scholarly journals Литературные аллюзии и языковые параллели у Николоза Бараташвили и Адама Мицкевича (стихотворение Мерани и поэма Фарис)

2020 ◽  
Vol 20 ◽  
pp. 63-72
Author(s):  
Манана Микадзе ◽  
Keyword(s):  
Russian Translation ◽  
Human Existence ◽  
The Other ◽  
Physical Trauma ◽  
Romantic Poetry ◽  
The World ◽  
Expression Characteristic ◽  
Reason And Faith ◽  
Great Love ◽  
Polish Scientist

“Of the Georgian romantics, the greatest poet and the greatest philosopher is Nikoloz Baratashvili” – these words of Professor Giorgi Dzhibladze best express the genius of Nikoloz Baratashvili, who at the age of 26 ended his turbulent and tragic life, having failed to fulfill his dreams because of the physical trauma, unable to embody her great love in reality, although Ekaterina Chavchavadze-Dadiani (the object of his unrequited love) saved his poetry from oblivion: it was she who gave the great Georgian writer Ilya Chavchavadze Baratashvili’s manuscript, thanks to which she actually returned the great poet’s Georgian literature to this time, unfortunately, is almost forgotten. In our opinion, Nikoloz Baratashvili could get acquainted with Faris by Adam Mitskevich through Russian translation. This circumstance led some scholars (Iona Meunargia, Kit Abashidze) to believe that the Georgian Merani was allegedly created under a certain influence of the poem of the Polish poet. Such a view of this issue, in our opinion, is devoid of a real foundation, primarily due to the fact that these two works in their artistic form show a very distant, almost insignificant similarity, while the ideological relationship is indisputable. The poetic spirit of Mitskevich was undoubtedly close to Nikoloz Baratashvili. A. Mitskevich dedicated his poem to the Polish scientist Vaclav Razhevsky, who suffered the same fate as the hero of the poem. V. Razhevsky conducted scientific research in Arabia, where he died. Mickiewicz paints a heroic image of a rider who is not afraid of anything; Baratashvili, on the other hand, describes the despair of his rider, who is in a state when nothing in the world matters to him and who prefers death to life, but meaningful death, sacrificed to descendants. The genius of the author of Merani is manifested precisely in the fact that in the harsh, gloomy atmosphere of his time, he still managed to discern that a person in the future will still win, that the time will come and justice will triumph: there will be a holiday on his street. N. Baratashvili was able to unite reason and faith, and in their selfless, titanic confrontation with blind fate, he saw the highest meaning and justification of human existence. Merani for all Georgian poetry is the same crown as The Knight in the Panther’s Skin by Shota Rustaveli. If classic epic thinking found its fullest reflection in Rustaveli’s poem, Merani is a brilliant example of lyrical self-expression characteristic of romantic poetry.

The Philosophy of the Myōken: The Ethics of the Dead and Bodhisattvas

2020 ◽  
Vol 17 (1) ◽  
pp. 57-73
Author(s):  
Fumihiko Sueki ◽  
Anton Luis Sevilla
Keyword(s):  
Human Existence ◽  
The Other ◽  
Value Systems ◽  
Religious View ◽  
Japanese Buddhism ◽  
Lotus Sutra ◽  
The World ◽  
The Dead ◽  
Mahāyāna Buddhism ◽  
The Way

AbstractToday, the modern value systems that once held sway have fallen apart, and people throughout the world are wandering in an aimless state. Amidst this, we are pressed to ask, “What kind of a new ethics might we construct?” We need to consider the possibility of an ethics that focuses on the religious view of humankind (previously ignored by modernity), that goes beyond this life, and includes the next life. In this article, I examine the way of being of bodhisattvas in Mahāyāna Buddhism via the Lotus Sutra. According to the Lotus Sutra, human existence is one that necessarily relates with the other, and this relationship is not confined to this life, but continues from past lives to future lives. Here, I refer to this as “bodhisattva as existence.” On this basis, it is possible to think of an ethics of “bodhisattva as praxis” that considers the benefit of others even after death. This view of bodhisattvas in the Lotus Sutra lives on in Japanese Buddhism and can be said to point to a new possibility for ethics today.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

scholarly journals METAPHYSICITY OF EVIL

2019 ◽  
Keyword(s):  
Basic Principle ◽  
Human Existence ◽  
The Other ◽  
Value System ◽  
Inappropriate Use ◽  
Other Hand ◽  
The World ◽  
The One

In this article, the author explores the metaphysical foundations of evil. Research shows that as a transcendental phenomenon, evil reveals itself in two “optics”. On the one hand, evil means certain ontological aspects, which are distortions of the mode of co-existence. On the other hand, evil is a deformation of the existential nature of man. Thus, evil is a condition for the deformation of the ontological foundations of being, penetrating the world through human. In other words, the metaphysical nature of evil appears as, firstly, “absence”, “void” (in being), and, secondly, “distortion”, “imperfection”. In this regard, evil appears as ontologically and chronologically secondary to good. It exists only on the basis of good as its distortion, defect, simulacrum. The emptiness, unreality of evil opens the sphere of its existence, that is, an illusion. This explains the fact that evil receives its “reality”, materiality and form only with the help of a person who is free in his choice and able to distort the nature of good and realize illusion. Good is knowledge, it can transform a person, it is a living spiritual knowledge that opens itself to a knowing person in the process of mastering the surrounding reality, it fills him / her with content and uniqueness. In this perspective, good is a universal value system, the basis of which is love, truth, faith, labor, spiritual perfection, etc. In contrast, evil realizes itself in the denial of higher values, distortion or inappropriate use of the Truth of human existence. The study shows that the nature of evil is selfish, atomic and separating. Evil is all that contradicts the interests of the whole, that is, love, good, truth, freedom. It is all that individualizes, fragmentes, distorts, destroys the Truth of the whole. Thus, the basic principle of evil is “It’s every man for himself, everyone is his own god”. Therefore, as noted by religious philosophers, evil in human is associated primarily with the loss of his / her integrity. A person who has embarked on the path of violence and self-destruction is evil. This person is mistaken and unhappy, because he has not formed as a person. Goodness in human is internal integrity, unity, submission of his / her mind and bodily life to a higher spiritual principles.

scholarly journals Spejlets gåde

2011 ◽  
Vol 74 (2) ◽  
pp. 116-135
Author(s):  
Lars Albinus
Keyword(s):  
Life Story ◽  
Human Existence ◽  
The Other ◽  
Individual Life ◽  
Face To Face ◽  
The World ◽  
Similar Vein ◽  
The One ◽  
The Relationship ◽  
Point Of Departure

In this article the point of departure for presenting a hermeneuticreading of Augustine’s Confessiones is taken in St. Paul 1 Cor. 13:12 where Paul speaks of our being earthly conditioned to see everything in a mirror as if in a riddle until we stand face to face with our creator. In a selective reading of Confessiones, I argue that the book is structured in a two layered manner in which the relationship between Augustine and his earthly parents is transposed to a relationship between these relatives, on the one hand, and their heavenly parents in God and his church, on the other. I further argue that Augustine’s individual life story in a similar vein gains its fulfilment in the creation and consummation of the world. Thus, in the concluding exegesis of the introducing verses of Genesis, in which God’s concreatio of time and matter mirrors human existence, Augustine unfolds the prospect of a totality only to be grasped face to face with the creator, that is, in the eschatological revelation of the love of God.

Cyborgs, Agents, and Transhumanists: Crossing Traditional Borders of Body and Identity in the Context of New Technology

Leonardo ◽  
2000 ◽  
Vol 33 (5) ◽  
pp. 361-365 ◽  
Author(s):  
Barbara Becker
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Body ◽  
Human Existence ◽  
The Other ◽  
Other Hand ◽  
The World ◽  
The One

In current discourses of technoscience, body, nature, and even life are often described as code, text, or information. On the one hand, classical dichotomies (body/mind, subject/object, man/machine) and their restrictions are dissolving; on the other hand, this discourse often reveals a hidden desire to ignore both the fragility and the sense-giving capacity of materiality. In this paper, the proper dynamic of materiality is explored by looking in particular at what it means to be in a permanent touch with the world with the body. Against this background, efforts at denying or transforming the body in the context of new technologies can be interpreted as the wish to control or avoid the unpredictable and unconscious dimensions of human existence.

scholarly journals Gubitak transcedencije i nastojanje oko sigurnosti unutar svijeta

2018 ◽  
Vol 25 (2) ◽  
Author(s):  
Dušan Travar
Keyword(s):  
World View ◽  
Modern Society ◽  
Human Existence ◽  
The Other ◽  
The Earth ◽  
The World ◽  
Cultural Processes ◽  
Specific Manner ◽  
The One

The "world view" influences the basic determination of man to the extent that all phenomena and events, all scientific problematizations and socio-cultural processes and, not least, human existence itself are networked into a coordinating system which is enmeshed in the "here present" or in the "otherworldly". Knowing one’s enmeshment in the otherworldly offers to man the possibility to experience in a specific manner the dangers and the risks of human existence and not to take the world as the only reality. Christianity demythologized the world and with the Biblical creative injunction addressed to man to subjugate the Earth it contributed to progress as a path of discovering and controlling the world. However, regardless of the nature of security within the world, progress is immanently prone to risk ("the remaining risk"). The loss of the otherworldly in modern society, on the one hand, contributes to the growing attenuation of endangerment of life but, on the other, man is becoming more and more insecure despite the enormous efforts devoted to security. This can ultimately lead to a point where "progress" is experienced as a power which endangers security and which needs to be curtailed.

The Human Existence Analytics: an Introduction to the Experience of Self-discovery. a Systematic Study

10.12737/3476 ◽  
2014 ◽  
Author(s):  
Syergyey YAchin
Keyword(s):  
Systematic Study ◽  
Human Experience ◽  
Human Existence ◽  
The Other ◽  
Human Being ◽  
Human Relations ◽  
Ethical Relation ◽  
The World ◽  
The Subject ◽  
Self Discovery

This paper aims to reveal the multidimensionality of human being-in-the-world within the human existence analytics and to show that human existence is reflexively correlated with the Other. The key question is how the subject ontologically lives and at the same time existentially experiences his relations to the world. The distinction between be-living and living through human’s being-in-the-world is substantiated as the principle of onto-phenomenological differentiation. Within the irreducible multiplicity of human relations to the world four modes of human experience are formed: the transcendent, the symbolic, the objective and the sensual ones. Ultimately, it is shown that the key to understanding the human existence is the highest form of its correlation with the Other: the ethical relation. Thus, the universal for the world philosophy understanding of man as ethical and, as such, reasonable being is expounded. The paper can be of interest to anyone who is concerned with the problem of man and who is familiar with some basic philosophical approaches to it.

scholarly journals MNEMOTECHNIC OF PAIN: BETWEEN SUFFERING AND ENJOYMENT

2018 ◽  
Keyword(s):  
Collective Memory ◽  
Social Memory ◽  
The Body ◽  
Human Existence ◽  
The Other ◽  
Modern Culture ◽  
The World ◽  
The One ◽  
Relations Of Power ◽  
The Ideal

The article analyzed the problem of mnemotechnic of pain in the context of the historical transformation of thinking from archaic bodily practices of graphism of pain to the modern culture of anesthesia. The conceptual knot, which forms pain, suffering, memory, procedures of designation and enjoyment, is defined. Subject is defined to be central that goes beyond the opposition/dialectic of myth and reason. This allows us to turn to the premythic and to analyze the graphism of pain as the basis of human existence in the context of the formation of individual and collective memory. In the meantime, the myth is interpreted as an attempt to portray the labeled physical bodies of the world, given the distinction between them. The formation of relations of power is associated with the establishment of a correlation between sign and pain, which makes it possible to understand of pain as the basis of social memory. On the other hand, the historical-philosophical subject is distinguished, according to which the bodily topical of the perceptions and the metabodily topic of concepts are distinguished. The metaphysical shift laid down by the ancient philosophers transforms mnemotechnic into practice, which constantly takes into account the distinction between the sensual (physical) and the supersensual (spiritual), the ideal and the real, the true and the false, the one and the plural, being and non-existence. Mnemotechnic, which constitutes the metaphysical world, excludes the body as a matter of memory, leaving the pain beyond the added significance. Probably, it is possible to link the excesses of Sade’s search for enjoyment and cases of dramatic erosion of man to naked bodility, which captures the outbreaks of violence and torture in the century. In the end, it transforms modern culture into a culture of anesthesia, a culture of memory as an anesthetic, directed against the repetition of pain. Nevertheless, at the same time, it causes new pleasures to seek pain.

Ser Humano Desalojado

2012 ◽  
Vol 20 (40) ◽  
pp. 57-68
Author(s):  
Nuno Pereira Castanheira ◽  
Keyword(s):  
United Nations ◽  
Human Life ◽  
Human Existence ◽  
Ecological Crisis ◽  
The Other ◽  
Human Intervention ◽  
Other Hand ◽  
Dead End ◽  
The World ◽  
Life On Earth

According to the United Nations, human intervention in nature set loose a series of transformations on the Earth’s ecosystems, resulting in a serious disruption of their natural balance. Some of these changes are irreversible and threaten all life on Earth, human life included. On the other hand, the world’s sociopolitical situation also seems to have reached a dead end, with millions of people living in poverty, unemployed, undernourished, and on flight from conflict. The purpose of this paper is to show how Hannah Arendt’s thought on beginnings, crisis, understanding, meaning and human existence can illuminate and inspire an attempt to retrace the origins of this “ecological” crisis, understood as the human being’s inability to be at home in the world.

Again to the Question of the Specifics of Humanitarian Knowledge in the Light of the Issues of Comparative Civilizational Studies

Istoriya ◽  
2021 ◽  
Vol 12 (8 (106)) ◽  
pp. 0
Author(s):  
Yakov Shemyakin
Keyword(s):  
Human Existence ◽  
The Other ◽  
Depth Of Penetration ◽  
Life Process ◽  
Cognitive Research ◽  
The World ◽  
Human Reality ◽  
Main Components ◽  
The Individual

The author of the article aims to reveal the content of M. M. Bakhtin's statements about the specificity of the humanities in the light of the problems of comparative civilizational analysis in the context of modern cognitive research. The focus is on Bakhtin's idea that in the humanities the criterion is not the accuracy of cognition, but the depth of penetration. Acording to the author, the sense in which Bakhtin uses the term “depth” is the basis on which a man's process of creating his world unfolds. And this basis is nothing other than dialogical communication, which is treated as an analogue of the life process in the “world of people”. According to the author, the content of this communication is a polylogue of three paradigms of universal (heritage of archaic, the first “axial time” according to K. Jaspers and the second “axial time” - the era of modernization according to Sh. Eisenstadt and others) and local dimensions of any human existence at all levels ranging from the individual to civilization. Revealing the meaning of the second component of Bakhtin's original metaphor, the author emphasizes that we are talking about “penetration” into the spiritual space of the “Other”, i.e. another participant of the dialogue. In this case the depth of penetration into the “other” human reality presupposes the maximum possible completeness of coverage of this reality. Therefore, the criterion of the depth of penetration into the “Other” is the degree of coverage of all the basic dimensions (levels) of its structure. The author analyzes this structure, highlighting its main components.

Sign in / Sign up

Export Citation Format

Share Document