buya Sayyidi Maliki in the Taklim Miftahul Istiqomah Assembly. The results of this study indicate that in order to enrich the inner side of religious life, methods are used to transform concepts from Sufism (Sufistic values) into teachings manifested in everyday life, namely the concept of human nature with brotherhood, the concept of the existence of teachers with Bai'at, the concept of science with the existence of the Istiqomah taklim assembly, and the mujahadah concept by fighting lust.</p>


Humaniora ◽  
2014 ◽  
Vol 5 (1) ◽  
pp. 88
Author(s):  
Hondi Panjaitan

There are many problems in human tragedy occur today, where people kill, harass and commit acts of violence against each other. It can be seen either on electronic or print media. Many things could cause it. However, if the main cause is contemplated, it is because humans do not appreciate others. Man has left his human nature, so he is not able anymore to humanize humans, treate others important and valuable. Humans seem to have started to lose humanity. Humans have failed to maintain their nature as social beings and God's creatures are precious. Man forgets and fails to perform his social responsibility to protect, love and do good and noble. Humans have failed to position and treat others as beings that should be protected and cherished. Animals kill animals, so do humans. Proved there are plenty of people to kill, harass and commit acts of violence against each other, either directly or indirectly. Humans have moral decline, ethics and religion by abandoning the essential dignity. The most surprising is apparently the inability to respect others, not only the uneducated but also the educated. Apparently education is not always directly proportional to good morals. This is proved with the brawl between students, universities and students and faculty. Therefore, every person and especially she/he in the world of education is supposed to teach and emphasize the importance of appreciate others in the learning process and in everyday life in order to create harmony and peace on earth. 


2021 ◽  
Vol - (3) ◽  
pp. 180-200
Author(s):  
Mykhailo Bogachov

Artificial intelligence is a computer system that thinks or acts like humans. Features of AI systems embody implicit beliefs concerning the human nature that AI developers have. “Strong” AI, which has the general cognitive abilities of an adult, has not yet been created, while “weak” AI is already part of the planetary computation infrastructure. Neural network AI mimics specific types of human behavior, generalizing data about the everyday lives of its users. This AI approach corresponds to the philosophical mainstream of the 20th century, when everyday life was seen as a source of the linguistic and the social pre-given that yields mutual understanding. This approach is also based on the traditional human-machine dichotomy and the corresponding idea that human nature is stable and independent of the technological condition. However, in the post-metaphysical age, when human interaction with technology is communicative rather than instrumental, data on everyday life cannot be an independent paragon of the human nature. AI systems do not only codify the descriptive features of human nature, but also discipline their users, as the digital environment in which everyday data can be collected is already organized by AI. Accordingly, in the digital environment, people are forced to reproduce new norms of behavior, codified by AI, which became one of the forms of human self-mastery, or anthropotechnology. The impact of AI is rarely noted, as the digital environment in which people interact with AI is not organized in a way that is clearly understandable. The anthropotechnological nature of AI is a side effect of the development of platforms, so AI developers rarely take responsibility for the norms embodied in the systems they create.


1983 ◽  
Vol 15 (1) ◽  
pp. 1-16 ◽  
Author(s):  
Stephen C. Ainlay ◽  
Donald L. Redfoot

This paper uses a criticism of “objectivistic” approaches to aging and identity as a vehicle for a phenomenological rethinking of those topics. This phenomenological approach to “identity-in-the-world” as it is experienced in everyday life leads necessarily to a theory of the temporal limits of that experience in the aging process; that is, a theory of identity, properly understood, is already a theory of aging. It is concluded that this approach overcomes the parallel problems of objectivism versus subjectivism and biologism versus sociologism, demanding a rethinking of conceptions of human nature that have predominated in social science.


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