scholarly journals Kręgi ludzkiej wspólnoty

Etyka ◽  
1980 ◽  
Vol 18 ◽  
pp. 199-219
Author(s):  
Ija Lazari-Pawłowska
Keyword(s):  
Human Dignity ◽  
Moral Obligation ◽  
Good Reason ◽  
Individual Characteristics ◽  
Logical Necessity ◽  
Moral Concern ◽  
Human Being ◽  
Human Species ◽  
Human Individual ◽  
Moral Convictions

The widely acclaimed components of the humanistic ethical program are to be found at present in personalism, universalism, and humanitarianism. The author unreservedly subscribes to this program and postulates that the value of every human individual be recognized irrespective of his individual characteristics, that all actions which affect any human being be performed only with due respect to the autonomous good of the human being, and that no man be ever treated only as an instrument in his existence. Trying to supply a justification for these postulates most authors point out that human dignity is presumably founded on such merits as reason and conscience. The author resolved to expose the weakness of this line of argument. A recourse to empirical features that allegedly distinguish human species from the others may not serve as a good reason in defense of those particular human individuals who clearly lack them. The author endavours to show that universalism which gives ~very man a minimum rights may justly be treated as unacceptable particularism, as typically ‚human speciesism’, indeed. It excludes from the regions of moral concern all animals, which like humans, are capable of suffering. Many authors take the sentience to be the single most important feature shared by animals and humans, which imposes on us the obligation to take care of animals as well as humans. The author contents that the delineation of the range of creatures with respect to whom we have moral obligation is one of the axioms which cannot be argued for or against. There are no logical reasons for drawing the boundaries here or there. We must rely on our ultimate moral convictions that we perceive as our feeling of being morally right. The delineation of the range of the creatures whose autonomous good we will take into account in our activity is a question of an axiomatic decision. We will not find any empirical features either in men or animals, which could impose a logical necessity for counting certain specimens in or others out. We must rely on the most elementary sense of solidarity which makes another creature our fellow-creature. The numerous controversies between different degrees and different kinds of particularism, or between particularism and universalism with respect to humans, or between universalism encompassing only humans and universalism extended to the whole reach of creatures capable of suffering has its source not so much in the differences in knowledge of facts but as in different emotional evaluative attitudes towards them.

Value and Character Education Based on Qur’anic

2016 ◽  
Vol 1 ◽  
pp. 182-188
Author(s):  
Eva Nurhaeny
Keyword(s):  
Young People ◽  
Character Education ◽  
Young Generation ◽  
Human Being ◽  
Human Beings ◽  
Human Individual ◽  
Moral Dimensions ◽  
Long Life ◽  
Culture Development ◽  
Education Concept

This essay discusses based on Qur’anic value and character education. In gobalization era, it has great impact on young behaviour change such as fighting, free sex, drug and other delinquencies. The occurred result is serious enough and it cannot be assumed just as a simple matter again, mainly that the subjects and the victim are young people whose have professions as students. The fact indicates that education world has to give an important role toward preventing national moral decadency in the effort of preparing the better future young generation. In this regard, we are aware that the education goal, basically, is to build better morality of human being or in another term is to “humanize the human being”. An idea regarding the significance of character education was appeared as a given solution in answering the morality problem in Indonesian education world. Character education is part of value education. That why, looking for the character education concept has been very urgent in the effort of preparing excellent, faithful, professional and personalized leaner as being asked by the education goal. The essence of characterized behavior actually is the psychological totality form which includes the whole human individual potency of cognitive, affective and psycho-motoric aspects, and also socio-cultural totality function in the context of interaction with God, him or herself, other human beings and the environment in his or her long life. Furthermore, in Qur’an’s teaching, the figure of the Messenger Peace be upon him (PBUH) is viewed as “the model human being”. In this context, the concept of Qur’anic charactereducation can be found through three moral dimensions that should be actualized in human being personality. They are the morality toward Allah (spiritual quotient/ intelligence), the morality toward our self (emotional quotient) and the morality toward Allah’s creatures, human being and environment (social quotient). Then, school should make the Holy Qur’an as the foundation of character education’s implementation whereas the implementation form in the school can be developed through intra-curricular, extra-curricular or personality and school culture development.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

Kantian Racism and Kantian Teleology

2017 ◽  
Author(s):  
Bernard Boxill
Keyword(s):  
Moral Theory ◽  
Textual Analysis ◽  
Perfect State ◽  
Human Being ◽  
Human Species ◽  
State Constitution ◽  
Moral Teaching ◽  
Close Textual Analysis ◽  
History Of

Appalled by Kant’s views on race, some Kantians suggest that these views are unrelated to his central moral teaching that every human being “exists as an end in itself and not merely as a means to be arbitrarily used by this or that will.” But Kant developed his racial views because of his teleological view that we regard the history of the human species as the completion of a hidden plan of nature to establish an externally perfect state constitution as the necessary means to the end of developing all human predispositions. To evade the difficulty, Kantians may claim that Kant’s teleology and moral theory are not essentially related, but Kant thought that they were and close textual analysis supports their connection.

Moral Theory and Divine Justice

2017 ◽  
pp. 87-127
Author(s):  
Hussein Ali Abdulsater
Keyword(s):  
Religious Experience ◽  
Moral Obligation ◽  
Human Being ◽  
Human Beings ◽  
Divine Sovereignty ◽  
Divine Justice ◽  
The World ◽  
Human Autonomy ◽  
Definition Of ◽  
Point Of Departure

This chapter investigates the position of human beings in this theological system. Its point of departure is a definition of the human being, from which it develops an understanding of human agency in relation to God and the world. Divine assistance (luṭf) is highlighted as the bridge between human autonomy and divine sovereignty. Following is an elaborate description of religious experience: its origins, justification, relevant parties, responsibilities and characteristics. The concept of moral obligation (taklīf) is shown to be the cornerstone of Murtaḍā’s theory on religion. The chapter is divided into three sub-headings: The Human Being; Justification of Moral Obligation; Characteristics of Moral Obligation.

Politics and the Evolution of Inquiry in Political Science

1982 ◽  
Vol 1 (1) ◽  
pp. 5-16 ◽  
Author(s):  
Samuel M. Hines
Keyword(s):  
Political Science ◽  
Life Science ◽  
Good Reason ◽  
Life Sciences ◽  
Human Species ◽  
Long Run ◽  
Contemporary Politics ◽  
Further Development

Although we may be pessimistic (with good reason) about contemporary politics, especially as it effects the prospects for the survival of the human species in the long run, we can be more optimistic about the study of politics from a life science perspective. Certainly the two are related. Becoming optimistic about the former may depend in part upon the further development of biopolitics and of the biobehaviorial and life sciences generally.

Is Personal Dignity Possible Only If We Live in a Cosmos?

2018 ◽  
Vol 92 ◽  
pp. 223-240
Author(s):  
John G. Brungardt ◽  
Keyword(s):  
Human Dignity ◽  
Catholic Church ◽  
Common Good ◽  
Human Person ◽  
Modern World ◽  
Human Being ◽  
Catholic Theology ◽  
Personal Dignity ◽  
The Universe ◽  
The Catholic Church

The Catholic Church has increasingly invoked the principle of human dignity as a way to spread the message of the Gospel in the modern world. Catholic philosophers must therefore defend this principle in service to Catholic theology. One aspect of this defense is how the human person relates to the universe. Is human dignity of a piece with the material universe in which we find ourselves? Or is our dignity alien in kind to such a whole? Or does the truth lie somewhere in between? The metaphysics of creation properly locates the human being in the universe as a part, ordered to the universe’s common good of order and ultimately to God. Human dignity is possible only in a cosmos; that this is concordant with modern scientific cosmology is briefly defended in the conclusion.

Humane Markets

2019 ◽  
pp. 293-315
Author(s):  
James R. Otteson
Keyword(s):  
Political Economy ◽  
Eighteenth Century ◽  
Human Dignity ◽  
The Political ◽  
Economic Institutions ◽  
Moral Concern ◽  
Commercial Society ◽  
The Core ◽  
The Poor ◽  
Political Economic

Markets are often criticized for being amoral, if not immoral. The core of the “political economy” that arose in the eighteenth century, however, envisioned the exchanges that take place in commercial society as neither amoral nor immoral but indeed deeply humane. The claim of the early political economists was that transactions in markets fulfilled two separate but related moral mandates: they lead to increasing prosperity, which addressed their primary “economic” concern of raising the estates of the poor; and they model proper relations among people, which addressed their primary “moral” concern of granting a respect to all, including the least among us. They attempted to capture a vision of human dignity within political-economic institutions that enabled people to improve their stations. Their arguments thus did not bracket out judgments of value: they integrated judgments of value into their foundations and built their political economy on that basis.

scholarly journals BOTANICAL MYTHS: FAKE NEWS OF THE CONTEMPORARY WORLD

2021 ◽  
Vol 2 (7) ◽  
pp. e27524
Author(s):  
Daniel Baron ◽  
Carlos Gustavo Momberg da Silva ◽  
Felipe Girotto Campos
Keyword(s):  
Driving Force ◽  
Phenomenological Approach ◽  
Agricultural Activity ◽  
Natural Phenomena ◽  
Fake News ◽  
Human Species ◽  
Contemporary World ◽  
Philosophical School ◽  
Human Individual ◽  
Global Understanding

The myths take many forms depending on the cultures in which we find them; however, their function is always to explain natural phenomena that occur in their surroundings. As observed throughout human history, it is an inherent condition for the human species to believe in the metaphysical and to use their individual and introspective thinking as a way to achieve their dreams and goals, something that works as a responsible 'driving force' in many cases, for governing and inspiring the human individual. Additionally, populations or part of communities that obtain their livelihood and/or subsistence directly from agricultural activity spontaneously express a greater willingness to believe in the 'infallible' agroforestry myths, which explain the possible botanical phenomena. In light of this, our present study lists the main physiological bases refuting different botanical myths based on evidence proven in original articles. Furthermore, our phenomenological approach was carried out in an eclectic way in the field of botany and is not linked to any specific authority or philosophical school. Finally, we explore and integrate different, mutually compatible approaches to provide the reader with a global understanding of the 'infallibility' of botanical myths.

scholarly journals Zwierzęta i ludzie, czyli granice moralności

Etyka ◽  
1980 ◽  
Vol 18 ◽  
pp. 177-197
Author(s):  
Bernard Rollin
Keyword(s):  
Moral Status ◽  
Moral Concern ◽  
Human Being ◽  
Human Beings ◽  
Relevant Feature ◽  
Natural Signs ◽  
Moral Attention ◽  
Intricate Argument

A much neglected question in the foundations of ethics concerns the moral status of non-human beings. Our intuitions are equivocal, and various theories have been advanced to distinguish between men and animals with regard to inclusion in the scope of moral concern. Various ground for drawing the distinction such as evolutionary supremacy, can be rejected as morally irrelevant. The key distinction historically employed for effecting a demarcation is rationality, which has been linked with the possession of language. The most systematic attempt to link language, rationality, and moral status is that of Kant, who can be seen as attempting to prove that only rational, linguistic, beings – and thus only human beings – fall within the scope of moral concern. This intricate argument can be criticized in a variety of ways. lf correct, it would exclude children, the retarded, the insane, the comatose, etc. from moral concern. More important, is follows from Kant’s argument that rationality is the only morally relevant feature of a rational being, in which case it is difficult to see why features of a human being which are or may be irrelevant to rationality – fur example pleasure or pain – are worthy of moral attention. Clearly morality encompasses more than rationality; in fact, rationa1ity is morally relevant only because it is an interest for a rational being. It is the presence of interest, and needs, wants, desires, etc., which are subject to fulfilment, nurture, and impediment which makes a being an object of moral attention. Language is relevant as a vehicle for conveying needs and interests, but natural signs serve just as well. Thus if men are objects of moral concern, animals are also, since no morally relevant distinction can be drawn between men and animals, and because animals display the same morally relevant features that humans do.

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