Orwell's "Nineteen Eighty-Four" and Etienne Louis Boullée's Drafts of 1784

1984 ◽  
Vol 43 (1) ◽  
pp. 60-64
Author(s):  
Adolf Max Vogt ◽  
Radka Donnell ◽  
Kenneth Bendiner
Keyword(s):  
Mathematical Science ◽  
Human Being ◽  
Mathematical Basis ◽  
Human Scale ◽  
Definition Of ◽  
The Individual ◽  
The Universe ◽  
Individual Human

E. L. Boullée's predilection for monumental dimensions and his admiration for Newton's momentous definition of the mathematical basis of the form of the universe brought on a new stage in the interrelation of cosmology and architecture. Combining the new gigantic leap in scale with an architectural use of the mathematically pure geometric forms of the sphere and the pyramid, Boullée both echoed Palladio's injunction that our "piccioli tempii" ought to resemble the great one of the universe, and prefigured the totalitarian disregard for human scale and the individual human being. Thus, Boullée "landscaped" two centuries ago the emotional setting of Orwell's "1984." He also revealed the threat of an "unexamined" submission of the forces of representation, and of architecture, to the inhuman dictates of a totally mathematical science.

scholarly journals Grundtvig til undervisningsbrug

1973 ◽  
Vol 26 (1) ◽  
pp. 217-219
Author(s):  
William Michelsen
Keyword(s):  
Living Organism ◽  
Human Being ◽  
The People ◽  
Definition Of ◽  
The Individual ◽  
Individual Human

Grundtvig for teaching purposes.N. F. S. Grundtvig: Tre Danne-Virke-artikler. Aarhus 1972. Studieserien, published by the Danish Teachers’ Association: Grundtvig og det folkelige (by Marianne Ju h l Christiansen and Lise Ettrup), Organisme tanken (by Aage Henriksen) and Tværsnit 1870 (by Peter Søby Kristensen). Copenhagen 1972 and 1973. Reviewed by W illiam Michelsen. These booklets show that it is not only Grundtvig’s best-known hymns and poems which are used for teaching purposes, but also the prose he wrote as a critic and a speaker. In the booklet about Grundtvig and the people, there is furthermore a definition of the idea of »det folkelige« (what pertains to the people), which accords with Grundtvig’s own ideas and which is supported by the texts that follow, which also include his imitators and critics.There is no doubt at all that Grundtvig regarded the people - the individual nation - as a living organism developing in a comparable manner to the individual human being. In this respect he was a romantic and can - in a way – be counted among the thinkers who suscribed to the »organism idea«, as Aage Henriksen expresses it. But when this idea is traced back to Spinoza and carried forward to Hegel, Marx and Freud, one must nevertheless protest against Grundtvig - along with Henrich Steffens and Paul Diderichsen - being the only Danish representative, from whose works a passage is quoted (from October 1810 – see Grundtvig-Studier 1956). He was in reality (from December 1810) an opponent of the whole of this school of thought, apart from in his acceptance of the idea of the people as an organism.

Człowiek jako dynamiczna jednostka duchowo-cielesna w nauczaniu św. Maksyma Wyznawcy

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 205-230
Author(s):  
Oleksandr Kashchuk
Keyword(s):  
Human Nature ◽  
The State ◽  
The Body ◽  
Human Being ◽  
Entire Universe ◽  
The Individual ◽  
The Mind ◽  
Maximus The Confessor ◽  
The Universe ◽  
Individual Human

In St. Maximus the Confessor’s teaching human nature consists of the soul and the body, in which logos of power that unifies them together is inscribed. Human nature manifests itself in the individual human being. The human being as the body and the soul naturally longs for God. This longing is fulfilled by the movement, which is connected to dynamism of the entire human structure. The dynamism is inscribed in the mind, reason, spirit, will, sense, passionate powers and body. The dynamic aspiration for God does not imply getting rid of any of the human elements, even passionate and bodily, but on the contrary, it demands ap­preciation and proper use of all the natural powers of the human being. Maximus the Confessor treats the human being as a whole. The human is not only mind, reason and spirit, but also will, sense, passionate powers and body. The dynamism of mental and spiritual sphere should be extended in the senses, passionate pow­ers and body, so that the body also becomes the source of virtues, and is deified together with the soul through unity with the Absolute. This unity as the goal of human longing will never be static, but dynamic, because the fulfillment of this longing is the state with eternal movement. So human being will constantly strive for even more perfect unity with God. Through this unity the human being becomes more human. The originality of the Author consists in the fact that using the anthropological views of the earlier tradition and interpreting them mystically and symbolically, he intertwined the entire dynamism of human being with the structure of the Platonic world. The human being through the longing for God and through the proper use of natural powers mystically unites with God not only himself/herself, but also the entire universe, because the structure of the human being is analogous to the structure of the universe.

Herbert Mac Cabe’s Philosophical Anthropology

Politeia ◽  
2019 ◽  
Vol 1 (4) ◽  
pp. 238-260
Author(s):  
Franco Manni ◽  
Keyword(s):  
Philosophical Anthropology ◽  
External World ◽  
The Other ◽  
Human Being ◽  
Language System ◽  
Other Hand ◽  
The One ◽  
The Individual ◽  
The Brain ◽  
Individual Human

From the ideas of Aristotle, De Saussure and Wittgenstein, philosopher Herbert McCabe elaborated an original anthropology. 'Meaning' means: the role played by a part towards the whole. Senses are bodily organs and sensations allow an animal to get fragments of the external world which become 'meaningful' for the behaviour of the whole animal Besides sensations, humans are ‘linguistic animals’ because through words they are able to 'communicate', that is, to share a peculiar kind of meanings: concepts. Whereas, sense-images are stored physically in our brain and cannot be shared, even though we can relate to sense-images by words (speech coincides with thought). However, concepts do not belong to the individual human being qua individual, but to an interpersonal entity: the language system. Therefore, on the one hand, to store images is a sense-power and an operation of the brain, whereas the brain (quite paradoxically!) is not in itself the organ of thought. On the other hand, concepts do not exist on their own.

Ethical Individualism, Natural Law, and the Primacy of Natural Rights

2001 ◽  
Vol 18 (1) ◽  
pp. 34-69
Author(s):  
Douglas J. Den Uyl ◽  
Douglas B. Rasmussen
Keyword(s):  
Natural Law ◽  
Natural Rights ◽  
Human Being ◽  
Ethical Concept ◽  
Moral World ◽  
The Individual ◽  
Individual Human

Whether or not Strauss's observation is historically accurate, it does suggest two sets of questions for philosophical examination. (1) Is Strauss correct to view natural duties and natural rights as the same type of ethical concept? Do they serve the same function? Do they work on the same level, and are they necessarily in competition with each other? (2) Does saying that the individual human being is the center of the moral world require that one reject the idea of a human end, or telos? Does accepting the ethical centrality of a human telos require that one reject ethical individualism? Are they mutually exclusive?

What is a Psychological Unit?

1995 ◽  
Vol 12 (2) ◽  
pp. 98-108 ◽  
Author(s):  
Vicki L. Lee
Keyword(s):  
Daily Life ◽  
Human Being ◽  
Human Beings ◽  
The Individual ◽  
Individual Human

This paper considers the question “What is a psychological unit?”. The ubiquity of units in daily life and in science is considered. The assumption that the individual human being or animal is the psychological unit is examined and rejected. The units represented by the data collected in operant laboratories are interpreted as a subset of the well-defined changes that individual human beings or animals can bring about. The departure of this interpretation from the traditional interpretation in terms of the behaviour of the organism is acknowledged. The paper concludes by noting the relation of the present interpretation of operant research to the problem of identifying psychological units.

International Criminal Law

1985 ◽  
Vol 20 (2-3) ◽  
pp. 206-242 ◽  
Author(s):  
Yoram Dinstein
Keyword(s):  
International Law ◽  
Legal System ◽  
The State ◽  
International Criminal Law ◽  
Human Being ◽  
Human Beings ◽  
Corporate Entity ◽  
The Veil ◽  
The Individual ◽  
Individual Human

The individual human being is manifestly the object of every legal system on this planet, and consequently also of international law. The ordinary subject of international law is the international corporate entity: first and foremost (though not exclusively) the State. Yet, the corporate entity is not a tangible res that exists in reality, but an abstract notion, moulded through legal manipulation by and within the ambit of a superior legal system. When the veil is pierced, one can see that behind the legal personality of the State (or any other international corporate entity) there are natural persons: flesh-and-blood human beings. In the final analysis, Westlake was indubitably right when he stated: The duties and rights of States are only the duties and rights of the men who compose them.That is to say, in actuality, the international rights and duties of States devolve on human beings, albeit indirectly and collectively. In other words, the individual human being is not merely the object of international law, but indirectly also its subject, notwithstanding the fact that, ostensibly, the subject is the international corporate entity.

From Russian Icaria to Russian Cosmism

2021 ◽  
Vol 64 ◽  
pp. 361-368
Author(s):  
Fedor I. Girenok
Keyword(s):  
Space Flight ◽  
Human Being ◽  
Human Beings ◽  
The Earth ◽  
The World ◽  
Global Problems ◽  
History Of ◽  
Definition Of ◽  
The Universe

In the article the author analyzes the phenomenon of Russian cosmism and shows its difference from other possible varieties of cosmism. The author understands Russian cosmism as the idea of extending the definition of the universe by the human beings. A human being doesn’t simply have his place in history, on the Earth and in space, but also broadens it by means of his material and spiritual actions. The idea of the world broadening was popular among Russian naturalists in the 19th and the 20th centuries. The most prominent figures among the Russian cosmism followers were N.F. Fedorov and K. E. Tsiolkovsky. The author distinguishes three directions in the history of Russian cosmism – religious, natural-scientific and artistic-poetical. According to the author, only after Gagarin’s space flight the idea of Russian Icaria transferred itself into Russian cosmism. The article studies the sources of Russian cosmism and explains the meaning of anthropocosmism. The author arrives at the conclusion that Russian cosmism offers its own approach to solving modern global problems that differs from the ideas in the reports to the Roman club.

Studying Danger in Central Asia: Towards a Concept of Everyday Securityscapes

2020 ◽  
pp. 23-46
Author(s):  
Marc von Boemcken
Keyword(s):  
Literature Review ◽  
Central Asia ◽  
Social Practice ◽  
Empirical Approach ◽  
Security Studies ◽  
Human Being ◽  
Critical Security Studies ◽  
The Individual ◽  
Referent Object ◽  
Individual Human

This conceptual chapter situates the theoretical and empirical approach adopted here within the wider body of literature on security and danger in Central Asia. It is, in this sense, in parts a literature review. Moreover, it explains the concept of securityscapes in terms of combining two established analytical perspectives in (Critical) Security Studies, namely a focus on the individual human being as principal referent-object ('deepening' of security) and an understanding of security as a social practice rather than an objectively measurable condition of existence (praxeology of security). All the subsequent empirical chapters proceed from the conceptual clarifications presented here.

The Object of Morality, and the Obligation to Keep a Promise

1972 ◽  
Vol 2 (1) ◽  
pp. 135-143 ◽  
Author(s):  
Don Locke
Keyword(s):  
Moral Concern ◽  
Human Being ◽  
Moral Language ◽  
Moral Virtues ◽  
Human Predicament ◽  
Moral Standards ◽  
Interpersonal Aspect ◽  
The Individual ◽  
Individual Human

In his recent and suitably provocative book on The Object of Morality G. J. Warnock argues that the fundamental moral concern is with what he sums up as the ‘amelioration of the human predicament’, a predicament which is made even more pressing by the natural limitations of our human sympathies. The distinctively moral virtues, Warnock concludes, will be those dispositions which tend to countervail these natural limitations, especially non-maleficence, fairness, beneficence, and non-deception; and from these fundamental moral virtues we can derive, in turn, four fundamental moral standards or principles. The theory of morality—and it is thank heaven a theory of morality, not of moral language—which I have crudely summarised here seems to me correct as far as it goes, but it also seems to me that Warnock’s concentration on the predicament of the individual human being leads him to ignore what is at least as fundamental, the essentially social and interpersonal aspect of much morality.

Miguel de Unamuno’s Anthropological Theses – From Tragedy to Transcendence

Tekstualia ◽  
2019 ◽  
Vol 1 (5) ◽  
pp. 135-150
Author(s):  
Maria Gołębiewska
Keyword(s):  
Life Goals ◽  
Human Being ◽  
Religious Thought ◽  
Starting Point ◽  
Internal Contradiction ◽  
Human Effort ◽  
The Individual ◽  
Ontological Sense ◽  
Further Development ◽  
Individual Human

The aim of the text is to provide a preliminary discussion of the assumptions and anthropological theses in Miguel de Unamuno’s philosophy, mainly because of his best-known book from 1912 Del sentimiento trágico de la vida (Tragic Sense of Life). Unamuno’s extensive deliberations can be considered in many contexts: ontological, epistemological, ethical and axiological. However, anthropological theses seem to be dominant in his thoughts. In Unamuno’s anthropological theses, especially in his affi rmation of human existence, it is easy to see references to religious thought and theology (Catholic and Protestant). Unamuno infl uenced the further development of philosophy and his theses can be considered as a presentation of the main philosophical problems of the 20th century: the identity of the individual, the sense of existence, the individualisation of life goals and choices, freedom as a task facing the individual, the impermanence of norms and the search for lasting values, senses and meanings. It is easy to notice that what makes Unamuno’s theses stand out is the anthropocentrism of his theses, i.e. the belief in the original – in an ontological sense – essence of humanity. Unamuno, in his anthropological theses, captures the essence and existence of humanity, but the starting point is always the concrete, individual human being and its existence. In characterising humans, Unamuno describes the human effort and desire for immortality, adopts the assumptions of historical relativism, referring at the same time to the permanent and unchanging sphere of transcendence. He assumes an inherently diverse human being, which is internally contradictory. This internal contradiction results in different anthropologies, but also in a differentiated identity of the individual. The tragic character of the mundane existence relates to the irremovable aporias of the spiritual and the material in humans, as well as reason and will, aspiration and inability. Faith in God is the decisive element in the tragic existence of humans, which is nevertheless affi rmed by Unamuno. It is this existence in a mundane form that we wish to preserve through immortality and our way towards transcendence.

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