Human Nature and Human Science

2017 ◽  
Author(s):  
Kristin Gjesdal
Keyword(s):  
Human Nature ◽  
Human Science ◽  
Human Being ◽  
Human Beings ◽  
Johann Gottfried Herder ◽  
Middle Point ◽  
Language And Culture ◽  
The Individual ◽  
The Church

It is difficult to accept that Johann Gottfried Herder (1744–1803), an influential philosopher of history, language, and culture, was a prolific preacher and clergyman. His apparent Spinoza connection, his agreement with the pre-critical Kant, and his alleged naturalism seem to contradict his unquestioning acceptance of God. But when the human being is considered as the middle point a reconstruction of Herder devoid of this dichotomy is possible. Herder’s religious anthropology understands human beings both as historical and religious beings, which gives rise to his rejection of Christianity in its actuality as the sole future religion. The church raised itself above the individual and destroyed religions, cultures, and languages, whereas Herder’s notion of human religion—for him a universal concept—allows individual nations, cultures, languages, and religions to remain particular. Central for the argument are Herder’s Christliche Schriften (1793–8), the Ideen (1801–4), and the Adrastea (1801–4).

scholarly journals Terminologia i metaforyka przestrzeni w liturgii

2019 ◽  
Author(s):  
Adelajda Sielepin
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Fourth Gospel ◽  
Human Being ◽  
Word Of God ◽  
Human Beings ◽  
Liturgical Texts ◽  
The Holy Spirit ◽  
Mystery Of God ◽  
The Church

Terminology and metaphors of space in liturgy The goal of the following study is to present the vocabulary denoting space and their meaning in the Mystery of Christ and the Church as applied in liturgy. The investiga-tion is based on the liturgical texts, mainly the euchologies of the Missal of Paul VI and the Marian Missal. First several basic terms indicating God’s dwelling were an-alysed, which evince the fact of God’s intention and actual coming to individuals and making them His home and temple. Another point was to establish and specify certain factors contributing to creating the holy space of God’s and human encounter. Two kinds of such were distinguished: pneumatological and initiational. Both prove, that becoming God’s dwelling is a process of assuming an adequate attitude of heart and requiring the intervention of the Holy Spirit. The last section of the article was dedicated to some selected, most popular theological and existentional equivalents of liturgical space, such as: faith, liturgy, Word of God, silence, which are of great importance in establishing and maintaining the Mystery of God and man happening in temporality. It is worth noticing that all analysed words and phrases confirm the fact that, this is God, who is inclined to dwell in human beings and that through the Mystery of Incarnation He has inhabited human nature, and sustains His presence through Christ in the Holy Spirit in liturgy, mainly in the Eucharist. The unique at-tribute of Christianity lies in this incarnational aspect of God’s location, sacramental spatiality. Mary, Mother of God was the first, who experienced this grace, and re-mains the impeccable model for every single being called for being God’s dwelling. Therefore the majority of the studied material was taken from the Marian euchologies. Terminology of space in liturgy is entirely metaphorical, and eventually refers to God and to a human being, as announced by the Johannine idioms of communion in the Fourth Gospel.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

Epilogue and Conclusion

2021 ◽  
pp. 268-272
Author(s):  
Sarah Mortimer
Keyword(s):  
Seventeenth Century ◽  
Human Nature ◽  
Religious Belief ◽  
Natural Law ◽  
Political Thought ◽  
Political Authority ◽  
Historical Change ◽  
Human Beings ◽  
Hugo Grotius ◽  
The Church

This chapter draws together the themes of the book and looks forward to the later-seventeenth century. It argues that for much of the sixteenth century politics was subordinate to religion; temporal authorities needed the additional sanctions provided by religious belief if they were to exert any power over the consciences of individuals. The effect was to entangle temporal power in the deepening conflicts over religious truth, and thus to reveal the brittleness of any conception of political authority which relied on the support of the Church. At the same time, older traditions of political thought did not go away and often became stronger. The circulation of classical ideas, the discovery of new peoples, the growing interest in historical change and development all suggested alternative ways of legitimizing political power, often using natural law and avoiding any reliance on specifically Christian commitments. What happened in the early-seventeenth century, and most obviously in the writing of Hugo Grotius, was a move not only to ground political society in a particular conception of human nature (conceived of juridically, as a source of rights and obligations) but also to detach Christianity from that view of human nature. It was this understanding of human beings which enabled the development of a social contract tradition through the seventeenth century and beyond, and became an important source for modern liberalism. The questions it raised would help to shape the thought of the next century.

5. Ethics

2018 ◽  
pp. 65-76
Author(s):  
Brad Inwood
Keyword(s):  
Human Nature ◽  
Good Life ◽  
Self Control ◽  
The Good Life ◽  
Human Being ◽  
Human Beings ◽  
Wise Person ◽  
The Family

Ethics is the part of the Stoics’ legacy that is most prominent and influential today. Their theory of the good life for human beings falls into the family of theories associated with Socrates and his followers. This tradition includes Plato and most Platonists, Xenophon, the Cynics, Aristotle, and later Aristotelians, all of whom share the view that virtue, the excellence of a human being, is the highest value and is its own reward. ‘Ethics’ discusses the Stoics’ views on human nature and rationality; the four basic virtues: justice, courage, wisdom, and moderation or self-control; and the doctrine that the fully rational and wise person will be free of passions.

Pedagogic Theories

2012 ◽  
Author(s):  
Juha Hämäläinen
Keyword(s):  
Immanuel Kant ◽  
Cultural Development ◽  
Theory Building ◽  
Value Systems ◽  
Human Being ◽  
Human Beings ◽  
Political Interests ◽  
The Individual ◽  
Teaching Learning ◽  
Pedagogic Theory

“Pedagogue” (παιδαγογος) was originally a term for a slave who was responsible for the care of children in the household. Later the meaning of the word expanded to mean educator and teacher. A pedagogic theory deals with the nature and structure of educational action, teaching, and upbringing. Pedagogic theories are connected with belief and value systems, concepts of man and society, and philosophies of knowledge and political interests. Thus, it is rather difficult to define a pedagogic theory exactly. In general, the concept of pedagogy refers to a systematic view of organizing education. It discusses the issues of how to educate and what it means to be educated. In this sense, a pedagogic theory is a theory of educational action, or a systematic view and reflection of pedagogic practice. Pedagogic theory is a systematic conceptualization of the process of education and conditions of human development in both the individual and the societal life sphere. It deals with processes of upbringing, teaching, learning, and social and cultural development. Aims and means, values and norms, and objectives and methods of education are systematically reflected therein. Pedagogic theory building starts with two fundamental anthropologic questions: What is a human being, and what should he or she be? Combining these questions, pedagogic theory examines educational aims and means of helping human beings to develop toward what they should be. Pedagogic reflection and theory building are based on the idea that—in the words of Immanuel Kant—a human being can become human only through education. Studying childhood from the vantage point of pedagogic theories focuses on the development of a pedagogic way of thinking over the course of time.

Pragmatic Humanism and the Posthumanist Challenge: Between Biocentrism and the New Human Being

2020 ◽  
Vol 17 (1) ◽  
pp. 70-84
Author(s):  
Ana Honnacker
Keyword(s):  
Human Nature ◽  
William James ◽  
Viable Alternative ◽  
Political Agency ◽  
Human Being ◽  
Human Beings ◽  
Human Capabilities ◽  
Human Potentials

Humanism is charged with fostering a harmful anthropocentrism that has led to the exploitation of non-human beings and the environment. Posthumanist and transhumanist ideas prominently aim at rethinking our self-understanding and human-nature relations. Yet these approaches turn out to be flawed when it comes to addressing the challenges of the “age of the humanity”, the Anthropocene. Whereas posthumanism fails in acknowledging the exceptional role of human beings with regard to political agency and responsibility, transhumanism overemphasizes human capabilities of controlling nature and only deepens the human-nature dualism. Therefore, a critical and humble version of humanism is suggested as a viable alternative. Drawing on pragmatist thinkers William James and F.C.S. Schiller, a resource for de-centering the human being is provided that critically reflects our role in the larger ecosystem and underlines human potentials as well as human responsibilities.

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.

scholarly journals Community and the Individual: A Note on Rohinton Mistry's Family Matters

2019 ◽  
Vol 7 (4) ◽  
pp. 12
Author(s):  
P. Eshwara Murthy
Keyword(s):  
Human Nature ◽  
Urban Poor ◽  
Modern Society ◽  
Family Values ◽  
The Novel ◽  
Human Beings ◽  
Rohinton Mistry ◽  
Family Politics ◽  
The Status ◽  
The Individual

Rohinton Mistry was born in 1952 in Mumbai, but settled in Canada, is a well known contemporary postcolonial writer. His novels portray modern India, focusing on conflicting situations and redemptive moments. His works Such a Long Journey (1991) A Fine Balance (1996) and Family Matters (2002) emphasize poverty, corruption and injustice intertwined with humour and tragic beauty highlighting the perception of life of the urban poor. Mistry uses both myriad and mixed experiences of a particular family to present the brokenness of modern society which is compounded by various and different memories and feelings. The paper throws light on community and the individual in Family Matters, it was published in 2002, and is Mistry’s third novel.  It has been rightly acclaimed as a masterpiece and also shortlisted for Man Booker Prize in 2003.  The writer’s humanity and compassion towards human beings relations and problems have been delicately portrayed. Rohinton Mistry’s Family Matters focuses upon the problems of un- belongingness and preservation of family values. The novel reveals the mutual equation of family members and family politics in the post modern society. The novelist delineates the importance of belongingness and preservation of family values through the most trustworthy institution named family and reflects the psychological stance of the members of family towards their aging and dying elders. The novel is a representation of harsh realities and selfish human nature of the characters who expresses the status of an individual in relation to family, community and society.

scholarly journals History of the Development of Sekolah Tinggi Teologi Satyabhakti

2021 ◽  
Vol 2 (2) ◽  
Author(s):  
Jefri Hinna
Keyword(s):  
Life Change ◽  
Global Changes ◽  
Human Being ◽  
Human Beings ◽  
History Of ◽  
The Church

Education is important for the current global changes. Education leads human beings to grow in knowledge as well.  Charles A. Tidwel says, “Persons have an inherent capacity for growing and developing physically, intellectually, emotionally, and morally.” Furthermore, Tidwell emphasizes that human being is created by God as an intelligent being.  Human beings are intelligent people and they will grow in their knowledge according to what they have learned in their life. They learn from what they have seen and heard, then will lead them into a change. To live means to change. Therefore, change is the essence of life. Change is inescapable and the Church today experience the change of the society.

Sign in / Sign up

Export Citation Format

Share Document