Common Image

2021 ◽  
Author(s):  
Ingrid Hoelzl ◽  
Rémi Marie
Keyword(s):  
Common Ground ◽  
Multisensory Perception ◽  
Dead End ◽  
The World ◽  
The Common ◽  
Western Humanism

Western humanism has established a reifying and predatory relation to the world. While its collateral visual regime, the perspectival image, is still saturating our screens, this relation has reached a dead end. Rather than desperately turning towards transhumanism and geoengineering, we need to readjust our position within community Earth. Facing this predicament, Ingrid Hoelzl and Rémi Marie develop the notion of the common image - understood as a multisensory perception across species; and common ethics - a comportment that transcends species-bound ways of living. Highlighting the notion of the common as opposed to the immune, the authors ultimately advocate otherness as a common ground for a larger than human communism.

God and his Attributes

Gersonides ◽  
2010 ◽  
pp. 59-80
Author(s):  
Seymour Feldman
Keyword(s):  
Common Ground ◽  
Existence Of God ◽  
Underlying Assumption ◽  
Human Reason ◽  
Anselm Of Canterbury ◽  
The World ◽  
The Common ◽  
Religiously Based ◽  
Articles Of Faith ◽  
Basic Beliefs

This chapter explains how the existence of God is philosophically provable. It adopts the terminology of Thomas Aquinas about some of the basic beliefs of monotheistic religion. In attempting to delineate the distinct domain of theology, Aquinas distinguished between the “preambles of faith” and the “articles of faith.” This chapter analyzes the underlying assumption that human reason can prove and explain some of the basic beliefs of monotheistic religion. Not only does it discuss the common ground for philosophy and faith, but it explains monotheistic religions without religiously based assumptions. It describes the ontological proof of Anselm of Canterbury and points out various arguments about the world and how they cannot be explained without positing the existence of God.

The Difference between Lying and Misleading

2018 ◽  
Author(s):  
Andreas Stokke
Keyword(s):  
Common Ground ◽  
What Is Said ◽  
Conversational Implicatures ◽  
The World ◽  
Question Under Discussion ◽  
The Common ◽  
The Difference ◽  
Prosodic Focus

The notions of what is said and assertion, as relative to questions under discussion, are used to provide an account of the lying-misleading distinction. The chapter argues that utterances are sometimes interpreted relative to the so-called Big Question, roughly paraphrased by “What is the world like?” This observation is shown to account for the fact that, when conveying standard conversational implicatures, what is asserted is likewise proposed for the common ground. The chapter applies the resulting account of the lying-misleading distinction to ways of lying and misleading with incomplete predicates, possessives, presuppositions, pronouns, and prosodic focus. A formal notion of contextual questionentailment is defined which shows when it is possible to mislead with respect to a question under discussion while avoiding outright lying.

Doctor Zhivago by Boris Pasternak and the Knight of Faith by Kierkegaard: Common Ground

2020 ◽  
pp. 48-64
Author(s):  
Alla Radionova
Keyword(s):  
Common Ground ◽  
Great Influence ◽  
The Novel ◽  
Women's Images ◽  
Boris Pasternak ◽  
Modern Culture ◽  
The World ◽  
Rational Thought ◽  
The Common ◽  
Moral Model

The article deals with the intertextual relationships of the novel «Doctor Zhivago» by B. Pasternak and the treatise «Fear and Trembling» by Søren-Kierkegaard. Pasternak mentioned Kierkegaard in his works and noted his great influence on modern culture. While Pasternak was working on the novel, he used the concept of chivalry, which was an allusion to Kierkegaard. In his treatise «the Knight of Faith» is a moral model that has overcome the fetters of rational thought and broken out of the temporary boundaries. S. Kierkegaard gives his description, which is directly related to the themes and motives associated with the image of Yuri Zhivago. Both Kierkegaard and Pasternak emphasize that the heroes of the high spirit merge with the human community, they cannot be distinguished from the general population with their private existences; the authors carefully contemplate the world around them, trying to penetrate into the very essence of each phenomenon, they differ in external carelessness with the utmost tension of the inner spiritual life. In their self-denial they renounce the most beloved, precious, valuable. Their love takes the form of religious veneration, and the beloved combines the temporal and the eternal, the earthly and the divine. They transfer the pain of double existence and the pain of loss into the realm of the spiritual, the creative, and the realm of memory. In the treatment of women's images in «Doctor Zhivago» Pasternak is equally focused on both Kierkegaard and Dostoevsky, between whom, in turn, there are many similarities. The common ground between the two texts proves the presence of purposeful inter-system interaction.

scholarly journals Existence and Needs: A case for the equal moral considerability of non-human animals

2017 ◽  
Vol 7 (3) ◽  
pp. 23-33
Author(s):  
Yamikani Ndasauka ◽  
Grivas M. Kayange
Keyword(s):  
Moral Status ◽  
Common Ground ◽  
Hierarchy Of Needs ◽  
Abraham Maslow ◽  
Moral Considerability ◽  
The World ◽  
Common Foundation ◽  
The Common

This paper reflects on the question, “Is there a sound justification for the existential view that humans have a higher moral status than other animals?” It argues that the existential view that humans have a higher moral status than animals is founded on a weak and inconclusive foundation. While acknowledging various arguments raised for a common foundation between human and non-human animals, the paper attempts to establish a common ground for moral considerability of human and non-human animals. The first common foundation is based on the existential notion of being in the world, which is common for both human and non-human animals. The second idea is based on the common desire to actualize different needs. The paper demonstrates these common foundations by referring to Heidegger and Abraham Maslow’s hierarchy of needs.  

scholarly journals What Does a Mythopoetic Inquiry Look Like?

2013 ◽  
Vol 6 ◽  
Author(s):  
Susanna Ruebsaat
Keyword(s):  
Common Ground ◽  
Art Making ◽  
The World ◽  
The Common

A Mythopoetic Inquiry is a narrative of the imagination which creates an alternate story to the dominant story (individually or collectively). We create the story as we are living it; writing the narrative at the same time as we are reading it to ourselves and the world. Creating a vision while seeing; an imaginative vision about what is and what can be. A mythopoetic inquiry has its own logic but also needs to connect to reality. Art making (and other creative activities), can be a bridge between imagination and reality; letting the art tell the story from that liminal place between the conscious and unconscious. It is important to consider that there are practical aspects of this imagining. As humans we have a shared imagination (myths and archetypes) that is the common ground of this imagining.

scholarly journals Gaining through Bereavement: A Comparative Study of the Literature of Bijan Najdi and Gabriel Garcia Marquez

2017 ◽  
Vol 8 (1) ◽  
pp. 478-486
Author(s):  
Zahra Sonia Barghani
Keyword(s):  
Comparative Study ◽  
Common Ground ◽  
Gabriel Garcia Marquez ◽  
Ethical Values ◽  
Human History ◽  
The World ◽  
Actual Change ◽  
The Common ◽  
The Comparative Study ◽  
Insight Into

Abstract Throughout human history bereavement has always imposed its undeniable and inevitable impact on the life of those affected by it. Despite all discrepancies what can be considered the common ground in bereavement among all nations regardless of cultural, ideological, religious and ethical values is the fact that bereavement infuses an indispensable change into the lives of those encountering it. The comparative study of Burial and The Handsomest Drowned Man in the World by Iranian and Colombian authors, respectively, points out the unconventional reversed handling of bereavement which results in obtaining insight into the human capacity to mature. Both authors make their characters inseminate their barren lives with grief to produce a change which is drastic and flourishing in Gabriel Garcia Marquez and soothing and stabilizing in Bijan Najdi. Through the course of the stories the childless couple in Najdi and the villagers in Garcia Marquez are gradually exposed to the truth of their lives ironically by the corpses coming up their ways quite unexpectedly and learn to develop new identities, attaching themselves to and possessing the bodies. This comparative study sheds light on how the revelation they experience inculcates a joyful, fluid mobility in the villagers and stability in the couple’s life. The study of these texts reveals the absolute notion that the actual change originates from the world within and what lies in the world without is dead.

scholarly journals PERANAN PENDIDIKAN AGAMA ISLAM DALAM PENGUATAN NASIONALISME DI INDONESIA

2018 ◽  
Vol 15 (1) ◽  
pp. 19-41
Author(s):  
Abdul Hamid
Keyword(s):  
21St Century ◽  
Third World ◽  
Common Ground ◽  
Common Point ◽  
Human Beings ◽  
Linguistic Identity ◽  
The Third ◽  
The World ◽  
The Common ◽  
The Third World

Abstract The 21st century is a triumph for the era of globalization. An era that tries to make the world, especially the world incorporated in the third world category (developed) like Indonesia to carefully and firmly address all the effects it produces. Globalization is, in essence, a process of generating ideas, then offered to be followed by other nations that eventually arrive at a common point of agreement and serve as a common ground for nations around the world. Globalization as well as nationalism is a concept of a pluralistic. Substantively also contains a contradictory spirit. Nationalism with the spirit of exclusiveness desires loyalty to the nation and state. Nationalism, in any way, tried to convince a nation that felt the same ground, breathed the same air, and drank water from the same source, that is, Bumi Indonesia. To love the homeland that gives the source of life as a gift of Allah SWT. So that every form of natural produce should be utilized as well as possible for the common welfare as a nation. In the process, Indonesia tries to shed tribal, religious, racial and linguistic identity for a cooperation to achieve prosperity. While Islam is one of the religions that desires the unity and unity among human beings. Encourage his people to love and work for the inhabited country. Abstrak Abad 21 merupakan masa kejayaan bagi era globalisasi. Sebuah era yang mencoba  menjadikan  dunia,  khususnya  dunia  yang  tergabung  dalam  kategori dunia ketiga (berkembang) seperti Indonesia untuk secara cermat dan tegas menyikapi segala efek yang ditimbulkannya. Globalisasi pada hakikatnya adalah suatu proses dari gagasan yang dimunculkan, kemudian ditawarkan untuk diikuti oleh bangsa lain yang akhirnya sampai pada suatu titik kesepakatan bersama dan menjadi pedoman bersama bagi bangsa-bangsa di seluruh dunia. Globalisasi  sebagaimana   juga  nasionalisme adalah   sebuah   konsep berwajah majemuk. Secara substansif juga mengandung semangat yang bertolak belakang. Nasionalisme dengan semangat eksklusifisme menghendaki kesetiaan kepada bangsa dan negara. Nasionalisme, dalam rupa apapun sejatinya mencoba meyakinkan bangsa yang merasa berpijak pada bumi yang sama, menghirup udara yang sama, juga meneguk air dari sumber yang sama, yakni Bumi Indonesia. Untuk mencintai tanah airnya yang memberikan sumber kehidupan sebagai anugerah Allah SWT. Sehingga setiap wujud hasil alam harus dimanfaatkan dengan sebaik-baiknya untuk kesejahteraan bersama sebagai suatu bangsa. Dalam prosesnya, Indonesia mencoba menanggalkan identitas kesukuan, agama, ras maupun bahasa demi sebuah kerjasama mencapai kesejahteraan. Sementara  Islam  adalah  salah  satu  agama  yang  sangat  menghendaki adanya  persatuan  dan  kesatuan  antar  umat  manusia.  Menganjurkan umatnya untuk mencintai dan bekerja untuk negeri yang didiami. Kata Kunci:

TEOLOGIA FILOSÓFICA E DIÁLOGO RELIGIOSO

2016 ◽  
Vol 42 (134) ◽  
pp. 423
Author(s):  
Josef Schmidt
Keyword(s):  
Common Ground ◽  
The Self ◽  
Christian Faith ◽  
Rational Potential ◽  
Religious Dialogue ◽  
The World ◽  
The Common ◽  
Per Se ◽  
Object Of Study ◽  
Universal Reason

Resumo: O diálogo entre as diversas concepções do mundo, hoje tão urgente, especialmente o diálogo com as religiões e entre as religiões, só poderá ter sucesso se os parceiros estiverem dispostos a e forem capazes de levar a sério uns aos outros no cerne de suas convicções. Já que se trata de convicções últimas que de per si contêm uma pretensão universal, a razão é o espaço comum de tal diálogo. O seu cultivo é tarefa da filosofia, que se torna neste caso um parceiro qualificado, porque a transcendência como tema das religiões é também seu objeto. É o que mostram os diferentes argumentos da transcendência elaborados na filosofia, que como demonstrações de Deus constituem a ponte para a religião. São argumentos nucleares da filosofia, já que neles a razão tematiza sua capacidade para superar em princípio seus limites. Os tipos particulares desses argumentos são maneiras intimamente relacionadas da autoexplicitação da razão universal. A dimensão da normatividade e da bondade que assim emerge leva ao problema da teodicéia com o qual a filosofia e a teologia são conjuntamente confrontadas. A respeito desse problema a fé cristã possui um potencial racional especial que tem intensificado nos últimos tempos o diálogo com o budismo.Abstract: The dialogue between the different conceptions of the world, so urgent nowadays, especially the religious dialogue and that between religions, can only succeed if partners are willing and able to take each other seriously, at the heart of their own convictions. As these ultimate convictions contain per se a universal claim, reason must be the common ground for such a dialogue. The task of philosophy, acting here as a qualified partner, is therefore to cultivate dialogue since transcendence is an object of study for both religions and philosophy. This is what the different arguments of transcendence, developed in philosophy, show. Their demonstrations of God serve as a bridge to religion. They are core philosophical arguments since it is through them that reason expresses its ability to overcome, in principle, its own limits. The particularities of these arguments are closely related to the self-explanation of the universal reason. The dimension of normativity and kindness that emerge, brings the problem of theodicy to which both philosophy and theology are confronted. Regarding this issue, the Christian faith has a rational potential that has recently favoured the dialogue with Buddhism.

The Common Ground of Wesley and Edwards

1990 ◽  
Vol 83 (3) ◽  
pp. 271-303 ◽  
Author(s):  
Richard E. Brantley
Keyword(s):  
Common Ground ◽  
Jonathan Edwards ◽  
Philosophical Theology ◽  
Great Awakening ◽  
Common Denominator ◽  
John Wesley ◽  
Direct Impact ◽  
The World ◽  
The Common ◽  
Religious Morality

Although evangelicalism is “spiritual” and empiricism is “natural,” the great principle of empiricism, that one must see for oneself and be in the presence of the thing one knows, applies as well to evangelical faith. Each of these two methodologies operates along a continuum that joins emotion to intellect; each joins externality to words through “ideas/ideals of sensation,” that is, through either perception or grace-in-perception or both. While empiricism refers to immediate contact with and direct impact from objects and subjects in time and place, evangelicalism entertains the notions that religious truth is concerned with experiential presuppositions and that experience need not be nonreligious. On the basis of the experiential common denominator between empiricism and evangelicalism, through the “both/and” logic of philosophical theology, I argue that John Wesley (1703–91), founder of British Methodism, and Jonathan Edwards (1703–58), leader of the American Great Awakening, theologize empiricism. They ground transcendentalism in the world, balance religious myths and religious morality with scientific reverence for fact and detail, and ally empirical assumptions with “disciplined” spirit. Above all, they share the simultaneously rational and sensationalist reliance on experience as the avenue to both natural and spiritual knowledge.

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