scholarly journals Health and Illness in T’en-T’ai Buddhism and Nichiren Teaching. An Overview

2001 ◽  
Vol 2 ◽  
Author(s):  
Satoko Takahashi
Keyword(s):  
Human Beings ◽  
Life Condition ◽  
Sick People ◽  
The Earth ◽  
Physical Chemical ◽  
Human Happiness ◽  
Health And Illness ◽  
The Face ◽  
The Mind ◽  
The Buddha

Buddhism presumes that all living beings suffer. Even the Buddha is said to have had a little illness and a little suffering (Daichido-ron: Kawada, 1975, p. 33). An ideal health in Buddhism is, therefore, not an absence of illness.The goal of Buddhism is to attain human happiness. The question is not if one has an illness or not but if a person is happy with or without being ill. Nichiren (MW. If. 5, p. 280) wrote to a woman (Myoshin-ama) in the face of her husband’s critical illness. “... illness does not necessarily result in death. Now, this illness of your husband’s may be due to the Buddha’s design, for the Vimalakirti and Nirvana sutras both speak of sick people attaining Buddhahood. From illness arises the mind that seeks the Way.” In chapter fifteen chapter of the Lotus Sutra, the four great bodhisattvas asked the Buddha: “Is the World-Honored One comfortable, with few illnesses, few worries?” The Buddha answered: “Just so, just so, good men! The Thus Come One (Buddha) is well and happy. with few i1Is and few worries.” (Watson, 1993, p. 214)“Health” in Buddhism is the life condition of the Bodhisattva. The Bodhisattva is basically healthy both physically and mentally. He wi1l become sick not because of his own weakness in his body or mind but because of the unhappiness of others. Bodhisattvas need training. They put themselves into circumstances where people are suffering, and physical, chemical, biological and psychological stresses are manifest (Kawada, 1983). Ikeda (1998) concludes: “Health means the life condition of the Bodhisattva. People are healthy when they dedicate themselves to others.” Rene Dubos (1959) said: “It is a lazy dream to imagine a life without anxiety and stress. Since human lives are dynamic processes, while the idea of utopia is static, it is useless to try to find a utopia on the earth.... Each human being fights not necessarily for the sake of himself, but for the emotional, intellectual, and ethical development of all human beings. To grow in the middle of danger itself is the law of life which is our destiny.” In other words, Buddhism puts emphasis on spiritual strength with a committed sense of mission or purpose of life through a compassionate action for others.

Racial Identities in China: Context and Meaning

1994 ◽  
Vol 138 ◽  
pp. 404-412 ◽  
Author(s):  
Frank Dikötter
Keyword(s):  
Yellow River ◽  
Human Beings ◽  
Racial Identities ◽  
The Earth ◽  
The Face ◽  
Skin Pigment

This yellow river, it so happens, bred a nation identified by its yellow skin pigment. Moreover, this nation also refers to its earliest ancestor as the Yellow Emperor. Today, on the face of the earth, of every five human beings there is one that is a descendant of the Yellow Emperor.

scholarly journals PSYCHOLOGICAL USE OF COLORS IN THE FIELD OF MEDICINE

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-3
Author(s):  
Ashish Kumar Tomar
Keyword(s):  
Human Brain ◽  
Human Life ◽  
The Sun ◽  
Human Beings ◽  
The Moon ◽  
Human Happiness ◽  
Deep Relationship ◽  
The Mind ◽  
Definite Role

Color is an integral part of our life. Colors have such a deep relationship with human life that one cannot realize human happiness in a colorless world. It is only through colors that we can see from the greenery of the nature to the golden light of the sun, the blue of the sky, the black of the clouds and the light of the moon. The seven-color rainbow line drawn in the clouds tells a beautiful story of each color. Seeing which the mind becomes a part of the colorful world. Colors also have a definite role in the multi-colored life of human beings. Colors have a profound effect on the human brain. Modern psychologists believe that the likes of color and influence affect the entire equation of a man's life. This strength of colors has also made it useful for healing. There are many diseases, colors are used for the treatment of them. Due to these characteristics, it has been named color therapy. रंग हमारे जीवन का एक अभिन्न हिस्सा है। रंगों का मानव जीवन के साथ इतना गहरा रिश्ता है कि बेरंग दुनिया में मानव खुशियों का एहसास ही नहीं कर सकता। रंगों के माध्यम से ही प्रकृति की हरियाली से लेकर सूरज की सुनहरी रोशनी, आसमान का नीलापन, बादलों की काली घटाएं और चन्द्रमा का उजलापन देख पाते है। बादलों में खिंचती सात रंगों की इन्द्रधनुषी रेखा प्रत्येक रंग की सुन्दर कहानी बयां करती है। जिसे देखकर मन रंगीन दुनिया का हिस्सा बन जाता है। मनुष्य के बहुरंगों जीवन में रंगों की भी एक निश्चित भूमिका होंती है। रंग मनुष्य के मस्तिष्क पर गहरा असर डालते है। आधुनिक मनोवैज्ञानिकों की मान्यता है कि रंगों की पसन्द व प्रभाव से आदमी की जिन्दगी का पूरा समीकरण प्रभावित होता है। रंगों की इस ताकत ने उसे उपचार के लिए भी उपयोगी बना दिया है। कईं सारी बीमारियाँ है, जिनके उपचार के लिए रंगों का इस्तेमाल किया जाता है। इन खूबियों के कारण इसे कलर थेरेपी यानी रंग चिकित्सा का नाम दिया गया है।

scholarly journals ANATOMY OF EMOTIONS AND FEELINGS IN THE BOETHIUS’ "DE CONSOLATIONE PHILOSOPHIAE"

2020 ◽  
pp. 39-44
Author(s):  
A. Morozova
Keyword(s):  
Mental Health ◽  
Late Antiquity ◽  
Dominant Role ◽  
Physical Nature ◽  
Human Beings ◽  
Emotional Words ◽  
The Face ◽  
Positive Feelings ◽  
The Mind ◽  
Different Parts

The article analyses a number of the locations of emotions and related to them emotional words and feelings using the philosophical text of Boethius, a prominent philosopher and translator of Late Antiquity, "De consolatione philosophiae". The declared work has a significant informative potential in relation to the emotional sphere, due to the circumstances of its creation, accompanied by a significant number of emotional reflections made by Boethius, and the chosen genre (the combination of consolatio and protreptics). The ancient emotional tradition left its mark on the Boethius' perception of emotional locations, directing it to the non-monocentric localisation of feelings in different parts of the human physical, spiritual and mental system. The main seats of the emotions are: mind (mens), animus, soul (anima), heart (cor), body (corpus). Among the above-mentioned emotional localisations, the dominant role is played by the mind (mens) both in quantitative (10) and semantic indicators. In the Boethius's worldview, the mind is associated, firstly, with the philosopher's mental health, his ability to maintain calm behaviour in the face of life's disasters, and, secondly, with the concept of the similarity of the human beings to God by their minds. There are both negative (passionate desire, hope, joy, anger, etc.) and positive (joy of heaven, desire for good) feelings in the mind. The second most important emotional location is animus (7), in which the central positive feelings (love and positive hope) are inspired, meeting only in pair with animus. We hypothesise that the latter is perceived by Boethius as an analogue of the Platonic and Christian "soul", the leading centre of spiritual human potentials. Similarly, positive and negative (anger, sorrow, passions, etc.) emotions arise and influence it. The last two locations indicate the physical nature of human – body and heart – and concentrate only on negative emotions – pleasure and passionate desire. Conclusions are made that most emotions have the external nature in relation to men, which correlates to the Stoic emotional tradition.

scholarly journals Preserve or Destroy?

Oryx ◽  
1955 ◽  
Vol 3 (1) ◽  
pp. 9-11 ◽  
Author(s):  
Mervyn Cowie
Keyword(s):  
National Parks ◽  
Well Being ◽  
Domestic Animal ◽  
Wild Animals ◽  
Human Beings ◽  
Open Spaces ◽  
Peace Of Mind ◽  
Animal Diseases ◽  
The Earth ◽  
The Face

Why do we try to preserve wild animals? Why do we set aside delightful scenes of nature? Why do we establish open spaces and national parks? Would it not be better to accept here and now that man in his dominion over all the lesser creatures has every right to divest the land of animals, trees, or anything else which may stand in his way, or hinder him in exploiting the earth for the alleged well-being of mankind? Vast sums are spent in the larger continents to control domestic animal diseases; greater sums are spent in denuding the face of the earth of its natural cover, so that there can be more room for cattle, crops, factories and cities, in an attempt to meet the insatiable clamour of millions of human beings. Should we not pause to assess what irreplaceable assets are being endangered by this scramble and to what extent those assets contribute to men's peace of mind?

Ethology and Ethics

Philosophy ◽  
1970 ◽  
Vol 45 (174) ◽  
pp. 290-306 ◽  
Author(s):  
Hugo Meynell
Keyword(s):  
Naturalistic Fallacy ◽  
Human Beings ◽  
Human Happiness ◽  
The Face ◽  
The Way

In my argument in this paper I shall assume rather than try to prove the proposition, surely not on the face of it an unreasonable one, that the question of what actions, dispositions and circumstances are such as to frustrate human beings, and what are such as to make them comparatively happy and fulfilled, has a great deal of bearing on the question of what actions and dispositions are good or bad. I shall also assume that the way in which human persons or societies can achieve fulfilment, or fail to achieve it, is explicable largely on the basis of the way in which man as a species has evolved. Few people, except those strongly affected by philosophical fashion, will wish to deny the first of these propositions. What one might call the hard utilitarian thesis, that goodness is to be defined in terms of contribution to happiness or fulfilment, may involve the ‘naturalistic fallacy’, may be vulnerable to the arguments of Moore, Hare and others. But I shall not commit myself here to the hard utilitarian thesis, since I am not insisting that goodness may be defined in terms of contribution to human happiness or fulfilment, but only that the question of how far anything contributes to human happiness or fulfilment has a vital bearing on the question of whether and to what extent it is good. I do not think that many people really doubt the truth of this proposition, unless they confuse it with the hard utilitarian thesis.

scholarly journals Teilhard de Chardin: um místico em comunhão com o universo

2018 ◽  
Vol 75 (299) ◽  
pp. 620
Author(s):  
Maria Clara Lucchetti Bingemer
Keyword(s):  
Latin American ◽  
Theological Reflection ◽  
Human Being ◽  
Human Beings ◽  
Valuable Contribution ◽  
American Perspective ◽  
The Earth ◽  
The Face ◽  
America Latina ◽  
The Universe

Síntese: Nossa proposta neste texto é fazer uma leitura da obra de Teilhard de Chardin a partir da América Latina e, nela, de uma situação bem concreta: o consumismo, característica da pós-modernidade, que se instalou aqui em nosso continente. Nossa premissa é que a fúria consumista em um continente marcado pela pobreza dissociou ser humano e cosmos, homem, mulher e natureza, criando uma falta de sensibilidade para os sentidos humanos, que chega a ser extremamente nociva ao próprio ser humano: torna-o sempre mais insensível àquilo que está à sua volta, seja a pobreza que padecem tantos, seja a negligência em relação ao Cosmos e à Terra, pondo em risco a vida e o futuro do planeta onde todos vivem. Em seguida, examinaremos a mística bíblica como mística de comunhão com o universo, de sintonia com o criado, incluindo e colocando em comunicação ser humano e mundo, de maneira a que juntos reflitam a face do Criador. Procuraremos, a seguir, ver como Teilhard se inscreve nessa mística de comunhão com o universo de maneira radical e profunda, fazendo com que a mesma passe a constituir o cerne de sua esplêndida espiritualidade. Finalmente, examinaremos alguns textos seletos de Teilhard, a fim de encontrarmos neles a inspiração para a teologia que hoje se faz em nosso continente. Embora Teilhard não tenha sido alguém com grande preocupação pelos pobres e embora estes não ocupem parte importante em seu pensamento e discurso, não se pode ignorar que seu pensamento sobre o cosmos e a natureza são uma contribuição preciosa para toda a reflexão teológica sobre a ecologia, que hoje se realiza no mundo inteiro, inclusive e de maneira forte e insistente, no continente latino-americano.Palavas-chave: Theilhard de Chardin. Espiritualidade. Consumismo. Ecologia. Pobres.Abstract: Our objective in this text is to do a reading of Teilhard de Chardin’s work from a Latin American perspective and, within this perspective, focus on a very concrete situation: consumerism, a characteristic of the post-modernity that settled here in our continent. Our assumption is that the consumerist fury in a continent marked by poverty dissociated the human being and the cosmos, man, woman and nature, creating a lack of sensitivity to the human senses that becomes extremely harmful for the human beings themselves. It makes them more insensitive to whatever is around them, be it the poverty that is the source of suffering for so many, be it the negligence towards the Cosmos and the Earth, a negligence that endangers the life and the future of the planet where we all live. Next, we will examine the Biblical mystique as a mystique of communion with the universe, of being in tune with the creation, including and fostering the communication between the human being and the world, in such a way that, together, they reflect the face of the Creator. We will then try to see how Teilhard inserts himself in this mystique of communion with the universe in a radical and deep way, so that this mystique becomes the core of his splendid spirituality. Finally, we will look at a few selected texts by Teilhard in order to find in them the inspiration for the theology practiced today in our continent. Although Teilhard may not have been someone particularly concerned with the poor and although they are not an important part of his thought and discourse, we cannot ignore that his ideas about the Cosmos and nature are a valuable contribution to the entire theological reflection on ecology that is being carried out worldwide, including, in a very strong and insistent way, in the Latin-American continent.Keyword: Theilhard de Chardin. Spirituality. Consumerism. Ecology. Poor.

scholarly journals “I Have This Kind of Grief for the Earth”: A.S. Byatt’s Ecopoetics in Ragnarök, “Thoughts on Myth” and “Sea Story”

2020 ◽  
Vol 35 (1) ◽  
pp. 44-67
Author(s):  
Alexandra Cheira
Keyword(s):  
Natural World ◽  
Theoretical Framework ◽  
Human Behaviour ◽  
Environmental Concerns ◽  
Human Beings ◽  
Human Species ◽  
The Earth ◽  
Organic Community ◽  
The Mind

Abstract A.S. Byatt has expressed deep misgivings regarding the role which the human species has played in mis/shaping the natural world due to the wilful blindness which guides human behaviour in this respect. In fact, Byatt has focussed on the destruction of the planet caused by greedy and environmentally-unaware human beings in fictional texts such as Ragnarök: The End of the Gods (2011) or “Sea Story” (2013), as well as in critical pieces such as “Thoughts on Myth” (2011). Hence, I am particularly interested in investigating how Byatt’s texts have been shaped by environmental concerns, as expressed in both her fiction and her critical work. My reading of Byatt’s ecopoetics will therefore be set within the theoretical framework of ecocriticism. Finally, I will also examine Byatt’s argument that in a way her early fictional work was “a questioning quarrel” with her former Cambridge teacher F.R. Leavis’s, whose “vision and values” she nevertheless “inherit[s] and share[s]” (Passions of the Mind, 2) in light of Leavis’s discussion of “the organic community” as proto-ecocritical writing.

scholarly journals Ayat Toleransi Dalam Al-Qur’an Perspektif Tafsir Al-Kabir (Mafaatihul Ghaib)

2019 ◽  
Vol 6 (2) ◽  
pp. 195-214
Author(s):  
Ahmad Zainul Arifin ◽  
Khairuddin ◽  
Moh Rifa’i
Keyword(s):  
Social Media ◽  
Religious Life ◽  
Frequent Occurrence ◽  
Human Beings ◽  
Religious People ◽  
The Earth ◽  
Living Together ◽  
The Face ◽  
Huge Impact ◽  
The Relationship

In the millennial era it is very important in describing the lives of interfaith people on the face of the earth. Various social media certainly become a very important tool for each group to convey ideas quoted based on the teachings of their respective religions. The frequent occurrence of trends in values, morals and ethics causes the relationship between religious people to become increasingly span in the field of trust. Various groups from each religion often complained about their achievements in terms of personality and even on political matters so that such a huge impact is vulnerable to minorities in certain regions. This is where the Qur'an plays a very important role as one of the rejects of Muslim thinking. In addition, the Qur'an also plays an important role for all human beings as social beings without exception. Although al-Qu'an himself has stated that to be one does not have to be the same. Different religions, cultures, nationalities or others is not a limiting thing to build a harmony of living together. It's just that, at the present time many thinkers who stand tall are only for their own sake, don't care about what's around them. For this reason, we are writing a study based on events that often occur on the face of the earth. Inserted with some ideas from several figures and an expert in the interpretation of the Qur'an in order for the writer and the reader to understand more deeply what tolerance is or what harmony is religious life

scholarly journals “Putrid Boils and Sores, and Burning Wounds in the Body”: The Valorization of Health and Illness in Late Antique Manichaeism

2016 ◽  
Vol 109 (3) ◽  
pp. 422-446 ◽  
Author(s):  
Nicholas Baker-Brian
Keyword(s):  
Human Body ◽  
The Body ◽  
Complex Spectrum ◽  
Late Antique ◽  
Human Beings ◽  
Health And Illness ◽  
The Face ◽  
The Universe

Recent publications concerned with attitudes to the human body in the religion of Mani have revealed a complex spectrum of ideas. A reading of the “Manichaean body” informed by a gnostic polarity of flesh versus spirit has been largely rejected, and a more complex, ambivalent portrayal of the body, shaped by specific cosmological and theological readings of its origin and purpose, has come to light. New interpretive tools and approaches have changed perceptions of classical texts and revealed how the “subjugated, perfected [Manichaean body was] put into use in the process of salvation.” For example, rereading chapter 70 of the Coptic work theKephalaia of the Teacher, we encounter a complex lesson that betrays the Manichaeans’ understanding of the dual heritage of the human body. Here the Mani of theKephalaiainstructs his disciples about the correspondences that exist between the fleshly body and the universe and formulates them in a manner that suggests a simultaneous patterning of the two forms: “Mani says to his disciples: ‘This whole universe, above and below, reflects the pattern of the human body; as the formation of this body of flesh accords to the pattern of the universe’” (70.169.28–170.1). The organs and limbs of the body resemble specific astral structures and elements in the universe, and both body and universe are afflicted by a range of competing powers. Chapter 70 offers a melothesiac reading of these archontic powers as zodiacal signs fused with the organs, bones, and sinews of the body (cf. chapter 69). As archons they exercise a malevolent influence over the flesh. However, they are also constantly in conflict with each other, and the cause of bodily sickness lies in their “creeping, and moving within the body. . . [where] they shall beset and destroy one another. . . they shall erupt from the body of the person who will die; and make putrid boils and sores and burning wounds in the body” (70.175.12–14, 16–18). Leaving such colorful descriptions of lesions aside, chapter 70 also indicates that human beings, specifically the Manichaean elect, possess enormous potential as the ones who are able to facilitate the release of the “light” by subduing the activities of the “five camps” (i.e., the face, heart, genitalia, stomach, and ground).

scholarly journals Ecosystems and the Services They Provide

2016 ◽  
Vol 9 (3) ◽  
pp. 1
Author(s):  
Molla Mekonnen Alemu
Keyword(s):  
Ecosystem Services ◽  
Life Form ◽  
Human Beings ◽  
The Past ◽  
Societal Values ◽  
The Earth ◽  
Grass Root ◽  
The Face ◽  
Increasing Demand ◽  
To Come

Every life form is dependent on ecosystem services for food, water, fiber, ecological regulation and societal values. During the past 50 years, human beings interfered in to the wellbeing of these ecosystems and the services they provide, mainly to fulfill the ever increasing demand of humans. Many ecosystems are being degraded by putting their ecological services in jeopardy and causing considerably irremediable losses of biodiversity from the face of the earth. The degradation of these resources is also expected to grow in the years to come by posing a threat to the wellbeing of humanity in various forms. The threat, therefore, needs a collaborated action from grass root to global level entities and bodies. Strong policy, strategy and institutional frameworks and action plans could also play a role in averting the ongoing degradation of the ecosystem services. This paper is therefore, aimed at highlighting the major ecosystem services and some possible measures that will help to mitigate the degradation of their services.

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