scholarly journals Wertkörper

Author(s):  
Rüdiger Kunow

Recent advances in the fields of genomics and biotechnology have greatly expanded the discretionary autonomy of human beings over their bodies. Biology has so become a new and alluring terrain for the enlightenment project of self-realization and selffulfilment. These developments have been co-evolving with the global expansion of neoliberal capitalism. This article states that there is a common logic at work in both areas, leading not only to the emergence of a global market in biological materials but also to a re-calibration of the biology of human life into lively capital. For this reason, the new „freedom“ of constructing the body according to one’s own preferences and desires in a dialectical inversion entails new obligations and constraints. In the end, only the technologically enhanced human body is fit for the neoliberal world of social cut-backs and can avoid being consigned to a new, this time biologically defined underclass.

2020 ◽  
Vol 35 (2) ◽  
pp. 361-368
Author(s):  
Jolanta Szarlej

The book “The Body […] is […] for the Lord, and the Lord for the Body” (1 Cor 6, 13). Biblical Foundations for the Theology of the Human Body by father prof. Tomasz Maria Dąbek OSB touches on a subject that is extremely significant for contemporary people and dramatically current in a world where, on the one hand, medical progress and inventing many new medicines have allowed us to radically prolong human life expectancy and facilitate social activisation of sick and handicapped persons, while on the other hand led to considering human organs as transplants and implants, “spare parts” of sorts (A. Litwińczuk, Ciało człowieka w kulturze. Przegląd zagadnień [Human Body in Culture. A Review]), which has led to “breaking up the integrity of the person.” If we add to this diagnosis the twentieth-century conceptions of the industrial body (e.g. the body of a factory worker or a soldier), considered in terms of efficiency, productivity, as well as the hedonistic body, subjected to the constant pressure of “the global culture of consumption” (A. Litwińczuk), it will appear that the threat of human beings becoming objectified becomes very real. All the circumstances listed above justify a return to elementary questions about the human nature in relation to the world, God, and other human beings. The answers are to be sought, among other places, in the Bible – a work of fundamental significance for the civilisation of the West – and Tomasz Dąbek’s publication offers useful help in this task.


Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 19-38
Author(s):  
Dr. Zainab Ameen ◽  
Sana Zia

Like the limits of crime, crimes against human life and body are also very dangerous in terms of their effects, so the Qur'an has fixed their punishment for them. Islamic law has set specific punishments for it, and it does not allow any kind of crime to be reduced. These crimes have schakled the very basis of society and they have to be dealt with severely. The basic elements of society are the need to protect the structures on which the lives and deaths of society depend. These crimes can be basically divided into two types: 1.Crimes against human beings (e.g. murder) 2.Crimes against the human body. There is a long way to go around, and in the meantime, this kind of research is needed, the seriousness of which is far greater than the rest of researches. This article examined the crimes against humanity in the light of Islamic law.


2020 ◽  
Vol 0 (37) ◽  
pp. 0-0
Author(s):  
Pırıl Ayris GÜRSİLİ ◽  
Burcu YEŞİLKAYA

Aim: Life has changed very fast during last 10 years. The adaptation of sedentary life, changes of eating habbits and other negative environmental factors consisted of reactive oxygen species in the human body and causing immunity to weaken. The prevelance of chronic dieases are increased caused by this reason. To take precautions against increasing diseases and to stop their progress, too much medication usage has been observed. People who don’t want to use medicine, started to use natural herbal products. Herbals are essentials for life and diseases. Herbals have different and comlex compounds which can be a cure for a diease. It has been possible to benefit the body mechanism and diseases with antioxidant, anti-inflammatory and antifibrotic effects. Thistle is one of the major herbal that is used for both as a cure and a nutrient. Its nutritional value and the bioactive compounds are important for a human life. Method: Current studies reviewed to explain thistles with its nutritional value, bioactive compounds and effects on diseases. Result: The thistle has important role as a component of medicines and also the natural form itself has a huge nutritional value for health. Consclusion: thistle have a beneficial effect on human body to be treated naturally, and its benefits are focused on noncommunicable diseases. Treatment of most chronic diseases, they had the advantages to stop their healing, protection and progression against diseases. Many studies have had positive effects. however, more studies should be done.


2018 ◽  
pp. 146-172
Author(s):  
Eric Daryl Meyer

Chapter 6 takes up the end of the human story with God, the eschatological transformation of the human being through the resurrection of the body end entry into perfect communion with God. Conventionally, theologians have imagined resurrected of human body as being whole and intact, but with several basic vital functions negated—namely digestion and sexual expression. Arguing that such a maneuver safeguards the materiality of the human body precisely by negating its animality, this chapter seeks to construct a vision of transformed human life with God in which digestion and sexual expression are at the center of human communion with God and fellow creatures. The chapter’s efforts are aided by the wealth of the tradition itself: biblical and liturgical imagery such as the wedding feast of the Lamb, eucharistic theology, and Christian nuptial mysticism.


2017 ◽  
Vol 24 (3) ◽  
pp. 95-116
Author(s):  
Menachem Feuer

The constellation of pain, resentment, the body, and time – as they exist in the wake of the Enlightenment and in the dawn of a new barbarism - is found throughout the work of Jean Améry and Peter Sloterdijk. Both thinkers were especially influenced by Nietzsche’s readings of resentment, his challenge to the Enlightenment, and his turn to the body as the basis of a new kind of thinking which starts with pain, dwells in irreversible time, and ends with the possibility of action and joy. While this new thinking is novel and appeals to all humankind, the most unexpected points of convergence between Améry and Sloterdijk can be found in their particular neo-Nietzschean articulations of Jewishness: using what Harold Bloom would call revision, they both propose a revision of Nietzsche’s reading of Judaism as resentment. Améry associates Jewishness with “revolt” while Sloterdijk associates what he calls “kynicism” (as opposed to cynicism) with Jewishness.1 Intensely aware of the mortal blows that have been dealt to the Enlightenment, philosophy, and modernity as well as to the human body during the Holocaust, Améry and Sloterdijk both address – either directly or indirectly – the meaning of cynicism in relation to Jewishness, in particular, and the modern condition, in general. 


Author(s):  
Ziyaeva E.R. ◽  

The article is devoted to a review of the topical problem of our time “Microbiocenosis of open cavities of the body and its role in the occurrence of many diseases of the human body ”. It has now been proven that the normal microflora of the human body plays a huge role in the normal course of life processes. The slightest violation of the composition of microorganisms leads to various irreversible defects in the normal course of human life, which are associated with the functions of the microbiocenosis and which no medicine can replace. The concept of microbiocenosis appeared in the 70s of the last century, although the first stone in this direction was put by Louis Pasteur, who proved the role of a microorganism in the process of fermentation and digestion. Many scientists contributed to the leap forward development of this science, which was forced due to errors in the use of antibiotics and chemotherapeutic drugs. Yes, indeed, the path of development of the science of biocenoses is closely related to the misuse of drugs, which often leads to dysbiosis. In addition, environmental pollution due to the uncontrollable development of urbanization plays a huge role in the development of dysbiotic processes.Therefore, with the aim of acquainting readers with the concept of biocenoses, certain pathways of pathogenetic links in the development of various diseases in violation of the composition of the normal microflora of the human body, we set ourselves the task of conducting a partial review of the achievement of the science of biocenoses of open cavities of the body.


Author(s):  
Yousef Kheire ◽  
Seyyed Mohammad Amin Madayen

Hermeneutics has been introduced as a science of Tafsīrand Ta’wīland this science emphasizes human understanding. Various fields related to the fields of human life and human civilization are the fields of study of this science. the different realms of hermeneutics in the field of medical science requires special delicacy and precision; because any inconsistency of the doctor's understanding with the truth of the disease puts the patient at risk of death. The present article, by descriptive and analytical methods, has applied Gadamerian hermeneutics based on Mulla Sadra's explanation of the truth with the topics of medical hermeneutics. Gadamerian method of medical hermeneutics has paid special attention to understanding the disease due to the importance of human life, and according to this method, both the physician and the patient participate in achieving the nature of the disease according to a dialogical and two-way model. Understanding the truth of the disease follows understanding the truth of the human body; and since the truth of the body, according to Mulla Sadra, depends on the truth of the soul and it also depends on the origin of the universe, which has infinite perfections, then the truth of the human body is unlimited. In short, the physician and the patient proceed through a dialogical relationship to a layer-by-layer understanding of the truth of the disease.


Perichoresis ◽  
2020 ◽  
Vol 18 (2) ◽  
pp. 73-94
Author(s):  
Yadav Sumati

AbstractThis paper studies the representation of human corporeal reality in the discourses of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolutionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay-Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism.


2019 ◽  
Vol 62 (4) ◽  
pp. 132-147 ◽  
Author(s):  
A. I. Kriman

The article discusses the modern philosophical concepts of transhumanism and posthumanism. The central issue of these concepts is “What is the posthuman?” The 21st century is marked by a contradictory understanding of the role and status of the human. On the one hand, there comes the realization of human hegemony over the whole world around: in the 20th century mankind not only began to conquer outer space, invented nuclear weapons, made many amazing discoveries but also shifted its attention to itself or rather to the modification of itself. Transhumanist projects aim to strengthen human influence by transforming human beings into other, more powerful and viable forms of being. Such projects continues the project of human “deification.” On the other hand, acknowledging the onset of the new geological epoch of the Anthropocene, there comes the rejection of classical interpretations of the human. The categories of historicity, sociality and subjectivity are no longer so anthropocentric. In the opinion of the posthumanists, the project of the Vitruvian man has proven to be untenable in the present-day environment and is increasingly criticized. The reflection on the phenomenon of the human and his future refers to the concepts that explore not only human but also non-human. Very often we can find a synonymous understanding of transhumanism and posthumanism. Although these movements work with the same modern constructs and concepts but interpret them in a fundamentally different way. The discourse of transhumanism refers to the Cartesian opposition of the body and the mind. Despite the sacralization of technology and the desire to purify the posthuman from such seemingly permanent attributes of the living as aging and death, transhumanism in many ways continues the ideas of the Enlightenment. For posthumanists, the subject is nomadic and a kind of assembly of human, animal, digital, chimerical. Thus, in posthumanism the main maxim of humanism about the human as the highest value is rejected – the human ceases to be “the measure of all things.”


2005 ◽  
Vol 13 (4) ◽  
pp. 557-575 ◽  
Author(s):  
JOHN MICHAEL KROIS

‘Philosophical anthropology’ was initiated in the late 1920s as an alternative to abstract philosophical definitions of human nature (‘animal rationale’) and to the exclusively empirical, physical study of anthropology. Philosophical anthropology focused upon what it meant to be a human being. Its founders concentrated upon the situated existence of human beings and their ability to think beyond and to deny even what was actually vitally important to them. For Cassirer, these efforts remained too abstract because they failed to take the breadth of human cultural activity into account. The decisive feature of human life is neither reason nor language. These are derivative from symbolism, not the other way around. Human beings are best described as ‘animal symbolicum’. The error of earlier anthropological conceptions was not that they venerated reason, but that they ignored the body and so separated reason from emotion. The concept of symbolism, as Cassirer conceived it, overcame this dualism. His philosophical anthropology has been vindicated today in many areas of empirical research, but replacing the concept of ‘reason’ with that of ‘symbolism’ was no minor revision to the Western philosophical tradition, and the amplification and application of this new outlook has barely begun.


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