Personalistic Pedagogy and Transcendence

2021 ◽  
Vol 47 (1) ◽  
pp. 59-81
Author(s):  
Marian Nowak
Keyword(s):  
Human Development ◽  
Human Person ◽  
Three Dimensions ◽  
Personal Life ◽  
Spiritual Life ◽  
Human Being ◽  
Close Link ◽  
Practical Action ◽  
The World ◽  
Theoretical Reflection

In this paper I focus my attention on personalistic pedagogy, and its connection with transcendence, which was defined by Karol Wojtyła as ‘another name for the person’, because of its close link to the realisation of man as a person (Wojtyła, 1993, s. 230). In this regard, I focus my attention on references to transcendence in the studies of selected personalists. In its structure the article proposes reflection over the following problems: 1) the spiritual and transcending dimension of the bodily character of the human person; 2) the transcendence of the human person and the human person’s quest for values in the varieties of personalisms; 3) the ‘naturalisation’ of the ‘person’ category, and the openness to transcendence; 4) transcendence in historical, metaphysical and theological personalism; 5) education as a process between nature, culture and transcendence. According to Karol Wojtyła, when we talk about transcendence in relation to the human person we should take into account three dimensions: 1) transcendence in action; 2) transcendence towards another ‘I’ and 3) transcendence towards personal God. The biological life is never able to explain the spiritual life, and it is the spiritual life that gives meaning to the biological life, because the only sphere of the spirit reveals to us the value of the personal life and the meaning of human existence. This consequently leads to the need for separate reflection on the world and on man. In this sense, both in theoretical reflection and in practical action, the above-mentioned need is emphasised and points to respect for the ‘mystery of the child’, all the more acceptable in a climate of faith and openness to transcendence. Of course, the process of education and teaching can be approached superficially, in a shallow sense, in which we can remain closed to the possibilities and potential of human development. Epistemological distinctions connected to Maritain’s levels of cognition allow us to notice at least two types of teaching and education (flat and deep). A human being might stop (for various reasons, of course) at the lower levels of existence, and give up any aspirations to higher values, and to transcendence. Here we can seek help in explaining the part of staying open on transcendence of personalistic pedagogy.

scholarly journals Educating to Forgive as an Expression of Concern for Order in a Person's Natural Environment. Part. 1: Evil and Harm in the Life of a Human Person and the Source of the Need to Forgive

2017 ◽  
Vol 4 (1) ◽  
pp. 133-139
Author(s):  
Michał Wyrostkiewicz
Keyword(s):  
Natural Environment ◽  
Human Person ◽  
Human Being ◽  
The World ◽  
Natural Climate ◽  
Good And Evil

The paper defines philosophical categories of good and evil in the process of upbringing and development of the personality. People are good by nature. That is why they tend towards the good, they desire what is good, they feel bad and do not function well when they are touched by evil. Goodness is part of the natural environment of the human being; goodness is the natural climate of the human person. At the same time, however, people perform bad deeds. They create evil. They often harm others. This is the cause of disorder in a person's environment. It turns out that the only effective and reasonable means of restoring such order is forgiveness. It is the only thing that has a chance to realistically stop the potential avalanche of evil that appears to be the obvious result of wrongdoing and “nurturing” harm or planning revenge. The evil that “insidiously” enters the world creates the need for forgiveness as the only way to respond to harm; as a way that leads to real order in a person's environment

scholarly journals El arte y la desapropiación del mundo

2021 ◽  
Vol 18 ◽  
Author(s):  
Sergio Espinosa Proa
Keyword(s):  
Aesthetic Experience ◽  
Three Dimensions ◽  
One Dimension ◽  
Material Objects ◽  
Human Being ◽  
Works Of Art ◽  
The World ◽  
The Aesthetic

Las obras de arte son objetos materiales que al mismo tiempo y de modos misteriosos son objetos espirituales (a saber: inmateriales). Utilizando a Kant y a Schiller, en este artículo se opone a la calificación platónica y aristotélica una concepción distinta del arte, que sería una manufactura humana no sometida a la lógica de la apropiación, sino de su contraria. El hombre es un ser racional, pero Kant le otorgó tres dimensiones a esta idea: la razón es conocimiento, mas también compasión y contemplación. Un ser humano tiene intereses teóricos, intereses prácticos... y desintereses múltiples. El "temple estético" al que Schiller hace referencia apunta a esta facultad de no hacer nada, a este aflojamiento de las tensiones, ocupaciones y preocupaciones, al puro deleite (o pavor) de estar meramente en el mundo. La experiencia o la emoción estética aflora cuando no esperamos nada —ni bueno ni malo— de las cosas. Es paradójico que una dimensión de nuestra racionalidad sea la facultad de no esperar, de no buscar, de no modificar o sustituir, de no mover un dedo, de simple y llanamente no hacer nada: es la facultad de dejar llegar, de dejar aparecer (y desaparecer), de dejar ser a las cosas; es la facultad de desactivar —momentáneamente— nuestras otras facultades. Works of art are material objects that at the same time and in mysterious ways are spiritual objects (i. e. immaterial). Using Kant and Schiller, this article opposes the Platonic and Aristotelian qualification with a different conception of art, which would be a human manufacture not subject to the logic of appropriation, but of its opposite. Man is a rational being, but Kant gave this idea three dimensions: reason is knowledge, but also compassion and contemplation. A human being has theoretical interests, practical interests… and multiple interests. The “aesthetic temper" to which Schiller refers points to this faculty of doing nothing, to this loosening of tensions, occupations and worries, to the pure delight (or dread) of being merely in the world. Aesthetic experience or emotion comes to the surface when we expect nothing —neither good nor bad— from things. It is paradoxical that one dimension of our rationality is the faculty of not waiting, of not seeking, of not modifying or substituting, of not moving a finger, of simply doing nothing: it is the faculty of letting come, of letting appear (and disappear), of letting things be; it is the faculty of deactivating —momentarily— our other faculties.

scholarly journals La familia como ámbito de desarrollo humano. The Family, as Environment for Human Development

2017 ◽  
Author(s):  
Carlo Caffarra
Keyword(s):  
Human Development ◽  
Human Person ◽  
The Family ◽  
The World ◽  
Human Family

La persona goza de dos caracteres constitutivos: su singularidad y su relacionalidad. El desarrollo o genealogía de la persona humana tiene un ámbito o «lugar» originario, que es la familia. La familia humana se origina mediante el acto supremo de libertad por el que un varón y una mujer deciden entregarse mutuamente de por vida. En el contexto así creado, cada hijo llega a este mundo como el «bien-venido»: esto constituye la base para un desarrollo armónico de su libertad y de su capacidad de amar o, lo que viene a ser lo mismo, de su formación como persona.The person has two constitutive characteristics: singularity and capacity for relations. The development or genealogy of the human person has an originary environment or “locus” which is the family. The human family originates in the supreme act of freedom by which a man and a woman decide to give themselves to one another for life. In this created environment, each child comes into the world as “well-come”: this is the basis for an harmonic development of its freedom and capacity for love, or in other words, for his formation as a person.

scholarly journals Simone Weil’s Radical Ontology of Rootedness: Natural and Supernatural Justices

2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  
Keyword(s):  
Human Person ◽  
Social Reality ◽  
Human Condition ◽  
Human Being ◽  
Human Spirit ◽  
The Real ◽  
The World ◽  
Transcendent Reality ◽  
The Individual ◽  
The Human Condition

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.

scholarly journals THE INDIVIDUAL IN THE CONTEXT OF MODERN EDUCATION: A PHILOSOPHICAL VIEW

2021 ◽  
Vol 19 (2) ◽  
pp. 25-32
Author(s):  
SVETLANA VOLKOVA
Keyword(s):  
Meaning Making ◽  
Three Dimensions ◽  
Human Being ◽  
Modern Education ◽  
Educational Anthropology ◽  
The World ◽  
The Individual ◽  
The Mind ◽  
Contemporary Education ◽  
Electronic Technologies

The article focuses on the little-studied interrelationship between the human way of being and education. The goal of the study is twofold. First, it is to reconstruct the image of the individual that lies at the basis of the scholars’ worldview. Secondly, it is to develop a model of philosophy that would correspond to this image and correlate with the problems and challenges of modern education. Drawing attention to the widespread use of information and electronic technologies in education, the author argues that the model of human being as embodied presence (embodiment) is very important for pedagogical activities. The significance of this model is that it enables to distinguish the meaning-making dimension of human consciousness so needed by contemporary education. The author demonstrates that an individual sees and cognizes the world not so much with the organs that are available and ready, but rather with those that are constituted in the acts of reflexing. Meaning, therefore, is the reflexive functional organ that reproduces the substance of the personality of a human being as a student. The author also notes that the perception and comprehension of the world is carried out from the perspectives of both the “pure” and the embodied mind. Thus, one of the main tasks of education is to engage and reveal the mind-body system as a source of the subject’s meaning-making activity. So, orienting education towards the individual as a being who does not possess meanings but searches for them will succeed only if the human being is viewed as an integral whole rather than as separate parts. The author concludes that both philosophy and pedagogy need to develop educational anthropology, an interdisciplinary area that would explore the subject of education in the integrity of their three dimensions – mind, body and language, taken as sources of creating meanings.

THEORIES OF INTERNATIONAL RELATIONS AND THEIR APPROACH TO SECURITY ISSUES

2021 ◽  
Vol 17 (1) ◽  
pp. 37-44
Author(s):  
Ján Marek ◽  
Pavel Bučka
Keyword(s):  
International Relations ◽  
21St Century ◽  
Historical Development ◽  
International Security ◽  
Personal Life ◽  
Human Being ◽  
Security Issues ◽  
The World ◽  
Security Relations ◽  
Political Differences

In the 21st century, security is being discussed very often and extensively throughout the world it is one of the highest values in the life of all mankind and in the personal life of every human being. Although there are great historical, cultural and political differences between continents or even between regions we can say that humanity as a whole has experienced many historical stages characterized by concern for safety or even survival was at the top of the imaginary scale of values. Opposite that period of calm and reduced concerns about the security of states or even the whole world used to be, unfortunately, rarer and also shorter. Opinions on security have undergone a rich historical development, which has resulted in a number of established concepts that are commonly used in discussions on this topic. It follows that in the study of international security relations, it is essential that we use the most important terms and at the same time show that the meaning and content of these terms are often explained from different angles. It is therefore very important to examine the various theories of international relations and their approach to security issues.

The Immortality of Man

1941 ◽  
Vol 3 (4) ◽  
pp. 411-427
Author(s):  
Jacques Maritain
Keyword(s):  
Everyday Life ◽  
Human Person ◽  
Thomas Aquinas ◽  
Human Being ◽  
Soft Or ◽  
The World

Let us think of the human being, not in an abstract and general way, but in the most concrete possible, the most personal fashion. Let us think of this certain old man we have known for years in the country, —this old farmer with his wrinkled face, his keen eyes which have beheld so many harvests and so many earthly horizons, his long habits of patience and suffering, courage, poverty and noble labor, a man perhaps like those parents of a great living American statesman whose photographs appeared some months ago in a particularly moving copy of a weekly magazine. Or let us think of this certain boy or this girl who are our relatives or our friends, whose everyday life we well know, and whose loved appearance, whose soft or husky voice is enough to rejoice our hearts. Let us remember—remember in our heart—a single gesture of the hand, or the smile in the eyes of one we love. What treasures on earth, what masterpieces of art or of science, could pay for the treasures of life, feeling, freedom and memory, of which this gesture, this smile is the fugitive expression? We perceive intuitively, in an indescribable not inescapable flash, that nothing in the world is more precious than one single human being. I am well aware how many difficult questions come to mind at the same time and I shall come back to these difficulties, but for the present I wish only to keep in mind this simple and decisive intuition, by means of which the incomparable value of the human person is revealed to us. Moreover, St. Thomas Aquinas warns us that the Person is what is noblest and most perfect in the whole of nature.

scholarly journals JALAN ILLUMINASI DALAM MISTISISME HAZRAT INAYAT KHAN (1882 -1927)

2020 ◽  
Vol 19 (1) ◽  
pp. 103
Author(s):  
Syaifan Nur ◽  
Asna Ulil Maizah
Keyword(s):  
Driving Forces ◽  
Complex Problem ◽  
The Self ◽  
Spiritual Life ◽  
Human Being ◽  
Ancient Greek ◽  
True Nature ◽  
Basic Change ◽  
Basic Word ◽  
The World

Mysticism comes from the Greek word mystikos, which means secret, hidden, dark or veiled in darkness. Also means silence or shut up, which is the basic word of mysterion in ancient Greek. Mysticism leads to the study of the esoteric side of the spiritual life of people who believe, have faith, and have religion. Mysticism seeks to uncover the deepest secrets in the spiritual life. One of the roads used is the path of illumination. Illumination is the key to enlightenment desired by every human being. In illumination, the goal of humans is to obtain inner solutions, and their birth, there are many forms or patterns that must be approached, seen and felt. Moreover, it must really enter into it, the estuary of the self-surrender to the worldliness that must be faced with realization, secret spirit, calm and deeds.The path of illumination requires an initiation process as a basis for stepping into the search for true nature. Initiation as a basic change in essential conditions; initiation as a reference for every human being to start, aiming for something that leads to a better direction. Actually and verbally, as a listener, imitator and speaker, the initiator is able to know step by step to make an inner journey to get enlightenment that is felt to be very influential in his life. One of the famous mystics who explore this issue is Hazrat Inayat Khan. The complex problem of human uncertainty is one of the driving forces that gave birth to the great thoughts of a Hazrat Inayat Khan. Hazrat Inayat Khan’s view holds that humans as God’s creatures in the world must return to their consciousness, function, purpose and existence in the essence of mankind itself properly and correctly. Life must be in harmony because all God’s creatures are the same creation from God Almighty. The ultimate goal is to get the true nature.

scholarly journals O HUMANISMO PERSONALISTA DE LIMA VAZ: UMA RESPOSTA FILOSÓFICA AO PROBLEMA DO ABORTO

2010 ◽  
Vol 38 (106) ◽  
pp. 233
Author(s):  
Eleandro Teles
Keyword(s):  
Human Life ◽  
Human Person ◽  
The Other ◽  
Human Being ◽  
Broad Category ◽  
The World ◽  
The Absolute

Uma posição contrária ou favorável ao aborto depende da resposta à questão bioética elementar: quando tem início a vida qualitativamente humana no feto? Adotando o princípio da inviolabilidade da vida humana como critério ético fundamental de análise, busca-se responder à pergunta sobre o status do embrião a partir da antropologia personalista de Lima Vaz. Conforme o autor, a pessoa humana é compreendida na tríplice estrutura: somática, psíquica e espiritual. Uma nova e ampla categoria de pessoa é proposta: ser humano, unidade de estrutura e relações, convocada a realizar-se pelo movimento dialético de expressão do dado somático, através das relações fundamentais com o mundo, o outro e o Absoluto, abrangendo toda a existência, desde a fecundação até a morte. O humanismo personalista de Lima Vaz oferece uma resposta filosófica contundente ao problema do aborto.ABSTRACT: A stand against or in favor of abortion depends on the answer to the elementary bioethical question: when is the beginning of the human life in a fetus? Adopting the principle of inviolability of human life as the fundamental ethical criterion of analysis and using Lima Vaz’s personalistic anthropology, we search for an answer to the question about the embryo status. According to the author, the human person is comprehended in the triple structure: somatic, psychic and spiritual. A new and broad category of person is proposed: the human being, unity of structure and relations, is called to self realization by the dialectical movement of expression from the somatic base, through the fundamental relations with the world, the other and the Absolute, including the entire existence, from fecundation until death. Lima Vaz’s personalistic humanism offers a forceful philosophical answer to the problem of abortion. 

scholarly journals Naming God Together: Muslim-Christian Theology of Mercy in the Indonesian Context

2019 ◽  
pp. 1-30
Keyword(s):  
Human Person ◽  
Christian Theology ◽  
Three Dimensions ◽  
Public Theology ◽  
Comparative Theology ◽  
Structural Level ◽  
Social Dimensions ◽  
The World ◽  
Political Tension

Using the method of the new comparative theology, this essay attempts to take the Indonesian context seriously, where the recent and highly divisive religio-political tension has given rise as well to an inclusive public theological discussion of God as the Merciful, and offers an explicit comparative theological analysis of God as Merciful in the Muslim and Christian (Catholic) traditions. On the structural level, these two traditions agree that Mercy has at least three dimensions, namely ontological (mercy belongs to the very being of God), personal (God’s mercy is made manifest in paradigmatic human person) and social (mercy has a dynamic of reaching out to others in solidarity). While being formulated and expressed within the confines of each theological system, mercy as God’s quality is shown to be at the center of Muslim and Christian naming of God. The two traditions move from philosophical theism to the personal and social dimensions of manifesting God’s mercy in the world. This comparative theological analysis of God as the Merciful will serve as a responsible public theology in the complex and pluralistic Indonesian society.

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