scholarly journals Robak i robactwo w twórczości Władysława Syrokomli

2021 ◽  
Vol 60 ◽  
pp. 5-26
Author(s):  
Grzegorz Igliński
Keyword(s):  
Human Condition ◽  
Three Dimensions ◽  
Frequency Of Occurrence ◽  
Pest Insect ◽  
Literary Traditions ◽  
Metaphorical Meaning ◽  
The World ◽  
Human World ◽  
The Human Condition

The aim of this article is to determine the frequency of occurrence of the terms “worm” and “insects” in the works of Władysław Syrokomla. An assumption is made that these themes have animportant function in the poet’s works, and that their occurrence indicates something of significance. The article considers both the functionality and repeatability criteria, which is the necessary foundationfor recording these items. The conducted analyses indicate that Syrokomla’s insects (regardless of whether they have a literal or metaphorical meaning) in most cases signal something evil. Sometimes it is an ordinary pest (insect) damaging plants, but more frequently the insect refers to the human condition, characterising it in three dimensions: as the worm of death, as the worm of internal suffering or as the worm of insignificance. In other cases, worms or insects represent curses or sin. The diversity of how such zoomorphic connotations are presented and applied deserves attention. Moreover, although the majority of them have long-established cultural and literary traditions, in Syrokomla’s works they gain a new context (for example, historical, folk or social). They indicate sensitivity to injustice and evil. The poet frequently presents the human world by analogy to the world of nature.

Historicizing Distinctions

2019 ◽  
Vol 3 ◽  
pp. 153-172
Author(s):  
Beltrán Undurraga ◽  
Keyword(s):  
Science And Technology ◽  
Human Condition ◽  
Modern World ◽  
Western Tradition ◽  
The World ◽  
New Varieties ◽  
Human World ◽  
Vita Activa ◽  
The Impact ◽  
The Human Condition

This article expands Patchen Markell’s (2011) seminal problematization of The Human Condition by examining the impact that the modern developments in science and technology had on Arendt’s signature categories. Whereas Markell is interested in the systematic “architecture” of the book, I attempt to historicize Arendt’s distinctions in light of the story she tells about science and technology. From the invention of the telescope to the splitting of the atom, technoscience has provoked shifts in the hierarchies within the vita activa; spawned new varieties of “labor,” “work,” and “action”; and blurred the traditional boundaries between “nature” and the “human world.” These reconfigurations draw the contours of a new, “modern world” that is different from the world whose story and conceptual tradition Arendt set out to articulate. Largely as a result of the activities of science and technology, the experiences that informed the categories of the “Western tradition” correspond to a world that is no longer our own.

Bodily Selves: Identity and Shared Realities among Humans and Spirits in Zanzibar

2014 ◽  
Vol 44 (1) ◽  
pp. 5-27 ◽  
Author(s):  
Kjersti Larsen
Keyword(s):  
Human Condition ◽  
Daily Lives ◽  
Everyday Lives ◽  
Social Positioning ◽  
People’S Daily ◽  
The World ◽  
Human World ◽  
People's Daily ◽  
The Human Condition

AbstractThe paper explores the ways in which spirits calledmasheitaniormajinni(singl.sheitaniorjinni)engage in people’s daily lives in Zanzibar Town, Zanzibar. It is argued that the phenomenon of spirits and other forms of ‘spectral’ beings may offer clues to an improved understanding of society and a more precise perception of the various concerns and paradoxes people cope with in their everyday lives. Reflecting on matters of identity, the concept of the person, and the human condition, it is suggested that to most people the human world appears to be rather unpredictable and chaotic while the world of spirits, in contrast, is seen as stable and predictable. The spirits’ involvement in people’s everyday lives and, moreover, the extent to which peoples’ relationships with different kinds of spirits affect negotiations of identity and social positioning are discussed with reference to the ethnographic material.

scholarly journals On the Dialogue of Aesthetics and Philosophical Anthropology

wisdom ◽  
2018 ◽  
Vol 10 (1) ◽  
pp. 6-11
Author(s):  
Georgia APOSTOLOPOULOU
Keyword(s):  
Philosophical Anthropology ◽  
Human Condition ◽  
Open World ◽  
Nature And Culture ◽  
The World ◽  
Human World ◽  
Helmuth Plessner ◽  
The Aesthetic ◽  
Pictorial Form ◽  
The Human Condition

After the alleged ‘ends’ of metaphysics, of history, and of art, aesthetics reorganises the field of its enquiry. While retaining the question of the meaning of art for the human as the background justification of its theorising, aesthetics meets philosophical anthropology and enlarges its field. Philosophical anthropology explains that the instability of the human condition demands culture as the artificial stabilisation of the human world as well as of the human in the world. Expressivity, artificiality, and the aesthetic are interweaved with the meaning of the human world. In this context, pictures have priority over concepts and justify art as the eminent pictorial form of meaning. Since the human lives in nature and culture, the stabilisation of its open world is possible through creation of spatial correlates and of objects as well. Thus, aesthetics does need to expand enquiry beyond the discourse on art, so that it includes the issues concerning the aesthetic character of the human world and its spatial correlates. While Wolfgang Welsch and Richard Shusterman argue for a revision of aesthetics, Joseph Margolis and Helmuth Plessner support the stronger dialogue between philosophical anthropology and aesthetics in different ways. Further, Arnold Berleant explores aesthetics of human space.

Los avatares del logos

2001 ◽  
pp. 21-31
Author(s):  
Leticia Flores Farfán
Keyword(s):  
Georges Bataille ◽  
Human Condition ◽  
Mircea Eliade ◽  
The World ◽  
The Human Condition

Assuming with Georges Bataille that men is a being who is not in the world “like water within the water”, that is to say, in an immanent and lack of distinction state, but that its destiny is shaped in the permanent significant joint or logos to which its unfinished nature jeopardizes him, we analyze the form in which the mythical story, characterized like a sacred word with symbolic and ontological quality within the perspective of Mircea Eliade, gives account of the wound or the original tear that constitutes the human condition.

With and Beyond Epistemologies from the South: Ontological Epistemology of Participation, Multi-topial Hermeneutics and the Calling of Planetary Realisations

2021 ◽  
pp. 003802292110146
Author(s):  
Ananta Kumar Giri
Keyword(s):  
Cross Cultural ◽  
Human Condition ◽  
The South ◽  
Present Essay ◽  
Multiple Cultures ◽  
The World ◽  
Crisis Of Modernity ◽  
Universe Of Discourse ◽  
The Human Condition

Our contemporary moment is a moment of crisis of epistemology as a part of the wider and deeper crisis of modernity and the human condition. The crisis of epistemology emerges from the limits of the epistemic as it is tied to epistemology of procedural certainty and closure. The crisis of epistemology also reflects the limits of epistemology closed within the Euro-American universe of discourse. It is in this context that the present essay discusses Boaventura de Sousa Santos’ Epistemologies of the South: Justice Against Epistemicide. It also discusses some of the limits of de Sousa Santos’ alternatives especially his lack of cultivation of the ontological in his exploration of epistemological alternatives beyond the Eurocentric canons. It then explores the pathways of ontological epistemology of participation which brings epistemic and ontological works and meditations together in transformative and cross-cultural ways. This helps us in going beyond both the limits of the primacy of epistemology in modernity as well as Eurocentrism. It also explores pathways of a new hermeneutics which involves walking and meditating across multiple topoi of cultures and traditions of thinking and reflections which is called multi- topial hermeneutics in this study. This involves foot-walking and foot-meditative interpretation across multiple cultures and traditions of the world which help us go beyond ethnocentrism and eurocentrism and cultivate conversations and realisations across borders what the essay calls planetary realisations.

Gaston Bachelard and Phenomenology: Outline of a Theory of the Imagination

1999 ◽  
Vol 30 (1) ◽  
pp. 1-17 ◽  
Author(s):  
C. Thiboutot ◽  
A. Martinez ◽  
David Jager
Keyword(s):  
Human Condition ◽  
Phenomenological Psychology ◽  
Gaston Bachelard ◽  
Human Habitation ◽  
Human World ◽  
The Human Condition

AbstractGaston Bachelard's thought remains a continual source of inspiration for a phenomenological psychology that takes human habitation as a fundamental given and as an abiding mystery of the human condition. the following essay explores the ideas Bachelard developed in the course of his study of poetry. It examines in particular his vision of imagination as a unique passage way by means of which we reach an inhabitable, intersubjective and fully human world. Within that perspective, our lives are constantly renewed by the appearance of a revealing image or a telling metaphor. Each time that we are awakened by this appeal we commemorate the birth and rebirth of a human world.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

The Time Machine; or, the Fourth Dimension as Prophecy

PMLA ◽  
1969 ◽  
Vol 84 (3) ◽  
pp. 530-535
Author(s):  
Robert M. Philmus
Keyword(s):  
Point Of View ◽  
Human Condition ◽  
Fourth Dimension ◽  
Time Machine ◽  
Essential Aspect ◽  
Active Audience ◽  
Logical Conclusion ◽  
The World ◽  
The Future ◽  
The Human Condition

Most of the early science fantasies of H. G. Wells are, as he defines the term, prophetic: the myths that they develop to a logical conclusion represent a critique of some historical or essential aspect of the human condition. The Time Machine, his first scientific romance, explores the premises of prophetic fantasy at the same time that it embodies a myth of its own. In it Wells envisions the future devolution of man, already outlined in previous essays of his, as the ultimate consequence of what he perceived as a present attitude of complacent optimism, an attitude he dramatizes in the reaction of the Active audience to the Time Traveller's account of the world of 802,701 and beyond. Although the Time Traveller accepts this vision as literally true, his own theories about that world make it clear that its significance pertains to it only as a metaphoric projection of tendencies existing in the present. Thus the structure of The Time Machine reveals the Time Traveller's point of view, like that of his audience, to be limited: his final disappearance into the fantasied world of the future vindicates the rigorous integrity of Wells s prophecy.

Camus and Tragedy in Education

2021 ◽  
Author(s):  
Andrew Gibbons
Keyword(s):  
Short Stories ◽  
Albert Camus ◽  
Human Condition ◽  
Educational Systems ◽  
The Novel ◽  
Central Theme ◽  
Apparent Absence ◽  
The World ◽  
Educational Imagination ◽  
The Human Condition

Tragedy is a central theme in the work of Albert Camus that speaks to his 46 years of life in “interesting times.” He develops a case for the tragic arts across a series of letters, articles, lectures, short stories, and novels. In arguing for the tragic arts, he reveals an epic understanding of the tensions between individual and world manifest in the momentum of liberalism, humanism, and modernism. The educational qualities of the tragic arts are most explicitly explored in his novel The Plague, in which the proposition that the plague is a teacher engages Camus in an exploration of the grand narratives of progress and freedom, and the intimate depths of ignorance and heroism. In the novel The Outsider Camus explores the tragedy of difference in a society obsessed with the production of a normal citizen. The tragedy manifests the absurdity of the world in which a stranger in this world is compelled to support the system that rejects their subjectivity. In The Myth of Sisyphus Camus produces an essay on absurdity and suicide that toys with the illusion of Progress and the grounds for a well-lived life. Across these texts, and through his collection of letters, articles, and notes, Camus invites an educational imagination. His approach to study of the human condition in and through tragedy offers a narrative to challenge the apparent absence of imagination in educational systems and agendas. Following Camus, the tragic arts offer alternative narratives during the interesting times of viral and environment tragedy.

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