Spiritual Traditions and the Virtues

2020 ◽  
Author(s):  
Mark R. Wynn
Keyword(s):  
Human Life ◽  
Philosophy Of Religion ◽  
Moral Virtue ◽  
Spiritual Life ◽  
Human Thought ◽  
The Everyday ◽  
Everyday World ◽  
Spiritual Tradition ◽  
The Relationship ◽  
Heaven And Earth

This book develops a philosophical appreciation of the spiritual life. Specifically, it aims to show how a certain conception of spiritual good, one that is rooted in Thomas Aquinas’s account of infused moral virtue, can generate a distinctive vision of human life and the possibilities for spiritual fulfilment. Among other matters, the text examines the character of the goods to which spiritual traditions are directed; the structure of such traditions, including the connection between their practical and creedal commitments; the relationship between the various vocabularies that are used to describe, from the insider’s perspective, progress in the spiritual life; the significance of tradition as an epistemic category; and the question of what it takes for a spiritual tradition to be handed on from one person to another. So, while the discussion aims to make some contribution to the discipline that we standardly call the philosophy of religion, it has a rather different focus from some familiar ventures in the field, in so far as it starts from a consideration of the nature of spiritual goods and of traditions that seek to cultivate such goods. In his account of the virtues, Aquinas suggests how it is possible for our relations to the everyday world to be folded into our relations to the divine or sacred reality otherwise understood. In this sense, he is offering a vision of how it is possible to live between heaven and earth. This book considers how that vision may be extended across the central domains of human thought and experience, and how it can deepen and diversify our understanding of what it is for a human life to be lived well.

Philosophy as a Way of Life

2020 ◽  
pp. 8-33
Author(s):  
Mark R. Wynn
Keyword(s):  
World View ◽  
Human Life ◽  
Moral Virtue ◽  
Spiritual Life ◽  
Way Of Life ◽  
Moral Virtues ◽  
The Relationship ◽  
Spiritual Ideal ◽  
Guiding Questions

This chapter introduces some of the guiding questions of the investigation, here drawing on Pierre Hadot’s text Philosophy as a Way of Life. These questions include: how should we understand the nature of spiritual goods? What is the relationship between a tradition’s world view and its conception of the well-lived human life? How should we conceive of the connection between the different vocabularies that can be used to describe progress in the spiritual life, for instance, those involving metaphysical and experiential categories? What epistemic conditions, if any, does a world view need to meet if it is to be capable of informing a spiritual ideal of life? And what is the contribution of tradition in shaping our understanding of the spiritual life? The key concept that runs through this volume is Thomas Aquinas’s notion of infused moral virtue, and this chapter also introduces this notion and considers its fruitfulness for addressing the second of these questions, concerning the relationship between world view and ideal of life. A contrast is drawn between Aquinas’s account of these matters, according to which some spiritual goods—the goods that are the object of the infused moral virtues—cannot be identified independently of reference to our theological or metaphysical context, and Hadot’s account, according to which ethical or spiritual ideals come first, and provide the basis for metaphysical commitments. We note some reasons for thinking that this distinction between the two authors should not be too sharply drawn.

scholarly journals SPIRITUAL CIRCLE IN MURSHID AND PURE RELATION SURGERY

2018 ◽  
Vol 3 (1) ◽  
pp. 59-97
Author(s):  
Ahmad Syatori
Keyword(s):  
Social Life ◽  
Role Models ◽  
Role Model ◽  
Human Life ◽  
Strong Relationship ◽  
Soap Opera ◽  
Spiritual Life ◽  
Social Attraction ◽  
Past Life ◽  
The Relationship

In this journal contains a description of the explanation of the relationship (relationship) between someone who plays himself as a teacher spiritual guide (Murshid) with other people who act as followers (Disciples). The second role is certainly not a role in the theater or soap opera shows that we watch on television, but it is a concrete manifestation on the real stage of life. In the tradition sosial urf social-attraction there are life phenomena that are very unique and interesting to study and examine in depth. Because in this phenomenon there is a mirror of human life, which between one another has a very strong relationship and attachment between them. This relationship can be intensively interwoven both physically and mentally which is implemented directly in religious spiritual life and social life. From each of them there were those who became role models who were very adhered to and respected, namely a murshid teacher. While others become followers who are very obedient and loyal, namely a student. The closeness of the relationship between murshid and students is part of an inseparable relationship. Both are bound and related to each other. Each of them takes care and maintains each other. This kind of life portrait is a picture of past life in the time of the Prophet and his companions. Where the Prophet's figure was his capacity as a figure who became uswah (role model) for his companions whose capacity was a loyal follower of the Prophet. This paper aims to reveal the pact around the scope of life in the circle of social-spiritual life played by God's chosen servants.

Metaphysics and Experience

2020 ◽  
pp. 63-97
Author(s):  
Mark R. Wynn
Keyword(s):  
Subject Matter ◽  
Spiritual Development ◽  
Spiritual Growth ◽  
Moral Virtue ◽  
Significant Degree ◽  
Spiritual Life ◽  
Moral Virtues ◽  
Theological Virtues ◽  
The Relationship

This chapter, and the next, further develop the notion of infused moral virtue, by considering how the target goods of these virtues can be realized in domains additional to those that Aquinas discusses. Chapter 3 examines in particular how our world-directed experience can be deemed more or less appropriate relative to a theological narrative, and how it is capable therefore of realizing the kind of good that is the object of the infused moral virtues. In this discussion, these goods are called ‘hybrid goods’ to mark the fact that they share their subject matter with the acquired moral virtues (since they are concerned with our relations to the created order), and their teleology with the theological virtues (because here the measure of success for our relationship to creatures is provided by reference to relationship to God). In this chapter, we also consider how a story of progress in the spiritual life that is rehearsed in an experiential idiom may be related to one that is cast instead in metaphysical terms. To develop the account, we examine in particular the relationship between Aquinas’s understanding of spiritual growth, expressed in terms of the acquired and infused moral virtues, and John of the Cross’s narrative of the various phases of the spiritual life. On this basis, we consider how experiential and metaphysical perspectives on spiritual development are mutually informing, while at the same time they also exhibit, relative to one another, a significant degree of independence.

scholarly journals O Sujeito Anímico e o Sujeito Espiritual em Ideias II

2021 ◽  
Vol 27 (3) ◽  
pp. 339-347
Author(s):  
Nathalie Barbosa de la CADENA
Keyword(s):  
The Body ◽  
The Self ◽  
The Other ◽  
Life World ◽  
The Everyday ◽  
The World ◽  
Everyday World ◽  
The Moment ◽  
The Relationship ◽  
Spiritual Attitude

In this article I intend to highlight how the relationship between psychic subject and spiritual subject is fundamental for the understanding of intersubjectivity and the life world (Lebenswelt). In Ideas II, Husserl explains how, from the self, subject and object are constituted in the world: nature, soul and spirit. These three strata of the being are known from the theoretical attitude and the spiritual attitude and, in the process, the self is explicit. In a theoretical attitude we have nature's constitution, for which the body (Körper / Leib) is fundamental. Then the constitution of objects of animic nature, human or animal, including self-perception. Assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and beside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine, it is the moment of empathy (Einfühlung). The world constituted from a naturalistic or theoretical attitude is a reduction of the surrounding world (Umwelt), but the everyday world of the personalistic or spiritual attitude precedes it, the life-world (Lebenswelt). It is therefore through the personalistic or spiritual attitude that a community of spiritual subjects is constituted. Palavras-chave : Husserl; Soul; Spirit; Intersubjectivity; Life-world.

Management of Economics and State "Bottom"

2020 ◽  
Vol 17 (6) ◽  
pp. 76-91
Author(s):  
E. D. Solozhentsev
Keyword(s):  
Quality Of Life ◽  
Artificial Intelligence ◽  
Probabilistic Models ◽  
Human Life ◽  
Special Software ◽  
Human Quality ◽  
Relationship Of ◽  
The Relationship

The scientific problem of economics “Managing the quality of human life” is formulated on the basis of artificial intelligence, algebra of logic and logical-probabilistic calculus. Managing the quality of human life is represented by managing the processes of his treatment, training and decision making. Events in these processes and the corresponding logical variables relate to the behavior of a person, other persons and infrastructure. The processes of the quality of human life are modeled, analyzed and managed with the participation of the person himself. Scenarios and structural, logical and probabilistic models of managing the quality of human life are given. Special software for quality management is described. The relationship of human quality of life and the digital economy is examined. We consider the role of public opinion in the management of the “bottom” based on the synthesis of many studies on the management of the economics and the state. The bottom management is also feedback from the top management.

The portrayal of Social Evils in Kamala Markandaya’s Nectar in a Sieve and A Handful of Rice

2016 ◽  
Vol 4 (12) ◽  
pp. 11
Author(s):  
Pooja Shankar ◽  
Dr. Poonam Rani
Keyword(s):  
Good Life ◽  
Human Life ◽  
Research Paper ◽  
Abstract Concept ◽  
Indian English ◽  
Rural And Urban ◽  
Kamala Markandaya ◽  
The Everyday ◽  
Everyday Reality ◽  
Urban People

Life is very precious for everyone. Life needs proper care and nurture. Human life depends on society. Only in a good society we can find a good life.  Life is simple, very little is needed to make it happy. But social evils insist on making it complicated. Social evils in society have become a serious concern in the present day world. It is gradually affecting roots of our culture and its blocking its rapid growth on the global chart. The aim of writing this research paper is to highlight Social Evils in rural and urban societies. This research paper will explore the meaning, reason, effect of social evils in the light of the analysis of two novels of Kamala Markandaya, an Indian English writer. The research paper entitled ‘The portrayal of Social Evils in Kamala Markandaya’s Nectar in a Sieve and A Handful of Rice.’ In this paper, the effort is made to study Kamala Markandaya’s Social Evils in Nectar in a Sieve and A Handful of Rice. We will find poverty, hunger, starvation, beggary, prostitution, crime, unemployment and many more social evils in both novels. Kamala Markandaya’s A Handful of Rice and Nectar in a Sieve nothing but an account of the suffering of the rural and urban people, and how the cruelty of social evil resulting in suffering, death and misfortune is more explicit in both novels. Poverty is the everyday reality of the characters in the both novels.  Poverty is not an abstract concept that one can really think about, it’s like wolf at the door that must constantly be staved off. Both novels are a jolt to awaken the society against social evils.  

TAFSIR AYAT-AYAT ZAKAT SEBAGAI PENGUAT KONSEP FILANTROPI EKONOMI KEUMMATAN (Tafsir Verses Of Zakat As The Booster Of Public Economic Philanthropy Concept)

2019 ◽  
Vol 3 (2) ◽  
pp. 117-137
Author(s):  
Mustaqim Makki
Keyword(s):  
Economic Crisis ◽  
Human Life ◽  
Minimum Level ◽  
Relationship With God ◽  
Public Economic ◽  
Close Relationship ◽  
Vertical Relationship ◽  
The Relationship ◽  
Very High ◽  
Functional Content

Zakat merupakan salah satu sendi pokok ajaran Islam. Urgensi zakat yang merupakan anjuran agama Islam untuk menunaikan zakat dan memberikannya kepada yang berhak dengan ketentuan mencapai nishabnya, (kadar minimum harta tertentu) mempunyai nilai sangat signifikan dalam kehidupan manusia. Seorang insan yang sarat akan segala permasalahan pada fitrahnya menuntut untuk selalu berinteraksi kepada sesama, baik berupa materi maupun non materi. Zakat merupakan maliyah ijtima’iyyah yang mengandung nilai-nilai filantropi yang sangat tinggi, karena ketika mengaplikasikan kewajiban zakat kita telah membantu sesama serta mengurangi kesenjangan yang disebabkan beberapa sifat manusia diantaranya adalah sifat kikir, dengki dan iri hati. Menguatnya kembali harapan banyak kalangan terhadap implementasi filantropi Islam, baik dalam bentuk zakat, infak, sedekah, dan wakaf, memiliki keterkaitan erat dengan kondisi bangsa yang belum sepenuhnya bangkit dari keterpurukan sebagai dampak dari krisis ekonomi yang berkepanjangan. Kondisi ini berakibat kesenjangan penguasaan perekonomian antar warga negara menjadi kian lebar. Pada saat itulah, ziswaf (zakat, infak, sedekah, dan wakaf) kembali dilirik dan diharapkan menjadi alternatif solusi terhadap problem kemiskinan umat. Manusia sebagai khalifah fil ardh dalam Al Qurán menekankan muatan fungsional yang harus diemban oleh manusia dalam melaksanakan tugas-tugas kesejarahan dalam kehidupannya di muka bumi. Kaitan dengan konsep tersebut, ada dua fungsi manusia. Pertama: Manusia sebagai hamba (ábid), dituntut untuk sukses menjalin hubungan secara vertikal dalam hal ini hubungannya dengan ketuhanan (Teologis). Kedua adalah manusia sebagai khalifah, dituntut untuk sukses menjalin hubungan secara horizontal dalam hal ini hubungan terhadap manusia.Kata kunci: tafsir ayat zakat, filantropi, ekonomi keummatanAbstract:Zakat is one of the main points of Islamic teachings. The urgency of zakat which is suggested by Islam to fulfill and give it to those who are referred to with the provisions to reach their nishab, (minimum level of certain assets) has a very significant value in human life. A person who is full of all problems in his/her natural demands will always get interaction with other people, either material or non-material. Zakat is maliyah ijtima’iyyah which contains very high philanthropic values, because when applying the obligation of zakat we have helped others and reduced the gaps caused by some human traits including miser, jealousy and envy. The reinforcement of the expectations (estimation) from any levels on the implementation of Islamic philanthropy, which in the form of zakat, donation, alms and endowments, has a close relationship with the condition of the country that has not fully risen from bad economic adversity due to economic crisis. This condition causes a widening of the economic mastery among the citizens. At that moment, ziswaf (zakat, infaq, alms, and waqf) was again given a serious attentition and expected to be an alternative solution to the problem of poverty among citizens. Humans as khalifah fil ardh in the Qur'an emphasize the functional content that must be carried by humans in carrying out historical tasks in their lives on earth. In accordance with this concept, there are two human functions. First: Humans as servants (ábid), are required to succeed in establishing a vertical relationship in this case the relationship with God (Theological). Second, humans as caliphs, are required to succeed in establishing horizontal relationships in this case the relationship to humans.

INTER AKSI AGAMA DAN BUDAYA

EMPIRISMA ◽  
2018 ◽  
Vol 27 (1) ◽  
Author(s):  
Mohammad Arif Dan Yuli Darwati
Keyword(s):  
Human Life ◽  
Belief System ◽  
Cultural Interaction ◽  
Cultural Economic ◽  
Modern Period ◽  
Or Groups ◽  
Close Relationship ◽  
History Of ◽  
The Relationship ◽  
Determining Factor

This paper will try to explain the relationship between religion and culture. These two topics are the most important items that are inseparable in the history of human civilization from the classical to the modern period. Religion is ahuman belief system that is related to God. If the rule comes from God, then it cannot be said to be a culture, because it is not human creation, but God’s creation that is absolute. Religion is interpreted as part of the life (culture) ofindividuals or groups, each of which has the authority to understand religion and apply it. With the characteristics as indicated by Fazlur Rahman, wherever religion is located, it is hoped that it can provide guidance on values or moralsfor all activities of human life, whether social, cultural, economic or political. Not infrequently also religion becomes a determining factor in the adhesive process of social cultural interaction of the community as well as unifying thenation. Culture and religion are something different but can influence each other so that new cultures or mixing of cultures emerge. The opinion of Endang Saifudin Anshari who said in his writing that religion and culture do notinclude each other, in principle one is not part of the other and each consists of itself. Between them, of course, they are closely related like us, we see in everyday life and human life. As also seen in the close relationship between husband and wife who can give birth to a son but the husband is not part of the wife, and vice versa. Religion and culture are two different things but cannot be separated. The existence of a religion will be greatly influenced and affect thepractice of a religion in question. And conversely, a culture will be greatly influenced by the beliefs of the society in which culture develops. Therefore religion is not only an individual problem but religion is also a social affair whichultimately religious people are not only able to give birth to individual piety but also must be able to give birth to social piety.Key words: Interaction, Religion, Culture,

Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0

2020 ◽  
Vol 19 (2) ◽  
pp. 190-212
Author(s):  
Avelinus Moat Simon
Keyword(s):  
Social Media ◽  
Research Method ◽  
Qualitative Method ◽  
Industrial Revolution ◽  
Human Life ◽  
Spiritual Life ◽  
Church Members ◽  
The Church

In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.

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