scholarly journals ЗЕМЛЯ ЯК МАТРИЦЯ ЖИТТЄДІЯЛЬНОСТІ ЛЮДИНИ

2019 ◽  
pp. 13-21
Author(s):  
С. Г. Пилипенко
Keyword(s):  
Human Existence ◽  
Cultural Identification ◽  
New Paradigm ◽  
The Earth ◽  
Maximum Benefit ◽  
The Social ◽  
History Of ◽  
Individual Consciousness ◽  
Human Responsibility ◽  
Earth Charter

The beginning of the XXI century is marked by a rethinking of many issues, one of which is the phenomenon of the earth. The latter was in the center of the discourse of socio-economic, socio-political, philosophical and environmental problems of our time. The history of mankind is the history of relations between the system «man – earth», characterized by ambivalence. Ukrainian philosophical paradigm has always gravitated to the space of human existence, actualizing the problem of human responsibility. However, it is the classics of Ukrainian literature that most acutely identified the problem of human relations with the earth.According to the analysis of scientific literature, the interaction of man and the earth is considered as a practical relationship, as a sacred relationship and as a condition for the formation of the worldview. These modes are considered in the plane of absolutization of the unit approach. The earth as a phenomenon is connected with the social and individual consciousness, but the earth is not considered as a socio-cultural phenomenon. This situation demonstrates the need for a polyparadigm methodology.More and more researchers note that the preservation of human existence can no longer be provided solely by increasing the material and technical base. It means that mankind should assimilate corresponding values of the attitude to the Earth. We are talking about overcoming the alienation of man from the earth as a consequence of the formation of technical civilization. One of the ways, according to the researchers, is the recognition of the sacred nature of the earth.The attitude of man to the earth as to his «body» is embodied in existentials: project, purpose, freedom, responsibility, hope, fear, etc. Architectonics of the earth is a symbol of the house where the person feels harmony with the world around. This approach overcomes the opposition of «man – earth/nature» and forms different models of human behavior. Man presents himself through the attitude to the earth: the processes of socialization, cultural identification, etc. It is the consideration of this principle that is an important methodological basis for the construction of a new system of interaction «man – earth». The destruction of this connection is felt by man at the level of existential experience. A striking example of the formation of a new paradigm of understanding the phenomenon of the Earth is the «Earth Charter». The earth appears as a multilevel phenomenon, where a person acts as a carrier of certain theoretical and practical ideas. At the same time, the earth is a space of human activity. The return to the categories of «beauty», «joy», «melancholy» indicates the beginning of the transformation of the paradigm of thinking. We witness the deviation from the idea of maximum benefit. These categories open new facets of earth existence and possibilities of their comprehension. Thus, turning to the metaphor «body» of the Earth outlines the possibility of creating an ontological image of the earth, and special attention is paid to the problem of actualization of those technologies corresponding to the essence of the earth.

George Hoggart Toulmin: politics and geology

1978 ◽  
Vol 8 (4) ◽  
pp. 481-481
Author(s):  
ROY PORTER
Keyword(s):  
French Revolution ◽  
Social Order ◽  
Lower Class ◽  
Great Distance ◽  
The Earth ◽  
Christian View ◽  
The Social ◽  
French Enlightenment ◽  
Political Conservatism ◽  
History Of

The physician George Hoggart Toulmin (1754–1817) propounded his theory of the Earth in a number of works beginning with The antiquity and duration of the world (1780) and ending with his The eternity of the universe (1789). It bore many resemblances to James Hutton's "Theory of the Earth" (1788) in stressing the uniformity of Nature, the gradual destruction and recreation of the continents and the unfathomable age of the Earth. In Toulmin's view, the progress of the proper theory of the Earth and of political advancement were inseparable from each other. For he analysed the commonly accepted geological ideas of his day (which postulated that the Earth had been created at no great distance of time by God; that God had intervened in Earth history on occasions like the Deluge to punish man; and that all Nature had been fabricated by God to serve man) and argued they were symptomatic of a society trapped in ignorance and superstition, and held down by priestcraft and political tyranny. In this respect he shared the outlook of the more radical figures of the French Enlightenment such as Helvétius and the Baron d'Holbach. He believed that the advance of freedom and knowledge would bring about improved understanding of the history and nature of the Earth, as a consequence of which Man would better understand the terms of his own existence, and learn to live in peace, harmony and civilization. Yet Toulmin's hopes were tempered by his naturalistic view of the history of the Earth and of Man. For Time destroyed everything — continents and civilizations. The fundamental law of things was cyclicality not progress. This latent political conservatism and pessimism became explicit in Toulmin's volume of verse, Illustration of affection, published posthumously in 1819. In those poems he signalled his disapproval of the French Revolution and of Napoleonic imperialism. He now argued that all was for the best in the social order, and he abandoned his own earlier atheistic religious radicalism, now subscribing to a more Christian view of God. Toulmin's earlier geological views had run into considerable opposition from orthodox religious elements. They were largely ignored by the geological community in late eighteenth and early nineteenth century Britain, but were revived and reprinted by lower class radicals such as Richard Carlile. This paper is to be published in the American journal, The Journal for the History of Ideas in 1978 (in press).

Re-Contextualization of Ethical Values of Pashtun Tribe by the Educated Female Folk in Pakistan

2019 ◽  
pp. 210-228
Author(s):  
Sameen Masood ◽  
Muhammad Farooq
Keyword(s):  
Social Structure ◽  
Cultural Values ◽  
Gender Discrimination ◽  
New Paradigm ◽  
Value System ◽  
Global Context ◽  
Participation Of Women ◽  
The Social ◽  
The Family ◽  
History Of

It is believed that the economic participation of women in Pakistan has been intensively affected by an enduring male-capitalist social system. Moreover, the history of gender discrimination has been linked with the medieval cultural values that uplifted and empowered men over women in every sphere of life, especially in the economic realm. A typical case is believed to be the Pashtun culture. This chapter investigated indigenous values of Pashtun culture where women are underrepresented in the economy. Women did not see themselves as underprivileged. Rather, they perceived themselves as a vital and prestigious part of the family and the wider Pashtun society. For educated women in Pashtun society, the values system is guided by social structure, which is accounted for by stability and unity in society. Cultural values are operationalized as the mechanism of division of labor. The findings redefine female empowerment and propose a new paradigm in the global context. The indigenous value system guides the social structure which leads to stability and unity in the society.

scholarly journals ETHNOS AS A CULTURAL AND GEOGRAPHICAL PHENOMENON

2017 ◽  
pp. 100-105
Author(s):  
V. Getman
Keyword(s):  
Natural Environment ◽  
Energy Charge ◽  
Natural Ecosystems ◽  
Important Place ◽  
Area Of Interest ◽  
The Earth ◽  
The People ◽  
The Social ◽  
History Of ◽  
Information Materials

Biosphere and ethnic unity is the main factor of life existence on the Earth. Life process of any nation should harmonize with general evolutionary biosphere development. Otherwise it will be thrown away over the board by centrifugal force. Ethnic interaction with natural environment is noticed mainly on the village level and encloses not only industrial but spiritual sphere. The mentality of the Ukrainian ethnos has been forming on the base of countryside affection. Loss of this affection is an equivalent to the loss of identity of native population that has lived on the territory of modern Ukraine from the immemorial times. The diversity and resilience of natural ecosystems (picturesque nature) determine their performance and viability of the social system entities providing efficiency of labor and intellectual potential of people. Ultimately, all this provokes an energy charge, passionarity (by L.N. Gumilev), strength of national character. On the cultural position, we note that since Tripoli culture (Aratta), Russ (Kyiv) state, Hetmanshyny, Ukrainian land receives and stores still positive information (materials of archaeological excavations chronicle evidence, etc.) of people who vitally concerned about the social organization of the state, care for its unity, greatness and power among the people and countries of the Ecumene during that times. Since then our land has been infected with passion to create a state, the idea of fighting for independence and Ukrainian unity. The strength of feeling of homeland, highly emotional relationship to your native land, your native home, all that is known and is area of interest of the local geography. It has an important place in system of human values. If the fate of the Earth is the lot of human than environment starts flourishing, otherwise there will be loss of control over the natural environment and the disappearance of nation (ethnicity), as evidenced by numerous examples from the long history of entire nations and even civilizations. The strength of the Earth in its spiritual energy. Black arable of an autumn field, as a prototype of our bitter past, gives nutritious juice to spring’s green shoots. Spirit of the land is in black bread, which we consume, in breast milk, in the character of a young child, in the wisdom and will of the new generation of Ukraine!

scholarly journals Profetismo e resistência: crítica à cidade injusta a partir do olhar de um camponês (Mq 3, 9-12) | Prophetism and resistance: criticism of the unjust city from the perspective of a peasant (Mic 3, 9-12)

2021 ◽  
Vol 6 (1) ◽  
pp. 136-149
Author(s):  
Gilda Silva ◽  
Luiz Alexandre Solano Rossi
Keyword(s):  
Historical Context ◽  
Land Ownership ◽  
The Political ◽  
Religious Leaders ◽  
Human Relationship ◽  
People Of God ◽  
The Earth ◽  
The Social ◽  
History Of ◽  
The Right

Este estudo aborda o profetismo bíblico em Miqueias (Mq 3,9-12). Em uma terra devastada, em que não há mais profetas, justifica-se o resgate do profetismo como missão em denunciar a injustiça e anunciar o direito, mais especificamente em relação aos vulneráveis. O objetivo deste estudo é compreender os atos proféticos de Miqueias, apropriando-se deles como chave de leitura para a atualidade, à luz da História da Salvação, conceituando-se resistência como resgate da relação humana com a terra, enquanto vínculo sagrado com a Promessa de Deus a seu Povo. Este intento será conseguido mediante revisão bibliográfica e aproximação bíblico-teológica, buscando-se a reflexão e a entrega do significado do texto conforme o contexto histórico vivido com as lideranças político-religiosas em Miqueias (Mq 3,9-12). Ao investigar a ruptura da Aliança, a perda da posse da terra e a perda do vínculo como nação em Israel, vividas pelos camponeses contemporâneos a Miqueias, procura-se delimitar a responsabilidade pela relativização do direito à terra, como aliança sagrada e consequente perda da condição de identidade como Povo de Deus. Resultados: O estudo demonstrou a função social do profeta como decodificador do momento histórico, atemporal, levado pela força da indignação, da qual procede sua resistência, não solitária, mas, solidária, amparada no sonho coletivo e comunitário, organizado e possível. Considerações Finais: A pesquisa ampliou a compreensão bíblica e teológica da necessidade do resgate da dignidade humana em periferias urbanas, construindo a cidade justa, fundada na agroecologia urbana e na bem-aventurança da simplicidade. This study speaks about the theme of biblical prophetism in Micah (Mic 3,9-12). In a devastated land, where there are no more prophets, the rescue of prophetism as a mission to denounce injustice and announce the right, more specifically in relation to the vulnerable, is justified. The objective of this study is to understand the prophetic acts of Micah, appropriating them as a key for reading today, in the light of the History of Salvation, conceptualizing resistance as a rescue of the human relationship with the earth, as a sacred connection with the Promise of God to his People. This intent will be achieved through a bibliographic review and a biblical-theological approach, seeking to reflect and rescue the meaning of the text according to the historical context experienced with the political-religious leaders in Micah (Mic 3,9-12). In investigating the rupture of the Alliance, loss of land ownership, loss of the bond as a nation in Israel, experienced by contemporary peasants to Micah, it seeks to delimit the responsibility for the relativization of the right to land as a sacred alliance, and consequent loss of the condition of identity as People of God. Results: The study seeks to demonstrate the social function of the prophet as a decoder of the historical, timeless moment, driven by the force of indignation, from which comes his resistance, not solitary, but, solidary, supported by the collective and community dream, organized and possible. Final Considerations: The research intends to base biblically and theologically the rescue of human dignity in urban peripheries, building the just city, founded on urban agroecology and the bliss of simplicity.

scholarly journals ФЕНОМЕН ЗЕМЛІ В УМОВАХ ТЕХНОЛОГІЧНОЇ РЕАЛЬНОСТІ

2018 ◽  
pp. 80-88
Author(s):  
С. Г. Пилипенко
Keyword(s):  
Human Life ◽  
Modern Society ◽  
Test Site ◽  
Human Existence ◽  
Industrial Society ◽  
Material Object ◽  
New Paradigm ◽  
Technical Object ◽  
Cultural Phenomenon ◽  
The Earth

The beginning of the XXI century marked the urgency of the problem of changing the attitude of man to the Earth. Today, researchers are increasingly noting the threat of the consequences of unlimited knowledge (N. Popovich). We are talking about the technical and economic unification of the planet. New scientific technologies indicate the formation of a new paradigm of human existence. Modern society has raised the issue of the anthropological dimension of the phenomenon of the Earth.Philosophical discourse makes us rethink the relationship of man with the world in the plane of ethics. We are talking about the Earth, which appears to be the highest value for man. Well-known modern scientists note that modern society is at a critical stage of its development (J. Baudrillard, S. Huntington, E. Giddens, P. Drucker, A. Etzioni, M. Castells, A. Whitehead, F. Fukuyama, etc.). In the early twentieth century, an outstanding Ukrainian scientist V. Vernadsky noted that transforming human activity is the main geological force. The configuration of the elements of man – Earth system differs from the nature of these relations in previous historical epochs. In the conditions of technological revolution there is a technologization of this system. The latter appears as a difficult antropotechnical system.Іn «Critique of pure reason» I. Kant noted the connection of human freedom with the consciousness of duty. This requirement is outlined by many modes. Human practice is the principle of the definition of human existence, which emphasizes the integrity of man and the Earth. The essence of man is determined in relation to the Earth. The person is connected with the Ground through the practice / technology. The man-Land relationship is ambivalent. The earth as the fundamental principle of existence is aimed at the preservation of life, and man appears responsible for the Earth. Unlike other components of human existence, the Earth used to fall under the influence of technology. This situation requires rethinking the problem of the existence and preservation of the Earth in the space of modern technologies. We are talking not only about effective technologies, but also relevant to the essence of the Earth.The question of the transformation of the Earth correlates with Man, and Man correlates in this process with Technology, the question Arises: «What dimensions of the Earth are possible in the context of technological reality?», «What modes of interaction «man–Earth» outlines the technological reality?». The answers to these questions require new methodological principles. Polyparadigm presented the new research methodology.The earth appears to be a vital philosophical object, interacting with which a person tries to determine the meaning of his existence. The earth is an anthropological component of human life, a socio-cultural phenomenon. The living body of the Earth appears as an extension of its own body, as another Self, which determines the subject – subject relations. Comprehension of these relations with the help of categories «beauty», «love», «joy», «sadness», «melancholy» define the earth subject. Therefore, the attitude towards it can no longer be determined solely by the pragmatic goal of getting the maximum benefit. We are talking about the formation of new thinking.The earth, like Man, produces meanings, which requires a new value-semantic paradigm of understanding. The concept of «man from the Earth» is of particular importance, where man is the most creative and self-sufficient person. Its attitude to the Earth is the driving force that changes not only the surrounding reality, but also the man himself. A person from the earth is a person who serves the earth, feels responsibility for it.Consequently, Land has always been and is not only a material object, but also a specific cultural value. Today we are talking about the need to approach wildlife. The principle of preservation of the earth corresponds to the principle of anteism as the unity of man with nature / Mother Earth.Problems of ecology not only outline the drama of the modern situation, but they also show the presence of problems of morality, «moral» exhaustion. Engineering Geology (a set of measures and actions aimed at combating undesirable climate change) deserves analysis. The Fund for the protection of the environment defines geoengineering «transitional tool». The problem of ecological consciousness acquires a new meaning that is embodied in the formation of a new direction – postnationalism. This direction indicates responsibility for the results of their own actions.We are talking about the level of dialogue between man and the Earth in terms of technological reality. This dialogue overcomes exclusively practical attitude to the Land, which was supported by the industrial society. The earth appeared as a test site for technology, a technical object. In recent decades, the axiological component of the system of «man – Earth» is becoming more influential. This component defines the modern philosophical, humanitarian and socio-economic discourse. Earth appears as anthropological component of human life. It changes the result of human use of technology and different technologies. There is a transition to the understanding of the Earth as a socio-cultural phenomenon, which requires further research.

Conclusion

2021 ◽  
pp. 177-188
Author(s):  
Beth Cykowski
Keyword(s):  
Human Existence ◽  
Human Beings ◽  
Geological Time ◽  
The Earth ◽  
The World ◽  
History Of ◽  
Mode Of Being ◽  
Do So

Heidegger argues in The Fundamental Concepts of Metaphysics (FCM) that the world of Dasein is not a neat capsule of entities that are always available; it is ‘ruptured’ by a fundamental finitude that impels it to develop its own anchoring in physis. The temporality of human existence is staged against the backdrop of absolute, geological time, the time of earthly entities, insofar as human beings are finite organisms that are temporally bounded to a particular lifespan. But this ‘terrestrial’ time is discernible only from the perspective of a mode of being that takes time as such into account. Our conceptions of the dawn of time and the timespan of the earth, as Schalow says, always ‘derive their relevance from Dasein’s mode of historicalness, and ultimately, from the history of being itself. To the extent that we can refer to “geological time”, a time of the earth, the ability to do so still hinges upon the possibility of an awareness of such terrestrial origins, of the ...

Ours Is the Earth: Science and Human History in the Anthropocene

2020 ◽  
Vol 14 (3) ◽  
pp. 337-358
Author(s):  
Sheila Jasanoff
Keyword(s):  
Earth Sciences ◽  
Earth Science ◽  
Natural Sciences ◽  
Human Condition ◽  
Human Existence ◽  
Human History ◽  
The Earth ◽  
History Of ◽  
Temporal Horizon ◽  
Ethical Project

Abstract History at one time drew unproblematically on records produced by human societies about themselves and their doings. Advances in biology and the earth sciences introduced new narrative resources that repositioned the human story in relation to the evolution of all else on the planet, thereby decentering earlier conceptions of time, life, and human agency. This essay reflects on what it means for our understanding of the human that the history of our species has become so intimately entangled with the material processes that make up the biosphere, while concurrently the temporal horizon of our imagination has been stretched forward and back, underscoring the brevity of human existence in relation to earthly time. I suggest that, despite significant changes in the resources with which we can rethink the human condition, drawing upon the sciences, history’s fundamental purposes have not been rendered irrelevant. These center, as before, on the normative project of connecting past and future in ways that make sense of human experience and give meaning to it. In particular, the question of how humans should imagine the stewardship of the Earth in the Anthropocene remains an ethical project for history and not primarily the domain of the natural sciences.

scholarly journals SEJARAH PEMIKIRAN EKONOMI ISLAM DI MASA RASULALLAH SAW

2017 ◽  
Vol 2 (1) ◽  
pp. 27-46
Author(s):  
Winarno Winarno
Keyword(s):  
Everyday Life ◽  
Economic Thought ◽  
Human Being ◽  
New Paradigm ◽  
Economic Problems ◽  
The Earth ◽  
The People ◽  
The Social ◽  
Significant Step ◽  
Islamic Economic

Rasulallah Saw. was sent to the earth was carrying the mission that Allah is the almighty and take the mandate to build human civilization more dignified than ever. One form of construction was built by Rasulallah Saw. In order to create a dignified human being from the aspect of the economy. The economic aspect is a form of a right economy that is, protected from things prohibited by syara 'such as manipulation, fraud, corruption and so forth.The history records that, the beginning of Islamic economic thought has actually been done by Rasulallah Saw. and his companions (khulafaurasyidin). The economic problems of the people become very serious concerns because economic problems are the pillars of the faith that must be considered. This is as narrated by Muslims, that Rasulallah Saw. Says "Poverty leads people to disbelief". So the effort to eradicate poverty is part of the social policies undertaken by him at that time. Rasulallah Saw. laid the foundations of the state's financial system in accordance with the provisions of the Qur'an. The whole paradigm of thinking in the economic field and its application in everyday life that was inconsistent with Islamic teachings was removed and replaced with a new paradigm that conforms to Qur'anic values, namely brotherhood, equality, freedom and justice. So this was a very significant step, as well as brilliant and spectacular at the time.

scholarly journals Islam and tolerance: A need for a contemporary Madinah constitutionİslam ve müsamaha: Çağdaş bir Medine sözleşmesi gereksinimi

2016 ◽  
Vol 13 (1) ◽  
pp. 2431
Author(s):  
Mustafa Yayla
Keyword(s):  
External Factors ◽  
Human Values ◽  
New Developments ◽  
Cultural Formation ◽  
The Earth ◽  
Globalizing World ◽  
The Social ◽  
Islamic Thought ◽  
History Of ◽  
The Individual

Mankind has acquired the term “tolerance” from the religion. Particularly the divine religions contribute to the interpretation efforts of the individual in all spheres.  Considering the fact that all the sovereignty belongs Allah throughout the earth; Islam puts forward a universal cultural formation that brings the human values fore. As a result of the expansionist policies that involve a colonial tradition; the human values has been understood in different aspects. This is one of the main reasons that urged Muslims to reinterpret their religions. Beside the social, political and economical transformations depending on external factors; most of the Islamic societies has believed in the separation of the religion and the politics. While studying upon the first years of the history of Islam; It is essential for the terms to be clear and understandable. Because the attitudes of the Muslims against other languages, religions, colors, races and ideologies will spring to life with Quran and Sunnah. By the way; the traditional Islamic tolerance involves sound communicative means. Violent responses against attacks will contrast with the peaceful bases that the Islamic thought depends on. And that case necessitates a new Islamic reconciliation and peace project around the globalizing world just like in the Medina Community that was formed after Hegira. Muslim leaders, primarily, should be ready for an intellectual attitude that can form a new reconciliation and peace culture before encountering new developments like secularism and likewise. Özetİnsanlık müsamaha konusunu dinden almıştır. Özellikle ilahi kaynaklı dinler ferdin her alanda anlamlandırma çabasına katkı sunmaktadır. İslam dini de yeryüzünde hakimiyetin Allah'a ait olduğu gerçeğinden hareketle insani değerleri öne çıkaran evrensel bir kültür tesisini önerir. Koloni geleneğine sahip genişleme politikasının bir neticesi olarak insani değerler farklı anlamlara çekilmiştir. Ayrıca bu kavramların hem dini hem de siyasî gücü etkisizleştirildiği görülmektedir. Bu durum Müslümanların dinlerini yeniden yorumlamaya iten ana sebeplerden biridir. Dış etkenlere bağlı olarak Müslüman toplumlar içte sosyal, siyasi ve ekonomik dönüşümlerin yanında birçoğu fikren din ve siyasetin ayrılmasını düşünmüşlerdir. Kur’an ve Sünnet ışığında ilk devir İslam tarihi incelenirken kavramların net ve anlaşılır olması önem kazanmaktadır. Çünkü farklı dil, din, renk ve ırklara, ideolojilere Müslümanlar tarafından sergilenecek davranışlar başlangıçta olduğu gibi bugün de Kur’an ve Sünnetle hayat bulacaktır. Zira geleneksel İslamî hoşgörü geleneği sağlıklı iletişim kanallarına sahiptir. Saldırılara şiddetle karşılık verme, İslami düşünce yapısının dayandığı barışçıl temelini anlatmada çelişki oluşturacaktır. Bu durum hicretle oluşan Medine toplumunda olduğu gibi küreselleşen dünyada yeni bir İslamî uzlaşma ve barış sözleşmesine duyulan ihtiyaca işaret etmektedir. Laiklik ve benzeri gelişmelere karşı öncelikle Müslüman liderler yeni bir uzlaşma ve barış kültürünü tesis edecek entellektüel davranışa hazırlıklı olmalıdırlar.

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