scholarly journals (RE)VER O MUNDO PARA LER O ESPAÇO: EXISTÊNCIA E (AUTO)CONHECIMENTO NA GEOGRAFIA HUMANISTA

GEOgraphia ◽  
2021 ◽  
Vol 23 (51) ◽  
Author(s):  
Carlos Roberto Bernardes de Souza Júnior ◽  
Maria Geralda de Almeida
Keyword(s):  
Daily Life ◽  
Human Beings ◽  
Humanistic Geography ◽  
The World ◽  
The Subject ◽  
Self Knowledge

A considerar as proposições da fenomenologia existencialista, principalmente respaldada em Merleau-Ponty, o texto analisa as possibilidades explicativas acerca das lógicas vigentes na prática de pesquisa dos geógrafos humanistas. Por meio do conceito de mundo e de sua inseparabilidade do sujeito que nele se insere, visa-se decifrar as espacialidades do cotidiano e compreender as maneiras pelas quais os seres humanos vivem em sua geograficidade. A metodologia empregada foi revisão bibliográfica e correlação com as teorias da fenomenologia. Entende-se que é fundamental a adoção de uma postura de aventura e curiosidade em relação ao cosmo em que o geógrafo se insere para que seja possível ler efetivamente o espaço.Palavras-chave: fenomenologia; ser-no-mundo; geograficidade. (RE)VIEW THE WORLD TO READ THE SPACE: EXISTENCE AND (SELF)KNOWLEDGE AT HUMANISTIC GEOGRAPHY Abstract: Considering the propositions of existentialist phenomenology, mainly based on Merleau-Ponty, the text analyzes the explicative possibilities of the major logics at the humanistic geography practices are analyzed. By the means of the concept of world and its inseparability from the subject that inserts itself into it, it attempts to unravel the spacialities of daily life and comprehend the ways in which human beings live their geographycity. The used methodology was bibliographical revision and correlation to phenomenological theories. It its understood that the assumption of an adventurous and curious posture in relation to the cosmos where the geographer is fundamental in order to read effectively the space.Keywords: phenomenology; being-in-the-world; geographicality. (RE)VUE LE MONDE POUR LIRE L’ESPACE : EXISTENCE ET (AUTO)CONNAISSANCE A LA GEOGRAPHIE HUMANISTE Résumé: Au considérer les propositions de la phénoménologie existentialiste, particulièrement cette appuyée en Merleau-Ponty, cet essai analyse les possibilités explicatives sur les logiques en vigueur dans les pratiques de recherche des géographes humanistes. Á travers du concept de monde et de son inséparabilité avec le sujet qui est dessus, on vise déchiffrer les spatialités du quotidien et comprendre les façons par lesquelles les êtres humains vivent en son géographicité. Les méthodologies utilisées ont été le révision bibliographique et corrélation avec les théories de la phénoménologie. On entend que l’adoption d’une posture de curiosité et aventure en relation au cosmo où le géographe est inséré est fondamental pour la possibilité de lire effectivement l’espace.Mots-clé: phénoménologie; être-au-monde; géographicité.  

Jalan Kesempurnaan Menurut Jamaah Insan Al-Kamil di Cijati Desa Cikareo Selatan Sumedang

2020 ◽  
Vol 2 (1) ◽  
pp. 23-37
Author(s):  
Syarifudin Syarifudin
Keyword(s):  
Qualitative Method ◽  
Human Beings ◽  
The Core ◽  
The World ◽  
The Subject ◽  
Religious Sect ◽  
Descriptive Qualitative

Each religious sect has its own characteristics, whether fundamental, radical, or religious. One of them is Insan Al-Kamil Congregation, which is in Cijati, South Cikareo Village, Wado District, Sumedang Regency. This congregation is Sufism with the concept of self-purification as the subject of its teachings. So, the purpose of this study is to reveal how the origin of Insan Al-Kamil Congregation, the concept of its purification, and the procedures of achieving its purification. This research uses a descriptive qualitative method with a normative theological approach as the blade of analysis. In addition, the data generated is the result of observation, interviews, and document studies. From the collected data, Jamaah Insan Al-Kamil adheres to the core teachings of Islam and is the tenth regeneration of Islam Teachings, which refers to the Prophet Muhammad SAW. According to this congregation, self-perfection becomes an obligation that must be achieved by human beings in order to remember Allah when life is done. The process of self-purification is done when human beings still live in the world by knowing His God. Therefore, the peak of self-purification is called Insan Kamil. 

Postscript - The COVID-19 Pandemic

2020 ◽  
Author(s):  
Professor John Swarbrooke
Keyword(s):  
Human Beings ◽  
Actual Number ◽  
Main Text ◽  
Death Toll ◽  
The World ◽  
Spanish Flu ◽  
The Subject ◽  
Potential Impact ◽  
As If

I completed the main text of this book a few days before Coronavirus, as it was called at the beginning, started to become a major story in the news in Europe. Now, just over three months later, as the book is about go for printing it seems as if the COVID-19 pandemic, as it is now called, is about the only story in the world’s media. In the circumstances, it seems important that I say something about the virus and its potential impact on the subject of this book. As I write these words, in early Ma y 2020, the pandemic has killed at least 264,000 people worldwide and some 3.8 million people are confirmed to have been infected, although the actual number is likely to be significantly higher as many people who have had the virus may not have had it confirmed through testing. To put this in context, the Spanish Flu pandemic in 1918 killed an estimated 50 million people, while the highly publicised outbreak of SARS in 2003 killed fewer than 1,000 people. The 2014-2016 Ebola outbreak in Africa resulted in the deaths of an estimated 11,300 people. So COVID-19 is far and away the largest pandemic, in terms of deaths, to hit the world in just over a century. Of course, we do not yet know the final death toll from it, for as I write it is still continuing. Furthermore, unlike SARS and Ebola this virus is a true pandemic, affecting virtually every part of the planet where human beings live.

scholarly journals Realms of the Youthful Biography of Yu. M. Lotman

2021 ◽  
pp. 157-174
Author(s):  
Tatiana Kuzovkina ◽  
Keyword(s):  
Daily Life ◽  
Cognitive Activity ◽  
Young Person ◽  
Dynamic Interaction ◽  
Cultural Model ◽  
Interethnic Relations ◽  
National Cultures ◽  
Foreign Culture ◽  
The World ◽  
The Subject

The essay focuses on the dynamic interaction of different spatial topoi in the biography of Yu. M. Lotman. The study bears on Lotman’s letters tohis family between 1940 and 1946 –a time when Lotman was in the army. His interests in the field of science and various national cultures, his cognitive activity were generated by hishighly intellectual family. While serving in the army, Lotman was engaged in self-education and actively absorbed impressions of the foreign culture. The worldview of the young person during the war became the subject of reflection in the works of his later years. Lotman’s letters contain examples of the centrist geographical cultural model he described in 1992: the USSR is the center of the world revolution, while Petersburg and the Hermitage are the center of the “cultural ecumene.”At the same time, the letters reflect an alternative eccentric cultural model. Lotman noted peculiarities of the foreign daily life and interethnic relations and described in detail the impressions of exhibitions and performances in Berlin. Interaction of real and mythological geography determined the evolution of Lotman’s personality and shaped his intellectual and scholarly fields of interest.

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 Sport and Contemporary Culture

2021 ◽  
Vol 25 (3) ◽  
pp. 533-539
Author(s):  
Vasily Sesemann
Keyword(s):  
Point Of View ◽  
Self Control ◽  
Contemporary Culture ◽  
Modern Culture ◽  
The World ◽  
State Of Mind ◽  
The Subject ◽  
Self Knowledge ◽  
Vilnius University ◽  
Time Culture

This publication presents manuscript of the famous Russian-Lithuanian philosopher Vasily Seseman (1884-1963) accompanied by a preface. The manuscript "Sport and Contemporary Culture" is the text of Seseman's manuscript collection, which is located in Vilnius University (F122-79). Manuscript is a preparatory text for the article "Time, Culture and Body" (first published in 1931 under the pen name "V. Chukhnin", and then in 1935 under his real name). In "Time, Culture and Body" Sesemann develops his ideas concerning the objectifying attitude, which leads to human's alienation towards body and time. Sesemann claims that the time is perceived as a meaningful entirety only when the time is contemplated from the point of view of work. Work is a purpose-attaining activity where subjective creativity is oriented towards an objective result in future. Working in pursuit of one's goals helps to avoid facing the emptiness of time, but at the same time it alienates the present. Work helps the subject to overcome his individual limitations and to become a part of the objective culture. By hiding behind the results of an objective activity people avoid direct contact with the time because it may appear as an interruption of meaningful relations and as a boredom. The tendency to objectify time is accompanied by the process of objectification of body. Previously, a primitive person could trust his body more than tools. In the modern culture body is gradually downgraded because tools, machinery and even separate institutions take over its functions. In this way the centre of culture is moved to the world of objects which is beyond a subject's control and body plays a merely auxiliary part. A person can overcome his alienation towards time and body only by being wakeful - here and now, by self-knowledge and self-control. Sesemann describes the self-control as the practical ability and mood, which he called "presence of mind". In this state of mind person is able to fing oneself, concentrate and mobilise all his strength to his utmost, maintain inner composure, calmness and balance of spirit.

scholarly journals Análisis ético de los deportes electrónicos: ¿un paso atrás respecto al deporte tradicional? (Ethical analysis of esports: a step backwards compared to traditional sports?)

Retos ◽  
2021 ◽  
Vol 44 ◽  
pp. 433-443
Author(s):  
Antonio Bascón-Seda ◽  
Gonzalo Ramírez Macías
Keyword(s):  
Ethical Development ◽  
Human Beings ◽  
Social Concern ◽  
Authentic Existence ◽  
Traditional Sports ◽  
Physical Abilities ◽  
The Subject ◽  
Self Knowledge ◽  
Special Approach ◽  
The Individual

  Los deportes electrónicos, también conocidos como esports, son un rompedor fenómeno basado en competiciones deportivas en las que el ser humano desarrolla y entrena capacidades mentales y físicas bajo el uso de videojuegos competitivos. Su especial acercamiento a las nuevas generaciones ha creado cierta preocupación social sobre la educación, concretamente ética, que ofrece esta manifestación a los más jóvenes. Apoyados en la corriente hermenéutica, nuestro objetivo es analizar, desde un prisma ético, el fenómeno de los esports y como pueden contribuir, están contribuyendo o podrían contribuir a que sus practicantes tengan una vida plena. Entre los elementos analizados encontramos el proceso de virtualización, la corporalidad, la libertad, la virtud, el autoconocimiento o la violencia. Tras el análisis, se puede concluir que esta preocupación y crítica socialmente asentada no está fundamentada pues los deportes electrónicos pueden contribuir a un desarrollo ético del individuo y, con éste, a su educación. De esta forma, el desarrollo ético del sujeto contribuye al desarrollo ético de la sociedad. Algunos aspectos desarrollados pueden las concepciones de corporalidad, género y feminismo, la democratización de la competición humana, la disonancia entre la realidad y la virtualidad, la concepción de la agresividad, la violencia y la catarsis, la idea de libertad como existencia auténtica o las implicaciones del juego y del deporte en la humanidad.  Abstract: Electronic sports, also known as esports, are a groundbreaking phenomenon based on sports competitions in which the human beings develops and trains mental and physical abilities using competitive videogames. Its special approach to the new generations has created certain social concern about education, specifically ethics, which this manifestation offers to the youngest. Supported by the hermeneutical current, our objective is to analyse, from an ethical prism, the phenomenon of esports and how they can contribute, are contributing or could contribute to their practitioners having a fulfilling life. Among the analysed elements we find the process of virtualization, corporeality, freedom, virtue, self-knowledge or violence. After the analysis, it can be concluded that this socially based concern and criticism is not founded, since electronic sports can contribute to an ethical development of the individual and, with this, to his education. In this way, the ethical development of the subject contributes to the ethical development of society. Some aspects developed can be the conceptions of corporeality, gender and feminism, the democratization of human competition, the dissonance between reality and virtuality, the conception of aggressiveness, violence and catharsis, the idea of freedom as authentic existence or the implications of the game and sport in humanity.

How to Rule the World: An Introduction to Xenophon'sThe Education of Cyrus

2015 ◽  
Vol 109 (1) ◽  
pp. 143-154 ◽  
Author(s):  
ROBERT C. BARTLETT
Keyword(s):  
The Self ◽  
Human Beings ◽  
The World ◽  
Moral Excellence ◽  
Self Knowledge

As a contribution to the study of empire and imperial ambition, the present study considers the greatest analysis—Xenophon'sThe Education of Cyrus—of one of the greatest empires of antiquity—the Persian. Xenophon's lively and engaging account permits us to watch Cyrus as he builds a transnational empire, at once vast and stable. Yet Xenophon is ultimately highly critical of Cyrus, because he lacks the self-knowledge requisite to happiness, and of the empire, whose stability is purchased at the price of freedom. Cyrus finally appears as a kind of divinity who strives to supply the reward for moral excellence that the gods evidently do not. Xenophon implies that any truly global empire would have to present itself as a universal providential power capable of bestowing on human beings a blessed happiness that as such transcends our very mortality.

Introduction

2020 ◽  
pp. 171-182
Author(s):  
Gillian Knoll
Keyword(s):  
Dynamic Process ◽  
Creative Process ◽  
Daily Life ◽  
Collaborative Work ◽  
Kenneth Burke ◽  
Work Of Art ◽  
Twelfth Night ◽  
The World ◽  
The Subject

Part III studies characters who conceive of desire as a dynamic process of mutual creation. These introductory pages explore the world-making capacities of the metaphor ‘Love is a Collaborative Work of Art,’ which conceptualises love as artfully creating a reality. This creative process often invites a third entity—a filter, a buffer, or an instrument—that mediates between the subject and object of desire. When Kenneth Burke writes about the role of instruments in daily life, he emphasises the instrument’s ontological connection, its potential fusion, with the subject who deploys it. This section explores this dynamic connection in the collaborative work of art that is Shakespeare’s Cesario. In Twelfth Night, Cesario is an ongoing process rather than a finished product. An erotic subject, object, and instrument, Cesario keeps becoming Cesario through his/their continued exchanges with Orsino and Olivia.

Sufism, Spirituality and Sustainability / Rethinking Islamic Mysticism through Contemporary Sociology

2010 ◽  
Vol 4 (1-2) ◽  
pp. 1-15 ◽  
Author(s):  
Kubilay Akman
Keyword(s):  
Social Relations ◽  
Daily Life ◽  
Ecological Crisis ◽  
Human Beings ◽  
Modern Life ◽  
Life Styles ◽  
The Social ◽  
The Subject ◽  
Contemporary Context ◽  
Modern Sense

People are looking for therapeutic ways to deal with the damaging rhythms and handicaps of modern life styles which threaten the physical, social and psychological endurance of human-beings. Reconsideration of "old" philosophies, ancient wisdom and spiritual/mystical paths in a contemporary context was among the solutions that were launched to overwhelm the modern sense of alienation in the second half of 20th Century and this tendency is still going on nowadays no comma at the first decade of 21st Century. Sufism has been one of the traditions from which modern individuals expected answers to their ontological dilemmas produced in daily life by the society, social relations, media and finally by themselves. The purpose of this paper is to discuss sociologically whether Sufism, the mystical, peaceful and tolerant way of Islam could be an answer to the social problems of modern societies. What is the social alternative of Sufi traditions regarding the contemporary issues such as: social and technological alienation, sustainable development and environmental/ecological crisis? This paper is an attempt to emphasize the possibilities of Sufism beyond spirituality, with a discussion based on the sociological conception of the subject.

Essential Education

2030 ◽  
2010 ◽  
Author(s):  
Rutger van Santen ◽  
Djan Khoe ◽  
Bram Vermeer
Keyword(s):  
First Year ◽  
Human Beings ◽  
The People ◽  
Equal Chance ◽  
The World ◽  
The Subject ◽  
The Moment ◽  
First Year Of Life ◽  
The Brain ◽  
The Way

The helplessness of newborn babies is very endearing. They can just about breathe unaided, but they are otherwise entirely unadapted and dependent. Babies can barely see, let alone walk or talk. Few animals come into the world so unprepared, and no other species is as dependent on learning as human beings are. Elephant calves, for instance, can stand up by themselves within a few minutes of being born. Most animals are similarly “preprogrammed.” Female elephants carry their young for no fewer than 22 months, whereas we humans have to go on investing in our offspring long after they are born. Children need years of adult protection. They guzzle fuel, too; their brains consume fully 60 percent of the newborn’s total energy intake. In the first year of life, the infant’s head buzzes with activity as neurons grow in size and complexity and form their innumerable interconnections. The way the brain develops is the subject of the next chapter (chapter 5.2). Here we concentrate on the way we are educated from the first day on. There is virtually no difference between Inuits and Australian aborigines in terms of their ability—at opposite ends of the earth and in climates that are utterly different—to bear children successfully. Other animal species are far more closely interrelated with their environment. Other primates have evolved to occupy a limited biotope determined by food and climate. Humans are much more universal. Every human child has an equal chance of survival wherever they are born. As a species, we delay our maturation and adaptation until after birth, which makes the inequality of subsequent human development all the more acute. Someone who is born in Mali or Burkina Faso is unlikely ever to learn to read. A person whose father lives in Oxford, by contrast, might have spoken his or her first words of Latin at an early age. Inuit and aboriginal babies may be born equally, but their chances begin to diverge the moment they start learning how to live. We are not shaped by our inborn nature but by the culture that is impressed upon us by the people with whom we grow up.

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