Dead liveness/living deadness: Thresholds of non-human life and death in biocapitalism

2016 ◽  
Vol 34 (6) ◽  
pp. 1044-1062 ◽  
Author(s):  
Annalisa Colombino ◽  
Paolo Giaccaria
Keyword(s):  
Capital Accumulation ◽  
Human Life ◽  
Animal Life ◽  
Life And Death ◽  
Specific Focus ◽  
Human Understanding ◽  
Complex Architectures ◽  
Life Itself ◽  
The Relationship ◽  
New Phase

The opening of a post-genomic age and the possibility of patenting life itself have changed the relationship between biopolitics and capitalism and contributed to the emergence of a new phase of capitalist accumulation, currently known as biocapitalism, the full integration of life and capital into complex architectures of control and ownership. In this paper, we combine Giorgio Agamben’s concepts of the threshold and bios/ zoē with Nicole Shukin’s idea of rendering to address the connection between life and death in biocapitalism, through a specific focus on the commercialisation of the semen of the Piedmontese bulls. We show how death, rather than merely life, is productive in biocapitalism. Further, in proposing an analysis of some of the ways in which, social and biological, animal life gets incorporated (i.e. owned and sold), we contribute to recent debates in geography on more-than-human understanding of capital accumulation.

scholarly journals 儒道死亡思想之比較

1999 ◽  
Vol 2 (3) ◽  
pp. 99-115
Author(s):  
Fenglin JIN
Keyword(s):  
Human Life ◽  
Life And Death ◽  
Human Control ◽  
Four Seasons ◽  
Depth Analysis ◽  
Digital Commons ◽  
Human Tendency ◽  
Life Itself ◽  
Attitude Toward Death ◽  
Human Death

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.

scholarly journals Motivations for Pursuing Radical Life Extension

2021 ◽  
Author(s):  
◽  
Lucinda April Campbell
Keyword(s):  
Ethical Issues ◽  
Human Life ◽  
Life Extension ◽  
Life And Death ◽  
Ethical Implications ◽  
The Subject ◽  
Radical Life Extension ◽  
The Relationship ◽  
Human Life Span

<p>In bio-ethics, the potential practical and ethical implications of radical life extension are being seriously debated. However, the role of motivation in relation to dramatically increasing the human life span has been largely overlooked. I propose that motivation is a crucial aspect to consider within the radical life extension discourse by conjecturing about why it might appeal and the possible ways it could impact outcomes where it is successfully developed and implemented. I do not thereby present an argument that supports or opposes radical life extension technology. This is ultimately a speculative piece. In exploring the relationship between motivation and radical life extension, I present a conceptual framework called the Thanatophobic and Romantic Motivational Spectrum (TRM Spectrum) designed to assist deeper examination on the subject. It captures what I suggest are two key motivators related to life and death, that is, the fear of death (Thanatophobia) and the “love” of life (Romanticism). The motivational spectrum is then applied to the death penalty versus life imprisonment, and euthanasia and suicide debates to demonstrate how it can be used for analysis of ethical issues in relation to the potential introduction of radical life extension technology.</p>

scholarly journals ISLAM DAN LINGKUNGAN HIDUP: MENAKAR RELASI KEDUANYA

2021 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Toguan Rambe ◽  
Seva Maya Sari ◽  
Nurhayani Rambe
Keyword(s):  
Natural Resources ◽  
Digital Media ◽  
Human Life ◽  
Modern Technology ◽  
Environmental Damage ◽  
Human Environment ◽  
Human Habitat ◽  
Life Itself ◽  
The Impact ◽  
The Relationship

The environment is a global problem, in fact it is a humanitarian problem that is so complex that it is handled collectively. Population pollution is getting denser and more crowded coupled with limited natural resources and even the influence of digital media, modern technology which is often used for profit and even exploiting natural resources for personal or group gain, thus reducing the quality of nature. Islam has strong teachings about ethics towards the environment, very devastating events have often been experienced lately, namely floods, illegal logging, forest burning and the most existing ones until now are the Covid-19 epidemic, of course we realize that the impact of These incidents are very disturbing to the sustainability of the human environment. "Besides that, a number of other forms of environmental damage must be a very valuable lesson." Humans have an important influence in the sustainability of the ecosystem and human habitat itself, the actions taken or policies. about the relationship with the environment is clearly very influential for a good environment and human life itself. ”Normatively, religion calls on all humans to preserve and have ethics towards the environment, the relationship between the two is harmonious.

scholarly journals Motivations for Pursuing Radical Life Extension

2021 ◽  
Author(s):  
◽  
Lucinda April Campbell
Keyword(s):  
Ethical Issues ◽  
Human Life ◽  
Life Extension ◽  
Life And Death ◽  
Ethical Implications ◽  
The Subject ◽  
Radical Life Extension ◽  
The Relationship ◽  
Human Life Span

<p>In bio-ethics, the potential practical and ethical implications of radical life extension are being seriously debated. However, the role of motivation in relation to dramatically increasing the human life span has been largely overlooked. I propose that motivation is a crucial aspect to consider within the radical life extension discourse by conjecturing about why it might appeal and the possible ways it could impact outcomes where it is successfully developed and implemented. I do not thereby present an argument that supports or opposes radical life extension technology. This is ultimately a speculative piece. In exploring the relationship between motivation and radical life extension, I present a conceptual framework called the Thanatophobic and Romantic Motivational Spectrum (TRM Spectrum) designed to assist deeper examination on the subject. It captures what I suggest are two key motivators related to life and death, that is, the fear of death (Thanatophobia) and the “love” of life (Romanticism). The motivational spectrum is then applied to the death penalty versus life imprisonment, and euthanasia and suicide debates to demonstrate how it can be used for analysis of ethical issues in relation to the potential introduction of radical life extension technology.</p>

scholarly journals Sustainability of Rice Farmers: Farming of Rural Communities in the Spiritual Meaning Perspective of Seed Storage

2015 ◽  
Vol 6 (4) ◽  
pp. 92-97
Author(s):  
Irmayani Irmayani ◽  
Amaluddin . ◽  
Sitti Rahbiah Busaeri .
Keyword(s):  
Rural Communities ◽  
Human Life ◽  
Seed Storage ◽  
Rice Seed ◽  
Rice Farmers ◽  
Close Relationship ◽  
Life Itself ◽  
Small House ◽  
The Village ◽  
The Relationship

This research aims to reveal in the spiritual of meaning contained in the farming of rice seed storage of rural communities in the village at Bone-Bone. This research uses a qualitative approach in the phenomenology of perspective and will be interpreted in the definiton of the symbolic interactionism. The result of this research indicates that the stages of the storage that begins with the way collect it in the form of malai rice that has been drained in a small house with called landak. Storage at a its own will be do it because the farmer glamorize the seed of rise with no treat in vain. The seed pf rice who are stored in a place that exalted so that would prevent anyone to overstep and and even stepped deliberately because it was considered not appreciate the seed of the rice which is the source of life. This action effect has meaning that for all beings actually have a close relationship with human life itself, treated well even of plants will be upheld especially if the relationship among humans and other animals is required ethics are maintained so constantly continue in the future, involving the meaning of an action to keep the sustainability of rice farming.

scholarly journals Reason and Its Living Horizons in Edmund Husserl’s Phenomenology

2021 ◽  
pp. 399
Author(s):  
Roberto J. Walton
Keyword(s):  
Practical Reason ◽  
Human Life ◽  
Philosophy Of Life ◽  
Spanish Speaking ◽  
Human Understanding ◽  
Natural Sound ◽  
The Relationship

Husserl rejects the contrast between human life as an irrational factum and reason as an objectifying force that is hostile to life. Hence he moves away from the incompatibility between philosophy as science and philosophy of life. This paper has two purposes. First, it attempts to analyze the sequence of living horizons of reason, i.e., to lay out a progressive bringing-into-play that begins in a primal history linked to instinct, goes through history proper with its manners of practical reason, and reaches its culmination in a second historicity with a teleological development. In his last dated manuscript, Husserl speaks of “the upright, fair reason of the natural, sound human understanding” that plays a role before “the scientific, philosophical reason” (Hua XXIX, 386). Secondly, against this background, phenomenology of reason is considered as a view that is grounded in passive fulfillments, traces theory back to life, and emphasizes the interpenetration of the various manifestations of reason. It is argued that the relationship between intention and fulfillment pervades the movement from latent to manifest reason, renders possible different modes of rational legitimation, and shows distinctive traits in each mode. With regard to the vitality of Husserlian reason, a brief epilogue for the Spanish speaking world deals with some of J. Ortega y Gasset’s views on the issue.Husserl rechaza la contraposición entre la vida humana como un factum irracional y la razón como una fuerza objetivante hostil a la vida. Por eso se aparta de la incompatibilidad entre la filosofía como ciencia y la filosofía de la vida. Este trabajo tiene dos propósitos. Prime-ro, intenta analizar la secuencia de horizontes vitales de la razón, es decir, desplegar una progresiva puesta-en-juego que se inicia en la protohistoria ligada al instinto, pasa a través de la historia en sentido propio con sus modalida-des de razón práctica, y culmina en una segun-da historicidad con un desarrollo teleológico. En su último manuscrito fechado, Husserl habla de “la proba y honrosa razón del entendimiento humano natural” que desempeña un papel con anterioridad a “la razón científica, la filosófica” (Hua XXIX, 386). En segundo lugar, frente a este trasfondo, se examina la fenomenología de la razón como una visión que se funda en cum-plimientos pasivos, refiere la teoría a la vida, y pone énfasis en la compenetración de las varia-das manifestaciones de la razón. Se sostiene que la relación entre intención y cumplimiento atraviesa el movimiento desde la razón latente a la razón patente, hace posible diversos modos de legitimación racional, y muestra rasgos distintivos en cada uno de los modos. Respecto de la vitalidad de la razón husserliana, un breve epílogo para hispanoparlantes considera algu-nos puntos de vista de J. Ortega y Gasset sobre la cuestión.

Death, Narrative Integrity, and the Radical Challenge of Self-Understanding: a Reading of Tolstoy's Death of Ivan Ilych

1997 ◽  
Vol 17 (4) ◽  
pp. 373-398 ◽  
Author(s):  
MARK FREEMAN
Keyword(s):  
Human Life ◽  
Literary Form ◽  
Contemporary Theory ◽  
Present Essay ◽  
True Meaning ◽  
The Face ◽  
Life Itself ◽  
Virtuous Life ◽  
Death Narrative ◽  
The Relationship

Much contemporary theory suggests that, unlike works of biography or autobiography, human life itself is fundamentally comprised of disconnected moments and is thus devoid of literary form. People may seek to bind these moments together as narratives in the course of their efforts at self-understanding; but these narratives, it is often held, are little more than fictions or myths, impositions of form and order upon the flux of experience. In Tolstoy's Death of Ivan Ilych, we find a powerful refutation of this view. For what we see in Tolstoy's story are the grave consequences of a life lived moment to moment, without any sense of the whole. Only in the face of death could Ivan Ilych gain the requisite distance to behold the true meaning of his dismal life and only upon beholding this meaning could he see the contours of the life well-lived, that is, the life possessed of narrative integrity. By exploring the relationship between death, narrative integrity, and the radical challenge of self-understanding via the story of Ivan Ilych, the present essay seeks ultimately to identify ways in which the study of ageing might contribute to our identifying the good and virtuous life.

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.

Ważyk metafizyczny? / Ważyk – A Metaphysician?

2013 ◽  
Vol 54 (1) ◽  
pp. 35-47
Author(s):  
Jerzy Święch
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
Late Phase ◽  
Human Condition ◽  
Theory And Practice ◽  
Strict Sense ◽  
Ontological Security ◽  
Life And Death ◽  
Avant Garde ◽  
Self Sufficiency

Summary Adam Ważyk’s last volume of poems Zdarzenia (Events) (1977) can be read as a resume of the an avant-garde artist’s life that culminated in the discovery of a new truth about the human condition. The poems reveal his longing for a belief that human life, the mystery of life and death, makes sense, ie. that one’s existence is subject to the rule of some overarching necessity, opened onto the last things, rather than a plaything of chance. That entails a rejection of the idea of man’s self-sufficiency as an illusion, even though that kind of individual sovereignty was the cornerstone of modernist art. The art of late modernity, it may be noted, was already increasingly aware of the dangers of putting man’s ‘ontological security’ at risk. Ważyk’s last volume exemplifies this tendency although its poems appear to remain within the confines of a Cubist poetics which he himself helped to establish. In fact, however, as our readings of the key poems from Events make clear, he employs his accustomed techniques for a new purpose. The shift of perspective can be described as ‘metaphysical’, not in any strict sense of the word, but rather as a shorthand indicator of the general mood of these poems, filled with events which seem to trap the characters into a supernatural order of things. The author sees that much, even though he does not look with the eye of a man of faith. It may be just a game - and Ważyk was always fond of playing games - but in this one the stakes are higher than ever. Ultimately, this game is about salvation. Ważyk is drawn into it by a longing for the wholeness of things and a dissatisfaction with all forms of mediation, including the Cubist games of deformation and fragmentation of the object. It seems that the key to Ważyk’s late phase is to be found in his disillusionment with the twentieth-century avant-gardes. Especially the poems of Events contain enough clues to suggest that the promise of Cubism and surrealism - which he sought to fuse in his poetic theory and practice - was short-lived and hollow.

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.

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