There is No Teleological Suspension of the Ethical: Kierkegaard’s Logic Against Religious Justification and Moral Exceptionalism

2018 ◽  
Vol 23 (1) ◽  
pp. 3-32
Author(s):  
Mélissa Fox-Muraton
Keyword(s):  
Religious Belief ◽  
Logical Reasoning ◽  
Christian Ethics ◽  
Moral Knowledge ◽  
Human Being ◽  
Ethical Action ◽  
Grammatical Analysis ◽  
The Right

AbstractIn The Book on Adler and “Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth,” Kierkegaard relies on logical reasoning and grammatical analysis in order to arrive at categorical normative conclusions against the use of religious belief and authority as a justification for ethical action. These arguments demonstrate that some types of moral knowledge can be arrived at through reason/logic, despite Kierkegaard’s efforts to separate the spheres of logic and existence. Kierkegaard thereby offers a strong critique of both moral exceptionalism and an ethics of conviction, a critique which—as the paper argues—is not incompatible with his existential and Christian ethics.

scholarly journals THE PROBLEM OF GOODNESS AND EVIL IN CHRISTIAN ETHICS

2017 ◽  
pp. 56-70
Author(s):  
Hryhorii Vasianovych
Keyword(s):  
Well Being ◽  
Christian Ethics ◽  
Original Sin ◽  
Human Being ◽  
Human Beings ◽  
Moral Consciousness ◽  
Moral Goodness ◽  
Active Approach ◽  
The Status ◽  
The Right

On the basis of philosophical and ethical literature the concept of "goodness" and "evil" has been analyzed from the standpoint of secular and Christian ethics. It turns out that moral well-being is characterized as a positive phenomenon, and evil – as a negative one. It has been emphasized that Christian ethics considers God as a source of goodness, and a human being as a source of evil being associated with the original sins.It has been stated that goodness and evil exist in dialectical unity, while goodness is endless, whereas evil is finite, they have various forms of manifestation and differences. Moral goodness in Christian ethics acquires the status of all the universality of light, which can spread not only among believers, but also non- believers, it enriches the existence of human being and the whole world, while evil distorts this world. The moral goodness of human beings is realized in their worldview, action activity, as well as opposition to evil. Therefore, it is so important to use various forms, methods, and means in the process of educating true kindness, humanity, human mercy, and love.The problem of moral goodness and evil remains relevant both for secular and Christian ethics. Christian ethics considers God as a source of goodness and evil is a human being who broke God's laws and committed the original sin. Goodness and evil are in dialectical unity, but they are characterized by significant differences. The process of creating goodness requires a constant, well-organized education. At the same time, this process leads to active opposition to evil.It has been determined that philosophers, teachers, psychologists have proven: one of the effective ways of formation goodness is active approach. Creating situations in which a person could do goodness, reveal the kindness of his heart - this is the right path to the formation of moral consciousness, moral relations, and today it is especially necessary.

When Does a Right to Life Arise?

2019 ◽  
pp. 47-64
Author(s):  
Lynn D. Wardle
Keyword(s):  
Severe Disabilities ◽  
State Regulation ◽  
Biological Science ◽  
Human Being ◽  
Right To Life ◽  
Legal Rules ◽  
Frozen Embryos ◽  
The Right ◽  
Legal Right

The question of when a legal right to life first arises in the course of a human being’s development is pertinent to a variety of contexts, including protection of prenatal life from injury by persons other than the gestational mother, what to do with frozen embryos when the couple who created them divorces, and how to treat children born with severe disabilities, as well as the more familiar context of state regulation, restriction, or prohibition of abortion. This chapter first summarizes social and biological science findings relevant to this question, then details development of legal rules and constitutional doctrine pertaining to abortion regulation before contrasting that with protections for prenatal life in other contexts. It concludes that the most coherent answer to the question when a right to life arises is that the right to life is coextensive with the biological life of the human being, and that a legal right to remain alive arises when a human being comes into existence and continues until it ceases to be a human being—that is, when its life has ended. This might provide justification for greater restrictions on abortion, but that could depend on additional considerations.

scholarly journals The Royal Institution in Ancient Iran

2016 ◽  
Vol 12 (10) ◽  
pp. 71
Author(s):  
Jafar Aghazadeh ◽  
Hasan Mohammadi
Keyword(s):  
Analytical Method ◽  
Human Being ◽  
Human Beings ◽  
Main Obstacle ◽  
Ordinary Life ◽  
The Earth ◽  
Royal Institution ◽  
History Of ◽  
The Creation ◽  
The Right

<p>In the thoughts and beliefs of Iranians, kingdom has had a history of the creation of human beings on the earth. Accordingly, Iranians believe that the first creature and human being on the earth was the first king of Iran. Iranians connects the history of their mythical royal dynasties to the creation of humanity. For Iranians, the mythical kings of Iran are the creators of the royal institution and the functions and duties of the royal institution have been established, developed and transferred to next generations by the measures of these kings. The objective of the present study is to investigate the establishment of the royal institution and the development of royal institution in ancient Iran by a descriptive-analytical method. The findings indicate that Iranians had specific sacredness for their kings and called the first creature of Ahura Mazda as the King. In addition, they believed that kings should perform particular tasks whose formation was attributed to the mythical kings of Iran. Further, they believed that only those persons had the right of being a king who were from the race of kings and were approved by Ahura Mazda. to examine Lessing’s elucidation of authentic knowledge in <em>Shikasta</em>. The methodology appropriated in the paper entails depiction of visible world as an illusion of the Real pointed in Plato’s allegory of Cave and Nagarjuna’s Mundane Truth. We clarify emotion as the main motivator of such illusionary status stressed in both Plato and Nagarjuna’s thoughts. We argue that while the importance of reason and eradicating emotion cannot be ignored, what adjoins people to Truth is mindfulness and intuitive knowledge which is close to Nagarjuna’s non-dual patterns. By examining ordinary life as the illusion of Real, and emotion as the main obstacle to achieve the Truth emphasized in both Nagarjuna and Plato’s trends, we depart from other critics who undermine the eminence of essentialist trace in Lessing’s works and examine her approach towards Truth merely under postmodern lens. This departure is significant since we clarify while essentialism has been abandoned to a large extent and supporters of Plato have become scarce, amalgamation of his thoughts with spiritual trends opens a fresh way to earn authenticity in Lessing’s novel. </p><p> </p>

scholarly journals STUDI BIBLIKA SPRITUALITAS MANUSIA BARU BERDASARKAN SURAT EFESUS 4: 23-32

2020 ◽  
Vol 10 (1) ◽  
pp. 26-44
Author(s):  
Tri Astuti
Keyword(s):  
New Testament ◽  
Research Method ◽  
Human Being ◽  
Grammatical Analysis ◽  
The New Testament ◽  
Human Spirituality

The news of the New Testament can be summarized as; God wants us to be His children, in the image of His likeness. The problem is how can believer achieve the God's goal of becoming a new human being? In Ephesians 4: 23-32 Paul explains about how believer can have a true new human spirituality. The purpose of this research is to find out how believers can have true new human spirituality. The research method used is a qualitative biblical approach by using historical and grammatical analysis. The results found several important behaviors that need to be done by believers to experience the renewal of the quality of the spiritual mind, in order to grow into a new human being desired by God, that is, speaking according to the truth, controlling anger, working optimally and behaving affectionately. 

scholarly journals UPACARA PERKAWINAN UMAT HINDU DI DESA SIDOREJO KECAMATAN PURWOHARJO KABUPATEN BANYUWANGI (Kajian Teologi Hindu)

2018 ◽  
Vol 2 (1) ◽  
pp. 258
Author(s):  
Febri Vive Kananda ◽  
. Relin D.E ◽  
I Made Wika
Keyword(s):  
Qualitative Research ◽  
Human Development ◽  
Religious Belief ◽  
Social Function ◽  
Human Being ◽  
Literature Study ◽  
Stage Of Development ◽  
Marriage Ceremony ◽  
Traditional Marriage ◽  
Happy Family

<p><em>Hinduism believes in the existence of four phases of life to be traversed by the so-called Chess Dormitory. The four phases of human development are Brahmacari, Grehasta, Wanaprasta, and Bhiksuka (Sanyasin). Of the four phases, marriage is included in the stage of development of life, the second human being (Grehasta). In Javanese traditional marriage contains many values that are poured in the symbols, one of which is used like the Kembar Mayang. All ceremonial facilities in Java still use the standard or rules in the Javanese tradition that still apply and is a local religious belief. However, people's understanding of the ceremonial facilities is still lacking. This research is a qualitative research which in collecting data, researcher use observation technique, interview, document study and literature study.</em></p><p><em>From this research, </em><em>t</em><em>he process of marriage ceremony of Hindu people in Sidorejo village in general starts from</em><em> lamaran, pasang </em><em>tarub, selamatan, inauguration of husband and wife, bridal meeting (nemokake manten), and the peak is marked with marriage party and continued with ceremony sepasaran.</em><em> </em><em>Upacara marriage of Hindu have function (1) preserving Javanese tradition as a form of preservation of ancestral traditions that have been carried out for generations, (2) religious function (3) social function. The theological significance embodied in the Hindu marriage ceremony in Sidorejo Village is as early as entering the life of grhasta, the cleansing of the spirits of the ancestors, obtaining the suputra and surely embodying a happy family of birth and mind (sukinah).</em></p><p><em> </em></p>

scholarly journals NEW PERSPECTIVES ON THE LION MAN FIGURINE OF HOHLENSTEIN-STADEL CAVE (SOUTHWESTERN GERMANY)

2019 ◽  
Author(s):  
S. Wolf ◽  
N. Ebinger-Rist ◽  
C.-J. Kind ◽  
K. Wehrberger
Keyword(s):  
Middle Palaeolithic ◽  
Human Being ◽  
Upper Palaeolithic ◽  
Stratigraphic Sequence ◽  
Western Germany ◽  
The Right

In the Hohlenstein-Stadel Cave in 1939 excavators uncovered nearly 200 mammoth ivory fragments, which were refitted as a therianthrope figurine with the head and torso of a cave lion but with the legs of a human being. It was thus named the Lion Man. During recent excavations in the Stadel Cave between 2008 and 2013, a stratigraphic sequence was discovered that extended from the Middle Palaeolithic to the Aurignacian. It became clear that the location of the Lion Man during the excavations of 1939 corresponded to layer Au of the recent 2008-2013 excavations part of the excavation back dirt from 1939 was also uncovered. Here, 575 fragments of mammoth ivory were found that partially belonged to the Lion Man figurine that was carved from a complete tusk. In 2012/2013 the Lion Man was therefore newly restored. The figure was completed to the greatest possible extent. It became apparent that the Lion Man represents a male. We also obtained new perpectives on the position and the sinistral ornamentation of the figurine. The snout, the back and the right side were refitted and the Lion Man also gained volume due to the refitted pieces. New insight underlines the intentional deposition of the formerly complete figurine during the Aurignacian. Wehrberger, K. (Ed.) (2013). The Return of the Lion Man. History Myth Magic. Ostfildern: Jan Thorbecke Verlag. Kind, C.-J., Ebinger-Rist, N., Wolf, S., Beutelspacher, T., Wehrberger, K. (2014). The Smile of the Lion Man. Recent Excavations in Stadel Cave (BadenWrttemberg, south-western Germany) and the Restoration of the Famous Upper Palaeolithic Figurine. Quartr, 61, 129145

scholarly journals PARADIGMA SOSIALISASI DAN KONTRIBUSINYA TERHADAP PENGEMBANGAN JIWA BERAGAMA ANAK

2018 ◽  
Vol 11 (1) ◽  
pp. 65-79
Author(s):  
Anwar Anwar
Keyword(s):  
Behavior Patterns ◽  
Human Being ◽  
The Social ◽  
The Right

This article examines the social capacities that become the potential of every human being in relation to the development of his religious soul. Humans are known as religious beings, meaning that in a human way humans make statements, agreements to believe in God, and this is a religious potential that needs to be maintained by a healthy and religious environment. When socializing, every human being is in an environment whose behavior patterns have been formed, and face a norm system that is used as a basis for interaction. Therefore, religious souls need an environment that can direct it to the right direction for growth, that is, the awareness of religion according to what has been pledged while still in the mother's womb.

scholarly journals IDEOLOGI RADIKALISME DALAM ISLAM TENTANG WACANA HOMOSEKSUAL DI MEDIA MASSA

2018 ◽  
Vol 3 (2) ◽  
pp. 193
Author(s):  
Fita Fathurokhmah
Keyword(s):  
Mass Media ◽  
Human Being ◽  
Right Wing ◽  
Individual Freedom ◽  
Left Wing ◽  
Same Sex ◽  
The Media ◽  
The Mass Media ◽  
The Right ◽  
Ideological Difference

This article wants to examine how the media ideology about the concept of radicalism in Islam in the mass media of Republika and Koran Tempo. The Republika newspaper supports and agrees to the Islamic Defenders Front (FPI) both with an understanding of the prohibition of homosexuality and the appointment of news of FPI's violence against homosexuals. The Tempo newspaper is more about renewing ideas such as reporting on the views of the Liberal Islam Network (JIL) in respect of homosexuals. Homosexuality is the same sex lover or the choice of sexuality abnormalities is normal as a human being, it does not need to be criticized but must be respected as individual freedom. There is a fundamental ideological difference between Republika and Koran Tempo by renewing the concept of homosexuality with thinking radicalism on the basis of Islamic teachings. The homosexual issue, FPI applies the meaning of Islamic radicalism from the right-wing side which promotes violence as resistance, while JIL applies the meaning of radicalism from the left-wing side which prioritizes the radicalism of thought and law in the Koran.  AbstrakArtikel ini ingin mengkaji bagaimana ideologi media tentang konsep radikalisme dalam Islam di media massa Republika dan Koran Tempo. Surat kabar Republika mendukung dan setuju pada Front Pembela Islam (FPI) baik dengan pemahaman pelarangan homoseksual dan pengangkatan berita tindak kekerasan FPI melawan homoseksual. Koran Tempo lebih pada pembaharuan pemikiran seperti pemberitaan pandangan Jaringan Islam Liberal (JIL) terkait menghormatinya kaum homoseksual. Homoseksual adalah penyuka sesama jenis atau pilihan kelainan seksualitas itu normal sebagai manusia, tidak perlu dicela tapi harus dihargai sebagai kebebasan individu. Terdapat perbedaan ideologi yang mendasar antara Republika dan Koran Tempo dengan melakukan pembaharuan konsep homoseksual dengan radikalisme berpikir dengan pijakan ajaran Islam. Persoalan homoseksual, FPI menerapkan makna radikalisme Islam dari sisi sayap kanan yang mengedepankan kekerasan sebagai perlawanan, sedangkan JIL menerapkan makna radikalisme dari sisi sayap kiri yang mengutamakan keradikalan pemikiran dan hukum dalam al-Quran.

18. Human rights in action

2021 ◽  
pp. 435-457
Author(s):  
Anne Dennett
Keyword(s):  
Human Rights ◽  
Religious Belief ◽  
Family Life ◽  
Public Authority ◽  
Right To Life ◽  
Article 9 ◽  
Freedom Of Thought ◽  
The Law ◽  
The Right

This chapter explores how three Convention rights operate in practice: the right to life (Article 2), the right to a private and family life (Article 8), and freedom of religious belief (Article 9). Article 2 provides that everyone’s right to life shall be protected by law. No one shall be deprived of one’s life intentionally save in the execution of a sentence of a court following one’s conviction of a crime for which this penalty is provided by law. Article 8 provides that everyone has the right to respect for one’s private and family life, home, and correspondence. There shall be no interference by a public authority with the exercise of this right except such as is in accordance with the law. Meanwhile, Article 9 provides that everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change and manifest one’s religion or belief.

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