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.

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.

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.

The Difference Between Confucian and Mencian Benevolence

2016 ◽  
Vol 2 (2) ◽  
pp. 217-235 ◽  
Author(s):  
Chen Ming (陳明)
Keyword(s):  
Human Nature ◽  
Basic Concept ◽  
Filial Piety ◽  
Practical Importance ◽  
Moral Sentiment ◽  
The Difference ◽  
The Individual ◽  
The Mind ◽  
The Universe

Confucius and Mencius differ in many ways in describing and demonstrating benevolence. For Confucius, benevolence is a basic concept, with filial piety at its core, and entails socially and culturally regulated action; benevolence symbolizes self-perfection while sagacity symbolizes perfection of all things in the universe. In contrast, for Mencius, who transforms the Confucian universe of unending life into a philosophical universe and changes Confucian benevolence of familial respect into a universal and absolute moral sentiment or instinct, the universe is a basic concept. With the universe as the metaphysical core, Mencius changes benevolence from the fruit of intention to an object of thought, so it is no longer a relation between life and its projects but, rather, a relation between the mind and its cultivation. Confucius talks about benevolence through the individual and familial morality while Mencius does so through the universe and human nature. Distinguishing Confucian and Mencian benevolence has theoretical importance for Confucianism and practical importance in our lives.

Heaven

2018 ◽  
Author(s):  
Linda Zagzebski
Keyword(s):  
Human Nature ◽  
The Body ◽  
Christian Theology ◽  
Medieval Theology ◽  
Human Personality ◽  
Beatific Vision ◽  
Union With God ◽  
The Individual ◽  
To Receive ◽  
Individual Human

In Christian theology, heaven is both the dwelling place of God and the angels, and the place where all who are saved ultimately go after death and judgment to receive their eternal reward. The doctrine of the resurrection of the body requires that heaven be a place because it must contain the glorified bodies of the redeemed, but heaven is more theologically important as a state than as a place. This state is traditionally described as involving the most intimate union with God without the elimination of the individual human personality (the beatific vision); it is a state of perfect bliss beyond anything possible on earth. In high medieval theology, the happiness of heaven is understood to be so great that it is even beyond the capability of human nature to enjoy without divine aid. There are varying views on the nature of heavenly society, however, with some theologians (Augustine, Aquinas, Bonaventure) arguing that perfect happiness will be derived from the love of God alone, while others (for example, Giles of Rome) stress the joy that will be derived from the company of the elect. More recently, interest in the nature of heaven has declined, and Christian theology has tended to play down its importance.

scholarly journals EL CUERPO Y LA PERSONA EN EL ESPACIO-TIEMPO DE LOS MAYAS DE LOS CHENES, CAMPECHE

2007 ◽  
Vol 2 (4) ◽  
Author(s):  
Javier Hirose López
Keyword(s):  
World View ◽  
Traditional Healers ◽  
The Body ◽  
Healing Rituals ◽  
Clockwise Direction ◽  
The Individual ◽  
The Mind ◽  
The Universe ◽  
Different Levels

Para los médicos tradicionales mayas de la región de los Chenes, en el estado de Campeche, winik, el término que designa a la persona, hombre o individuo (Barrera Vázquez 2001), está estrechamente ligado al simbolismo de los rituales de sanación y los principios de la cosmovisión maya. En contraste con la visión cartesiana del mundo, propia de la mente occidental, que separa el cuerpo de la mente y el espíritu, para los mayas la persona se manifiesta en su forma material, el cuerpo, kukut, como reflejo del cosmos, con cuatro rumbos y un centro, y se conforma por los elementos de la naturaleza: tierra, agua, fuego, viento y luz. Simultáneamente, los mismos componentes que conforman su materialidad se manifiestan como entidades sutiles a través de las cuales el individuo se interrelaciona con los diferentes niveles del cosmos. Dicha interacción se da en un espacio delimitado por cuatro lados, cuyo movimiento —en contrasentido al giro de las manecillas del reloj— lo liga con el tiempo.   ABSTRACT For the mayan traditional healers of the Chenes region in Campeche, winik, the term used to designate a “person”, “man” or “individual”(Barrera-Vázquez 2001), is closely linked to the healing rituals and the principles of mayan cosmology. The Cartesian world view, proper to the occidental mind, separates the body from the mind and the spirit. In contrast, for the mayan, the person has a material aspect, the body, kukut, which resembles the cosmos, with four orientations and a center, and is the manifestation of the elements present in nature: earth, water, fire, wind and light. Simultaneously, the same components that conform its materiality, are manifest as subtle entities that let the individual interact with the different levels of the cosmos. This interaction takes place in a dimension defined by a four sided space which moves in the universe in a counter-clockwise direction.

THE IMPORTANCE OF MANIPULATIVE STRATEGIES IN THE ACTIVITIES OF NEWS AGENCIES

2020 ◽  
Vol 6 (3) ◽  
pp. 199-203
Author(s):  
Nodira Musayeva ◽  
Keyword(s):  
General Information ◽  
The State ◽  
News Agencies ◽  
Public Consciousness ◽  
The Individual ◽  
The Mind

It is no secret that one of the features of today's global infomakon is manipulative information, which carries a large part of the General information complex that negatively affects public consciousness, the unity of the individual, society and the state. The main feature of modern journalism is that it completely rejects open propaganda and uses hidden methods of influencing the mind. Many news agencies have moved from direct ideological pressure on the recipient to theuse of hidden mechanisms of thought formation.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

The Mind and its Tenement; Their Mutual Relations

1856 ◽  
Vol 2 (18) ◽  
pp. 479-494
Author(s):  
C. Lockhart Robertson
Keyword(s):  
Mental State ◽  
Modern Science ◽  
The State ◽  
The Body ◽  
The Law ◽  
Mutual Relations ◽  
The Mind

“The knowledge concerning the sympathies and concordances between the mind and the body” saith the founder† of modern science, in discoursing of human philosophy, or the knowledge of ourselves, as he terms it, is “fit to be emancipate and made a knowledge by itself. The consideration is double: either how and how far the humours and effects of the body do alter or work upon the mind; or again, how and how far the passions and apprehensions of the mind do alter or work upon the body. The former of these,” (the influence of the body on the mental state,) continues Bacon, “hath been enquired and considered as a part and appendix of medicine, but much more as a part of religion or superstition. For the physician prescribeth cures of the mind in phrensies and melancholy passions; and pretendeth also to exhibit medicines to exhilarate the mind, to confirm the courage, to clarify the wits, to corroborate the memory and the like: but the scruples and superstitions of diet and other regimen of the body in the sect of Pythagoreans, in the heresy of the Manicheans, and in the law of Mahomet do exceed. … The root and life of all which prescripts is besides the ceremony, the consideration of that dependency, which the affections of the mind are submitted unto, upon the state and disposition of the body.”

scholarly journals Worms, worms, everywhere, and not a one to see: The connotative role of worms in Shakespeare’s canon

2021 ◽  
Author(s):  
◽  
Christine Reid
Keyword(s):  
Early Modern ◽  
The State ◽  
The Body ◽  
Cultural Constructs ◽  
Body And Soul ◽  
The Individual

The study of animals in Shakespeare’s collected works has expanded over the last 30 years. While a number of different animals have been discussed, the importance of the worm in the larger scope of the canon has largely been ignored. By focusing on the perception and presentation of worms in relation to cultural ideas of death, corruption, and consumption, ideas surrounding the body and soul are brought to the forefront. Worms are integral to our understanding of the Early Modern cultural constructs of the body and soul as the presence of worms reveals the state of the individual or the broader environment. Overall, the depiction of worms in Shakespeare’s works serves as a way to understand the metaphysical processes surrounding death and corruption.

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.

Sign in / Sign up

Export Citation Format

Share Document