scholarly journals Menschliches Leben zwischen Therapie und Technik

2006 ◽  
Vol 51 (2) ◽  
Author(s):  
Bernhard Waldenfels
Keyword(s):  
Key Words ◽  
Human Life ◽  
The Other ◽  
Natural Growth ◽  
Human Beings ◽  
Gene Manipulation ◽  
The Status ◽  
History Of ◽  
Therapeutic Attitude

Certamente, desde que o ser humano existe, a vida nunca esteve isenta de manipulação técnica. Todavia, formas recentes de biotecnologia vão mais longe, tendendo a tornar indiscernível as distinções clássicas entre crescimento natural e produção artificial. Ars sive natura, este poderia ser o novo slogan. Neste sentido, em oposição à bioética corrente que tenta compensar o monismo tecnológico através de um dualismo prático, discutiremos a idéia de que, quando age sobre o Outro (Fremdeneinwirkung), a biotecnologia nunca é puramente técnica, sendo imediatamente prática, ética e política. Por outro lado, confrontada com novos desafios tecnológicos, a fenomenologia necessita assumir certas características de fenomenotecnologia; ações não são nunca meramente práticas. Uma tal combinação entre fenomenologia e fenomenotecnologia abre especiais perspectivas no que diz respeito ao trato da questão da vida humana. Primeiramente, descreveremos o eu corporal como gerador de sua própria história, na medida que evidencia graus de identidade e se constitui como altamente vulnerável. Em segundo lugar, distinguiremos entre a atitude técnica, restrita ao fato de que algo se modifica, e a atitude terapêutica, que se dirige a alguém que sofre: o paciente. A seguir, ultrapassaremos os limites do enquadramento clínico ao considerar novas conquistas no que diz respeito à produção da vida (por exemplo, clonagem e manipulação genética). Antes de simplesmente argumentar pró ou contra, temos de indagar o que significa produzir um eu vivo. Neste contexto, o tempo da poiesis será contrastado com o do pathos. Examinaremos o lugar desde o qual um ser vivo ou pessoal pode ser definido como alguém em si, e pretendemos tencionar simultaneamente o caráter paradoxal de atribuição de um eu ao Outro (Fremdezuschreibung), que assemelha-se ao paradoxo de ter a experiência do Outro como Outro (Fremderfahrung). Pois a pré-história e a pós-história de um alguém específico, incluindo nascimento e morte, é apenas acessível a nós em termos de substituição. Reduzidos a conjuntos de células, seres humanos seriam liberados de tudo isto. Restaria algo sobre o que falamos, mas de modo algum alguém falando a nós. PALAVRAS-CHAVE – Biotecnologia. Terapia. Fenomenologia. Fenomenotecnologia. ABSTRACT Certainly, as long as human beings exist, life has never been exempt from technical manipulations. However, recent forms of biotechnology go further, tending to blur the classical distinction between natural growth and artificial production. Ars sive natura, that may be the new slogan. Now, in opposition to current bioethics which try to compensate the technological monism by means of a practical dualism, we will argue that by acting upon the Other (Fremdeinwirkung) biotechnology is never purely technical, it is immediately practical, ethical and political. On the other side, faced with new technological challenges, phenomenology needs certain features of phenomenotechnology; actions are never merely practical. Such an intertwining of phenomenology and phenomenotechnology opens up special perspectives in dealing with the issue of human life. Firstly, we will describe the bodily self as generating its own history, as showing grades of selfhood and as being highly vulnerable. Secondly, we will distinguish between the technological attitude, restricted on something to be changed, and the therapeutic attitude, addressed to somebody suffering, namely the patient. In the end, we cross the limits of the clinical frame by considering new attempts of life production (e.g. cloning and gene manipulation). Before simply arguing pro and con we have to ask what does it mean to produce a living self. In this context the time of poiesis will be contrasted with the time of pathos. We will examine the place from where a living or personal being may be defined as somebody in itself, and we will simultaneously stress the paradoxical character of ascribing the status of a self to the Other (Fremdzuschreibung), which resembles the paradox of experiencing the Other as an Other (Fremderfahrung). At last, the pre-history and the post-history of a oneself, including birth and death, is only accessible for us by means of substitution. Reduced to cell ensembles, human beings would get rid of all that. There would be left something we speak about, but by no means somebody speaking to us. KEY WORDS – Biotechnology. Therapy. Phenomenology. Phenomenotecnology.

scholarly journals Il concetto di Lavoro e la possibilità di una Filosofia Sociale in Sören Kierkegaard/The concept of labor and the possibility of a social philosophy in Søren Kierkegaard

2014 ◽  
Vol 5 (9) ◽  
pp. 41
Author(s):  
João Marcelo Crubellate
Keyword(s):  
Key Words ◽  
Soren Kierkegaard ◽  
Human Life ◽  
Social Philosophy ◽  
The Self ◽  
The Other ◽  
Human Beings ◽  
Productive Work

Sommario: Il mio obiettivo in questo testo è discutere la nozione di lavoro produttivo nell’ambito della opera di Kierkegaard, con speciale atenzione alla teoria degli stadi esistenziali. Partendo dal concetto di uomo come un essere relazionale cioè che si rapporta a sé stesso ed alle altre persone, cerco di esaminare come il teologo danese descrive il lavoro in ogni stadio (l’estetico, l’etico e poi il religioso). Mentre si può dire che nell’etico il lavoro (come approfondimento dell’interiorità e come lavoro produttivo) sia il dovere di ogni uomo, dovere che lo porta all’universale, e nell’estetico che il lavoro sia una noiosa attività almeno quando non si riesce ad svilupparsi qualche talento speciale, nel religioso tutto cambia. Nello stadio religioso l’altro è il prossimo cioè un somigliante e quindi l’esistenza umana prende come scopo un attuarsi del sé verso ad una possibilità che si trova oltre sé stesso, una possibilità che Kierkegaard designa come coscienza eterna. Dunque il lavoro diventa sfera anche per la manifestazione dello umano come coscienza e libertà e non soltanto uno sforzo per soddisfare le necessità materiale dell’uomo come individuo di una spezie animale.Abstract: My purpose here was to discuss the notion of productive work in the philosophy of Kierkegaard. I put special attention upon the so-called theory of the life’stages. Firstly I take the concept of man as a relational being, that is a being that related himself to himself and to the other people. Then I examine Kierkegaardian discussion of the concept of work in each stage: the esthetic, the ethical and the religious. It is possible to affirm that while in the ethical the work (both as the inner working of the personality and as productive work) is an universal duty, and for the esthetic it is a boring activity or at the best, is one occasion for exercising a special talent, in the religious everything changes. In the religious the Other person with whom the Self relates himself must be taken as the biblical-neighbour and so the human life takes a diferente purpose: become conscious of his own eternal calling. In the same sense working becomes a way of developing the most important atributes of human beings – his self-conscience and his liberty – more than a way of caring about the material necessities of life as an individual of an animal specie. Key words: Life’stages; Work; Subjectivity  

scholarly journals Reorientasi Gerakan Feminisme Islam; Sebuah Upaya Membangun Kesetaraan Perempuan

FIKROTUNA ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
ABD WARITS
Keyword(s):  
Skin Color ◽  
Social Role ◽  
Human Beings ◽  
Men And Women ◽  
The World ◽  
The Status ◽  
History Of ◽  
The Difference ◽  
The Right ◽  
Arbitrary Action

In the history of women's life, the woman has never cracked from the wild cry of helplessness. Woman always become victim of men’s egoism, marginalized, hurt, unfettered, fooled and never appreciated the presence and role. This situation troubles many intellectual Muslims who have perspective that Islam teaches equality, equality for all human beings in the world. The difference in skin color, race, tribe and nation, as well as gender does not cause them to get the status of the different rights and obligations. The potential and the right to life of every human being and the obligation to serve the Lord Almighty is the same. Indeed, all human beings, as caliph in the world, have the same obligation, namely to prosperity of life in the world. No one is allowed to act arbitrarily, destroying, or hurt among others. They are required to live side by side, united, and harmonious, help each other and respect each other. However, that "demand" never becomes a reality. The differences among human identities become a barrier and the cause of divisions. For them, those who are outside environment, different identities are "others" who rightly do not need them "know". The difference of identity has become a reason to allow "hurt" each other. Several intellectual Muslims who recognize the wrong (discrimination against women), and then they attempt to formulate a movement for women's liberation. All the efforts have been done on the basis of awareness that arbitrary action by any person can never be justified. They also realize, that the backwardness of women are "stumbling block" that will lead to the resignation of a civilization. However, this struggle found a lot of challenges; including the consideration of "insubordination" to conquer the power of men, despite it had done by using many strategies. Starting from the writing of scientific book and countless fiction themed women has been published in order to give awareness of equality between men and women. This paper seeks to reexamine the process of the empowerment struggle to give a brand new concept, so that the struggle of women empowerment is not as insubordination and curiosity process in an attempt to conquer the male. Through approach of literature review and observations on the relationship between men and women, the writer finally concluded that the movement of Islamic feminism is not a movement to seize the power of men, but an attempt to liberate women from oppression so that they get the rights of their social role, giving freedom for women to pursue a career as wide as possible like a man, without forgetting a main duty as a mother: to conceive, give birth and breastfeed their children.

scholarly journals Active surveillance as a collateral practice of contemporary pedagogical devices of the present time.

2021 ◽  
Vol 11 (2) ◽  
Author(s):  
Carla Cardinaletti
Keyword(s):  
Active Surveillance ◽  
Academic Community ◽  
The Other ◽  
Personal Life ◽  
Human Beings ◽  
Phenomenological Perspective ◽  
History Of ◽  
Spanish Flu ◽  
Person Account ◽  
Key Steps

“A collateral victim”[1] of the Spanish flu epidemic: these are the words that Edgar Morin uses to define himself in his “Preamble: One hundred years of vicissitudes” (2020, p. 9), written during the lockdown imposed to stem the spread of Covid-19. Over a handful of pages, the French philosopher and sociologist gives a first-person account of his own personal life in relation to the history of the great crises of the 20th Century. His preamble to the book Let’s change lanes: Lessons of Coronavirus reads as follows: “The reader can now understand why I find it normal to expect the unexpected and to foresee that the unpredictable may happen”[2] (p. 22). Over the course of the text, Morin’s readers are also brought to understand why the author has not “completely lost hope” (ibidem). Hence, the beauty of the words of Morin, as a “transversal thinker” (Montuori, 2019, p. 408), is collateral: his lucid analysis does indeed retrace the catastrophic events that have arisen during the pandemic, underlining human beings’ predisposition to dystopian attitudes, yet it simultaneously highlights key steps towards fostering that humanism necessary to change the path. If aesthetics, according to the definition given by its founder Baumgarten (1750), is the “sensory theory”[3] (Tedesco, 2020, p. 9), perhaps the key to grasping the collateral beauty of adverse events lies in implementing knowledge of sensibilities, i.e. that ability to envisage the unexpected (Morin, 2020, 2001), to understand that pain is part of life (Han, 2020), to “think emotions, feel thoughts”[4] (Mortari, 2017), to listen to the Other because it concerns us (Levinas, 2002). This contribution aims to relate some findings of contemporary Italian pedagogy, which, in response to the Covid-19 crisis, are exploring those sensibilities able to deal with the unexpected, considering the concepts of uncertainty, margin and care from a phenomenological perspective (Mortari & Camerella, 2014). Educational practices, brought to the fore by the academic community in the field of education, become an active surveillance tool to provide a response to current issues that is not only theoretical, but also empirical and “operational”[5] – i.e. “capable of directing and orienting its choices in a strategic way in contexts where highly critical situations occur” (Isidori & Vaccarelli, 2013, pp. 16–17).

their own natural seats laid to the view, that we seem by many readers today as humanly constructed, its not to hear of them, but clearly to see through them’ reconstruction in the poem is where we meet. (Defence of Poetry 86). In other words, we do not In his Discourse on Civil Life (1606), Lodowick see beyond, or outside, the virtues to something else Bryskett writes that Spenser is known to be very but rather through them as lenses. Only by so seeing well read in philosophy, both moral and natural, and through them may we share Spenser’s vision of that he intends to appeal to him to learn what moral human life from his moral perspective. It follows that philosophy is, ‘what be the parts thereof, whereby finally nothing outside the poem is needed to under-vertues are to be distinguished from vices’ (21). stand it, except (for us) the shared primary culture of Spenser rightly terms his poem ‘this present treatise’ its first audience. (I adapt the term ‘primary culture’ (in the current sense of the term) for his task is ‘True from the account by N. Frye 1990b:22–23 of ‘pri-vertue to aduance’ (V iii 3.8–9). One chief problem mary mythology’ or ‘primary concerns’ in contrast to is to separate virtue from vice, for what used to be ‘secondary concerns’, such as ideology.) called virtue ‘Is now cald vice; and that which vice To gain ‘an exact knowledge of the virtues’ was hight, | Is now hight vertue, and so vs’d of all’ (V needed to write The Faerie Queene, Spenser calls proem 4.2–3). Raleigh makes the same point in the upon the muses to reveal to him ‘the sacred noursery History of the World 1614:2.6.7: ‘some vertues | Of vertue’ (VI proem 3.1–2). Since he goes on to and some vices are so nicely distinguished, and so claim that the nursery was first planted on earth by resembling each other, as they are often confounded, the Gods ‘being deriu’d at furst | From heauenly and the one taken for the other’; and he praises The seedes of bounty soueraine’, for him the virtues exist Faerie Queene because Spenser has ‘formed right true transcendentally. As this nursery provides what vertues face herein’ (CV 2.3). The problem is noted Sidney calls ‘that idea or fore-conceit’ by which the in the opening cantos of the poem: in the argument poet’s skill is to be judged rather than by the poem to canto i, the Red Cross Knight is called ‘The itself, his effort as a poet is to plant its garden of Patrone of true Holinesse’, but he is so named only virtue in the minds of his readers so that they may after Archimago assumes his disguise. Then readers share his state of being ‘rauisht with rare thoughts are told – in fact, they are admonished – that ‘Saint delight’. Since ‘vertues seat is deepe within the mynd’, George himselfe ye would haue deemed him to be’ (ii however, he does not so much plant the virtues in 11.9), as even Una does. them as nurture what is already there. Today Spenser’s purpose may seem ideologically To spell out this point using the familiar Platonic innocuous but in his day those who called virtue vice, doctrine of anamnesis: while Spenser needed an exact and vice virtue, may well have regarded the poem knowledge of the virtues in order to write his poem, as subversive. But who were they? Most likely, the his readers need only to be reminded of what they pillars of society, such as Burghley (see IV proem already know (even today) but have largely forgotten 1.1–2n), theologians, such as John King who, in (especially today). What he finds deep within the 1597, complained that ‘instead of the writings of minds of his readers may be identified with the Moses and the prophets . . . now we have Arcadia, primary culture upon which his poem draws. It led and the Faëry Queene’ (cited Garrett 1996:139), him to use allegory, which, as Tuve cited by Roche and those religiously-minded for whom holiness 1964:30 explains, ‘is a method of reading in which meant professing correct doctrine; temperance we are made to think about things we already know’; meant life in a moral strait-jacket; chastity meant the and to use proverbs extensively, as Cincotta 1983 rejection of sexual love; friendship meant patriarchal explains, as a means to give authority to his poem. family ties; justice meant the justification of present Being primary, this culture is basic: simply expressed, authority; and courtesy meant the conduct of it is what we all know as human beings regardless of Elizabeth’s courtiers – in sum, those for whom virtue gender, race, religion, and class. It is what we just meant remaining subject to external law rather living know and have always known to be fair, right, and in the freedom of the gospel. just, both in our awareness of who we are and also Although generally Spenser overtly endorses the our relation to society and to some higher reality claims of noble blood, his poem values individual outside ourselves, both what it is and what it ought worth over social rank by ranking middle-class nur-

2014 ◽  
pp. 29-29
Keyword(s):  
Primary Culture ◽  
Human Life ◽  
Social Rank ◽  
Faerie Queene ◽  
Red Cross ◽  
Human Beings ◽  
Family Ties ◽  
Moral Perspective ◽  
History Of ◽  
The One

scholarly journals Risky sexual behavior practice and associated factors among secondary and preparatory school students of Aksum town, northern Ethiopia, 2018

2019 ◽  
Vol 12 (1) ◽  
Author(s):  
Alem Girmay ◽  
Teklewoini Mariye
Keyword(s):  
Sexual Behavior ◽  
Sexual Behaviors ◽  
Risky Sexual Behavior ◽  
Peer Pressure ◽  
Experimental Period ◽  
Northern Ethiopia ◽  
Human Beings ◽  
School Students ◽  
The Status ◽  
History Of

Abstract Objective As adolescence is a stage in which human beings face once throughout a lifetime and it is the experimental period for this reason risky sexual behavior is common among young people, and it has several sexual and reproductive health consequences. But it doesn’t get enough attention the status of risky sexual behavior practice and factors’ contributing to it, so this study aimed to identify the prevalence of risky sexual behavior and factors associated with it. Results From the total respondents 115 (23.7%) had history of sexual intercourse and the mean age for sexual initiation is 15.48 ± 1.99 year. From whom 110 (98.2%) had sexual contact below the age of 18 and only 68 (60.8%) initiate first sex by their own willing. Overall 97 (19.6%) had practiced risky sexual behaviors. Students not facing peer pressure were 0.36 times less likely to develop risk sexual behavior (AOR = 0.357, 95% CI 0.172, 0.744).

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 PERANAN FOTO PADA PERWAJAHAN MAJALAH

Imaji ◽  
2015 ◽  
Vol 5 (2) ◽  
Author(s):  
Prayanto W.H
Keyword(s):  
Key Words ◽  
Human Life ◽  
Team Work ◽  
The Other ◽  
Visual Performance ◽  
Good Design ◽  
Printed Media ◽  
Other Hand ◽  
Media Performance

Illustration is an important element to support the success of printed media performance, such as magazine. A magazine that consists of only writing without any pictures is boring to the readers. Illustrations in magazines function to help explaining articles, as well as to attract and illustrate the magazines' performance. Therefore, photo journalists' job in taking pictures or recording events around human life is significant to determine the magazines' success visually. Basically to design magazines a solid team work among photographer, designer and editor is absolutely needed to get the best result. No matter how good the pictures are, the visual performance will not be interesting without good design. On the other hand, magazines are not marketable and the articles will not be interesting without attractive pictures. Key words: photography, magazine performance

scholarly journals Great Saying اِنَّمَا بُعِثتُ مُعَلِمًاand Status of Teachers in Muslim Countries: A Comparative Study of Past and Present for Future Improvement

rahatulquloob ◽  
2020 ◽  
pp. 120-129
Author(s):  
Dr. Syed Aftab Alam
Keyword(s):  
Skin Color ◽  
The Other ◽  
High Status ◽  
Islamic State ◽  
Human Beings ◽  
White Skin ◽  
Muslim Countries ◽  
The World ◽  
Future Improvement ◽  
The Status

The Divine teachings of Islam are proved as reliable and eternal by advanced scientific researches. The first revelation of Islam is logically asserted the importance of knowledge acquisition. Prophet Muhammad PBUH proud to be a teacher rather than to be the Last Prophet, Mercy for all Universes, only Returner of heavens, First Governor of Islamic State or Ever Conqueror of Wars, etc. Islam said that there is no any distinction among human beings on the basis of being an Arab or a non-Arab, not on black or white skin color, not due to the status of tribe but a scholar has a great potential of knowledge. It can be proved through the study of history that whenever a society gave a high status to their scholars and teachers, it got respectably high status among the other nations of the world. This phenomenon is also ascertained accurate among the present societies of the world again. This article revolves around the evidences of best days of Muslims till present downfall and the status of teachers in those & present Muslim societies. Resultantly, it is concluded that if any country give high status to their teachers, it will achieve the high status among the world.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals Global Middle Ages ou as virtudes do anacronismo. A lição do texto medieval

2019 ◽  
Vol 02 ◽  
pp. 117-149
Author(s):  
Carlos Carreto
Keyword(s):  
Middle Ages ◽  
Medieval Literature ◽  
Global Perspective ◽  
The Other ◽  
New Meanings ◽  
The World ◽  
The Status ◽  
History Of ◽  
Literature Mapping ◽  
History Of Literature

Has the Middle Ages invented globalization or revealed a clear consciousness of globality? On the other hand, may this anachronistic notion prove to be an appropriate and productive operative and analytical concept for rethinking medieval literature beyond its territorial and linguistic boundaries and the epistemological view of the world imposed by a (neo)positivist conception of the history of literature? Mapping the medieval literature in a global perspective implies a methodological repositioning and a process of deterritorialization of the concepts themselves that leads us to reinvest motives, forms, structuring notions (from the chivalric queste to the concept of romance as translatio, passing through the status of the marvelous) with new meanings and, consequently, new cultural and poetic implications.

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