THE KILLER OF NATURE – ENVIRONMENTAL DEGRADATION

2015 ◽  
Vol 3 (3) ◽  
pp. 293-295
Author(s):  
Ekta Sharma
Keyword(s):  
Environmental Degradation ◽  
Environmental Conditions ◽  
The Other ◽  
Natural Environments ◽  
Human Being ◽  
Human Beings ◽  
The Public ◽  
Summary Paper ◽  
Living Being

The Presented summary paper target is to draw the attention of the public to the benefits of Environment and how we are connected to the Environment. To show that if there’s any change in the Environmental conditions, then how the conditions change in human beings lives. Living Being, whether a Human Being or Animals or plants,  are all directly or indirectly Dependent on the Environment for their Survival. When asked truly it can be said that none of the living being can survive without the presence of Environment. It is difficult to find absolutely natural environments, and it is common that the naturalness varies in a continuum, from ideally 100% natural in one extreme to 0% natural in the other. More precisely, we can consider the different aspects or components of an environment, and see that their degree of naturalness is not uniform.

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.

scholarly journals KONSEP MANUSIA SEMPURNA MENURUT PANDANGAN FRIEDRICH WILLIAMS NIETZSCHE DAN IBNU ARABI; SEBUAH ANALISA KOMPARATIF

2020 ◽  
Vol 20 (1) ◽  
pp. 69
Author(s):  
Derry Ahmad Rizal
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Other Hand ◽  
Ibn Arabi

This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".

scholarly journals Перцептивное обозначение в  русской народной сказке

2018 ◽  
Vol 165 ◽  
pp. 277-285
Author(s):  
Olga A. Mescheryakova
Keyword(s):  
Fairy Tales ◽  
Fairy Tale ◽  
Semantic Content ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Sense Organs ◽  
Cognitive Context ◽  
Other World ◽  
Subtype A

Perceptual notation in the Russian folk fairy-talePerceptual notation captures information received from different sense organs but predicated by the same consciousness of “a perceived human being”. In the cognitive context semantics of sensory nominations reflects elements of the perceptual concept. The fact that the verbalization of its facultative elements depends not only on the type of discourse folklore, genre a tale, but also on its subtype a fairy-tale is claimed to be a hypothesis of this research. It settles that in the Russian folk fairy-tale the semantics of perceptual notation is predicated by the opposition “real — irreal world” and the semantics element “fabulous, belonging to the other world” is a basis of the semantic content of the perceptual notation. Besides that, the perceptual semantics in this type of fairy tales correlates with the aesthetical, axiological views of the folklore community on nature and human beings, reconstructing the folk ideal or ant-ideal. Перцептивне означення у російській народній чарівнiй казціПерцептивне означення фіксує інформацію, що надходить від різних органів чуттів, але обумовлену єдиною свідомістю «людини сприймаючої». У когнітивному плані семантика номінацій сенсорики відображає ознаки перцептивного концепту. Те, що вербалізація його факультативних ознак залежить не тільки від типу дискурсу фольклор, жанру казка, але і від підвиду жанру чарівна казка, становить гіпотезу даного дослідження. Встановлюєть­ся що в російській народній чарівній казці семантика перцептивної номінації обумовлена опозицією «реальний- ірреальний світ» і семантична ознака ‘чудовий, що належить іншому світу’ є основою змісту перцептивного означення. Крім того, в даній групі казок перцептивна семантика співвідноситься з естетичними, аксіологічними поглядами фольклорного соціуму на природу і людину, реконструюючи народний ідеал або антиідеал.

A Model to Support the Design of Multiplayer Games

2000 ◽  
Vol 9 (5) ◽  
pp. 448-462 ◽  
Author(s):  
José Pablo Zagal ◽  
Miguel Nussbaum ◽  
Ricardo Rosas
Keyword(s):  
Design Process ◽  
Game Design ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Multiplayer Games ◽  
Other Hand ◽  
Limited Experience ◽  
Player Game ◽  
Electronic Games

Extensive research has shown that the act of play is extremely important in the lives of human beings. It is thus not surprising that games have a long and continuing history in the development of almost every culture and society. The advent of computers and technology in general has also been akin to the need for entertainment that every human being seeks. However, a curious dichotomy exists in the nature of electronic games: the vast majority of electronic games are individual in nature whereas the nonelectronic ones are collective by nature. On the other hand, recent technological breakthroughs are finally allowing for the implementation of electronic multiplayer games. Because of the limited experience in electronic, multiplayer game design, it becomes necessary to adapt existing expertise in the area of single-player game design to the realm of multiplayer games. This work presents a model to support the initial steps in the design process of multiplayer games. The model is defined in terms of the characteristics that are both inherent and special to multiplayer games but also related to the relevant elements of a game in general. Additionally, the model is used to assist in the design of two multiplayer games. “One of the most difficult tasks people can perform, however much others may despise it, is the invention of good games …”

The Importance of Being Human

1991 ◽  
Vol 29 ◽  
pp. 35-62 ◽  
Author(s):  
Cora Diamond
Keyword(s):  
Biological Species ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Moral Relevance ◽  
Other Hand ◽  
Biological Classification

I want to argue for the importance of the notion human being in ethics. Part I of the paper presents two different sorts of argument against treating that notion as important in ethics.A. Here is an example of the first sort of argument.What makes us human beings is that we have certain properties, but these properties, making us members of a certain biological species, have no moral relevance. If, on the other hand, we define being human in terms which are not tied to biological classification, if (for example) we treat as the properties which make us human the capacities for reasoning or for self-consciousness, then indeed those capacities may be morally relevant, but if they are morally significant at all, they are significant whether they are the properties of a being who is a member of our species or not. And so it would be better to use a word like ‘person’ to mean a being that has these properties, to bring out the fact that not all human beings have them and that non-human beings conceivably might have them.

Humans, Jews, and the Other Others

Other Others ◽  
2018 ◽  
pp. 1-16
Author(s):  
Sergey Dolgopolski
Keyword(s):  
Political Thought ◽  
Political Theology ◽  
The Other ◽  
The Political ◽  
Human Being ◽  
Paradigm Shifts ◽  
Human Beings ◽  
Political Ontology ◽  
Dynamic Key

The “Introduction” formulates the question of the political, and in particular of the emergence and erasure of the political from the horizon of currently predominant political thought in political theology and political ontology. The “Introduction” further attunes the readers to the dynamic key of “effacement” as both emergence and erasure, thereby defining the main register in which the book is proceeding -- as distinct from the keys of chronological periodisation, linear history, paradigm shifts, or other stabilizing approaches. The “Introduction” further draws a distinction between politics and the political, and advances the question of the political in relation to the Talmud as both a text and a discipline of thinking able to shed a new, contrasting, light on the paradox driven modern political notions of a singularizing and even singling out notion of a “Jew,” and a universalizing notion of the “human being.” The “Introduction” concludes by gesturing towards a much closer connection between the question of the political in the Talmud, the notions of the Jews and of the human beings in modernity, and the question of earth and territory as a part of political equation these concepts spell out.

Fully Human Being

2020 ◽  
Vol 10 (1) ◽  
Author(s):  
Jake Poller
Keyword(s):  
The Body ◽  
The Other ◽  
Human Being ◽  
Aldous Huxley ◽  
Human Beings ◽  
Mahayana Buddhism ◽  
Perennial Philosophy ◽  
Utopian Community ◽  
Mahāyāna Buddhism

In Island (1962), Aldous Huxley presents a utopian community in which theinhabitants aim to become "fully human beings" by realizing their "potentialities."I demonstrate how Huxley's notion of the "human potentialities" havebeen misrepresented, both by scholars and by the founders of the Esalen Institute.Huxley's focus on human potentialities arose from a shift in his thinkingfrom the other-worldly mysticism of The Perennial Philosophy (1945) to thelife-affirming traditions of Tantra, Zen and Mahayana Buddhism. In Island,the population attempt to realize their human potentialities and engage in anexperiential spirituality that celebrates the body and nature as sacred throughthe use of the moksha-medicine and the practice of maithuna. I argue thatwhereas Tantric adepts practised maithuna as a means to acquire supernormalpowers (siddhis), in Island the Palanese version of maithuna is quite differentand is used to valorize samsara and the acquisition of human potentialities.

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 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 http://habibiaislamicus.com/index.php/hirj/article/view/150

2021 ◽  
Vol 5 (3) ◽  
pp. 121-138
Author(s):  
Wajid Ali ◽  
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Sense Experience ◽  
Intuitive Thinking ◽  
Body Of Knowledge ◽  
Depth Study ◽  
The Universe

Allah (swt) has elevated man to the highest position in all creation, and bestwed upon him the bounty of reason and knowledge. An in depth study of knowledge itself reveals that, there are two forms and ranks of knowledge in the universe; one is the divinely revealed instintintive level of awareness about reality, and the other is the earned and learned behavoiur based upon knowledge, that is gained through urge, effort and experience. Human beings, apart from the innate divine blessing of knowledge, learns through sense experience, reason and intuitive thinking. The higher form of knowledge is divinely transmission through revelation to the Prophets. The heavenly revealed knowledge has been preserved by human being in the form of Sacred Books; especially a body of knowledge about reality in the form of religion, namely in the Holy Bible and the Holy Qur’an.

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