scholarly journals Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część 2

2011 ◽  
Vol 9 (2) ◽  
pp. 9-21
Author(s):  
Anita Ganowicz-Bączyk
Keyword(s):  
Middle Ages ◽  
Technology Development ◽  
Ecological Crisis ◽  
Cultural Changes ◽  
Fundamental Notion ◽  
Modern Times ◽  
Science Technology ◽  
European Culture ◽  
Ancient Times ◽  
The One

Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. ?e anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Modern European culture when the culmination of this process is observed. Among the causes of the modern worldview, one can mention e.g. the modern conception of science, technology development, as well as social, political, and cultural changes. Contemporary view on nature and man was influenced not only by mechanistic and materialistic theories tending to subordinate nature to man (G. Bruno, F. Bacon, R. Descartes) but also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling). 

scholarly journals Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część pierwsza

2011 ◽  
Vol 9 (1) ◽  
pp. 9-27
Author(s):  
Anita Ganowicz-Bączyk
Keyword(s):  
Middle Ages ◽  
Technology Development ◽  
Laws Of Nature ◽  
Ecological Crisis ◽  
Cultural Changes ◽  
A Value ◽  
European Culture ◽  
New Type ◽  
Ancient Times ◽  
The One

Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Modern European culture when the culmination of this process is observed. Among the causes of the modern worldview, one can mention e.g. the modern conception of science (worked out mainly by N. Copernicus, G. Galilei, G. Bruno, F. Bacon, I. Newton, R. Descartes), the technology development, as well as social, political and cultural changes. Both, geocentric and theocentric worldview were rejected. The secularization of European societies shifted to man’s attitude not only towards God but also is creation – nature. People began to treat nature as a challenge and material. God-Creator was replaced by man-designer. A new type of anthropocentrism appeared, which tried to find the answer to the fundamental questions in the human being himself. This resulted in the negation of a strict dependence of mankind on nature and in the tendency to subordinate nature to man. The cognition of nature served then as a means for the sake of mankind only. The man was obliged even to dominate nature which was viewed as a complex of mathematical laws, a value-free mechanism determined by laws of nature. Contemporary view on nature and man was influenced also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).

scholarly journals Infancia, familia y educación análisis histórico y cambio social

2021 ◽  
pp. 183-197
Author(s):  
Carmen María Cerdá Mondéjar
Keyword(s):  
Public Space ◽  
Historical Analysis ◽  
Cultural Changes ◽  
The Public ◽  
Modern Times ◽  
The Social ◽  
The Family ◽  
Traditional Function ◽  
Ancient Times ◽  
Care Assistance

The interest for the care and education of childhood have varied throughout the different historical time. Together with the transformations experienced within families, childhood has gradually and progressively attained meaning and relevance in the social environment. The new moral and spiritual function assumed by the family in the transition to modern times, and which went beyond its traditional function as transmitter of surname and heritage, implied the appearance of new emotions towards childhood at the same time their individuality intensified.At present, childhood acquires important centrality both in the private family space in which its protection, care, assistance and education prevail, rooted in new link of relationship (Burgess, 1972: 6-7), as well as in the public space, social, political, normative and economic. With these ideas, this research aims to historical analysis of the conception of childhood and its education, from ancient times to the present day, within the framework of the family and considering the repercussions that political, social, economic, demographic and cultural changes have had on childhood. La atención y el interés por el cuidado y la educación de la infancia han ido variando a lo largo de las diferentes etapas históricas. Ligada a las transformaciones experimentadas en el seno de las familias, de forma gradual y progresiva la infancia ha ido alcanzando significado y relevancia en el medio social. La nueva función moral y espiritual asumida por la familia en el tránsito hacia los tiempos modernos, y que rebasaba su tradicional función como transmisora de apellido y patrimonio, implicó la aparición de nuevas emociones hacia los menores al tiempo que se intensificaba su individualidad. En la actualidad la infancia adquiere notable centralidad tanto en el espacio privado familiar en el cual prima su protección, cuidado, asistencia y educación, enraizadas en nuevos vínculos de relacionabilidad (Burgess, 1972: 6-7), como también en el espacio público, social, político, normativo y económico. Partiendo de estas premisas, este artículo tiene por finalidad el estudio y análisis histórico de la concepción sobre la infancia y su educación, desde la antigüedad hasta nuestros días, dentro del marco de la familia y considerando las repercusiones que los cambios políticos, sociales, económicos, demográficos y culturales han tenido sobre la misma.

scholarly journals FILOSOFI PENDIDIKAN KATOLIK DALAM PERSPEKTIF FILSAFAT ARISTOTELIAN

2019 ◽  
Vol 12 (6) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara
Keyword(s):  
Catholic Education ◽  
Religious Education ◽  
Middle Ages ◽  
Human Life ◽  
Communication Education ◽  
Daily Lives ◽  
Modern Times ◽  
The One ◽  
Almost All

The progress of human civilization today is inseparable from the role of science. The dynamics of the pattern of our daily lives from time to time it runs in line with the dynamics of the development of science. The development of science and human civilization running together since from classical times, the middle ages, modern times, and so on. Novelty found in a period becomes an essential ingredient for other discoveries in the next period. One thing that is difficult to argue is that almost all sides of human life today has been entered by the various effects of the development of science and technology, ranging from economic, political, social and cultural, communication, education, health, and so on. All this progress is the fruit of the development of science that never recede from human studies. This paper on the one hand want to observe the philosophical basis for the world of Catholic education, and on the other hand, this article seeks to contribute a little reflection, especially for teachers of religious education in STKIP Widya Yuwana and Catholic families today. There wilderness philosophy that is so tempting to dive, but the limitations of time and space makes this paper should choose to focus. Perspective selected is Aristotelian philosophy.

scholarly journals Existential challenges of modernity and vector for their solution

2021 ◽  
pp. 12-21
Author(s):  
Vadim Markovich Rozin
Keyword(s):  
Middle Ages ◽  
Ecological Crisis ◽  
Modern Culture ◽  
Family Ties ◽  
Individual Life ◽  
Modern Age ◽  
Cultural Life ◽  
Entire Society ◽  
The One ◽  
The Individual

This article reviews the challenges and problems of modernity, as well as discusses the ideas and vectors for their solution. The first problem is demotes as the crisis of modern culture and the need to preserve life on the planet. It is associated with the nature and development of European sociality, which generated the ecological crisis, pandemic, and other problems. The author argues that the culture of modernity ceases and is about to be replaced by another culture (future culture). The second problem delineates “social theodicy”, i.e. development of attitude towards increasing evil. The main aspects of this phenomenon are discussed. The third problem pointed by the author, is the problem of salvation and righteous life. In this regard are examined two different models that determine cultural life: semantic view of life of the entire society, and scenarios of individual life. Comparison is conducted on the scenarios of individual life of the Middle Ages and Modern Age; the uncertainty of the latter is underlined (if not readiness for Parousia, then what: engagement in implementation of the project of modernity, but pursuing which purpose – enrichment, success, happiness, fulfillment of duty?). The pattern of the individual scenario of future culture is outlined. Within its framework, a person must solve the following dilemma –on the one hand, human is finite and mortal, while on the other, as a human of history and culture – infinite and immortal. The solution to this dilemma is offered. In conclusion, the author discusses the anchors that the person of the transitional era can rely on: critical and reflexive thinking, family ties, identity, creativity and art.

scholarly journals Starożytne źródła antropocentryzmu

2009 ◽  
Vol 7 (2) ◽  
pp. 31-38
Author(s):  
Anita Ganowicz-Bączyk
Keyword(s):  
Middle Ages ◽  
Environmental Ethics ◽  
World View ◽  
Laws Of Nature ◽  
Living Organism ◽  
Ecological Crisis ◽  
Human Cognition ◽  
European Culture ◽  
The World ◽  
Subject Of Cognition

Anthropocentrism seems to be a key notion related to the man-nature relation. Probably he is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Ancient European culture. Supposedly the critical phase for this process is the so-called Neolithic Revolution. Changes brought by this deeply influenced life of man. Not only affected the transformation of his world-view but also had an impact on the modification of society itself. Mentioned changes led among other things to the rejection of magic and mythical world-view, in which the Universe was perceived as a harmonious and friendly place to live in. A doubt appeared instead, what the place of man in the world really is. These questions reflected in philosophical views of that time. To sum up, the originated by Ancient Greek philosophers outlook on nature, in which nature was recognized as a living organism and a man as an immanent part of it, had been gradually dropped out. It appeared that man falls outside the mechanical laws of nature because he is able to understand them and use this knowledge for his own goals (Democritus), man’s soul makes him transcend nature and dominate it (Socrates), man’s existence is purposeful, he is superior to other material beings as a crown of nature and the most complex and perfect being (Aristotle). This process led to a recognition of the objective existence of the world, which in fact is independent of human cognition. Ultimately, this resulted in the objectification of nature as an object of man’s cognition and research. Nature was then gradually put in opposition to man – the subject of cognition.

Postmodernism

2018 ◽  
Author(s):  
Elizabeth Deeds Ermarth
Keyword(s):  
New York ◽  
Charles Dickens ◽  
Full Range ◽  
Academic Disciplines ◽  
Past Century ◽  
Cultural Changes ◽  
European Culture ◽  
The Arts ◽  
The World ◽  
The One

The term ‘postmodernism’ appears in a range of contexts, from academic essays to clothing advertisements in the New York Times. Its meaning differs with context to such an extent that it seems to function like Lévi-Strauss’ ‘floating signifier’: not so much to express a value as to hold open a space for that which exceeds expression. This broad capacity of the term ‘postmodernism’ testifies to the scope of the cultural changes it attempts to encompass. Across a wide range of cultural activity there has been a sustained and multivalent challenge to various founding assumptions of Western European culture that have been in place since at least the fifteenth century and in some cases since the fifth century BCE. During the past century new and cognate developments in science, in art, in philosophy and in politics, all have disturbed beliefs that have been basic to modernity: beliefs concerning, for example, structure and identity, transcendence and particularity, the nature of time and space, and causality. Such beliefs are not mere abstractions but powerful engines of knowledge with very practical outcomes. For example, phenomenology seeks to collapse the dualistic distinction between subject and object; relativity physics shifts descriptive emphasis from reality to measurement; the arts move away from realism; consensus politics confronts totalitarianism and genocide. These and related cultural events belong to seismic changes in the way we register the world, formulate thought, and communicate with each other. To grasp what is at stake in postmodernism it is necessary to think historically and broadly, and in that context to recognize that what we are discussing is a condition we are already ‘in’ and not at all a set of beliefs that we can choose or not choose to believe. For these and other reasons it is more appropriate to speak of ‘postmodernity’ rather than the more limited ‘postmodernism’ which sounds as though it might be something optional. Both terms are employed here depending on whether discussion concerns a general condition (postmodernity) or a particular challenge (postmodernism). The difficulty in achieving an agreed focus and vocabulary results in part from the fact that grasping the full range of postmodernity requires investigation across the range of practice, both in and out of academia, and requires a broadly diverse set of problems and issues. Postmodernity is not an ‘academic’ issue; it affects everyone at the most practical level and across the range of practice in various terms. What one might call its ‘multilingual’ impetus – this bringing together of methods and ideas long segregated both in academic disciplines and in practical life – particularly characterizes postmodernism and largely accounts for such resistance as it generates. In academic contexts discussion has been particularly hampered by institutional commitments to traditional disciplinary classifications. Despite lip service to the contrary, universities, libraries and publishers all continue to pursue essentially disciplinary agendas. Few alleged ‘interdisciplinary’ or ‘multidisciplinary’ programmes actually confront the founding methodological differences between disciplines, or amount to much more than mere splicing activities of the kind Charles Dickens pilloried nearly two centuries ago with his book reviewer who boned up on Chinese metaphysics by consulting the Encyclopaedia Brittanica under ‘C’ for China and under ‘M’ for Metaphysics, and then ‘combined his information’. Although diverse and eclectic, postmodernism can be recognized by two key assumptions: first, the assumption that there is no common denominator – in ‘nature’ or ‘truth’ or ‘God’ or ‘time’ – that guarantees either the One-ness of the world or the possibility of neutral, objective thought; second, the assumption that all human systems operate like language as self-reflexive rather than referential systems, in other words systems of differential function that are powerful but finite, and that construct and maintain meaning and value.

Postmodernism

2018 ◽  
Author(s):  
Elizabeth Deeds Ermarth
Keyword(s):  
New York ◽  
Fifteenth Century ◽  
New York Times ◽  
Academic Disciplines ◽  
Common Denominator ◽  
Cultural Changes ◽  
European Culture ◽  
The Arts ◽  
The World ◽  
The One

The term ‘postmodernism’ appears in a range of contexts, from academic essays to clothing advertisements in the New York Times. Its meaning differs with context to such an extent that it seems to function like Lévi-Strauss’ ‘floating signifier’(Derrida 1982: 290): not so much to express a value as to hold open a space for that which exceeds expression. This broad capacity of the term ‘postmodernism’ testifies to the scope of the cultural changes it attempts to compass. Across a wide range of cultural activity there has been a sustained and multivalent challenge to various founding assumptions of Western European culture since at least the fifteenth century and in some cases since the fifth century bc: assumptions about structure and identity, about transcendence and particularity, about the nature of time and space. From physics to philosophy, from politics to art, the description of the world has changed in ways that upset some basic beliefs of modernity. For example, phenomenology seeks to collapse the dualistic distinction between subject and object; relativity physics shifts descriptive emphasis from reality to measurement; the arts move away from realism; and consensus politics confronts totalitarianism and genocide. These and related cultural events belong to seismic changes in the way we register the world and communicate with each other. To grasp what is at stake in postmodernism it is necessary to think historically and broadly, in the kind of complex terms that inevitably involve multidisciplinary effort. This multilingual impetus, this bringing together of methods and ideas long segregated both in academic disciplines and in practical life, particularly characterizes postmodernism and largely accounts for such resistance as it generates. Although diverse and eclectic, postmodernism can be recognized by two key assumptions. First, the assumption that there is no common denominator – in ‘nature’ or ‘truth’ or ‘God’ or ‘the future’ – that guarantees either the One-ness of the world or the possibility of neutral or objective thought. Second, the assumption that all human systems operate like language, being self-reflexive rather than referential systems – systems of differential function which are powerful but finite, and which construct and maintain meaning and value.

Technical Chronology and Astrological History in Varro, Censorinus and Others

1985 ◽  
Vol 35 (2) ◽  
pp. 454-465 ◽  
Author(s):  
A. T. Grafton ◽  
N. M. Swerdlow
Keyword(s):  
Sixteenth Century ◽  
Life Span ◽  
Human Life ◽  
Technical Skills ◽  
Scientific Basis ◽  
Ancient History ◽  
Modern Times ◽  
Ancient Times ◽  
The One ◽  
Human Life Span

Technical chronology establishes the structure of calendars and the dates of events; it is, as it were, the foundation of history, particularly ancient history. The chronologer must know enough philology to interpret texts and enough astronomy to compute the dates of celestial phenomena, above all eclipses, which alone provide absolute dates. Joseph Scaliger, so we are told, was the first to master and apply this range of technical skills:Of the mathematical principles on which the calculation of periods rests, the philologians understood nothing. The astronomers, on their side, had not yet undertaken to apply their data to the records of ancient times. Scaliger was the first of the philologians who made use of the improved astronomy of the sixteenth century to get a scientific basis for historical chronology.So Mark Pattison.This verdict can be challenged on a number of grounds. The one relevant at present is simple: Scaliger himself claimed far less. He certainly said that technical chronology had been untouched in modern times — not an entirely fair judgement — but in antiquity it had been practised in exactly the manner he considered proper, or so he believed. In particular he singles out Censorinus, whose De die natali drew extensively on Varro's lost Antiquitates rerum humanarum, books 14–19, for information on chronology.Students of Varro have long appreciated the importance of Censorinus. His dry and compact treatise offers Varronian views on etymology, the human life-span, and the course of history itself, all couched in language so jejune as to suggest that he added little or nothing to what he read.

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