scholarly journals THE INDIVIDUAL IN THE CONTEXT OF MODERN EDUCATION: A PHILOSOPHICAL VIEW

2021 ◽  
Vol 19 (2) ◽  
pp. 25-32
Author(s):  
SVETLANA VOLKOVA
Keyword(s):  
Meaning Making ◽  
Three Dimensions ◽  
Human Being ◽  
Modern Education ◽  
Educational Anthropology ◽  
The World ◽  
The Individual ◽  
The Mind ◽  
Contemporary Education ◽  
Electronic Technologies

The article focuses on the little-studied interrelationship between the human way of being and education. The goal of the study is twofold. First, it is to reconstruct the image of the individual that lies at the basis of the scholars’ worldview. Secondly, it is to develop a model of philosophy that would correspond to this image and correlate with the problems and challenges of modern education. Drawing attention to the widespread use of information and electronic technologies in education, the author argues that the model of human being as embodied presence (embodiment) is very important for pedagogical activities. The significance of this model is that it enables to distinguish the meaning-making dimension of human consciousness so needed by contemporary education. The author demonstrates that an individual sees and cognizes the world not so much with the organs that are available and ready, but rather with those that are constituted in the acts of reflexing. Meaning, therefore, is the reflexive functional organ that reproduces the substance of the personality of a human being as a student. The author also notes that the perception and comprehension of the world is carried out from the perspectives of both the “pure” and the embodied mind. Thus, one of the main tasks of education is to engage and reveal the mind-body system as a source of the subject’s meaning-making activity. So, orienting education towards the individual as a being who does not possess meanings but searches for them will succeed only if the human being is viewed as an integral whole rather than as separate parts. The author concludes that both philosophy and pedagogy need to develop educational anthropology, an interdisciplinary area that would explore the subject of education in the integrity of their three dimensions – mind, body and language, taken as sources of creating meanings.

scholarly journals Homo educandus through the prism of educational anthropology

2020 ◽  
Vol 48 (6) ◽  
pp. 22-30
Author(s):  
Alexey V. Volkov ◽  
◽  
Svetlana V. Volkova ◽  
Keyword(s):  
Meaning Making ◽  
Mental Image ◽  
Research Field ◽  
The Body ◽  
Three Dimensions ◽  
Human Being ◽  
Multidisciplinary Study ◽  
Educational Anthropology ◽  
Anthropology Of Education ◽  
Close Relationship

An important area which has not received adequate attention within philosophy and educational theory is a close relationship of the human way of being and education. In the light of this the purpose of the article is Janus-faced, looking both inward at reconstructing a mental image of a man that is central for scholars’ worldview and outward at designing a philosophical model that would be keeping with the current challenges of education. Drawing attention at the widespread of electronic technologies in our life it is argued that the idea of a man as embodiment has significant educational consequences. The most important one is the possibility to reveal the meaning-making dimension of consciousness which the modern education urgently needs today. The claim that perception and cognition of the world does not take place from the standpoint of “pure” mind detached from the body, but rather on the basis of embodiment is considered to be a convincing one. In this regard, one of the primary missions of education is to reveal and activate the consciousness-body system as a source of man’s meaning-making activity. Furthermore the issue states that the pedagogical vision of the human being as someone who doesn’t have but search for meaning would succeed only if the human being is viewed as an integral whole rather than as separate parts. In conclusion it is stated that both philosophy and theory of education need to develop a multidisciplinary study of education – anthropology of education. The research field related to inquiry on the subject of education in the integrity of his three dimensions – mind, body and language.

scholarly journals Una perspectiva de género: a la intersubjetividad, la conciencia encarnada y la corporalidad / A Gender Perspective: a Intersubjectivity, Embodied Consciousness and Corporeality

2015 ◽  
Vol 4 (1) ◽  
Author(s):  
Raquel Flores
Keyword(s):  
Philosophical Anthropology ◽  
Gender Issues ◽  
Human Being ◽  
Gender Perspective ◽  
Phenomenology Of Perception ◽  
The World ◽  
Complex Thought ◽  
Embodied Consciousness ◽  
The Many ◽  
The Mind

ABSTRACTThis essay is part of a reflection whose purpose is to discuss and clarify some points and tensions around gender issues from the perspective of embodied consciousness, corporeality and temporality. The texts to be discussed for this purpose are the authors Edgar Morin: Introduction to Complex Thought (1994) and The Mind Sorted Bien (2001); Jacques Luc Nancy, Community DOA (2000) and Merleau-Ponty (1975) Phenomenology of Perception, authors who have allowed a glimpse of new theoretical contributions to gender. The challenge arises from the Philosophical Anthropology is trying to understand the “human phenomenon”, from a metaphysical perspective, according to this conception, the human being is the result of what he does to himself in his relationship with nature. To start this reflection, it is necessary to recognize that it arises from the Phenomenology, which is also considered a philosophy for which the world is always “already there” before reflection as an inalienable presence and allows to account for the space, time and "lived" world. Hurssel the theorist who founded this movement says: I'm not the result or crosslinking of the many coincidences that determine my body or my “psyche” but rather, all I know the world, I know from a prospect or mine experience the world without which the symbols of science would not want to say anything. (Husserl, 1913, p. 369-370)RESUMENEl presente ensayo es parte de una reflexión cuyo propósito es discutir y dilucidar algunos puntos de encuentro y tensiones en torno a la temática de género desde la perspectiva de la conciencia encarnada, la corporalidad y la temporalidad. Los textos que serán abordados para este objetivo son de los autores Edgar Morin: Introducción al Pensamiento Complejo (1994) y La Mente Bien Ordenada (2001); Jacques Luc Nancy, Comunidad Inoperante (2000) y Merlau-Ponty (1975) Fenomenología de la Percepción, autores que han permitido vislumbrar nuevos aportes teóricos al tema de género. El desafío que surge desde la Antropología Filosófica es tratar de entender el “fenómeno humano”, desde una perspectiva metafísica, según esta concepción el ser humano es el resultado de lo que hace consigo mismo en su relación con la naturaleza. Para iniciar esta reflexión, se hace necesario reconocer que ésta surge desde la Fenomenología, la que también es considerada una filosofía, para la cual el mundo está siempre “ya ahí”, antes de la reflexión como una presencia inalienable y que permite dar cuenta del espacio, del tiempo y del mundo “vividos”. Hurssel el teórico que funda este movimiento afirma que: no soy el resultado o entrecruzamiento de las múltiples casualidades que determinan mi cuerpo o mi “psiquismo” sino más bien, todo lo que sé del mundo, lo sé a partir de una perspectiva mía o de una experiencia del mundo sin la cual los símbolos de la ciencia no querrían decir nada. (Husserl, 1913. p. 369-370).

scholarly journals El arte y la desapropiación del mundo

2021 ◽  
Vol 18 ◽  
Author(s):  
Sergio Espinosa Proa
Keyword(s):  
Aesthetic Experience ◽  
Three Dimensions ◽  
One Dimension ◽  
Material Objects ◽  
Human Being ◽  
Works Of Art ◽  
The World ◽  
The Aesthetic

Las obras de arte son objetos materiales que al mismo tiempo y de modos misteriosos son objetos espirituales (a saber: inmateriales). Utilizando a Kant y a Schiller, en este artículo se opone a la calificación platónica y aristotélica una concepción distinta del arte, que sería una manufactura humana no sometida a la lógica de la apropiación, sino de su contraria. El hombre es un ser racional, pero Kant le otorgó tres dimensiones a esta idea: la razón es conocimiento, mas también compasión y contemplación. Un ser humano tiene intereses teóricos, intereses prácticos... y desintereses múltiples. El "temple estético" al que Schiller hace referencia apunta a esta facultad de no hacer nada, a este aflojamiento de las tensiones, ocupaciones y preocupaciones, al puro deleite (o pavor) de estar meramente en el mundo. La experiencia o la emoción estética aflora cuando no esperamos nada —ni bueno ni malo— de las cosas. Es paradójico que una dimensión de nuestra racionalidad sea la facultad de no esperar, de no buscar, de no modificar o sustituir, de no mover un dedo, de simple y llanamente no hacer nada: es la facultad de dejar llegar, de dejar aparecer (y desaparecer), de dejar ser a las cosas; es la facultad de desactivar —momentáneamente— nuestras otras facultades. Works of art are material objects that at the same time and in mysterious ways are spiritual objects (i. e. immaterial). Using Kant and Schiller, this article opposes the Platonic and Aristotelian qualification with a different conception of art, which would be a human manufacture not subject to the logic of appropriation, but of its opposite. Man is a rational being, but Kant gave this idea three dimensions: reason is knowledge, but also compassion and contemplation. A human being has theoretical interests, practical interests… and multiple interests. The “aesthetic temper" to which Schiller refers points to this faculty of doing nothing, to this loosening of tensions, occupations and worries, to the pure delight (or dread) of being merely in the world. Aesthetic experience or emotion comes to the surface when we expect nothing —neither good nor bad— from things. It is paradoxical that one dimension of our rationality is the faculty of not waiting, of not seeking, of not modifying or substituting, of not moving a finger, of simply doing nothing: it is the faculty of letting come, of letting appear (and disappear), of letting things be; it is the faculty of deactivating —momentarily— our other faculties.

scholarly journals IMAGE OF THE FUTURE: DESIGN AND REPRESENTATION

2020 ◽  
pp. 84-95
Author(s):  
M. K. Kremenchutska ◽  
І. V. Dobrynina
Keyword(s):  
Mental Representations ◽  
Holistic View ◽  
Future Design ◽  
The World ◽  
The Future ◽  
The Individual ◽  
The Mind ◽  
Images Of The Future ◽  
The Impact ◽  
World Image

Problem statement. It is shown that the main scientific vectors of the study of the personality image of the future can be considered philosophical, sociological, psychophysiological and psychological. In psychology, the future is revealed as a property of the mental. It is determined that the psychological phenomenology of the image of the future is that it is a holistic view of the individual about the future. It is in the mind and constantly affects behavior, activities, and its emotional state. The ability of an individual to construct his own future is due to the peculiarities of his individual psychological representations. This aspect is little studied in psychological science.  The purpose of the article is to present methods and techniques of research of representations and designing the world image of the future by the person. Results of the research. It is noted that the process of forming the image of the future is not only a vision of the end result, but also the impact on the assessment of behavior, consolidation of moral, volitional, intellectual efforts to realize their own expectations. This emphasizes the subjective nature of this process. In the framework of the research of mental representations and the peculiarities of constructing personality images of the future in a particular individual context were identified the mediative and moderative components that influence this phenomenon. The author’s method of assessing the world image of the future is presented. It is a technique of subjective scaling — that is, it shows how the individual imagines his future. To assess the relationship between the studied indicators, which are operationalized as concepts of psychosemantic analysis, a multidimensional deployment was used. Conclusions and prospects for further research. It is concluded that the psychosemantic approach is the most informative in the identified abilities of the individual to construct images of their own future. It is noted that the prospects for further research will be to identify the re lationship between forms and strategies for building mental representations of the image of the future with strategies for individual behavior in difficult life situations.

scholarly journals Simone Weil’s Radical Ontology of Rootedness: Natural and Supernatural Justices

2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  
Keyword(s):  
Human Person ◽  
Social Reality ◽  
Human Condition ◽  
Human Being ◽  
Human Spirit ◽  
The Real ◽  
The World ◽  
Transcendent Reality ◽  
The Individual ◽  
The Human Condition

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.

Personalistic Pedagogy and Transcendence

2021 ◽  
Vol 47 (1) ◽  
pp. 59-81
Author(s):  
Marian Nowak
Keyword(s):  
Human Development ◽  
Human Person ◽  
Three Dimensions ◽  
Personal Life ◽  
Spiritual Life ◽  
Human Being ◽  
Close Link ◽  
Practical Action ◽  
The World ◽  
Theoretical Reflection

In this paper I focus my attention on personalistic pedagogy, and its connection with transcendence, which was defined by Karol Wojtyła as ‘another name for the person’, because of its close link to the realisation of man as a person (Wojtyła, 1993, s. 230). In this regard, I focus my attention on references to transcendence in the studies of selected personalists. In its structure the article proposes reflection over the following problems: 1) the spiritual and transcending dimension of the bodily character of the human person; 2) the transcendence of the human person and the human person’s quest for values in the varieties of personalisms; 3) the ‘naturalisation’ of the ‘person’ category, and the openness to transcendence; 4) transcendence in historical, metaphysical and theological personalism; 5) education as a process between nature, culture and transcendence. According to Karol Wojtyła, when we talk about transcendence in relation to the human person we should take into account three dimensions: 1) transcendence in action; 2) transcendence towards another ‘I’ and 3) transcendence towards personal God. The biological life is never able to explain the spiritual life, and it is the spiritual life that gives meaning to the biological life, because the only sphere of the spirit reveals to us the value of the personal life and the meaning of human existence. This consequently leads to the need for separate reflection on the world and on man. In this sense, both in theoretical reflection and in practical action, the above-mentioned need is emphasised and points to respect for the ‘mystery of the child’, all the more acceptable in a climate of faith and openness to transcendence. Of course, the process of education and teaching can be approached superficially, in a shallow sense, in which we can remain closed to the possibilities and potential of human development. Epistemological distinctions connected to Maritain’s levels of cognition allow us to notice at least two types of teaching and education (flat and deep). A human being might stop (for various reasons, of course) at the lower levels of existence, and give up any aspirations to higher values, and to transcendence. Here we can seek help in explaining the part of staying open on transcendence of personalistic pedagogy.

Inédit 2 (1984): Les universaux de la narrativité

Semiotica ◽  
2017 ◽  
Vol 2017 (214) ◽  
Author(s):  
Algirdas J. Greimas ◽  
Paul Perron
Keyword(s):  
Life Sciences ◽  
Human Sciences ◽  
University Of Toronto ◽  
Middle Way ◽  
Comprehensive Theory ◽  
The World ◽  
The Status ◽  
Propositional Form ◽  
The Individual ◽  
The Mind

AbstractThis lecture delivered at Victoria College, University of Toronto, concentrates on defining the status to be accorded to any universals. Underlining his desire that semiotics avoid epistemological dissensions and focus instead on establishing its effectiveness, Greimas recalls that he has adopted an “agnostic” constructivist stance and thus declined to affirm whether universals exist in the world or only in the mind. Following Hjelmslev’s middle way, he has identified a set of undefinable terms, then employed them to define each other in a coherent deductive axiomatic. Empirically, he distinguishes different kinds of universals. Absolutely necessary such terms include the interdependent concepts of description and relation. He further distinguishes between paradigmatic and syntagmatic universals. The former notably include the elementary category of the collective semantic universe, nature-culture, and that of the individual semantic universe, life-death. For his fundamental syntactic universal, Greimas declined to adopt the traditional propositional form comprising subject, copula, and predicate, and has opted instead for an alternative featuring a verbal kernel to which are articulated actants defined through grammatical cases. Semiotics identifies these and other hypothetical universals as metalinguistic terms which describe language and other systems of representation, and which define the conditions of their production and comprehension. In contrast to narratology, semiotics thus situates narrative universals within a comprehensive theory of meaning, with a goal to develop the bases of the human sciences in a manner parallel to the foundations of the life sciences.

scholarly journals Ken Donald and Muscular Christianity

2008 ◽  
Vol 32 (2) ◽  
pp. 305
Author(s):  
Mark Loane
Keyword(s):  
Public Schools ◽  
Physical Development ◽  
The Body ◽  
The Other ◽  
The Public ◽  
Playing Field ◽  
The World ◽  
Muscular Christianity ◽  
The Individual ◽  
The Mind

?MUSCULAR CHRISTIANITY? was a system which relied upon sport to allow people to grow in a moral and spiritual way along with their physical development. It was thought that . . . in the playing field boys acquire virtues which no books can give them; not merely daring and endurance, but, better still temper, self restraint, fairness, honor, unenvious approbation of another?s success, and all that ?give and take? of life which stand a man in good stead when he goes forth into the world, and without which, indeed, his success is always maimed and partial [Kingsley cited from Haley, in Watson et al].1 This system of thought held that a man?s body is given him to be trained and brought into subjection and then used for the protection of the weak, the advancement of all righteous causes [Hughes, cited in Watson et al].1 The body . . . [is] . . . a vehicle by which through gesture the soul could speak [Blooomfield, cited in Watson et al].1 In the 1800s there was a strong alignment of Muscular Christianity and the game of Rugby: If the Muscular Christians and their disciples in the public schools, given sufficient wit, had been asked to invent a game that exhausted boys before they could fall victims to vice and idleness, which at the same time instilled the manly virtues of absorbing and inflicting pain in about equal proportions, which elevated the team above the individual, which bred courage, loyalty and discipline, which as yet had no taint of professionalism and which, as an added bonus, occupied 30 boys at a time instead of a mere twenty two, it is probably something like rugby that they would have devised. [Dobbs, cited in Watson et al]1 The idea of Muscular Christianity came from the Greek ideals of athleticism that comprise the development of an excellent mind contained within an excellent body. Plato stated that one must avoid exercising either the mind or body without the other to preserve an equal and healthy balance between the two.

scholarly journals Reestablishing the Analytical Thinking of Students: A Buddhist Solution to Modern Educational Crisis

2020 ◽  
Author(s):  
Kustiani
Keyword(s):  
Point Of View ◽  
Easy Access ◽  
Human Being ◽  
Human Beings ◽  
Maximum Capacity ◽  
Modern Education ◽  
The Past ◽  
Educational Crisis ◽  
Analytical Thinking ◽  
The Mind

Education is important aspect for human beings. Education can be done formally or informally. In Buddhist point of view, education should be done as long as the life of a person. It is done throughout the samsaric journey until someone becomes an enlightened one, becoming a non learner (asekha). In the modern education, various facilities are provided to produce a very good graduate. However this easy access is challenged by the emergence of bad habit of students i.e. copying and pasting data from internet without doing analysis.The solution to this bad habit has to be found because it will cut off the analytical thinking of students. The lack of analytical skill makes student become unproductive in many aspects. As the result, they are not having the ability to think comprehensively, and not having the ability to raise a new idea or to solve the problem correctly. That is why many students are just keeping silent in the class without able to rise or to answer question Human is a being with a higher mind than animal. Human being is called manussa in Pali term. Literally, manussa means “higher mind”. It means that a human being has special ability to understand matter relating to the past, present and future by comparing and contrasting well. This definition also indicates that the mind of human can be developed until its maximum capacity, intellectually or spiritually. This article try to explore some alternatives ways in managing modern education to obtain maximum intellectual and spiritual goal for millennial generations.

scholarly journals Education and Politics in a Globalized World

2016 ◽  
Vol 19 (2) ◽  
pp. 75-87
Author(s):  
Victoria Shamrai
Keyword(s):  
Education System ◽  
Global Education ◽  
Contemporary Culture ◽  
Global Crisis ◽  
Cultural Space ◽  
Modern Education ◽  
The World ◽  
Contemporary Education ◽  
Globalized World

The article shows the influence of the global crisis on the content and mode of existence of contemporary education. This is not about tracking various effects of impact, and a new request that brings the world to the global education system. Integrative content of crisis is defined through the "battle" of values ​​and interests in the contemporary socio-cultural space, resulting the primacy of the interests and the destruction values ​​factor. An expression of this was the expansion of interest in  the sphere of the proper. In order to detect this vulnerability replacement analyzed the classic principles of real politics. Substantiates the thesis that in "depreciation values" in modern education there is a new fundamental vocation. It is playing a valuable part of life and ensuring the proper effect and space in contemporary culture.

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