scholarly journals ПОКЛИКАННЯ ТА ЕТИЧНА ВІДПОВІДАЛЬНІСТЬ ЛЮДИНИ: ЗВЕРТАЮЧИСЬ ДО ТЕМИ ІНШОГО У ФІЛОСОФІЇ ЛЕВІНАСА

2019 ◽  
pp. 100-111
Author(s):  
Є. І. Мулярчук
Keyword(s):  
Human Life ◽  
The Self ◽  
The Other ◽  
Ethical Obligation ◽  
Fundamental Ontology ◽  
The World ◽  
Intersubjective Experience ◽  
Personal Understanding

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.

scholarly journals Rat Cities and Beehive Worlds: Density and Design in the Modern City

2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden
Keyword(s):  
Science Fiction ◽  
Social Structure ◽  
Short Story ◽  
Social System ◽  
Human Life ◽  
The Other ◽  
Efficient Operation ◽  
The People ◽  
The World ◽  
The City

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”

scholarly journals Герменевтические подступы к русской литературе

2018 ◽  
pp. 245-257
Author(s):  
Roman Szubin
Keyword(s):  
Russian Literature ◽  
The Self ◽  
The Other ◽  
The Novel ◽  
The World ◽  
New Space ◽  
Methodological Studies

The article is devoted to the search for a new space in the methodological studies on Russian literature. The author takes as its basis the method of hermeneutics  of words by Vardan Hayrapetyan. Especially the basic categories such as the world man (homo mundi), the Other and its variants: the self (rus. самость), otherness (rus. дру­гость), the alien (rus. чужесть) and two triads, which postulate two types of intellectual situations. In this regard, the author identifies the concept of the hybrid man of the hero of Russian literature in which a small person is a representative of an impersonal collective personality of the world man, home, family, ideas, etc. The author demonstrates the type of a hybrid man on the example of the protagonist of the novel by Vasily Shukshin Stepan Razin.

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

Prologue

2020 ◽  
pp. 3-10
Author(s):  
Jennifer Anna Gosetti-Ferencei
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Self ◽  
Objective Truth ◽  
The World ◽  
Subjective Truth ◽  
The Human Condition

Introduces some of the central ideas of existentialism—including subjective truth, finitude, being-in-the-world, facticity, transcendence, inwardness, and the self as becoming—as relevant to an individual living in the contemporary moment. Highlights existentialist concern both for human individuality and for commonly-shared features of the human condition. Emphasizes existentialist attention both to the despairing aspects of human life and to the affirmation of existence as worthy of wonder. Introduces a few key thinkers—Kierkegaard, Marcel, Heidegger, Sartre, Nietzsche—while also indicating the diversity of existentialism to be emphasized throughout the book. Addresses what existentialism may have to offer in the context of contemporary challenges to objective truth and communal forms of meaning.

‘The Meaning of Life’: A Qualitative Perspective

1984 ◽  
Vol 14 (4) ◽  
pp. 581-592 ◽  
Author(s):  
James O. Bennett
Keyword(s):  
Human Life ◽  
Meaning Of Life ◽  
The Other ◽  
Value Judgment ◽  
Other Hand ◽  
The World

One trend in contemporary discussions of the topic, ‘the meaning of life.’ is to emphasize what might be termed its subjective dimension. That is, it is widely recognized that ‘the meaning of life’ is not something that simply could be presented to an individual, regardless of how he/she felt about it. Thus, for example, Karl Britton has written that we could imagine ‘a featureless god who set before men some goal and somehow drove them to pursue it'; while this would constitute a purpose for human life, it would hardly be sufficient to render life meaningful. ‘The goal would seem arbitrary, senseless: and its pursuit burdensome, souldestroying.’ Similarly, R. W. Hepburn has stated that meaningfulness must indispensably involve value judgment. Any set of conditions presented to us, whether by God, nature, or our fellow humans, constitutes a fact about how the world is; what provides meaningfulness to our lives, on the other hand, must be something which we affirm - something we feel ought to be the case.

Human Life And World

1998 ◽  
pp. 222-227
Author(s):  
W. Kim Rogers
Keyword(s):  
Human Life ◽  
The Other ◽  
Life World ◽  
Physical Demands ◽  
The World ◽  
And Coping ◽  
Living Being

I dispute the claim that the disclosure of the life-world by phenomenology is an accomplishment of 'permanent' significance. By briefly reviewing the meaning of the "world" and "life-world" in the writings of Husserl, Gurwitsch, Schutz-Luckmann, Ortega, Heidegger, Jonas, Straus, Sartre and Merleau-Ponty, I show that they all treat the world, or rather the affairs which comprise it, as passively present whether viewed as a mental acquisition or as the "Other." But the meaning of the world-as that wherein are met physical demands upon us which must be satisfied if we are to continue living-cannot be considered either as a mental acquisition or as something that is "other" and over against us. A living being as living cannot fail to attend to the agency of the affairs of which the life-world consists, as well as one's own exploring and coping actions. If we are to really speak of life, then we must acknowledge the mutual and reciprocal activities of living beings and world.

The Time Perception in Contemporary

2017 ◽  
Vol 41 (S1) ◽  
pp. S717-S717
Author(s):  
D.F. Burgese ◽  
D.P. Bassitt ◽  
D. Ceron-Litvoc ◽  
G.B. Liberali
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Self ◽  
The Other ◽  
The Past ◽  
The World ◽  
Relationship Processes ◽  
Competing Interest ◽  
New Phenomena ◽  
The Relationship

With the advent of new technologies, the man begins to experience a significant change in the perception of the other, time and space. The acceleration of time promoted by new technology does not allow the exercise of affection for the consolidation of ties, relations take narcissists hues seeking immediate gratification and the other is understood as a continuation of the self, the pursuit of pleasure. It is the acceleration of time, again, which leads man to present the need for immediate, always looking for the new – not new – in an attempt to fill an inner space that is emptied. The retention of concepts and pre-stressing of temporality are liquefied, become fleeting. We learn to live in the world and the relationship with the other in a frivolous and superficial way. The psychic structure, facing new phenomena experienced, loses temporalize capacity and expand its spatiality, it becomes pathological. Post-modern inability to retain the past, to analyze the information received and reflect, is one of the responsible for the mental illness of today's society. From a temporality range of proper functioning, the relationship processes with you and your peers will have the necessary support to become viable and healthy.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals Fragile Pluralism

2016 ◽  
Vol 3 ◽  
pp. 1-32
Author(s):  
Hans-Georg Soeffner
Keyword(s):  
Social World ◽  
The Self ◽  
The Other ◽  
Language Games ◽  
Niklas Luhmann ◽  
The World ◽  
Human Tendency ◽  
The Impact ◽  
Interdisciplinary Journal

This essay first appeared in German in Magdalena Tzaneva, ed. Nachtflug der Eule: 150 Stimmen zum Werk von Niklas Luhmann. Gedenkbuch zum 15. Todestag von Niklas Luhmann (8. Dezember 1927 Lüneburg – 6. November 1998 Oerlinghausen). Berlin: LiDi EuropEdition (2013), 73–100. A shorter version of the essay was published in Hans-Georg Soeffner, and Thea D. Boldt, eds. Fragiler Pluralismus, Wiesbaden: VS Springer (2014), 207–24. The present translation for Entangled Religions – Interdisciplinary Journal for the Study of Religious Contact and Transfer is by Nicola Morris.   The article describes the emergence of pluralism within the process of globalization and the impact of this development upon individuals communication and the definitions of the ‘self’ and the ‘Other’. The author illustrates the pitfalls of the human tendency to view the world from an ethnocentric perspective and with the corresponding attitude. He argues that in ‘open societies’, successful citizens will be capable of recognising and articulating distinctions between individuals, as well as between groups, beliefs, lifestyles and attitudes. These citizens must also be aware and capable of adapting for their purposes the full repertoire of language games and role games in their social world, in order to perceive and utilise comprehensive systems such as frameworks for cooperation. These skills will help them implement ‘maxims of communication’ and ‘existential hypotheses’.

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