scholarly journals Work from the Perspective of Cardinal Stefan Wyszyński. Pedagogical Implications

2022 ◽  
Vol 11 (2) ◽  
pp. 325-333
Author(s):  
Jan Niewęgłowski
Keyword(s):  
Human Life ◽  
The Other ◽  
Meaning Of Work ◽  
The World ◽  
Human Thinking ◽  
Book Of Genesis ◽  
Child Of God

In his abundant teaching, Cardinal Stefan Wyszyński devoted a lot of attention to the question of work, its significance in human life and the role it plays in the process of education. The Primate claimed that education for work cannot be brought down to developing manual competences necessary to perform a given profession, but that it should be a process aimed at discovering the meaning of work itself. In order to understand that meaning properly, Cardinal Wyszyński analysed the text of the Book of Genesis, which tells about the Creator and His “work” in terms of creating the world. Man is a “child of God”, that is, a thinking being endowed with an inquiring mind and capable of grasping the transcendent dimension of his existence. The work performed by man cannot be senseless duplication of the Creator’s deeds, but rather independent human thinking and action. Education for work must be complemented by virtue, for it is virtue that enriches man and allows him to become the performer and creator of work, and not the other way around.

scholarly journals Rat Cities and Beehive Worlds: Density and Design in the Modern City

2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden
Keyword(s):  
Science Fiction ◽  
Social Structure ◽  
Short Story ◽  
Social System ◽  
Human Life ◽  
The Other ◽  
Efficient Operation ◽  
The People ◽  
The World ◽  
The City

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

‘The Meaning of Life’: A Qualitative Perspective

1984 ◽  
Vol 14 (4) ◽  
pp. 581-592 ◽  
Author(s):  
James O. Bennett
Keyword(s):  
Human Life ◽  
Meaning Of Life ◽  
The Other ◽  
Value Judgment ◽  
Other Hand ◽  
The World

One trend in contemporary discussions of the topic, ‘the meaning of life.’ is to emphasize what might be termed its subjective dimension. That is, it is widely recognized that ‘the meaning of life’ is not something that simply could be presented to an individual, regardless of how he/she felt about it. Thus, for example, Karl Britton has written that we could imagine ‘a featureless god who set before men some goal and somehow drove them to pursue it'; while this would constitute a purpose for human life, it would hardly be sufficient to render life meaningful. ‘The goal would seem arbitrary, senseless: and its pursuit burdensome, souldestroying.’ Similarly, R. W. Hepburn has stated that meaningfulness must indispensably involve value judgment. Any set of conditions presented to us, whether by God, nature, or our fellow humans, constitutes a fact about how the world is; what provides meaningfulness to our lives, on the other hand, must be something which we affirm - something we feel ought to be the case.

Human Life And World

1998 ◽  
pp. 222-227
Author(s):  
W. Kim Rogers
Keyword(s):  
Human Life ◽  
The Other ◽  
Life World ◽  
Physical Demands ◽  
The World ◽  
And Coping ◽  
Living Being

I dispute the claim that the disclosure of the life-world by phenomenology is an accomplishment of 'permanent' significance. By briefly reviewing the meaning of the "world" and "life-world" in the writings of Husserl, Gurwitsch, Schutz-Luckmann, Ortega, Heidegger, Jonas, Straus, Sartre and Merleau-Ponty, I show that they all treat the world, or rather the affairs which comprise it, as passively present whether viewed as a mental acquisition or as the "Other." But the meaning of the world-as that wherein are met physical demands upon us which must be satisfied if we are to continue living-cannot be considered either as a mental acquisition or as something that is "other" and over against us. A living being as living cannot fail to attend to the agency of the affairs of which the life-world consists, as well as one's own exploring and coping actions. If we are to really speak of life, then we must acknowledge the mutual and reciprocal activities of living beings and world.

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 ПОКЛИКАННЯ ТА ЕТИЧНА ВІДПОВІДАЛЬНІСТЬ ЛЮДИНИ: ЗВЕРТАЮЧИСЬ ДО ТЕМИ ІНШОГО У ФІЛОСОФІЇ ЛЕВІНАСА

2019 ◽  
pp. 100-111
Author(s):  
Є. І. Мулярчук
Keyword(s):  
Human Life ◽  
The Self ◽  
The Other ◽  
Ethical Obligation ◽  
Fundamental Ontology ◽  
The World ◽  
Intersubjective Experience ◽  
Personal Understanding

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.

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

Abraham Kuyper’s Lectures on Calvinism

2020 ◽  
pp. 327-341
Author(s):  
Richard J. Mouw
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Seminary ◽  
Human Beings ◽  
World Views ◽  
Presence Of God ◽  
Fundamental Relationship ◽  
The World ◽  
Other World ◽  
Princeton Theological Seminary

Abraham Kuyper’s Lectures on Calvinism make available in printed form his 1898 Stone Lectures delivered at Princeton Theological Seminary, locating ‘Calvinism’ amongst other major philosophies and religions. Given the erroneous manner in which each of these other world-views—Paganism, Islamism, Romanism and Modernism—depict the fundamental relationship between God and the world, they cannot help but fall far short in their understandings of the other two basic relationships: between human and human, and between humankind and the rest of created reality. Calvinism alone, then, with its conception of human life as lived directly (in an unmediated manner) in the presence of God, can preserve the all-important conviction that all of human life, including the relationships of human beings to the non-human creation, be carried out in obedience to the Creator who desires the flourishing of the whole creation.

scholarly journals RELIGIOUS TOLERANCE AS A DA'WAH MOVEMENT PLURALIST SOCIETY IN INDONESIA

2021 ◽  
Vol 9 (01) ◽  
pp. 110
Author(s):  
Madnasir Madnasir ◽  
Fathul Mu’in ◽  
Mohammad Fikri Nugraha Kholid
Keyword(s):  
Data Collection ◽  
Qualitative Method ◽  
Human Life ◽  
The Other ◽  
Religious Tolerance ◽  
Extreme Right ◽  
Literature Study ◽  
Pluralistic Society ◽  
The World ◽  
The Ideal

Indonesian Muslims are faced with the emergence of a small number of intolerant, exclusive, rigid Islamic groups and other groups that easily express hostility and carry out conflicts. On the other hand, Muslims are also faced with the emergence of an Islamic community that tends to be liberal and permissive. The two groups are classified as the extreme right (tatorruf yamini) and the extreme left (tatorruf yasari), which are against the ideal form of implementing Islamic teachings in Indonesia and even the world. In fact, Islam has very clearly taught about tolerance in religion, especially since Indonesia is a pluralist country that adheres to many religions. This study uses qualitative method. While the data collection is using literature study information. This research obtained several important findings that da'wah is an obligation that every Muslim should carry and convey in wise and wise ways. In the implementation of da'wah in a pluralist society, the method of da'wah bi al-hikmah must be put forward. The diversity or plurality of human life in various ways is sunnatullah. Living in a pluralistic society will exist if everyone understands each other, respects each other, and accepts each other.

scholarly journals LANGUAGE OF COLORS

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-2
Author(s):  
Sandhya Jain
Keyword(s):  
Human Life ◽  
The Other ◽  
The Sun ◽  
Religious Activities ◽  
The World ◽  
Black Color

Colors have their own language. Color is our life. These colors spread their color in different walks of life. Food, food, living, worship, religious activities are all associated with different colors. Every person in this theater of the world is painted in some or the other color. The feeling of colors comes from seeing and touching. Our life without colors is the same as that of a body without life. In nature beauty, where these colors apply four moons, while human life also makes it succulent, pleasant and colorful. Aabal recognizes objects with old colors. The hue of rainbow colors made of seven colors attracts our mind a lot. Whether it is the redness of the sun, the blue of the space, the black color of the clouds or the series of mountains covered with snowy white sheets - the amazing beauty of all fascinates us. रंगों की अपनी भाषा है। रंग ही हमारा जीवन हैं। जीवन के विविध क्षेत्रों में ये रंग अपनी छटा बिखेरते हैं। खान-पान, रहन-सहन, पूजा-पाठ, धर्म-कर्म सभी तो विविध रंगों से जुडे हुए हैं।दुनिया के इस रंगमंच पर हर इंसान किसी-न-किसी रंग में रंगा हुआ है। रंगों की अनुभूति देखने व स्पर्ष करने से होती है।रंगों के बिना हमारा जीवन ठीक वैसा ही है, जैसे प्राण बिना शरीर । प्रकृति सौंदर्य में जहाँ ये रंग चार चाँद लगाते हैं वहीं मानव जीवन को भी सरस, सुखद व रंगीन बना देते हैं ।आबाल वृद्ध रंगों से वस्तुओं को पहचान लेता है। सात रंगों से निर्मित इन्द्रधनुष के रंगों की छटा हमारे मन को बहुत आकर्षित करती है। सूर्य की लालिमा हो, अंतरिक्ष की नीलाभा हो, मेघों का श्याम रंग हो या पर्वतों की श्रृंखला बर्फीली सफेद चादर ओढ़े हुए हो - सभी का अद्भुत सौंदर्य हमें मोहित कर लेता है।

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