The Transformative Power of the One World Vision of Sri Narayana Guru

2019 ◽  
pp. 240-260
Author(s):  
George Thadathil
Keyword(s):  
Social Change ◽  
Vantage Point ◽  
The Self ◽  
The Other ◽  
North India ◽  
Transformative Power ◽  
World Vision ◽  
The Social ◽  
Unique Approach ◽  
The One

This chapter focuses on the life and achievements of Sri Narayana Guru, a transformative figure in the social, political, and intellectual landscape of modern Kerala whose impact has been felt across all communities even as he remains a largely unknown figure in north India. The manner in which one person's intervention in one community is receiving attention from individuals and groups beyond the shores of Kerala and outside the original community within which he had his receptivity is shown as providing the transformative power to effect social change not only in Kerala but even beyond. Narayana Guru and his successors in the Gurukula Foundation lineage provide the vantage point for the potential of the movement. The unique approach of the Guru in challenging domination without antagonizing the other nor deprecating the elegance of the self, cutting through the societal sham, offers a renewed 'advaita' accessible to all, as argued in this chapter.

Russia in Transition: Reflections on International Law Doctrines

1997 ◽  
Vol 66 (4) ◽  
pp. 475-504
Author(s):  
Keyword(s):  
Social Change ◽  
International Law ◽  
Historical Materialism ◽  
The Other ◽  
Economic Systems ◽  
Peaceful Coexistence ◽  
Legal Thought ◽  
The Social ◽  
The One

AbstractThe article discusses the development of the Russian international law doctrine from the Soviet to the Russian era. The analysis is conducted by way of examining two Russian international law textbooks, the one being from the Soviet era and the other from the post-Soviet era. At first sight, one is inclined to expect that a deep-going social change, such as the one Russia has experienced, would indeed be reflected in doctrines about international law. The Soviet doctrine of international law claimed to provide a Marxist account of law. However, the base-superstructure analysis and historical materialism are premises that are not easily reconcilable with international law. Therefore, the Soviet writers were prone to much abstract theorizing about the “essence”and “nature” of international law. Furthermore, the revolutionary argument combined with extreme positivism led to a methodological schizophrenia in the Soviet international law doctrine. Now, the Marxism-Leninism is abandoned and the socialist dogmas of “peaceful coexistence of states belonging to different socio-economic systems” as well as “the principles of socialist internationalism” have accordingly become obsolete. The aim of this article is to establish to what extent the social change is reflected in the present Russian international legal thought.

scholarly journals The Phenomenology of Terrorism: The Conditional Counterviolence as a Relational Phenomenon

2020 ◽  
Author(s):  
Fahimeh Dehbashi
Keyword(s):  
Phenomenological Analysis ◽  
The Self ◽  
The Other ◽  
Modern Slavery ◽  
International Court ◽  
The Social ◽  
Major Transition ◽  
Violent Acts ◽  
The One ◽  
Alter Ego

<div>Whether ends justify all violent means or only conditional violent means? The phenomenological analysis of terrorism prepares a way for looking accurately at how one can make sense of a major transition from an engagement to a disengagement of society. Phenomenologically speaking, Violent acts are interpreted based on intentional experience that conducts the social roots of violence towards an intersubjective relationship between oneself and the Other, understood as Ego and alter Ego. The connection between the I and the Others emanates from two phenomenal concepts of love and hatred. On the one hand, These two concepts have bonded with the freedom of their subjects, so both the I and the Others should be in permanent violence to keeping their freedom. On the other hand, the phenomenological concept of terrorism is examined through the justifi cation of relational violent means, rather than an absolute violence. The main core of this paper is centralized on the formula of Trotsky who asserts `ends justify means.' However, it must be differentiated between terrorists' actions that unconditionally use means and conditional violent actions, used by relational violent means. The latter wants to achieve some goals, such as restoring the self-respect and the personal identity of victims of terrorism, as well as decolonizing and protecting territories. Counterviolence, such as defending our national identity, is necessary to achieve these goals, but it should not be led to assassinating all humans, both civilians and statesmen. The contemporary violence can be thought of as a modern slavery such that it overlooks the idea that all humans are born free. Therefore, counterviolence is permissible without any extreme violence through different methods, such as protesting or making a real international court without any directorial and commanding aspects on behalf of colonialist leaders.</div>

scholarly journals The Phenomenology of Terrorism: The Conditional Counterviolence as a Relational Phenomenon

2020 ◽  
Author(s):  
Fahimeh Dehbashi
Keyword(s):  
Phenomenological Analysis ◽  
The Self ◽  
The Other ◽  
Modern Slavery ◽  
International Court ◽  
The Social ◽  
Major Transition ◽  
Violent Acts ◽  
The One ◽  
Alter Ego

<div>Whether ends justify all violent means or only conditional violent means? The phenomenological analysis of terrorism prepares a way for looking accurately at how one can make sense of a major transition from an engagement to a disengagement of society. Phenomenologically speaking, Violent acts are interpreted based on intentional experience that conducts the social roots of violence towards an intersubjective relationship between oneself and the Other, understood as Ego and alter Ego. The connection between the I and the Others emanates from two phenomenal concepts of love and hatred. On the one hand, These two concepts have bonded with the freedom of their subjects, so both the I and the Others should be in permanent violence to keeping their freedom. On the other hand, the phenomenological concept of terrorism is examined through the justifi cation of relational violent means, rather than an absolute violence. The main core of this paper is centralized on the formula of Trotsky who asserts `ends justify means.' However, it must be differentiated between terrorists' actions that unconditionally use means and conditional violent actions, used by relational violent means. The latter wants to achieve some goals, such as restoring the self-respect and the personal identity of victims of terrorism, as well as decolonizing and protecting territories. Counterviolence, such as defending our national identity, is necessary to achieve these goals, but it should not be led to assassinating all humans, both civilians and statesmen. The contemporary violence can be thought of as a modern slavery such that it overlooks the idea that all humans are born free. Therefore, counterviolence is permissible without any extreme violence through different methods, such as protesting or making a real international court without any directorial and commanding aspects on behalf of colonialist leaders.</div>

Compassionate Reasoning

2021 ◽  
Author(s):  
Marc Gopin
Keyword(s):  
Public Health ◽  
Social Change ◽  
Moral Reasoning ◽  
Moral Values ◽  
The Self ◽  
The Other ◽  
Compassionate Care ◽  
Emotional Skills ◽  
The One ◽  
The Mind

This book presents the case for Compassionate Reasoning as a moral and psychosocial skill for the positive transformation of individuals and societies. It has been developed from a reservoir of moral philosophical, cultural, and religious wisdom traditions over the centuries, combined with compassion neuroscience, contemporary approaches to conflict resolution, public health methodologies, and positive psychological approaches to social change. There is an urgent need for human civilization to invest in the broad-based cultivation of compassionate thoughts, feelings, and especially habits. This skill is then combined with moral reasoning to move the self and others toward less anger and fear, more joy and care in the pursuit of reasonable policies that build peaceful families, communities, and societies. There are many people who work for the sake of others, and tend to be kinder, more reasonable, more self-controlled, and more goal-oriented to peace. They are united by a set of moral values and the emotional skills to put those values into practice. The aim of this book is to articulate the best combination of those values and skills that lead to personal and communal sustainability, not burnout and self-destruction. The book pivots on the observable difference in the mind—and proven in neuroscience imaging experiments—between destructive empathic distress on the one hand, and on the other, joyful, constructive, compassionate care. Facing existential threats to life on the planet, humans can and must make such skills universally sustainable and ingrained.

scholarly journals Making Sense of Shame

Philosophy ◽  
2021 ◽  
pp. 1-23
Author(s):  
James Laing
Keyword(s):  
The Self ◽  
The Other ◽  
Social Evaluation ◽  
Self Evaluation ◽  
Making Sense ◽  
The Social ◽  
The One ◽  
The Relationship ◽  
Sense Of Shame ◽  
The Way

Abstract In this paper, I argue that we face a challenge in understanding the relationship between the ‘value-oriented’ and ‘other-oriented’ dimensions of shame. On the one hand, an emphasis on shame's value-oriented dimension leads naturally to ‘The Self-Evaluation View’, an account which faces a challenge in explaining shame's other-oriented dimension. This is liable to push us towards ‘The Social Evaluation View’. However The Social Evaluation View faces the opposite challenge of convincingly accommodating shame's ‘value-oriented’ dimension. After rejecting one attempt to chart a middle course between these extremes, I argue that progress can be made if we reject the widespread assumption that the other-oriented dimension of shame is best understood primarily terms of our concern with the way we appear to others. Instead, I outline an account which treats shame as manifesting our desire primarily for interpersonal connection and which elucidates the property of shamefulness in terms of merited avoidance (or rejection).

Hospitality as a Ritual Liminal-Stage Relationship with Transformative Power: Social Dynamics of Hospitality and Patronage in the Third Epistle of John

2019 ◽  
Vol 49 (3) ◽  
pp. 146-155
Author(s):  
Igor Lorencin
Keyword(s):  
Social Change ◽  
Social Dynamics ◽  
Status Quo ◽  
The Other ◽  
Social Stability ◽  
Transformative Power ◽  
The Third ◽  
The Social ◽  
Speed Up ◽  
Area Of Influence

Hospitality is a ritual liminal-stage relationship with transformative power. In this article, I am testing my thesis about hospitality within the third epistle of John. In writing recommendation for strangers, the elder of 3 John sought to speed up the ritual liminal stage of hospitality so as to make strangers acceptable to the local church. Gaius was ready to give the strangers a chance and to enter the liminal stage for the purpose of transforming them into a new status as his household's friends. On the other hand, Diotrephes practiced patronage, which included no liminality and no expectation of passage or transformation of social roles, but rather kept the social status quo and protected his area of influence. It follows from this analysis that hospitality with its liminality contributes to social change and renewal, while patronage contributes to social stability and continuation.

scholarly journals Dinamika Perubahan Sosial Dan Hukum Islam

2016 ◽  
Vol 16 (1) ◽  
pp. 197
Author(s):  
Fathurrahman Azhari
Keyword(s):  
Social Change ◽  
Islamic Law ◽  
The Other ◽  
Social Changes ◽  
Current Development ◽  
Social Community ◽  
Other Hand ◽  
The Social ◽  
The One

Abstract: The Dynamics of Social Change and Islamic Law are related each other in making a change. In the one hand,  social changeis caused by the Islamic law, but on the other hand, the change of Islamic law itself is causedby the social changes. The existence of Islamic law, which was brought  by Rasulullah Saw, had clearly changed the social community at that time;the changes started from jahiliyyah societyera that strongly held  their  tradition to the Islamic societyera that held Islamic law.By the same token, Islamic law had also made a change due to social changes. According to juries-prudency of Islamic law(regulations made by fukaha/Islamic cleric) that thechange of the fatwa (advice) was caused by the change of the periode, place, situation (niat) and tradition".  By doing the change of law, the Islamic law becomes dynamic, and adaptable and islamic lawswould be up to date in accordance with the current development and the social changes.الملخص: الدينا ميكية الاجتماعية والأحكام الشرعية مرتبطان في إيجاد التغير. من جهة كان التغير الاجتماعي بسبب وجود الأحكام الشرعية. ومن جهة اخرى تغيّر الحكم الشرعي بسبب التغيّر الاجتماعى . وجود الشريعة الاسلامية التي أتى بها الرسول الله صلى الله عليه وسلم غيّرت - بوضوح - المجتمعات فى ذلك الوقت من مجتمعات جاهلية متمسكة بالعادات إلى مجتمعات إسلامية متمسكة بالشريعة الاسلامية. ولكن الأحكام الشرعية أيضا تتغير بسبب التغير الاجتماعي الموافق بالقاعدة الفقهية التي وضعها الفقهاء " تغير الفتوى بتغير الزمان والمكان والاحوال والعادة " فبتغير الاحكام  تكون الأحكام الشرعية مرنة، عطوفة، لينة، قابلة للمواجهة ، اذن كانت الأحكام الشرعية قابلة للتجديد ومناسبة بتطور الزمان والتغير الاجتماعي. Abstrak: Dinamika sosial dan hukum Islam saling memiliki keterkaitan dalam melakukan perubahan. Satu sisi perubahan sosial karena hukum Islam. Di sisi lain, perubahan hukum Islam karena  perubahan sosial. Keberadaan hukum Islam yang dibawa oleh Rasulullah Saw. dengan jelas merubah sosial masyarakat pada waktu itu dari masyarakat jahiliyyah yang berpegang kepada adat kebiasaan mereka menjadi masyarakat Islam yang berpegang kepada hukum Islam. Tetapi hukum Islam juga melakukan perubahan karena terjadinya perubahan sosial. Sesuai dengan kaidah fikih yang dibuat oleh fuqaha: “berubahnya fatwa dengan sebab berubahnya masa, tempat, keadaan (niat) dan adat kebiasaan.” Dengan melakukan perubahan hukum, maka hukum Islam itu dinamis, dan mampu beradaptasi, sehingga hukum Islam itu op tu date sesuai dengan perkembangan zaman dan perubahan sosial.

scholarly journals Law and Social change: An Analytical Study

2021 ◽  
Vol 5 (IV) ◽  
pp. 01-09
Author(s):  
Dr. Shiv Pratap Singh Raghav
Keyword(s):  
Social Change ◽  
Analytical Study ◽  
State Legislature ◽  
The Other ◽  
Social Thinking ◽  
The Social ◽  
Heavy Burden ◽  
The Law ◽  
The One ◽  
Two Sides

There are two sides of each coin’ similarly. Each act of any person is also, either good or bad. And it is the rule, since existence of the society; good has to be accepted and the prohibited (evil, adharma or asatya). Indian Judiciary has generally been found to be alive to the needs of change happening in social thinking. By giving due consideration to the same while interpreting statutes in particular cases, the courts have brought out their fresh implications and thereby added new dimensions to the law. It is correct that law is an instrument of social change, law changes its shape according to the requirement of society or society changes the law through enactment of statues. In India, every session of Parliament and State Legislature introduces the Bills to amend the Act s(s) or enact Act(s). On the other hand, where, any question of facts comes before the court, judiciary’ (especially higher judiciary) is interpreting the law according to the requirement of society. The dialectic of the legal system in India, with its entrenched “multiplex of social structures” on the one hand and its multiplicity of indigenous, colonial, and developmental traditions on the other, is tremendously complex. The significant element in the interaction between law and society in India is the heavy burden on these multiple traditions and the social concerns and orientations of each.

Providing Freshmen with a Good “Starting-Block”

2019 ◽  
Vol 78 (1-2) ◽  
pp. 69-75 ◽  
Author(s):  
Mikaël De Clercq ◽  
Charlotte Michel ◽  
Sophie Remy ◽  
Benoît Galand
Keyword(s):  
The Self ◽  
The Other ◽  
Student Adjustment ◽  
Social Psychological ◽  
Pivotal Phase ◽  
Study Program ◽  
Study Task ◽  
The Social ◽  
Social Belonging ◽  
Intention To Persist

Abstract. Grounded in social-psychological literature, this experimental study assessed the effects of two so-called “wise” interventions implemented in a student study program. The interventions took place during the very first week at university, a presumed pivotal phase of transition. A group of 375 freshmen in psychology were randomly assigned to three conditions: control, social belonging, and self-affirmation. Following the intervention, students in the social-belonging condition expressed less social apprehension, a higher social integration, and a stronger intention to persist one month later than the other participants. They also relied more on peers as a source of support when confronted with a study task. Students in the self-affirmation condition felt more self-affirmed at the end of the intervention but didn’t benefit from other lasting effects. The results suggest that some well-timed and well-targeted “wise” interventions could provide lasting positive consequences for student adjustment. The respective merits of social-belonging and self-affirmation interventions are also discussed.

Stories and the Self

2020 ◽  
Vol 32 (2) ◽  
pp. 47-58 ◽  
Author(s):  
Stefan Krause ◽  
Markus Appel
Keyword(s):  
Meta Analysis ◽  
The Self ◽  
The Other ◽  
Lower Degree ◽  
Contrast Effects ◽  
Self Perception ◽  
Self Perceptions ◽  
Other Hand ◽  
The One ◽  
Implicit And Explicit

Abstract. Two experiments examined the influence of stories on recipients’ self-perceptions. Extending prior theory and research, our focus was on assimilation effects (i.e., changes in self-perception in line with a protagonist’s traits) as well as on contrast effects (i.e., changes in self-perception in contrast to a protagonist’s traits). In Experiment 1 ( N = 113), implicit and explicit conscientiousness were assessed after participants read a story about either a diligent or a negligent student. Moderation analyses showed that highly transported participants and participants with lower counterarguing scores assimilate the depicted traits of a story protagonist, as indicated by explicit, self-reported conscientiousness ratings. Participants, who were more critical toward a story (i.e., higher counterarguing) and with a lower degree of transportation, showed contrast effects. In Experiment 2 ( N = 103), we manipulated transportation and counterarguing, but we could not identify an effect on participants’ self-ascribed level of conscientiousness. A mini meta-analysis across both experiments revealed significant positive overall associations between transportation and counterarguing on the one hand and story-consistent self-reported conscientiousness on the other hand.

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