scholarly journals A dinâmica das relações educacionais e a construção de utopias no Projeto Pedagógico: a transcendência com o outro e o absoluto

2017 ◽  
Vol 8 (16) ◽  
Author(s):  
Janete Rosa da Fonseca ◽  
Nelso Antonio Bordignon ◽  
Moacir Juliani
Keyword(s):  
Physical Education ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Sociocultural Perspective ◽  
The World ◽  
Sociocultural Approach ◽  
Deductive Method ◽  
Relationship Of ◽  
The Relationship

A educação tem sido uma constante preocupação no cenário mundial e brasileiro. Nela são colocadas as esperanças de construção de dias melhores, a partir da constituição de sociedades humanitárias, compostas de seres humanos solidários, emancipados, críticos e conscientes de seu papel enquanto cidadãos, considerando-se os estudos de Freire através da perspectiva sociocultural. A partir dessas considerações, o problema que moveu esta pesquisa foi a relação entre a abordagem sociocultural e o estabelecimento de utopias que se encontram contempladas no Projeto Pedagógico do Curso de Licenciatura Educação Física da Faculdade La Salle de Lucas do Rio Verde. A partir do objetivo geral, foram analisados os seguintes aspectos: as estruturas fundamentais do ser humano nos aspectos somáticos, psíquicos e espirituais; as relações fundamentais do ser humano: relação de objetividade com o mundo, a relação de intersubjetividade com o outro, a relação de transcendência com o absoluto e as potencialidades do ser humano, incluindo afeto, inteligência e vontade. Foi realizada pesquisa qualitativa descritiva e documental, aplicada a partir do método hipotético dedutivo. Com base nos autores estudados consideramos que as estruturas fundamentais do ser humano encontram-se contempladas no Projeto Pedagógico do Curso de Licenciatura Educação Física da Faculdade La Salle de Lucas do Rio Verde – MT.Palavras-chave: Abordagem sociocultural. Utopia. Educação.The dynamics of educational relations and the construction of utopias in the Pedagogical Project: the transcendence with the other and the absoluteAbstractEducation has been a constant concern in the world and Brazilian scenario. In it, the hopes of constructing better days are set out, starting with the constitution of humanitarian societies, composed of human beings who are supportive, emancipated, critical and aware of their role as citizens, considering Freire's studies from a sociocultural perspective. From these considerations, the problem that moved this research was the relationship between the sociocultural approach and the establishment of utopias that are contemplated in the Pedagogical Project of the Undergraduate Course in Physical Education from Faculdade La Salle de Lucas do Rio Verde. From those general objectives, the following aspects were analyzed: the fundamental structures of the human being in the somatic, psychic and spiritual aspects; the fundamental relationships of the human being: relationship of objectivity with the world, the relation of intersubjectivity with the other, the relationship of transcendence with the absolute and the potentialities of the human being, including affection, intelligence and will. A descriptive and documental qualitative research was applied, using the hypothetical deductive method. Based on the authors studied, we consider that the fundamental structures of the human being are contemplated in the Pedagogical Project of the Undergraduate Course in Physical Education from Faculdade La Salle de Lucas do Rio Verde.Keywords: Sociocultural approach. Utopia. Education.

scholarly journals World, Time And Anxiety. Heidegger’s Existential Analytic And Psychiatry

Folia Medica ◽  
2014 ◽  
Vol 56 (4) ◽  
pp. 297-304
Author(s):  
Francesca Brencio
Keyword(s):  
Point Of View ◽  
The Other ◽  
Being And Time ◽  
Human Sciences ◽  
Human Being ◽  
Cartesian Dualism ◽  
The World ◽  
Relationship Of ◽  
The Relationship ◽  
Common Understanding

Abstract Martin Heidegger was one of the most influential but also criticized philosophers of the XX century. With Being and Time 1927 he sets apart his existential analytic from psychology as well as from anthropology and from the other human sciences that deny the ontological foundation, overcoming the Cartesian dualism in search of the ontological unit of an articulated multiplicity, as human being is. Heidegger’s Dasein Analytic defines the fundamental structures of human being such as being-in-the-world, a unitary structure that discloses the worldhood of the world; the modes of being (Seinsweisen), such as fear (Furcht) and anxiety (Angst); and the relationship between existence and time. In his existential analytic, anxiety is one of the fundamental moods (Grundbefindlichkeit) and it plays a pivotal role in the relationship of Dasein with time and world. The paper firstly focuses on the modes of being, underlining the importance of anxiety for the constitution of human being; secondly, it shows the relationship between anxiety and the world, and anxiety and time: rejecting both the Aristotelian description of time, as a sequence of moments that informs our common understanding of time, and the Augustine’s mental account of inner time, Heidegger considers temporality under a transcendental point of view. Temporality is ek-static, it is a process through which human being comes toward and back to itself, letting itself encounter the world and the entities. The transcendental interpretation of time provided by Heidegger may give its important contribution to psychopathology.

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

Sex Inequality and Bias in Sex Differences Research

1987 ◽  
Vol 13 ◽  
pp. 24-39 ◽  
Author(s):  
Alison M. Jaggar
Keyword(s):  
Sex Differences ◽  
Scientific Discourse ◽  
Sibling Rivalry ◽  
The Other ◽  
Scientific Advance ◽  
The World ◽  
Siamese Twin ◽  
The Right ◽  
Relationship Of ◽  
The Relationship

The relationship of philosophy to science is a matter of long historical dispute. Philosophy has been described variously as the mother, the queen or the handmaiden of science, depending on whether the philosopher’s role was perceived as that of giving birth to science, of regulating and legitimating scientific discourse or of clearing the conceptual underbrush in the way of scientific advance. This essay, by contrast, is grounded on a conception of philosophy and science as partners or sisters, perhaps even as Siamese twin sisters, both proceeding from the same impulse to understand ourselves and the world and to change both for the better. Occasionally relations between philosophy and science have been marred by sibling rivalry, with each sister claiming the right to control and limit the pretensions of the other. In fact, however, philosophy and science are interdependent and ultimately inseparable. To borrow a famous slogan from another context: science without philosophy is blind; philosophy without science is empty.

scholarly journals Elementos de uma antropologia religiosa a partir do candomblé

2018 ◽  
Vol 74 (296) ◽  
pp. 847-866
Author(s):  
Volney José Berkenbrock
Keyword(s):  
Human Being ◽  
Human Beings ◽  
Western Thought ◽  
Relationship Of ◽  
The Relationship

Na tradição do pensamento ocidental, as diversas ciências que lidam com o ser humano – da filosofia à psicologia, da teologia à medicina – são herdeiras de um conceito dualista: matéria-espírito; corpo-alma; físico-psíquico. O modo de pensar yorubano, que chegou ao Brasil pelos escravos, e sobreviveu, sobretudo na religião do Candomblé, tem um conceito diverso deste dualista. O ser humano é multidimensional e constitui-se a partir da relação harmônica entre as diversas dimensões. Quais são estas dimensões e como elas concorrem para a composição de um conceito de ser humano serão o objeto das considerações desta contribuição.Abstract: In the tradition of Western thought, the various sciences that deal with human beings - from philosophy to psychology, from theology to medicine - are heirs of a dualistic concept: matter-spirit; body-soul; physical-psychic. The thinking of yoruba-people, who arrived in Brazil by slaves, and survived, especially in religion Candomble, have a different concept of this dualistic. The human being is multidimensional and is constituted by the relationship of various dimensions. What are these dimensions and how they contribute to the composition of a concept of human being will be the object of consideration of this contribution.Keywords: Human being. Candomblé. Religious anthropology. 

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals Metaphor in Funny Language

2018 ◽  
Vol 222 (1) ◽  
pp. 13-24
Author(s):  
Asst. Instructor: Ayad Enad Khalaf
Keyword(s):  
Everyday Life ◽  
Written Language ◽  
The Other ◽  
The World ◽  
Long Time ◽  
New Ideas ◽  
Life Education ◽  
The One ◽  
Relationship Of ◽  
The Relationship

This article highlights different ways of metaphorical use in language and shows its potential in attracting the readers' attention. Language as a biological being lives its own life witnessing never-ending changes: falling outs and newly built elements. We enrich our language not only by new elements but also by new styles and reusing of existing sources. One of these ways which makes language more alive and active is metaphor. Metaphor nowadays is found in all the fields of life, education, medicine, policy and everyday life. Metaphor, in fact, reflects the relationship of language to culture and the world of ideas. Language, on the one hand, is a repository of culture; the traditions, proverbs, and knowledge of our ancestors. On the other hand, language is the mirror of the world of ideas. People reflect their new ideas in using language in new ways, even such devices as paintings and riddles. Metaphor has many shapes and is found in spoken and written language, graphics, cartoon or caricature, riddles, jokes and paintings to express novel shades of meanings, e.g., metaphor in newspaper photos, magazines or even in advertisements attracts the attention of readers and are memorized for a long time. Metaphoric use is also a way of enjoying the readers. It is used for both real and logical aims such as; warnings, advises, or invitations ...etc

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 RETHINKING THE OTHER FOR MULTICULTURAL EDUCATION – FOCUSED ON THE PHILOSOPHY OF BUBER AND LEVINAS

2021 ◽  
Author(s):  
Seungeun Choi ◽  
Keyword(s):  
Multicultural Education ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Multicultural Society ◽  
Social Phenomena ◽  
Korean Society ◽  
The World ◽  
Human Ethics ◽  
The Relationship

The number of foreigners residing in Korea exceeded 2.5 million for the first time ever. As the ratio of foreigners to the total population approaches 5%, it is evaluated that Korea has actually entered a multicultural society. It is known that among the types of foreigners staying there are many young foreigners who visit Korea for the purpose of employment. The number of marriage immigrants was 16,025, an increase of 4.3% from the previous year. Of these, 82.6% were women. Entering a multicultural society in a situation where empathy for each other is insufficient can lead to social conflict. In particular, in the COVID-19 pandemic, hostility toward foreigners is more prevalent, and hatred for strangers is increasing. This study critically analyzes these social phenomena and seeks to raise the philosophical basis for multicultural education by establishing a concept with a new perspective on the other. This paper focuses on the philosophy of Buber and Levinas. By establishing 'I and You' as a meeting, Buber presented a new relationship with others. Meanwhile, Levinas emphasized human ethics and responsibility as the absolute and infinite being of the other. According to Buber, in the world there is a relationship between 'I-You' and 'I-It', and in order to live a true life, you must establish a relationship between 'I and you'. The relationship between 'I and it' is a temporary and mechanical relationship where objects can be replaced at any time by looking at the world from an instrumental point of view. However, the relationship between 'I and You' is a relationship that faces each other personally, and the only 'I' that cannot be changed with anything and the 'You' that cannot be replaced exist in deep trust. In phenomenology of otherness, Levinas intends to describe the encounter with the something outside the subject. The concepts of possession, distinctiveness and understanding are replaced by those of approaches, proximity, care and fecundity. In Korean society, a policy that seeks to use foreigners as human resources and, especially in the case of marriage immigrant women, as a solution to a society with low birthrates along with the labor force, shows how society treats others. Therefore, multicultural education must rethink the existence and dignity of human beings through the perspective of the other as asserted in the philosophy of Buber and Levinas.

scholarly journals Synthetic biology ethically evaluated: The creating God and co-creating human

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Riaan Rheeder
Keyword(s):  
Synthetic Biology ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Absolute Value ◽  
God's Image ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Image Of God

God did not create once and then put an end to it. Testimony from Scripture shows that God continuously establishes or creates new things. Humans can therefore expect to always see and experience new things in creation. With this pattern of reasoning, one can anticipate that the human being as image of God will continuously establish new things in history. Although nature has value, it does not have absolute value and therefore it can be synthesised responsibly. The thought that humans are stewards of God is no longer adequate to, theologically put into words, the relationship human beings have with nature. New biotechnological developments ask for different answers from Scripture. Several ethicists are of the opinion that the theological construction of humans and created co-creators can help found the relationship of the human being to nature. Humans developed as God’s image evolutionary. On the one hand, this means humans themselves are a product of nature. On the other hand, the fact that humans are the image of God is also an ethical call that humans, like God, have to develop and create new things throughout history. Synthetic biology can be evaluated as technology that is possible, because humans are the image of God. However, it should, without a doubt, be executed responsibly.Sintetiese biologie eties geëvalueer: Die skeppende God en medeskeppende mens. God het nie net eenmaal geskep en daar gestop nie. Uit Skrifgetuienisse kan afgelei word dat God voortdurend nuwe dinge tot stand bring of skep. Daarom kan die mens verwag om gedurig nuwe dinge in die skepping te sien en te beleef. Hiermee saam kan verwag word dat die mens as beeld van God voortdurend nuwe dinge in die geskiedenis tot stand sal bring. Alhoewel die natuur waarde het, het dit nie absolute waarde nie en kan dus verantwoordelik gesintetiseer word. Die gedagte dat die mens rentmeester van God is, is nie meer voldoende om die mens se verhouding tot die natuur teologies te verwoord nie. Nuwe biotegnologiese ontwikkelinge vra na ander antwoorde vanuit die Skrif. Verskeie etici is van mening dat die teologiese konstruksie van die mens as geskepte medeskepper kan help om die mens se verhouding tot die natuur te begrond. Die mens het deur ’n evolusionêre proses tot God se beeld ontwikkel. Aan die een kant beteken dit dat die mens self ’n produk van die natuur is. Aan die ander kant is beeldskap ook ’n etiese oproep dat die mens, soos God, nuwe dinge in die geskiedenis moet ontwikkel en skep. Sintetiese biologie kan gesien word as tegnologie wat moontlik is omdat die mens na die beeld van God geskape is. Sonder twyfel moet sintetiese biologie egter verantwoordelik beoefen word.

III.—The Place in Nature of the Tasmanian Aboriginal as deduced from a Study of his Calvarium.—Part I. His Relations to the Anthropoid Apes, Pithecanthropus, Homo primigenius, Homo fossilis, and Homo sapiens

1912 ◽  
Vol 31 ◽  
pp. 41-69 ◽  
Author(s):  
Richard J. A. Berry ◽  
A. W. D. Robertson
Keyword(s):  
Royal Society ◽  
Homo Sapiens ◽  
The Other ◽  
Present Material ◽  
Australian Aboriginal ◽  
The World ◽  
The One ◽  
Relationship Of ◽  
The Relationship

IN our communication to the Royal Society of Victoria of the 11th March, 1909 (1), describing our recent discovery of forty-two Tasmanian crania hitherto quite unknown to the world of science, we stated that “one of the earliest purposes to which it is proposed to utilise the present material is the determination of the relationship of the Tasmanian to the anthropoids and primitive man on the one hand, and to the Australian aboriginal on the other hand. Schwalbe's study of Pithecanthropus erectus (2) may serve as a basis for the former purpose, and Klaatsch's recent work (3) for the latter, though it must be remembered that innumerable authors have contributed to both subjects.” The present work is the fulfilment of the first part of this undertaking, namely, the determination of the relationship of the Tasmanian to the anthropoids and primitive man.

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