Cyborg as a cyborgizated human being: the philosophical thought experiment in film 'Robocop' (2014)

Paradoxes in Jīva Gosvāmi’s concept of the soul, path to perfection and liberationThis article is devoted to the role and significance of paradoxes in the philosophical thought and mysticism of the sixteenth-century Bengali Vaishnava theologian Jīva Gosvāmi. He situates his system within the Vedanta school, where the main category distinguishing its branches and deciding on their specific character is the relation between the Absolute, the phenomenal world and the human being. In Gosvāmi’s school, this relation involves identity and distinctness (bhedābheda) of those categories at the same time, referred to by the word acintya (“inaccessible to reason”), which further stresses this ontological paradox. Although doctrinally the most important, it is not the only paradox in Gosvami’s thought. Adopting this core metaphysical thesis engendered many other aporias, including those concerning the nature of the soul, the concept of bhakti (loving devotion to a deity) and the idea of liberation (mukti), which Goswami then attempts to solve in his most important philosophical treatise – Ṣaṭsandarbha. Paradoksy w Dźiwy Goswamina koncepcji duszy, drogi do doskonałości oraz wyzwoleniaPrzedmiotem artykułu jest rola i znaczenie paradoksów w myśli filozoficznej i mistyce teologa wisznuizmu bengalskiego – Dźiwy Goswamina (XVI w.). Sytuuje on swój system w obrębie szkoły wedanty, w której główną kategorią odróżniającą jej nurty i decydującą o ich specyfice jest relacja pomiędzy absolutem a światem zjawiskowym i człowiekiem. U Goswamina będzie to relacja jednoczesnej tożsamości i odrębności (bhedābheda) powyższych kategorii, dookreślona słowem acintya – „niedostępna rozumowi” – co dodatkowo uwydatnia ten ontologiczny paradoks. Chociaż doktrynalnie najistotniejszy, nie jest to jednak jedyny paradoks w myśli Goswamina. Poprzez przyjęcie tej nadrzędnej tezy metafizycznej powstało bowiem wiele innych aporii, między innymi dotyczących natury duszy, problemu wcielenia, a także koncepcji bhakti (nabożnego oddania dla bóstwa) oraz wyzwolenia (mukti), które następnie Goswamin stara się rozwiązać w swoim najważniejszym traktacie filozoficznym – Szatsandarbhsze.

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Philosophical Aspect of Thinking

Науково-теоретичний альманах Грані ◽

10.15421/172130 ◽

2021 ◽

Vol 24 (3) ◽

pp. 90-97

Author(s):

Liliya Tishko ◽

Diana Shchepova

Keyword(s):

Western World ◽

Human Intelligence ◽

Human Being ◽

Philosophical Thinking ◽

Philosophical Thought ◽

The World ◽

Philosophical Aspect ◽

Important Sign ◽

Human Desire

The article examines the features and significance of philosophical thinking, understanding its content. The focusing on the fact that the love of wisdom without thinking would not be possible.The purpose: to understand the philosophical aspect of thinking.The relevance of the article is that on the basis of interpretation of the concept of "thinking" by representatives of various philosophical systems, understand the general essence and significance of philosophical thinking.The results. To date, it became very difficult to understand the essence of the thinking of ancient philosophers, even reading hundreds of their treatises. The reason for this is primarily translation of the original sources. It is necessary to understand that translators, in the first place, are guided by the recruitment of a successful vocabulary and connectivity of the language, neglecting the fact that the language of any thinker – this is its own thinking, the true depth and essence of which is lost in any translation of the original.In general, the problem of thinking has always been the center of attention of many philosophers. In particular, the essence and meaning of thinking studied Parmenide, Socrates, Aristotle, R. Descartes, I. Kant, G. Hegel and many other representatives of the philosophical thought of various epochs. Аll academic philosophers of the Western world converge on the fact that thinking is the most important sign of human being. By neglecting thinking, we will ignore the most important feature of man. After all, only a man who thinks can fully create his life. The same, for whom thinking is not characteristic – just exist, like the world of animals or plants. Therefore, the ability to evaluate reality, and not only to perceive it, appears a huge advantage of human intelligence, a guarantee of human desire to develop, to self-improvement.Conclusions. It is established that translating views of thinkers or interpretation of passages from their treatises is far from philosophical thinking. Philosophical thinking, to a greater extent, is thinking about thinking than thinking about some reality. This is due to the fact that philosophy tries to comprehend the partial phenomena, but a situation of human being in the world, taking into account the ability of a person to think and aware. It has been found that the main goal of thinking is to achieve the obvious and clear by formulating certain definitions (concepts) that make up the boundary of thinking and not allowed to move in a circle. Thus, philosophical thinking arises internally associated, logically consistent, and hence-argued and justified at the same time.

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The Human Being in The Philosophical Thought

Journal of AlMaarif University College ◽

10.51345/.v32i2.364.g213 ◽

2021 ◽

Vol 32 (2) ◽

pp. 1-19

Author(s):

Omar Saadi Abbas

Keyword(s):

The Other ◽

Human Being ◽

Existential Philosophy ◽

Philosophical Thought ◽

Scientific Approach ◽

The Subject ◽

Islamic Civilization ◽

Personal Philosophy ◽

Special Meaning

The human being is the basis of philosophy, and this concept has crystallized mainly in most philosophical currents. Therefore, we see that these trends fall into one subject, which is (man), and every philosophy of these philosophies and currents or philosophical trends tries to set a concept for the human being of its own, and therefore we see a clear difference in Interpretations of these conflicting philosophical currents among themselves, which consider the human being and problems are the core of the topics of their thinking and with this research which is (the human being in the philosophical thought), so we see that Jaroudi's cognitive, philosophical and cultural system is poured into one topic, which is the human being, and this is what we found when talking about the concept of the human in Marxist thought, which was embodied in the principle of freedom, equality and respect for the other, then moving to the concept of man in existential philosophy, with its atheistic and believing parts, and its characterization of the human being because it is considered the fundamental difficulty in existential philosophy, and after that, Jarudi moved to the study of man to the personal philosophy of Jean Lacroix and Monet, which emphasizes the individual's responsibility and emphasis On a position on nature and history, and finally he studied man in structural philosophy. We see that the research began with a general introduction in which the human being is its main focus, and many researchers attribute their writing on the subject of man and humanity to Abu Hayyan al-Tawhidi and Ibn Miskawayh, as two of the flags of humanism in the Islamic civilization, and how these successive currents have looked at the human being and have been interested in all aspects of man Not only what he is aware of and what he thinks about or what he intends, because there are things in him that always go beyond awareness, thought and intent, and we see from the important results at the beginning of the conversation the consequences of studying a person from the deep crisis that he lived with all his conscience due to his presence in a concerned world, a world from which there is no way out. Likewise, Arkoun stems from the necessity of re-regard for philology as an indispensable approach in establishing the scientific approach to texts as a primary entry point for dropping sacredness from it and thus liberating the Islamic mind from the mythical thought that was associated with it with the Islamic vision of the phenomenon of revelation. On the other hand, existential philosophy emphasized the ability of man to conquer reality, transcend it and give it a special meaning.

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Diamantino Martins e a Existência Radicalmente Orientada para Deus

Revista Portuguesa de Filosofia ◽

10.17990/rpf/2020_76_4_1509 ◽

2021 ◽

Vol 76 (4) ◽

pp. 1509-1520

Author(s):

José Gama

Keyword(s):

Human Being ◽

Intuitive Knowledge ◽

Philosophical Work ◽

Fernando Pessoa ◽

Philosophical Thought ◽

Knowledge Of God ◽

Psychological Analysis

Diamantino Martins, one of the main masters of the Braga School, was part of the founding group of the Portuguese Journal of Philosophy (Revista Portuguesa de Filosofia). He is the author of a vast philosophical work, and presents an original thought on natural evidence and immediate intuitive knowledge of God. The fine sensitivity and psychological analysis of the feeling of the divine in the deepest identity of the human being manifest, in his work, a penetrating understanding of the actuality of the question of God, very present in the return of the religious and the divine, in the literature of the end of last century. It is also situated in the innovative current of philosophical thought of contemporary Portuguese authors, about the philosophical treatment of the question of God, like Sampaio Bruno and Fernando Pessoa.

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Pemikiran Filsafat Islam Jawa Damardjati Supadjar

JURNAL INDO-ISLAMIKA ◽

10.15408/idi.v10i1.17509 ◽

2020 ◽

Vol 10 (1) ◽

pp. 15-27

Author(s):

Muhammad Sunandar Alwi

Keyword(s):

Critical Thinking ◽

Human Being ◽

Islamic Philosophy ◽

Philosophical Thought ◽

The Universe

This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.

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The Trolley and the Pinto

10.37419/lr.v4.i2.2 ◽

2017 ◽

Vol 4 (2) ◽

pp. 197-208 ◽

Cited By ~ 2

Author(s):

Bryant Walker Smith

Keyword(s):

Thought Experiment ◽

Cyber Physical Systems ◽

Trolley Problem ◽

Automated Driving ◽

Value Judgments ◽

Public Discussion ◽

Physical Systems ◽

Philosophical Thought ◽

The Public ◽

Scholarly Attention

Automated driving has attracted substantial public and scholarly attention. This brief Article describes how that attention has brought new fame to a classic philosophical thought experiment (the “trolley problem”), critiques how this thought experiment has been applied in that context, proposes a more practical extension of that experiment based on risk rather than harm, notes that this extension may still involve programming value judgments, argues with reference to the Ford Pinto debacle that these judgments could inflame juries or the public at large, and emphasizes the need for appropriately focused public discussion of these issues. The Article may be especially relevant to developers and regulators of cyber-physical systems, including the automated driving systems that operate self-driving vehicles.

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ExperiencingForce Majeure

Film-Philosophy ◽

10.3366/film.2017.0052 ◽

2017 ◽

Vol 21 (3) ◽

pp. 281-298

Author(s):

Christopher Falzon

Keyword(s):

Thought Experiment ◽

Moral Agent ◽

Human Condition ◽

Broad Sense ◽

Moral Self ◽

Moral Thought ◽

Philosophical Thought ◽

Philosophical Text ◽

Force Majeure ◽

The Human Condition

This article looks at the 2014 Swedish comedy-drama Force Majeure as a kind of moral thought experiment, but also insofar as it might not fit such a model. The idea of a cinematic ethics, of cinema as providing an avenue for thinking through ethics and exploring ethical questions, finds at least one expression in the idea of film as experimental in this sense. At the same time, simply subsuming film to the philosophical thought experiment risks forgetting what film itself brings to the proceedings; and how the cinematic medium might allow for an experimentation that goes beyond what can be done within the philosophical text. As experimental in a broad sense, Force Majeure evokes an experience, the extraordinary event beyond one's control, capable of putting a moral agent to the test, challenging one's sense of who one is and what one stands for. The film unfolds as a reflection on the results of this encounter with experience, and on the kind of moral self this experiment brings to light; and in the course of this reflection, it suggests some general conclusions about the human condition.

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