scholarly journals Role of Happiness as a Habitual Process

Proceedings ◽  
2017 ◽  
Vol 1 (3) ◽  
pp. 232
Author(s):  
Pujarini Das

Philosophy itself is philosophizing to our experience of the world, life, or thought, and it is truly enriching our social, political, intellectual, and emotional existence. Although, philosophers have various views on a single issue, but they still share a common interest, i.e., a critic with the comprehensive thought of approach, and therefore, ‘philosophy’ is a way to understand our life (not a way of life). Similarly, our life is based on the various kinds of habits and rituals (prayer, meditation, yoga, worship many deities, speaking multiple languages and symbols for communicating with each other, eating various foods with different cultural practices, etc.) due to the religious practices and people love to do these procedures to continue their existing diversity of cultures. Take an example of ‘Happiness’. For understanding the true nature of happiness, there are many philosophical debates on it from both the east and west perspectives, but their underlying motto is same, i.e., the continuous practice of habits. However, this paper will mainly focus on Aristotle’s understanding of ‘Eudaimonia’ (happiness) and the significant role of ‘habits’ for flourishing a happy life.

2019 ◽  
Vol 96 (1) ◽  
pp. 19-36 ◽  
Author(s):  
Robert Stecker

In this paper, I ask: what is the role of function in appreciating artifacts? I will argue that several distinguishable functions are relevant to the aesthetic appreciation of artifacts, and sometimes more than one of these must be taken into account to adequately appreciate these objects. Second, I will claim that, while we can identify something we might call functional aesthetic value or functional beauty, the aesthetic properties that contribute to this value neither need to enhance the object’s performance of its primary function nor manifest that function. There are broader criteria for what properties are relevant to functional beauty. Finally, I suggest that the aesthetic appreciation of artifacts may contribute to a larger appreciative project: the understanding and evaluation of a way of life, or social or cultural practices in which the artifact plays a role.


2015 ◽  
Vol 10 (6) ◽  
pp. 252-258
Author(s):  
Матвеева ◽  
Evgeniya Matveeva

The article analyzes the changes in the spiritual, moral and religious climate in Russian society in XIX - early XX century. The peculiarities of national modernization, that predetermined the gradual destruction of the traditional patriarchal way of life of the masses, are revealed; they led to the transformation of the world towards its secularization. The underlying problems of "religious ignorance" of a large part of the Orthodox population of the central part of Russia are determined, which are expressed in a large number of superstitions, prejudices and heresies incompatible with the official teaching. The crisis of the Russian Orthodox Church (ROC) is characterized, which is expressed in the rapid numerical growth of the various sects, strengthening of the Old Believer communities, the development of free God-seeking and spreading atheism. The pedagogical foundations of Russian Institute of elders are considered in the article, which determine certain anthropological strategy for Russia and are based not only on legal laws, but also on spiritual and moral primordial. Great importance is paid to the justification of the role of the institutions of elders in matters of correction of juvenile offenders.


Author(s):  
Sandra Jovchelovitch ◽  
Jacqueline Priego-Hernández ◽  
Vlad Petre Glăveanu

Although children are born in a world of already established cultural practices and social representations, the appropriation and internalization of culture are not tasks of reproduction but of imaginative construction. The cultural development of the child offers an empirical opportunity to examine the role of the imagination in the practices by which human children enter culture. This chapter focuses on three such practices—care, play, and storytelling—to observe the imagination at work. By imagining the world both as what it is and as different from the way it is, the authors show that children’s imaginative engagement guides the microgenesis of cognition and macroprocesses of cultural development, and it establishes the freedom to create as a key process in the realization of self and society.


Author(s):  
Anuradha Awasthi

Stress management refers to the development of certain psychological and physiological mechanisms that can be learned to reduce the side effects of human body and mind. According to Richard Lazarus and Susan Folk Men, when a person has few resources to reach a goal and the work to be done is too much, then he gets stressed. Research by Walter Cannon and Hans Salleay found that stress has negative effects on the body and mind. It is necessary for every human being to learn the techniques of stress management in order to live a satisfying, balanced and happy life. One of these techniques is the use of music. According to Jain Collingwood, music has such unique power that it reduces stress by affecting us emotionally. The melody of music makes the human mind happy, the lyrics of the song inspire the person and the heart likes the rhythm. Music affects all humans. The tradition of singing and dancing with different instruments in different languages ​​and dialects has been found in all the societies of the world, that is, music provides universal joy. तनाव प्रबंधन का अर्थ कुछ ऐसी मनेावैज्ञानिक और शारीरिक क्रियाआंे की प्रणाली विकसित करने से है जिन्हें सीख कर मनुष्य के शरीर और मन पर पडने वाले दुष्प्रभावोें को कम किया जा सकता है। रिचर्ड लज़ारस तथा सुसैन फोक मेन के अनुसार जब मनुष्य के पास किसी लक्ष्य तक पहुंचने के लिए संसाधन कम होते है और पूरे किये जाने वाले काम बहुत अधिक होते है तो उसे तनाव होता है। वाॅल्टर कैनन तथा हैन्स सेल्ये ने मनुष्यों तथा प्राणियों पर किये गये शोध मे पाया कि तनाव शरीर और मन पर नकारात्मक प्रभाव डालता है। प्रत्येक मनुष्य के लिए यह आवश्यक है कि वह संतोषप्रद, संतुलित और सुखी जीवन जीने के लिये तनाव प्रबंधन की तकनीके सीखे। इन्हीं तकनीको मे से एक है संगीत का उपयोग। जैन कालिंगवुड के अनुसार संगीत मे एैसी अनोखी शक्ति होती है जो कि हमें भावनात्मक रूप से प्रभावित कर तनाव को कम करती है। संगीत की स्वर लहरियाँ मनुष्य के मन को आनंदित करती हैं गीत के बोल व्यक्ति को प्रेरित करते हैं तथा लय मन को अच्छी लगती है। सभी मनुष्यों को संगीत प्रभावित करता है। विश्व के सभी समाजों मंे भिन्न - भिन्न भाषाओं और बोलियों में विभिन्न वाद्यों के साथ गाने तथा नृत्य करने की परंपरा पाई गई है अर्थात् संगीत सार्वभौमिक रूप से आनन्द प्रदान करता है।


2016 ◽  
Vol 4 (1) ◽  
Author(s):  
Dr. S Rehan Ahmad ◽  
Mohammad Un Nisa

Technology is an integral element in the world today. Technology in today’s world touches, influences and shapes every aspect of human life. Technology plays significant roles in work places, education, entertainments and the way of life surviving. Technology acts as catalysts for changes, change in wok environments, handily and exchanging information, teaching process and methods, learning approaches, research arena and in using knowledge, information. Therefore, the present paper discusses the role of technology, the promise, benefits, limitation, challenges and key hurdles of integration to education system.


Author(s):  
Alex Kostogriz ◽  
Nikolay Veresov

The concept of the zone of proximal development (ZPD) emerged in the cultural-historical theory of Vygotsky as a result of the broader quest for a new psychology and forms of education in the post-revolutionary Soviet Union. The project of unprecedented socioeconomic transformations created a political demand for education that would build intellectual, physical, and moral capabilities of the new generation of young people. Cultural-historical psychology, at that point in time, emerged as a result of such a demand, investigating the development of psychological functions and the role of education and upbringing in mediating this process. This meant an advancement of the study of mental activity as embedded in social and cultural practices where any intellectual function appears, first, on the social plane and then on the psychological plane of the child. The concept of the ZPD was formed as a result of this genetic law of psychological development that laid a methodological foundation of the new psychology. In terms of developing this foundation, Vygotsky was among the first psychologists to apply the principles of dialectics, searching for a fundamentally new approach to the analysis and explanation of psychological phenomena, especially their causal-dynamic nature. The concept of the ZPD is illustrative of Vygotsky’s dialectical method insofar as it represents the development of the child as a unity of contradictory relations between her actual level of development and the potential level that the child can achieve in collaboration with others. Initially, Vygotsky introduced the ZPD as a diagnostic principle of defining the child’s abilities to collaborate with others in order to determine the area of evolving and future intellectual functions, rather than evaluating the outcomes of the child’s past development. By prioritizing the role of collaboration in the development of intellectual functions, Vygotsky’s ZPD bridged the world of psychological development and the world of education. The ZPD, from this perspective, opens up the internal relation between development and education, with the process of education leading the development of intellectual functions. Education creates opportunities for children to build their future capabilities, wakening up, as it were, those processes that could not be possible without their participation in intersubjective encounters or dialogical classroom events. The ZPD, in a pedagogical sense, is a social space of learning and communication in which children can build their consciousness, understandings, self-regulation, and agency. Yet, this is also a space where children’s differences and particularities are most visible. Depending on how diversity is recognized, the process of education can either stimulate or repress intellectual development.


2021 ◽  
pp. 199-204
Author(s):  
Fernando Almeida

Abstract The concept of creative tourism, which is increasingly established in the world tourism scene, is inspired by the sharing of production modes, projecting the visitor to the role of active participant. It focuses on an element that allows local residents and visitors to share space, time, and knowledge for co-creating products or, more than that, for enabling interpersonal experiences. Today we can share time with an artisan, appropriating his techniques, breaks, materials, impressions, and desires and redesigning the final product to our needs; we can learn traditional dances by temporarily integrating a folkloric ranch; we can fish and cook with a fishing community; or we can share a studio with visual artists to learn how to paint. Despite the multiple languages from which we expand our potential for expression the feeling of belonging to a group, community, context, or a more global society emerges in us. Within this sense of collective identity, of which we are a part and contribute to its co-creation, we review and renew our own desire and individual identities.


1998 ◽  
pp. 115-124
Author(s):  
Yu. M. Skomorovskiy

New Age in religious literature is regarded as an integral eclectic concept that refers to a person's search for spirituality outside of known world religions in their confessional terms. Conditionally it includes non-religious groups and trends, Gnostic and metaphysical schools, non-confessional spiritual associations, groups and currents of the "alternative" way of life. From the sociological point of view, it can be attributed to the manifestation of deviations in the form of social anomalies. At the same time, for participants in this direction, their own values, knowledge, activities are seen as a gradual approximation to the norm, a model, in assessing the life of the main mass of society as pathological or nearpathological states that also have the chance to change when they realize their true nature. The description of these public phenomena through the concept of "New Age" is seen as an intermediate or transitional nature due to the presence of serious differences in both the vision of the world and their practical activities.


2019 ◽  
pp. 138-154
Author(s):  
Robert Stecker

This chapter is about the aesthetics of everyday artifacts, in particular, on the role of an artifact’s function in aesthetically appreciating and evaluating it. First, I will argue that several distinguishable functions are relevant to the aesthetic appreciation of artifacts. Second, I will claim that, while we can identify something we might call functional aesthetic value or functional beauty, the aesthetic properties that contribute to this value neither need enhance the object’s performance of its primary function nor manifest that function. There are broader criteria for what properties are relevant to functional beauty. Finally, I suggest that the aesthetic appreciation of artifacts may contribute to a larger appreciative project: the understanding and evaluation of a way of life, or social, or cultural practices in which the artifact plays a role.


2020 ◽  
Vol 10 (86) ◽  
Author(s):  
Oksana Vasylenko ◽  
◽  
Olha Dzykovych ◽  

The article analyzes the phraseology of German and Ukrainian languages with a gastronomic component, which reflect the uniqueness of the worldview of Germans and Ukrainians; the role of gastronomic tokens in phraseology is considered; a study of "gastronomic" phraseological units in order to identify their national and cultural specifics. The activity of phraseologists was also analyzed and it was found that despite the significant number of works in this field, a large number of unresolved issues remain today. The relevance of phraseological research is determined by attention to the problems of national self-awareness, the need to find new approaches to the study of phraseological unit as a treasure trove of national connotations, as well as the specifics of the image in the phraseology of national mentality. The study of phraseology is due to the fact that the phraseological system of any language has national and cultural specifics. An object in a certain culture exists in a specific environment unique to that culture, has culturally conditioned associative connections. The study of phraseological units allows us to consider the full range of national connotations, and to trace the features of the national mentality of a nation, to show the differences and commonalities in culture. Gastronomy, along with language, is one of the most important tools for learning another culture. It is an important component of the mentality of nations. Gastronomy reflects the religious views, way of life and way of life of representatives of different nationalities. Food culture reflects national identity, cultural characteristics, customs and typical habits of society. Phraseologisms with a gastronomic component in German and Ukrainian have both in common and a number of differences due to the peculiarities of the mentality of the German and Ukrainian peoples. It is these common and distinctive features that we tried to show in our study. Phraseologisms of gastronomic discourse allow us to reveal the characteristic features of the reflection of the picture of the world, which is why it is so important to study them.


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