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.

Concept of  Mental Education: A Perspective of  Ibn Qayyim Al-Jawziyyah

2021 ◽  
Vol 3 (3) ◽  
pp. 407-419
Author(s):  
Makmudi Makmudi
Keyword(s):  
Mental Health ◽  
Human Body ◽  
Natural Environment ◽  
Integrated Curriculum ◽  
Educational Process ◽  
Sexual Education ◽  
Human Beings ◽  
The Will ◽  
Life Education ◽  
The Mind

Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself.  Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.

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.

scholarly journals Mental health services for asylum seekers and refugees: a snapshot

2016 ◽  
Vol 13 (2) ◽  
pp. 29-30
Author(s):  
Katy Briffa
Keyword(s):  
Mental Health ◽  
Mental Health Services ◽  
Health Services ◽  
Asylum Seekers ◽  
Human Beings ◽  
Political Dimension ◽  
Health Agencies ◽  
Competing Demands ◽  
The Face ◽  
Asylum Seekers And Refugees

As fellow human beings uproot their lives in search of protection, and for those who survive to reach European shores, many countries are faced with an unprecedented, highly complex challenge of managing huge and immediate need. Clearly, immigration agencies are front line in this scenario, but they are closely followed by accommodation, subsistence, community and health agencies. It is widely recognised that the mental health burden of asylum seekers is large and the stir of growing interest at a clinical level in addressing that burden is encouraging. Mental health services have been aware of asylum seekers and refugees for decades but we have grappled with our role, been confused by the relevance of a political dimension and overwhelmed with how to manage diverse need, in the face of endless competing demands. Mental health services for asylum seekers and refugees have largely evolved in many and varied ways, dependent on local need and interest.

Tantangan Pondok Pesantren dalam Menghadapi Era Bonus Demografi

2018 ◽  
Vol 10 (2) ◽  
pp. 409-434
Author(s):  
Ibnu Chudzaifah
Keyword(s):  
Human Resources ◽  
Boarding School ◽  
Educational Institutions ◽  
Human Beings ◽  
Current Development ◽  
The Face ◽  
The Times

Pondok Pesantren is one of the Islamic educational institutions that aim to form human beings who have noble character, so that created a human who has a balance between physical and spiritual. Some educational institutions offer various models of learning to balance the current development so that its existence is still recognized by the community. While boarding school in dealing with the development of the times, has a commitment to make new innovations by presenting the pattern of education that can give birth to a reliable Human Resources. Especially pesantren currently has a challenging enough weight in facing the era of "Demographic Bonus". Demographic bonus is a phenomenon in which the structure of the population greatly benefits the community from the side of development in various sectors, because the productive age is more than the non productive age. This means that the dependency burden will decrease with the ratio of 64 percent of the productive age population to bear only 34 percent of the nonproductive age population. With all kinds of scholarships and skills given to students, students are expected to compete in all fields, especially in the face of Indonesia gold in 2020 to 2035.

The Modern Aristotle: Michael Polanyi’s Search for Truth against Nihilism

2018 ◽  
Author(s):  
Ronald Hoinski ◽  
Ronald Polansky
Keyword(s):  
Philosophy Of Science ◽  
Modern Science ◽  
Michael Polanyi ◽  
Contemporary Philosophy ◽  
The Face ◽  
Human Desire ◽  
The Mind ◽  
Theoretical Science

David Hoinski and Ronald Polansky’s “The Modern Aristotle: Michael Polanyi’s Search for Truth against Nihilism” shows how the general tendencies of contemporary philosophy of science disclose a return to the Aristotelian emphasis on both the formation of dispositions to know and the role of the mind in theoretical science. Focusing on a comparison of Michael Polanyi and Aristotle, Hoinski and Polansky investigate to what degree Aristotelian thought retains its purchase on reality in the face of the changes wrought by modern science. Polanyi’s approach relies on several Aristotelian assumptions, including the naturalness of the human desire to know, the institutional and personal basis for the accumulation of knowledge, and the endorsement of realism against objectivism. Hoinski and Polansky emphasize the promise of Polanyi’s neo-Aristotelian framework, which argues that science is won through reflection on reality.

Do conhecimento objetivo ao problema corpo - mente

2018 ◽  
Vol 10 (2) ◽  
pp. 85-113
Author(s):  
Nathalia Gleyce dos Santos Salazar
Keyword(s):  
Third World ◽  
Sao Paulo ◽  
Karl Popper ◽  
São Paulo ◽  
Human Beings ◽  
The Third ◽  
Belo Horizonte ◽  
The Third World ◽  
The Mind

Resumo:  Apresenta-se uma discussão sobre o conhecimento e a tese dos três mundos no qual a interação entre estes nos aproxima da verdade do problema corpo-mente, tendo em vista, uma nova proposta de solução. O terceiro mundo é uma peça importante neste trabalho; sendo assim, analisaremos o que Popper designa como Mundo 3, em que ele consiste e o papel da linguagem como diferencial do ser humano. Apresentamos as críticas popperianas às correntes monistas e dualistas, ousando fazer uma crítica a Teoria do Conhecimento tradicional. Desta forma, a proposta apresentada por este filósofo da ciência diferencia-se de tudo que estava sendo feito até então, por isso, o interesse de apresentar essa abordagem pouco trabalhada de Popper. Palavras-chave: Conhecimento. Corpo-Mente. Mundo 3.Abstract: In this work, we present a discussion about knowledge and the theory of the three worlds in which the interaction between them approaches to the truth of the mind-body problem, in view of a proposed solution. The third world is an important piece in this work. Therefore, we will analyze what Popper describes as World 3, what it is and the role of language as a differential of human beings. We present Popper’s criticisms to the monistic and dualistic currents, daring to criticize the theory of traditional knowledge. Thus, the proposal of science presented by this philosopher differs from everything that was being done until then. This explains the interest in presenting this unusual approach to Popper.Keywords: Knowledge. Body-Mind.  World 3. REFERÊNCIASLEAL-TOLEDO, Gustavo . Popper e seu Cérebro. Revista da Faculdade de Letras. Série Filosofia, v. XXIII, p. 59-68, 2007.POPPER, Karl Raimund. A Lógica da Pesquisa Científica. Tradução de Leonidas Hegenberg e Octanny Silveira de Mota.  São Paulo: editora Cultrix. 2007.POPPER, Karl Raimund. Conhecimento Objetivo: uma abordagem evolucionária. Tradução de Milton Amado.  Belo Horizonte, Ed. Itatiaia Ilimitada. São Paulo, Ed. Da Universidade São Paulo, 1975._______.  O Conhecimento e o Problema Corpo –Mente. Tradução Joaquim Alberto Ferreira Gomes. Lisboa, Ed. 70. 1996.   _______. Conjecturas e Refutações: o desenvolvimento do conhecimento científico. Trad. Benedita Bettencourt. Ed. Livraria Almedina, 2006._______.  O Eu e Seu Cérebro. Karl Popper, Jonh C. Eccles;Tradução Silvio Meneses Garcia, Helena Cristina F. Arantes e Aurélio Osmar C. de Oliveira. – Campinas, SP: Papirus; Brasília, DF: Editora Universidade de Brasília. 1991.   _______. O Racionalismo Crítico na Política. Tradução de Maria da Conceição Côrte – Real. Brasília, Editora Universidade de Brasília, 2ª edição, 1994, 74p.SEARLE, John R. La construcción de la realidad social. Trad. Antoni Domènech. Barcelona: Paidós Ibérico, 1995.  

Interpersonal Communication

1988 ◽  
Vol 5 (2) ◽  
pp. 239-246
Author(s):  
Mohammad A. Siddiqui
Keyword(s):  
Interpersonal Communication ◽  
Mass Communication ◽  
Social Process ◽  
Political Scientist ◽  
Human Beings ◽  
Common Object ◽  
The Face ◽  
The Common ◽  
The Voice ◽  
Basic Social Process

IntroductionCommunication today is increasingly seen as a process through whichthe exchange and sharing of meaning is made possible. Commtinication asa subject of scientific inquiry is not unique to the field of mass communication.Mathematicians, engineers, sociologists, psychologists, political scientists,anthropologists, and speech communicators have been taking an interest inthe study of communication. This is not surprising because communicationis the basic social process of human beings. Although communication hasgrown into a well developed field of study, Muslim scholars have rdrely hcusedon the study of communication. Thus, a brief introduction to the widely usedcommunication concepts and a framework for the study of communicationwithin the context of this paper is provided.In 1909, Charles Cooley defined communication from a sociologicalperspective as:The mechanism through which human relations exist and develop -all the symbols of mind, together with the means of conveyingthem through space and preserving them in time. It includes theexpression of the face, attitude and gesture, the tones of the voice,words, writing, printing, railways, telegraph, and whatever elsemay be the latest achievement in the conquest of space and time.In 1949, two engineers, Claude Shannon and Warren Weaver, definedcommunication in a broader sense to include all procedures:By which one mind may affect another. This, of course, involvesnot only written and oral speeches, but also music, the pictorialarts, the theater, the ballet, and, in kct, all human behavior.Harold Lasswell, a political scientist, defines communication simply as:A convenient way to describe the act of communication is to answerthe following question: Who, says what, in which channel, towhom, with what effect?S.S. Stevens, a behavioral psychologist, defines the act of communication as:Communication occurs when some environmental disturbance (thestimulus) impinges on an organism and the organism doessomething about it (makes a discriminatory response) . . . Themessage that gets no response is not a commnication.Social psychologist Theodore Newcomb assumes that:In any communication situation, at least two persons will becommunicating about a common object or topic. A major functionof communication is to enable them to maintain simultaneousorientation toward one another and toward the common object ofcommunication.Wilbur Schramm, a pioneer in American mass communication research,provides this definition:When we communicate we are trying to share information, anidea, or an attitude. Communication always requires threeelements-the source, the message, and the destination (thereceiver).

The Stigmata in Medieval and Early Modern Europe

2020 ◽  
Author(s):  
Carolyn Muessig
Keyword(s):  
Seventeenth Century ◽  
Middle Ages ◽  
Late Antiquity ◽  
Western Europe ◽  
Eleventh Century ◽  
Seventh Century ◽  
Introductory Overview ◽  
Devotional Practices ◽  
The Face ◽  
Biblical Commentaries

Francis of Assisi’s reported reception of the stigmata on Mount La Verna in 1224 is often considered to be the first account of an individual receiving the five wounds of Christ. The thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17—I bear the stigmata of the Lord Jesus Christ in my body—had been circulating in biblical commentaries since late antiquity. These works explained stigmata as wounds that martyrs received, like the apostle Paul, in their attempt to spread Christianity in the face of resistance. By the seventh century, stigmata were described as marks of Christ that priests received invisibly at their ordination. In the eleventh century, monks and nuns were perceived as bearing the stigmata in so far as they lived a life of renunciation out of love for Christ. By the later Middle Ages holy women like Catherine of Siena (d. 1380) were more frequently described as having stigmata than their male counterparts. With the religious upheavals of the sixteenth century, the way stigmata were defined reflected the diverse perceptions of Christianity held by Catholics and Protestants. This study traces the birth and evolution of religious stigmata as expressed in theological discussions and devotional practices in Western Europe from the early Middle Ages to the early seventeenth century. It also contains an introductory overview of the historiography of religious stigmata beginning in the second half of the seventeenth century to its treatment and assessment in the twenty-first century.

The Philosophy of a Christian Virtuoso ii

2017 ◽  
Author(s):  
Victor Nuovo
Keyword(s):  
Empirical Evidence ◽  
Physical Nature ◽  
Existence Of God ◽  
Philosophical System ◽  
The Mind

Although Locke’s Essay is primarily a discourse in logic, he says enough about the physical nature of things to construct a theory of the nature of things. As a virtuoso, physics replaces metaphysics in his philosophical system. His ontology, however, includes not only bodies, but God and finite spirits, and its major achievement is to prove the existence of God and demonstrate his immateriality. Perhaps encouraged by reading Cudworth, Locke was confident that our faculty of reason is sufficient to refute materialism and atheism. As to the nature of bodies, Locke finds empirical evidence that solidity or impenetrability is their most evident quality. The idea of superaddition is central to Locke’s speculative or divine physics. But although such insights may elevate the mind to God, Locke’s physics is theoretically sterile, although it may have beneficial practical uses.

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