Die Objektivität einer Moral der sorgenden Achtung für menschliche Lebewesen

2014 ◽  
Vol 62 (2) ◽  
Author(s):  
Björn Sydow
Keyword(s):  
Final Section ◽  
Human Agency ◽  
Human Potential ◽  
Human Beings ◽  
Moral Objectivity ◽  
The Subject ◽  
Formal Feature ◽  
Do So ◽  
Individual Human

AbstractThe paper starts with the intuition that morality basically consists in a caring respect for human beings: Moral subjects have to respect human beings in their individual human potential, and they have to do whatever is necessary for this potential to be realized. The main aim of the paper is to defend the claim that this understanding of morality is connected with objectivity as a formal feature of morality. I begin by considering constructivist and cooperation-based accounts of morality. Their explanation of moral objectivity is not compatible with caring respect as fundamental content of morality. (1) Thus, in order to argue for my claim I have to put this explanation of moral objectivity into question. To do so, I turn to its action theoretic background. Since this background consists in a dualistic understanding of action I sketch and argue for a non-dualistic alternative based on the notion of practical conceptual capacities. (2 & 3) This understanding of human agency leads to the conception of objectively good actions in which the subject is determined by the reality of bodily substances. (4) In the final section, I propose to conceive of human beings as a certain kind of bodily substances, namely as bearers of conceptual capacities. Consequently, moral actions can be seen as a certain type of objectively good actions. These actions correspond to what has to be done out of caring respect because this is exactly what bodily substances with conceptual capacities oblige moral subjects to do. (5)

Quodlibet II

2019 ◽  
pp. 218-251
Author(s):  
Turner Nevitt ◽  
Brian Davies
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
The Subject ◽  
Do So

This chapter presents Thomas Aquinas’s Quodlibet V, which dates from his second Parisian regency (the second time Aquinas functioned as a master in Paris). It contains Aquinas’s answers to questions about God, angels, and human beings. Specifically, the questions deal with: God’s knowledge; God’s power; God’s assumed nature; angels: Is Lucifer the subject of the aevum?; human nature; the sacrament of the Eucharist: Is the form of bread annihilated? Should a priest give an unconsecrated host to an unexposed sinner who asks him to do so?; the sacrament of penance; the sacrament of marriage; relating to the virtues; relating to the commandments; relating to prelates; relating to teachers; relating to religious; and relating to clerics.

Lytton Strachey's Conception of Biography

PMLA ◽  
1951 ◽  
Vol 66 (4) ◽  
pp. 295-315
Author(s):  
Charles Richard Sanders
Keyword(s):  
Human Beings ◽  
Ordinary People ◽  
The Past ◽  
A Value ◽  
Starting Point ◽  
The Gift ◽  
The Subject ◽  
The One ◽  
Point Of Reference ◽  
Individual Human

Human beings are too important to be treated as mere symptoms of the past. They have a value which is independent of any temporal processes—which is eternal, and must be felt for its own sake.“ These two sentences, embedded in the well-known Preface to Eminent Victorians, must always be the starting point and a constant point of reference in any discussion of Strachey's conception of biography. The basis of all good biography must be, he firmly held, the humanistic respect for men—men in their separateness as distinct from lower creatures and in their separateness apart from economical, political, ethical, and religious theories; men in their separateness as distinct from one another, men as individuals, various, living, free. It has been well said that Strachey wrote with ”a glowing conviction that character is the one thing that counts in life“ and with a realization that individual human beings, however simple they may appear, are enigmatical, complex, and compact of contending elements. Each person carries his secret within him, and the biographer is one who has the gift for discerning what it is. Hence individual human beings are not only highly important; they are also highly interesting. The puzzle which the biographer has to solve in dealing with ordinary people is fascinating enough; but when the subject is a great man, the biographer works with his problem in an atmosphere of intense excitement, for about all great men there is something wondrous and incredible.

scholarly journals Human Agency and Freedom at the Face of the Changing Global Environment

2013 ◽  
Vol 4 (6) ◽  
pp. 286-293
Author(s):  
Manash Jyoti Deka
Keyword(s):  
Human Agency ◽  
Point Of View ◽  
Global Environment ◽  
Human Beings ◽  
The Real ◽  
The Face ◽  
The Subject

The meteoric change of global environment in today’s world can be understood at least in two contexts; symbolic and real, understanding it from the Lacanian point of view. The symbolic constructs a structure wherein human beings as subjects are subjectivized under a disguised hallucination of imagination. In addition, the real is that what the symbolic has lost in its very inauguration and therefore keeps desiring. When the symbolic comes to confront the real, i.e. when, for example, a global capitalistic structure faces a lurking nature which is now anti-posed against the symbolic itself due to its exploitive mentality of nature the subject becomes a paranoiac subject. Can a paranoiac subject exercise a real agency and thus recover her freedom without being a schizophrenic? In this paper, I want to discuss these issues from a psychoanalytic as well as philosophical point of view.

Can Another Religion Be Seen as the Other?

2012 ◽  
pp. 137-148
Author(s):  
Stanisław Krajewski
Keyword(s):  
Jewish People ◽  
The Other ◽  
Human Beings ◽  
Religious People ◽  
Religious System ◽  
Natural Step ◽  
Do So ◽  
Individual Human

This chapter assesses whether it is possible to relate to another religious system as a true Other, or whether one can do so only to a person who subscribes to a different religion. One way of using the philosophy of the Other as an inspiration for the shaping of the vision of other religions is to transfer discoveries from the realm of individual persons to the realm of religions. When religions become the main focus, turning to the plural may be seen as the natural step. One can attempt various ways of acknowledging the Otherness of another religion, but one should constantly come back to one basic and obvious point: one never encounters ‘religions’. Instead, one encounters descriptions of religions. All genuine manifestations of religion, like texts, rituals, and buildings, are important, but they are nothing without religious people. Above all, one must encounter individual human beings who profess a religion. It is important to acknowledge not just some set of predicates, but someone's exceptional and socially rooted aspect — their religiosity. The chapter then considers the priestly status of the Jewish people.

Daoism, Nature and Humanity

2014 ◽  
Vol 74 ◽  
pp. 95-108 ◽  
Author(s):  
David E. Cooper
Keyword(s):  
Final Section ◽  
Environmental Philosophy ◽  
Human Beings ◽  
Way Of Life ◽  
Technological World ◽  
Relationship Of ◽  
The Relationship ◽  
Do So

AbstractThis paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a ‘primitive’ way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more ‘spontaneously’ than people generally do in the modern, technological world, and of allowing other beings to do so as well. These themes are clarified in a final section, inspired by some Daoist remarks, devoted to the relationship of human beings with animals.

scholarly journals The Anthropological Difference: What Can Philosophers Do To Identify the Differences Between Human and Non-human Animals?

2012 ◽  
Vol 70 ◽  
pp. 105-131 ◽  
Author(s):  
Hans-Johann Glock
Keyword(s):  
Conceptual Analysis ◽  
Final Section ◽  
Philosophical Anthropology ◽  
Human Beings ◽  
Human Animal ◽  
Individual Human

This paper considers the question of whether there is a human-animal or ‘anthropological difference’. It starts with a historical introduction to the project of philosophical anthropology (sct. 1). Section 2 explains the philosophical quest for an anthropological difference. Sections 3–4 are methodological and explain how philosophical anthropology should be pursued in my view, namely as impure conceptual analysis. The following two sections discuss two fundamental objections to the very idea of such a difference, biological continuity (sct. 5) and Darwinist anti-essentialism (sct. 6). Section 7 discusses various possible responses to this second objection – potentiality, normality and typicality. It ends by abandoning the idea of an essence possessed by all and only individual human beings. Instead, anthropological differences are to be sought in the realm of capacities underlying specifically human societies (forms of communication and action). The final section argues that if there is such a thing as the anthropological difference, it is connected to language. But it favours a more modest line according to which there are several anthropological differences which jointly underlie the gap separating us from our animal cousins.

Quodlibet V

2019 ◽  
pp. 392-429
Author(s):  
Turner Nevitt ◽  
Brian Davies
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
The Subject ◽  
Do So

This chapter presents Thomas Aquinas’s Quodlibet V, which dates from his second Parisian regency (the second time Aquinas functioned as a master in Paris). It contains Aquinas’s answers to questions about God, angels, and human beings. Specifically, the questions deal with: God’s knowledge; God’s power; God’s assumed nature; angels: Is Lucifer the subject of the aevum?; human nature; the sacrament of the Eucharist: Is the form of bread annihilated? Should a priest give an unconsecrated host to an unexposed sinner who asks him to do so?; the sacrament of penance; the sacrament of marriage; relating to the virtues; relating to the commandments; relating to prelates; relating to teachers; relating to religious; and relating to clerics.

Jalan Kesempurnaan Menurut Jamaah Insan Al-Kamil di Cijati Desa Cikareo Selatan Sumedang

2020 ◽  
Vol 2 (1) ◽  
pp. 23-37
Author(s):  
Syarifudin Syarifudin
Keyword(s):  
Qualitative Method ◽  
Human Beings ◽  
The Core ◽  
The World ◽  
The Subject ◽  
Religious Sect ◽  
Descriptive Qualitative

Each religious sect has its own characteristics, whether fundamental, radical, or religious. One of them is Insan Al-Kamil Congregation, which is in Cijati, South Cikareo Village, Wado District, Sumedang Regency. This congregation is Sufism with the concept of self-purification as the subject of its teachings. So, the purpose of this study is to reveal how the origin of Insan Al-Kamil Congregation, the concept of its purification, and the procedures of achieving its purification. This research uses a descriptive qualitative method with a normative theological approach as the blade of analysis. In addition, the data generated is the result of observation, interviews, and document studies. From the collected data, Jamaah Insan Al-Kamil adheres to the core teachings of Islam and is the tenth regeneration of Islam Teachings, which refers to the Prophet Muhammad SAW. According to this congregation, self-perfection becomes an obligation that must be achieved by human beings in order to remember Allah when life is done. The process of self-purification is done when human beings still live in the world by knowing His God. Therefore, the peak of self-purification is called Insan Kamil. 

Pakistan’s Development: Successes, Failures, and Future Tasks (Presidential Remarks)

1997 ◽  
Vol 36 (4I) ◽  
pp. 321-331
Author(s):  
Sarfraz Khan Qureshi
Keyword(s):  
Indian Subcontinent ◽  
General Meeting ◽  
The Past ◽  
Past Half Century ◽  
The Social ◽  
The Subject ◽  
Golden Jubilee ◽  
Freedom Movement ◽  
Past Half ◽  
Do So

It is an honour for me as President of the Pakistan Society of Development Economists to welcome you to the 13th Annual General Meeting and Conference of the Society. I consider it a great privilege to do so as this Meeting coincides with the Golden Jubilee celebrations of the state of Pakistan, a state which emerged on the map of the postwar world as a result of the Muslim freedom movement in the Indian Subcontinent. Fifty years to the date, we have been jubilant about it, and both as citizens of Pakistan and professionals in the social sciences we have also been thoughtful about it. We are trying to see what development has meant in Pakistan in the past half century. As there are so many dimensions that the subject has now come to have since its rather simplistic beginnings, we thought the Golden Jubilee of Pakistan to be an appropriate occasion for such stock-taking.

Panpsychism versus Panprotopsychism and the Subject-Summing Problem

2017 ◽  
Author(s):  
Philip Goff
Keyword(s):  
Macro Level ◽  
Human Beings ◽  
Making Sense ◽  
Combination Problem ◽  
The Subject ◽  
Micro Level ◽  
Russellian Monism ◽  
Nature Of Matter

This is the first of two chapters discussing the most notorious problem facing Russellian monism: the combination problem. This is actually a family of difficulties, each reflecting the challenge of how to make sense of everyday human and animal experience intelligibly arising from more fundamental conscious or protoconscious features of reality. Key challenges facing panpsychist and panpsychist forms of Russellian monism are considered. With respect to panprotopsychism, there is the worry that it collapses into noumenalism: the view that human beings, by their very nature, are unable to understand the concrete, categorical nature of matter. With respect to panpsychism, there is the subject-summing problem: the difficulty making sense of how micro-level conscious subjects combine to produce macro-level conscious subjects. A solution to the subject-summing problem is proposed, and it is ultimately argued that panpsychist forms of the Russellian monism are to be preferred on grounds of simplicity and elegance.

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