scholarly journals La metafisica della creazione e le implicazioni antropologiche nel pensiero di Carlos Cardona. Metaphysics of Creation and its Anthropological Implications in Carlos Cardona

2017 ◽  
Author(s):  
Francesco Antonio Laviola
Keyword(s):  
Foreign Body ◽  
Human Person ◽  
Human Being ◽  
The Real ◽  
Immortal Soul ◽  
The Relationship

L’Autore partendo dall’analisi di alcuni testi del filosofo Carlos Cardona mette in luce soprattutto il rapporto che sussiste tra il dato della realtà e il soggetto umano che entra in rapporto con esso. Così si guadagna sia una più profonda conoscenza dell’oggetto che un accento più forte sulla persona umana come auspicava la modernità. I temi studiati da Cardona e messi in evidenza dall’Autore sono quelli classici: la creazione, l’essere, la persona umana ecc. Mentre la novità consiste nell’affrontare questi temi mettendo l’accento non sull’oggetto o sul soggetto ma sulla relazione fra i due. Questa prospettiva dovrebbe creare meno problemi nell’affrontare metafisicamente tali temi, non solo, ma si avrebbe un solo grande respiro ma a due polmoni: oggetto e soggetto. Lo strumento che tiene insieme i due “polmoni” è l’atto filosofico originario che insiste proprio sulla realtà che provoca la mia ragione e la lancia ad indagare sull’oggetto. All’interno di questa modalità di lavoro è più facilmente accettabile la presenza di un oggetto strano che è l’“essere” e che si propone come consistenza della realtà e di un ente particolare che è la persona umana in cui possono essere rilevate alcune peculiarità: la sua unicità, l’immortalità dell’anima, la razionalità ecc.Based on texts by the philosopher Carlos Cardona, the author shows the relationship between the real datum and the human being who gets to know it. In this way, he achieves a deeper knowledge of the object, at the same time stressing the importance of the person, in the spirit of modernity. Topics under study are classic: creation, the being, the human person… The novelty resides in not considering object or subject by themselves, but in the relationship between them. From that perspective, the metaphysical difficulty of studying these topics is reduced, at the same time using both “lungs” to breathe: object and subject. The medium joining them is the originary philosophical act, which stimulates the reason, made fruitful by contact with reality, to go deeper into the knowledge of reality itself. This type of work makes the presence of a “foreign body,” such as the being, more acceptable, and allows the analysis of some peculiarities of the human person: unicity, immortal soul, rationality, etc.

scholarly journals Simone Weil’s Radical Ontology of Rootedness: Natural and Supernatural Justices

2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  
Keyword(s):  
Human Person ◽  
Social Reality ◽  
Human Condition ◽  
Human Being ◽  
Human Spirit ◽  
The Real ◽  
The World ◽  
Transcendent Reality ◽  
The Individual ◽  
The Human Condition

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.

Dangerous Art

2020 ◽  
Author(s):  
James Harold
Keyword(s):  
Point Of View ◽  
Moral Evaluation ◽  
Human Being ◽  
Work Of Art ◽  
The Real ◽  
Careful Scrutiny ◽  
Works Of Art ◽  
Moral Standards ◽  
Moral Point ◽  
The Relationship

This book takes up the problem of judging works of art using moral standards. When we say that a work is racist, or morally dangerous, what do we mean? The book is divided into two parts. The first part takes up the moral question on its own. What could it mean to say that a work of art (rather than, say, a human being) is immoral? The second part steps back and asks about how moral evaluation fits into the larger task of evaluating artworks. If an artwork is immoral, what does that tell us about how to value the artwork? The overall approach of the book is moderately skeptical. The book argues that many of the reasons given for thinking that works of art are immoral do not stand up to careful scrutiny. It further tries to show that even when works of art are rightly condemned from a moral point of view, the relationship between that moral flaw and their value as artworks is complex. The book defends a moderate version of autonomism between morality and aesthetics. But the real purpose of the book is to highlight the complexities and difficulties in evaluating artworks morally—many philosophers of art have simply assumed that artworks can be evaluated morally and proceeded as though such assessments were unproblematic.

scholarly journals STEREOTYPING OF INTELLECTUAL SPACE

2021 ◽  
Vol 10 (87) ◽  
Keyword(s):  
Economic Benefit ◽  
Human Perception ◽  
Modern Society ◽  
Mean Difference ◽  
Modern World ◽  
Human Being ◽  
The Real ◽  
Real Place ◽  
The Masses ◽  
The Relationship

This article takes aim at the degeneration of modern society and its causes originating from the crisis of individualism. For this, the transformation of art from its roots, to its application in the modern world, has been examined. Art has been used as an indicator to explore how capitalism utilizes esthetic pleasure in order to influence the masses. The immobilization of intellectual space has been analyzed through mold-city installation and concretized by delving into the relationship between human perception and contemporary artistic expressions. On the same line, how others are using this relationship for their economic benefit ensues and the function of the artist, the consequences of his practices upon modern society are explored. Today, art has lost her meaning and became an absorber. This is because of the quantity which controls the values but not the quality. The individualization started getting the same meaning as materialization, destructs creativity and intuition. In other words, the buyer and the purchased material changed places. Human, being alienated from himself, lost his identity in the mass then marginalized to the rest. The separation between those individuals doesn’t mean “difference” and they are stereotyped by materialization. The art shows itself as a symptom of this societal crisis. In the modern world, the essence and the shape show themselves as a quality and quantity. The control lines imposed in order to legitimating that degeneration, replace old values with new ones, not only by stereotyping but also archetyping these. In this way, the real place that the mass exploitation is applying is not the showcase but the collective subconscious life. So the art, because of its qualities, is able to affect directly that area, became like an ideal instrument. Keywords: individu, space, ıdea, mold, art

scholarly journals PHENOMENOLOGY WITHOUT EGOLOGY: EDITH STEIN AS AN ORIGINAL PHENOMENOLOGICAL THINKER

2021 ◽  
Vol 10 (2) ◽  
pp. 463-483
Author(s):  
TIMOTHY BURNS ◽  
Keyword(s):  
Human Person ◽  
Human Being ◽  
Phenomenological Method ◽  
Close Attention ◽  
Edith Stein ◽  
Phenomenological Movement ◽  
Logical Investigations ◽  
Phenomenological Account ◽  
The Relationship

Edith Stein is considered a leading figure in the early phenomenological movement and the disciple who performed in the best way the phenomenological method proposed by Husserl, and yet her relationship to phenomenology remains unclear in the literature. This article seeks to add clarity to her relationship to phenomenology while considering three inescapably related questions. (1) What did Stein conceive phenomenology to be? (2) How should we understand Husserl’s influence on Stein? (3) Was Stein an original phenomenological thinker? I argue that Stein conceives of phenomenology as an epistemological critique that aims to clarify the essential foundations of knowledge. It involves intentional analysis that proceeds by way of essential-seeing (Wesensschau), which can be brought about through the method of free imaginative variation, and its intentional analysis involves close attention to the relationship between meaning-intention and meaning-fulfillment. I argue that the primary influence Husserl exerts on Stein is in the development of phenomenology as conceived in his Logical Investigations. Finally, I offer an understanding of how Stein conceived of her differences with Husserl on the issue of idealism in order to argue that Stein’s phenomenological writings in On the Problem of Empathy and “Sentient Causality” offer us a novel phenomenological account of the human being that begins with the ego but escapes being a mere egology. Edith Stein’s phenomenology of the human person begins with the ego and its experiences, and yet, she identifies within those experiences a certain kind of extra-egoic content, viz. experiences of my sentient states.

Joshua Kates, Essential History: Jacques Derrida and the Development of Deconstruction (Evanston, Illinois: Northwestern University Press, 2005), 352pp, $29.95 (USD), ISBN 10: 0810123274, ISBN-13: 978-0810123274

Derrida Today ◽  
2008 ◽  
Vol 1 (1) ◽  
pp. 131-133
Author(s):  
Gary Banham
Keyword(s):  
Jacques Derrida ◽  
The Real ◽  
Northwestern University ◽  
Relationship Of ◽  
The Relationship

This book promises a ‘radical reappraisal’ (Kates 2005, xv) of Derrida, concentrating particularly on the relationship of Derrida to philosophy, one of the most vexed questions in the reception of his work. The aim of the book is to provide the grounds for this reappraisal through a reinterpretation in particular of two of the major works Derrida published in 1967: Speech and Phenomena and Of Grammatology. However the study of the development of Derrida's work is the real achievement of the book as Kates discusses major works dating from the 1954 study of genesis in Husserl's phenomenology through to the essays on Levinas and Foucault in the early 1960's as part of his story of how Derrida arrived at the writing of the two major works from 1967.

MENJADI PEMBELAJAR SEJATI DI ERA BARU GLOBALISASI

Al-Risalah ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 1-10
Author(s):  
Ilyas Ismail
Keyword(s):  
Real World ◽  
Global Competition ◽  
Formal Learning ◽  
Human Being ◽  
Text Book ◽  
Digital Revolution ◽  
New Era ◽  
The Real ◽  
New Man ◽  
New Thinking

The paper is titled, "Becoming True Learners in a New Era of Globalization." This title is important for two reasons. First, internal cause, that is the tendency in society where people only attach importance to degree, certificate or diploma, not science or competence. Second, external cause, that is arising from the digital revolution that gave rise to global competition, where everyone was expected to become true learners. Otherwise, he will be marginalized, as a human being, which according to Michael Fullan, is not feasible, morally, socially, and economically. True learners, as James R. Davis and Adelaide B. Davis point out, refer to people who love new things, new thinking, and new skills. He learned not only to know (learning toknow), but more than that to think (learning to think) and solve (learning to solve) the problem. Human learners try to learn and develop knowledge not only from college, formal learning, and from the text book, but from experiences and from the real world or reality of life. True learners have 5 (five) prominent characters. First, they have a high curiosity that makes them passionate and studying diligently. Second, they like to share knowledge and experience to others. Third, they like to develop and expand knowledge. Fourth, they have contributions to the progress of culture, civilization, and humanity. Fifth, they have a humbleattitude and the open to thoughts of others. The new century, globalization, requires a new man, a true learner.

Pensare Dio. Spunti di riflessione in dialogo con Anca Vasiliu

Elenchos ◽  
2020 ◽  
Vol 41 (1) ◽  
pp. 181-194
Author(s):  
Angela Longo
Keyword(s):  
Late Antiquity ◽  
Human Being ◽  
Common Thread ◽  
Critical Issues ◽  
Relevant Topic ◽  
The Common ◽  
The One ◽  
Relationship Of ◽  
The Relationship ◽  
The Trinity

AbstractThe following work features elements to ponder and an in-depth explanation taken on the Anca Vasiliu’s study about the possibilities and ways of thinking of God by a rational entity, such as the human being. This is an ever relevant topic that, however, takes place in relation to Platonic authors and texts, especially in Late Antiquity. The common thread is that the human being is a God’s creature who resembles him and who is image of. Nevertheless, this also applies within the Christian Trinity according to which, not without problems, the Son is the image of the Father. Lastly, also the relationship of the Spirit with the Father and the Son, always within the Trinity, can be considered as a relationship of similarity, but again not without critical issues between the similarity of attributes, on the one hand, and the identity of nature, on the other.

scholarly journals Adaptive Model for Biofeedback Data Flows Management in the Design of Interactive Immersive Environments

2021 ◽  
Vol 11 (11) ◽  
pp. 5067
Author(s):  
Paulo Veloso Gomes ◽  
António Marques ◽  
João Donga ◽  
Catarina Sá ◽  
António Correia ◽  
...  
Keyword(s):  
Real Time ◽  
Emotional State ◽  
Adaptive Model ◽  
Multimodal Data ◽  
The Real ◽  
Time Interaction ◽  
Data Flows ◽  
Immersive Systems ◽  
Immersive Environment ◽  
The Relationship

The interactivity of an immersive environment comes up from the relationship that is established between the user and the system. This relationship results in a set of data exchanges between human and technological actors. The real-time biofeedback devices allow to collect in real time the biodata generated by the user during the exhibition. The analysis, processing and conversion of these biodata into multimodal data allows to relate the stimuli with the emotions they trigger. This work describes an adaptive model for biofeedback data flows management used in the design of interactive immersive systems. The use of an affective algorithm allows to identify the types of emotions felt by the user and the respective intensities. The mapping between stimuli and emotions creates a set of biodata that can be used as elements of interaction that will readjust the stimuli generated by the system. The real-time interaction generated by the evolution of the user’s emotional state and the stimuli generated by the system allows him to adapt attitudes and behaviors to the situations he faces.

Knowing by Doing: The Role of Geometrical Practice in Aristotle’s Theory of Knowledge

Elenchos ◽  
2015 ◽  
Vol 36 (1) ◽  
pp. 45-88 ◽  
Author(s):  
Monica Ugaglia
Keyword(s):  
Scientific Knowledge ◽  
Theory Of Knowledge ◽  
States Of Mind ◽  
General Process ◽  
The Real ◽  
Analogical Model ◽  
Primary Function ◽  
The Relationship ◽  
The Way

Abstract Aristotle’s way of conceiving the relationship between mathematics and other branches of scientific knowledge is completely different from the way a contemporary scientist conceives it. This is one of the causes of the fact that we look at the mathematical passages we find in Aristotle’s works with the wrong expectation. We expect to find more or less stringent proofs, while for the most part Aristotle employs mere analogies. Indeed, this is the primary function of mathematics when employed in a philosophical context: not a demonstrative tool, but a purely analogical model. In the case of the geometrical examples discussed in this paper, the diagrams are not conceived as part of a formalized proof, but as a work in progress. Aristotle is not interested in the final diagram but in the construction viewed in its process of development; namely in the figure a geometer draws, and gradually modifies, when he tries to solve a problem. The way in which the geometer makes use of the elements of his diagram, and the relation between these elements and his inner state of knowledge is the real feature which interests Aristotle. His goal is to use analogy in order to give the reader an idea of the states of mind involved in a more general process of knowing.

Neo-Confucian Hermeneutics at Work:Cheng Yi's Philosophical Interpretation of Analects 8.9 and 17.3

2008 ◽  
Vol 101 (2) ◽  
pp. 169-201 ◽  
Author(s):  
Yong Huang
Keyword(s):  
Song Dynasty ◽  
Traditional View ◽  
Philosophical Concept ◽  
The Real ◽  
The Song Dynasty ◽  
Philosophical Interpretation ◽  
Chinese Scholars ◽  
First Time ◽  
The Relationship

In this article, I discuss the Song 宋 Neo-Confucian Cheng Yi's 程頤 (1033–1107) interpretation of two related controversial passages in the Analects, the recorded sayings of Confucius. The term “neo-Confucianism” was coined by Western scholars to refer to the Confucianism of the period from the Song dynasty to the Ming 明 dynasty (and sometimes through the Qing 清 dynasty). Among Chinese scholars, neo-Confucianism is most commonly referred to as the Learning of Principle (li xue 理學). Although before Cheng Yi and his brother Cheng Hao 程顥 (1032–1085) there were three other philosophers who are normally also regarded as neo-Confucians— Shao Yong 邵雍 (1011–1077), Zhou Dunyi 周敦頤 (1017–1073), and Zhang Zai 張載 (1020–1077)—we can justifiably regard the Cheng brothers as the real founders of neo-Confucianism in the sense that principle becomes the essential philosophical concept for the first time in their works. There is no consensus among scholars as to the relationship between the philosophies of these two brothers. The traditional view regards them as substantially different due to the two different schools of neo-Confucianism that developed from their teachings, the realistic school synthesized by Zhu Xi 朱熹 (1130–1200) from the teachings of Cheng Yi and the idealist school culminating in Wang Yangming 王陽明 (1472–1529) from the teachings of ChengHao. I, however, tend to think that the philosophical positions of the two brothers are largely similar. Unfortunately, since Cheng Hao did not live as long as Cheng Yi, there is insufficient material to create a systematic picture of his view of the Analects passages with which this article will deal.

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