S. Freud. Aggression: between Eros and Thanatos

2021 ◽  
pp. 37
Author(s):  
Vyacheslav N. Zhukov

The article deals with the concept of aggression S. Freud. Aggression is shown as a biological phenomenon interacting with culture. According to Freud, biological phenomena (including human life) are permeated by two aspirations: the instinct of life and the instinct of death. The purpose of life is death, and life itself is a special case of inanimate matter. Aggression is a manifestation of the death instinct. Since the culture designed to restrain individual and mass aggression is itself permeated with both instincts (Eros and Thanatos), the outcome of the struggle between them is unknown.

1987 ◽  
Vol 13 (2-3) ◽  
pp. 233-248 ◽  
Author(s):  
Ronald E. Cranford ◽  
David Randolph Smith

For the past two decades, the medical profession and society have debated the definition of death. Some reasonable consensus has been reached on this issue, in theory and in practice. In the last few years, however, a far more important debate has been evolving — the definition of human personhood. Human personhood has been discussed extensively in the past with respect to the abortion question and other issues concerning the beginning of life. More recently, however, the definition of personhood has been raised with respect to termination of treatment decisions at the end of life and, in particular, on the appropriate care of patients in a persistent vegetative state.Our major premise is that consciousness is the most critical moral, legal, and constitutional standard, not for human life itself, but for human personhood. There is nothing highly original in our approach to this particular issue; others have advanced similar arguments in recent years.


Author(s):  
Mette M. High

This introductory chapter provides an overview of the Mongolian gold rush. The gold rush, which has grown to become the largest ever on the Asian continent, involves major risks, perhaps even the sacrifice of human life itself. Although national and international commentators rejoice in Mongolia's immense mineral wealth, which is expected to help ease the global crisis in financial investment markets, gold is locally regarded as a volatile and inalienable material that is not readily exchangeable and commodifiable. In contrast to other kinds of metal, it is seen to retain strong ties to the landscape and its many spirit beings. Since these ties cannot easily be severed and are particularly strong at the point of extraction, the fortune of gold is inseparable from the fears that surround mining.


2019 ◽  
pp. 46-74
Author(s):  
Marc Crépon ◽  
James Martel

This chapter discusses not only how the fabric of relations binds people to all others, but also how its fissures are a part of the “nature” or the “essence of life,” at least “human life.” If it is true that all life, however it defines its belonging, is protected by the ideals and the institutions that constitute a common good for humanity, and if it is true, more importantly, that no one can elude murderous consent, then the paradox of murderous consent is that humanity's common good turns against life itself. Rather than merely accept, encourage, and promote the destruction of life, the fabric of relations that should prevent such annihilation assists it. All wars, all acts of violence, whether civil or between states, trample on the ideals of humanity, even as those who are responsible for the abuse proclaim these same ideals as their own. Nothing that safeguards life is immune from being invoked and exploited so as to effect this kind of reversal. This was the bitter conclusion—as expressed in his Reflections on War and Death—that Sigmund Freud reached in 1915 after the first of four long years of mutual devastation by Europe's nations. Stefan Zweig—in The World of Yesterday: Memories of a European, a retrospective on the war—came to this same conclusion regarding literature, though twenty-five years later.


2019 ◽  
Vol 18 (3) ◽  
pp. ar46 ◽  
Author(s):  
Tawnya L. Cary ◽  
Caroline J. Wienhold ◽  
Janet Branchaw

Instruments for teaching and assessing student understanding of the five core concepts in biology from Vision and Change are needed. We developed four Biology Core ­Concept Instruments (BCCIs) that teach and assess students’ ability to describe a concept in their own words, identify concepts represented in biological phenomena, and make connections between concepts. The BCCI includes a narrative, followed by a series of 10 true-false/identify (TF/I) and three open-ended questions. The TF/I questions are aligned with Cary and Branchaw’s Conceptual Elements Framework and were iteratively developed with feedback from biology experts and student performance and feedback obtained during think-aloud interviews. A component scoring system was developed to discriminate between a student’s ability to apply and identify each core concept from his or her ability to make connections between concepts. We field-tested the BCCIs ( n = 152–191) with students in a first-year course focused on learning the five core concepts in biology and collected evidence of interrater reliability (α = 0.70) and item validity. With component scoring, we identified examples in which students were able to identify concepts singularly, but not make connections between concepts, or were better able to apply concepts to one biological phenomenon than another. Identifying these nuanced differences in learning can guide instruction to improve students’ conceptual understanding.


Humaniora ◽  
2012 ◽  
Vol 3 (1) ◽  
pp. 10
Author(s):  
Besar Besar

Power of human intelligence and reasoning power as God's creation that has such a great ability and accompanied with such advanced technology to create or creation something, make something that is often beyond the limits of existing rules at the level of human life itself. The result of creativity and creations that appear either truly original creation or a form can not be separated from adaptations of copyright law. Copyright laws are made with the intent to regulate and protect the rights, in fact, considered to still have the weakness, therefore this paper tries to lift the adaptations within the framework of copyright law. In this article the author uses qualitative and descriptive methods are based on secondary data. From the results have not been found the regulations or laws that specifically deal about adaptations 


2017 ◽  
Vol 4 (1) ◽  
pp. 44
Author(s):  
Jumardi Jumardi

Learning of history very real associated with human life itself. Learning the history of studying thehuman role in the nation’s history and history itself . Learning curriculum history becomes important instudying the role of every human being . This should be reviewed when learning materials and learningoutcomes are not proportional . The educational system of a country determines how a curriculum isapplied to all subjects . Comparing a learning curriculum Indonesian history becomes necessary to obtaina picture of how the teaching of history in Indonesia and the Russian State history teaching curriculum. Models of teaching history in Indonesia using the spiral model ( repetition ) while Russia using linearmodels . Learners and citizens of Russia have the pride of the history of his country.


2018 ◽  
Vol 2 (1) ◽  
pp. 43-47
Author(s):  
Azmil Mukarrom

Background of the Problem Islam is a religion that is Shamil or covers all aspects of human life from the fundamentals of one's life even to the very small and trivial things in life itself. Among the things that are very urgent that every human will experience is the process of marriage. What is certain is that Islam does not escape giving signs and teachings that must be known by every human. With the hope that everything he does is in accordance with the guidance of Islamic shari'ah itself. Marriage in Islam is peace of mind, peace of mind, and determination. Truly marriage is a relationship of two hearts that is very powerful. Allah binds both of them to provide peace and inner peace in a household full of love and warmth. The Qur'an describes the eternal bond between men and women with a very beautiful picture. It can provide security and calm. In it there is a very noble educational process. Alloh l explained through His Messenger n will be a very valuable education in the bond of marriage.


Author(s):  
Fenglin JIN

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究,認為在對待死亡的態度上,儒家重生輕死,對死存而不論;道家則由反對悅生惡死,進而歌頌、讚美死亡。在對死亡本質的認識上,儒家從天命角度出發,認為死由命定,是天意的體現;道家則認為死是氣聚氣散的結果;同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上,儒家強調把死亡落實到道德價值的開拓上;而道家則堅決反對給死亡以價值判斷,強調避死全身才是人生之根本。在超越死亡的途徑上,儒家認為人只要生治充實,為理想而奮鬥,創造了某種永恆之物,便可超越死亡;而道家則強調通過,“心齋”、“坐忘”,達到與大道合一,從而實現死而不亡。儒進上述對死亡及死後狀態的體認,派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則,對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest;it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.


2008 ◽  
Vol 8 ◽  
pp. 643-657 ◽  
Author(s):  
Søren Ventegodt ◽  
Tyge Dahl Hermansen ◽  
Isack Kandel ◽  
Joav Merrick

The functioning brain behaves like one highly-structured, coherent, informational field. It can be popularly described as a “coherent ball of energy”, making the idea of a local highly-structured quantum field that carries the consciousness very appealing. If that is so, the structure of the experience of music might be a quite unique window into a hidden quantum reality of the brain, and even of life itself. The structure of music is then a mirror of a much more complex, but similar, structure of the energetic field of the working brain. This paper discusses how the perception of music is organized in the human brain with respect to the known tone scales of major and minor. The patterns used by the brain seem to be similar to the overtones of vibrating matter, giving a positive experience of harmonies in major. However, we also like the minor scale, which can explain brain patterns as fractal-like, giving a symmetric “downward reflection” of the major scale into the minor scale. We analyze the implication of beautiful and ugly tones and harmonies for the model. We conclude that when it comes to simple perception of harmonies, the most simple is the most beautiful and the most complex is the most ugly, but in music, even the most disharmonic harmony can be beautiful, if experienced as a part of a dynamic release of musical tension. This can be taken as a general metaphor of painful, yet meaningful, and developing experiences in human life.


1979 ◽  
Vol 32 (4) ◽  
pp. 345-357 ◽  
Author(s):  
A. J. McKelway

Of the many difficult formulations in Karl Barth's ‘Special Ethics’, none seems less amenable to acceptable interpretation than his conception of the relation of male and female. I do not refer to Barth's insistence that Man, created as male and female, maintain both the unity and distinction required for true co-humanity. I refer, rather, to his puzzling (even if textually supported) assertion that this co-humanity is ordered by God in such a way that the woman is ‘sub-ordinate’ to the man without inferiority or disadvantage. Putting aside the exegetical issues involved, I will try to show that Barth's redefinition of the concept of sub-ordination gains coherence when understood as an ‘ordering’ of human life by a revealed order of creation, which in turn is an expression of the divine life itself. I will argue that the analogy Barth draws between the order of the Trinity and sexual relationship is authorized by his doctrine of creation, by his view of Christ as the analogia relationis, and by what I believe to be his application of the doctrine of perichoresis to anthropology. And finally, I want to suggest that, while some of Barth's language may have to be set aside, the arguments described here inform the presuppositions and method of an ethic more relevant for moral discrimination than has commonly been supposed.


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