scholarly journals Una perspectiva de género: a la intersubjetividad, la conciencia encarnada y la corporalidad / A Gender Perspective: a Intersubjectivity, Embodied Consciousness and Corporeality

2015 ◽  
Vol 4 (1) ◽  
Author(s):  
Raquel Flores
Keyword(s):  
Philosophical Anthropology ◽  
Gender Issues ◽  
Human Being ◽  
Gender Perspective ◽  
Phenomenology Of Perception ◽  
The World ◽  
Complex Thought ◽  
Embodied Consciousness ◽  
The Many ◽  
The Mind

ABSTRACTThis essay is part of a reflection whose purpose is to discuss and clarify some points and tensions around gender issues from the perspective of embodied consciousness, corporeality and temporality. The texts to be discussed for this purpose are the authors Edgar Morin: Introduction to Complex Thought (1994) and The Mind Sorted Bien (2001); Jacques Luc Nancy, Community DOA (2000) and Merleau-Ponty (1975) Phenomenology of Perception, authors who have allowed a glimpse of new theoretical contributions to gender. The challenge arises from the Philosophical Anthropology is trying to understand the “human phenomenon”, from a metaphysical perspective, according to this conception, the human being is the result of what he does to himself in his relationship with nature. To start this reflection, it is necessary to recognize that it arises from the Phenomenology, which is also considered a philosophy for which the world is always “already there” before reflection as an inalienable presence and allows to account for the space, time and "lived" world. Hurssel the theorist who founded this movement says: I'm not the result or crosslinking of the many coincidences that determine my body or my “psyche” but rather, all I know the world, I know from a prospect or mine experience the world without which the symbols of science would not want to say anything. (Husserl, 1913, p. 369-370)RESUMENEl presente ensayo es parte de una reflexión cuyo propósito es discutir y dilucidar algunos puntos de encuentro y tensiones en torno a la temática de género desde la perspectiva de la conciencia encarnada, la corporalidad y la temporalidad. Los textos que serán abordados para este objetivo son de los autores Edgar Morin: Introducción al Pensamiento Complejo (1994) y La Mente Bien Ordenada (2001); Jacques Luc Nancy, Comunidad Inoperante (2000) y Merlau-Ponty (1975) Fenomenología de la Percepción, autores que han permitido vislumbrar nuevos aportes teóricos al tema de género. El desafío que surge desde la Antropología Filosófica es tratar de entender el “fenómeno humano”, desde una perspectiva metafísica, según esta concepción el ser humano es el resultado de lo que hace consigo mismo en su relación con la naturaleza. Para iniciar esta reflexión, se hace necesario reconocer que ésta surge desde la Fenomenología, la que también es considerada una filosofía, para la cual el mundo está siempre “ya ahí”, antes de la reflexión como una presencia inalienable y que permite dar cuenta del espacio, del tiempo y del mundo “vividos”. Hurssel el teórico que funda este movimiento afirma que: no soy el resultado o entrecruzamiento de las múltiples casualidades que determinan mi cuerpo o mi “psiquismo” sino más bien, todo lo que sé del mundo, lo sé a partir de una perspectiva mía o de una experiencia del mundo sin la cual los símbolos de la ciencia no querrían decir nada. (Husserl, 1913. p. 369-370).

scholarly journals Kristologien i Grundtvigs salmer

1989 ◽  
Vol 41 (1) ◽  
pp. 121-140
Author(s):  
Jakob Fløe Nielsen
Keyword(s):  
Holy Spirit ◽  
Image Of God ◽  
Human Being ◽  
Son Of God ◽  
Past Event ◽  
Strong Emphasis ◽  
The World ◽  
The Holy Spirit ◽  
The Many ◽  
Child Of God

The Christology in the Hymns of GrundtvigBy Jakob Fløe NielsenThe intention of the paper is to show the coherent and complete Christological conception that lies behind the many specific christological expressions in Grundtvig’s hymns, a christology that was never thoroughly elaborated by Grundtvig himself. The superior christological scheme is the descent and abasement of the Son of God from heaven to the land of death and the following exaltation to divine glory. Grundtvig’s strong emphasis upon man’s preserved image of God in spite of the Fall has, however, the consequence that the exaltation mentioned becomes a threefold presentation: 1. the resurrection and ascension of Christ in person repeating itself in history, 2. Christ passing through the seven leading churches of Christianity in his Word (especially in the words of the sacraments) towards the final transfiguration of the world, and 3. at the same time Christ fulfilling his own exaltation in the form of "the hope of glory" (Colossians 1.27) within each baptized. The background to this third aspect is Grundtvig’s concept of the fact that Christ offers himself to the faith in the words at baptism and Eucharist. In spite of the fall he here melts together with the preserved image of God within the believer. So at the same time as the fallen human being is reborn through baptism as the child of God, Christ is born as the tender hope of glory in the believer in the meeting of the word of the Holy Spirit and the human faith. The growth of Christ within the believing baptized is identical with that person’s transfiguration, as man’s destination from creation is realized: to be in the image of his God.In this process the Eucharist plays a decisive part. Where the words of institution are heard and believed, it signifies Christ’s victory over Satan within the baptized, and is also an expression of Christ inspiring his heavenly love into man to strengthen and glorify his earthly and powerless love. Thus, the christology in Grundtvig’s hymns in addition to being a description of a past event also becomes the rendering of the ongoing struggle between God and Satan in history and within the life of each Christian.

scholarly journals Consciousness, Culture, and Significance

2017 ◽  
Author(s):  
Christoph Durt
Keyword(s):  
Sense Making ◽  
Husserlian Phenomenology ◽  
Thick Description ◽  
Real Issue ◽  
The World ◽  
Embodied Consciousness ◽  
Cultural Forms ◽  
The Mind ◽  
Different Levels

The chapter offers a new view on consciousness and culture by investigating their relation to significance. Against the widespread restriction of consciousness to phenomenal aspects and that of culture to “thick description,” Durt argues that consciousness discloses aspects of significance, while culture encompasses shared significance as well as the forms of behavior that enact significance. Significance is intersubjective and constantly re-instantiated in new contexts of relevance rather than belonging to single individuals (cf. Gallagher, this volume). It is embedded in the shared world to which we relate by cultural forms of thinking and sense-making. Bringing together insights on the role of consciousness for the constitution of the world from Husserlian phenomenology with those on cultural forms of behavior by Wittgenstein and Ryle, Durt distinguishes different levels of significance accomplished by embodied consciousness and interaction. He explains that the real issue underlying “hybrid” concepts of the mind does not consist in embodied versus disembodied systems of production (cf. Di Paolo and De Jaegher, this volume), but in different levels of significance accomplished by consciousness and culture. Consciousness is embodied on every level, and it integrates different levels of significance.

scholarly journals Znaczenie bliskości rodziny podczas choroby

2016 ◽  
pp. 383-395
Author(s):  
Elżbieta Zastawnik
Keyword(s):  
Healthy People ◽  
Human Being ◽  
Sick People ◽  
The Family ◽  
The World ◽  
Past Life ◽  
The Many ◽  
Mutual Responsibility

The problem of the disease, di­rectly or indirectly, affects every human being. Despite the development of many sciences that lend it to a thorough as­sessment, disease and suffering are for us largely a mystery. We observe that at a time when a person is faced with one of the many unknowns in life, what is a disease. This difficult moment of hu­man existence makes that a man is faced with existential questions, including re­flection on death. The issue not concerns only the sick people, but also members of their families. They must also confront their past life with a new, uneasy reality. Article draws attention to the role that for the patient has contact with oth­er people, especially with family mem­bers. By understanding the dificulty of these relationships, the author points to the need of building mutual understand­ing and taking in families uneasy dia­logue of two worlds: the world of the dis­ease and the world of healthy people. At the same time it points to the family as on the environment in shaping a prop­er attitude toward our neighbor, it also learn to overcome common difficulties and mutual responsibility.

scholarly journals An investigation of the increase of information and the development of reasoning in geographical perspective

2021 ◽  
Author(s):  
◽  
Vivian Frederick Odem Francis
Keyword(s):  
South America ◽  
Far East ◽  
Reasoning Ability ◽  
The Far East ◽  
The Pacific ◽  
The World ◽  
Class Room ◽  
The Many ◽  
The Mind ◽  
The Wanderer

Of the many subjects with which the curricula of our secondary schools are lo ded, none can be so readily tinted with romantic colours, or so easily illustrated by adventurous tales, and withal be so successfully employed in developing general reasoning ability, as can geography. If Popooatapetl and his brother mountains, and some other of those alluring names from atlases, would only lead the minds of some of our scholars to take the Golden Road to Samarkand', teachers of geography might be forgiven, if' they were seen to smile, when a pupil was heard to murmur the 'unpardonable sin', "I dimly heard the masterts voice." The bored expression, familiar accompaniment to "towns and products geography", should find no place in the class room today. Before a map of the world what imaginings should stir the mind. The islands of the Pacific, palm dotted, coral ringed; the impenetrable jungles of Africa and South America, threaded by mighty rivers; the curious rites and fantastic festivals of the Far East; the lure of Everest, and the call of the great White spaces to scientist and explorer; the ploughing steamer carrying homeward the wanderer, the flashlight signal from the masthead, "All ready to land you!" as the leviathan airship of the future finishes its journey.

scholarly journals THE INDIVIDUAL IN THE CONTEXT OF MODERN EDUCATION: A PHILOSOPHICAL VIEW

2021 ◽  
Vol 19 (2) ◽  
pp. 25-32
Author(s):  
SVETLANA VOLKOVA
Keyword(s):  
Meaning Making ◽  
Three Dimensions ◽  
Human Being ◽  
Modern Education ◽  
Educational Anthropology ◽  
The World ◽  
The Individual ◽  
The Mind ◽  
Contemporary Education ◽  
Electronic Technologies

The article focuses on the little-studied interrelationship between the human way of being and education. The goal of the study is twofold. First, it is to reconstruct the image of the individual that lies at the basis of the scholars’ worldview. Secondly, it is to develop a model of philosophy that would correspond to this image and correlate with the problems and challenges of modern education. Drawing attention to the widespread use of information and electronic technologies in education, the author argues that the model of human being as embodied presence (embodiment) is very important for pedagogical activities. The significance of this model is that it enables to distinguish the meaning-making dimension of human consciousness so needed by contemporary education. The author demonstrates that an individual sees and cognizes the world not so much with the organs that are available and ready, but rather with those that are constituted in the acts of reflexing. Meaning, therefore, is the reflexive functional organ that reproduces the substance of the personality of a human being as a student. The author also notes that the perception and comprehension of the world is carried out from the perspectives of both the “pure” and the embodied mind. Thus, one of the main tasks of education is to engage and reveal the mind-body system as a source of the subject’s meaning-making activity. So, orienting education towards the individual as a being who does not possess meanings but searches for them will succeed only if the human being is viewed as an integral whole rather than as separate parts. The author concludes that both philosophy and pedagogy need to develop educational anthropology, an interdisciplinary area that would explore the subject of education in the integrity of their three dimensions – mind, body and language, taken as sources of creating meanings.

scholarly journals A antropologia de Paulo de Tarso

2019 ◽  
Vol 69 (275) ◽  
pp. 516
Author(s):  
Valdir Marques
Keyword(s):  
Human Being ◽  
The World ◽  
The Creation ◽  
The Mind

A complexa linguagem paulina sobre o ser humano não pode ser satisfatoriamente entendida através do estudo da ocorrência de cada termo antropológico, apenas a partir de seu contexto literário. A Soteriologia cristológica paulina é que nos leva a entender quem é o homem, o gênero humano ou o indivíduo na mente de Paulo e na mente de Deus, que desde antes da Criação jamais se esqueceu de sua criatura.Abstract: The complex pauline language about the human being cannot be understood satisfatorily simply through the study of each occurrence of each anthropological term within its literary. The pauline christological soteriology is what leads us to understand who is man, individual and human gender, in Paul’s mind, and, therefore, in the mind of God, Creator, who since before the creation of the world desired to maintain with him the human gender.

scholarly journals Psychodynamic Study on the Works of Cecelia Ahern

2020 ◽  
Vol 8 (3) ◽  
pp. 60-64
Author(s):  
V MeenaKumari ◽  
P Shelonitta
Keyword(s):  
Defense Mechanism ◽  
Human Life ◽  
Human Being ◽  
Behavioral Patterns ◽  
Psychological Traits ◽  
Conscious Mind ◽  
The Past ◽  
Average Person ◽  
The Many ◽  
The Mind

Sigmund Freud’s psychoanalytical theory originally developed in the late 19th and early 20th centuries, in which Freud throws light into the “personality” of a human being. He gives a tripartite structure that involves a conscious (superego), pre-conscious (ego), and super-conscious (the ‘id’). These concepts and their explanations form the fundamentals of the psychoanalytical theory. This thesis will focus on “Resistance and Repression,” which is one among the many theories of psychoanalysis established by Freud. ‘Repression’ or also referred to as ‘Suppression’ by later psychologists, is the process of deliberately pushing out a painful thought, memory or feeling out of consciousness and becoming unaware of its existence, to which ‘Resistance’ acts as a safety measure by the mind in not giving entrance to certain painful memories into the conscious. Thisphenomenon plays a major role in the psyche of an average person as a “defense mechanism” to escape the anxiety that is caused by certain unacceptable concepts to the conscious mind. This thesis brings into light the psyche of the protagonist of Cecelia Ahern’s novel “Postscript,” who, throughout their life, represses painful events of the past, thus altering their decisions in life to a great extent. This work focuses on the behavioral patterns of the characters in the selected novels of study and the corresponding psychological traits that give an in-depth understanding of repression and its corresponding theories and their role in human life.

Philosophy and Historiosophy of the Holy Saint Father John of Kronstadt

2020 ◽  
Vol 102 ◽  
pp. 104-116
Author(s):  
Vitaliy Yu. Darenskiy
Keyword(s):  
Holy Spirit ◽  
Natural Philosophy ◽  
Semantic Structure ◽  
Human Being ◽  
Historical Process ◽  
The World ◽  
The Holy Spirit ◽  
The Creation ◽  
The Mind ◽  
Philosophical Doctrine

The article reconstructs the integral philosophical doctrine in the heritage of Saint John of Kronstadt, which includes the doctrine of being, knowledge, man, nature and history (i.e. ontology, epistemology, anthropology, natural philosophy and historiosophy). It is shown that this doctrine is based on the hermeneutics of biblical texts and patristic tradition, and the method of this philosophy is spiritual reflection based on the acquisition of the Holy spirit and the transformation of the mind. The ontology in this philosophy is revealed through the Revelation of the creation of the world, and anthropology- the creation of man, and therefore they have the character of sacred history. Philosophy of nature has the character of the Revelations about Tri-hypostatic God showing His properties in the creation. Tri-hypostasis of the Creator defines the ontology of the human being, carrying His Image. The revelation of the End of the world sets the semantic structure of the historical process and is the paradigm for understanding any specific events.

scholarly journals INTEGRAL CONCEPT OF MAN – A SOCIAL REQUIREMENT OR PHILOSOPHICAL EFFORTS?

2021 ◽  
Vol 15 (1) ◽  
pp. 31-35
Author(s):  
Kostiantyn Vergeles
Keyword(s):  
Social Life ◽  
Historical Development ◽  
Basic Structure ◽  
The Self ◽  
Human Being ◽  
Scientific Thought ◽  
The World ◽  
Natural Man ◽  
The Mind ◽  
Objective Necessity

In the article, based on the analysis of various, partly alternative and contradictory philosophical approaches, ideas and views on the nature of man, its essence, vocation and place in the world, which were developed and promoted throughout the historical development of world philosophy and culture, it shows and substantiates active need and social need to create a modern synthetic, integral concept of man, which must show how all achievements and achievements of man (language, consciousness, ideas, tools, state, image) arcs of art, myth, religion, history, social life) "arise from the basic structure of human being." Actuality is caused not only by the crisis of the modernist idea of "man of reason", who pushed out "natural man" and established himself as a supervising authority on "man of morality" lifted the Mind to unprecedented height, and since Descartes "cogito ergo sum" actually deified, left off seek proof of the truth of their own attitudes not in the realm of the transcendental mind, but in itself, in the self-consciousness (thus philosophically, metaphysically, it eliminated Genesis not as self-consciousness, as that which is always and in advance), but also by the crisis of domains yuchoho past decade and post postpostmodernistskoho discourse on understanding of society, culture, rights and their place in today's "fool the world." The purpose of the article is to show and substantiate the objective necessity and rational expediency of creating a modern integral concept of man, who, incorporating all the achievements of world and national philosophical and scientific thought, as a result of a combination of different approaches – formative, civilizational, sociocultural, and on its basis made our understanding of history, society, man, personality much more humane, more multidimensional and more comprehensive.

Chinese Alchemy

2020 ◽  
Author(s):  
Fabrizio Pregadio
Keyword(s):  
Human Being ◽  
Natural Substances ◽  
The World ◽  
Dao 道 ◽  
History Of ◽  
Yin And Yang ◽  
Last Stage ◽  
The Mind ◽  
Internal Alchemy ◽  
Qi 氣

Chinese alchemy has a history of more than two thousand years. It is divided into two main branches, known as Waidan 外丹, or External Alchemy, and Neidan 內丹, or Internal Alchemy. Waidan (literally, “external elixir”) arose by the 2nd century bce; it is based on compounding elixirs through the manipulation of natural substances—primarily minerals and metals—which release their essences when they are submitted to the action of fire. Neidan (literally, “internal elixir”), documented from the 8th century ce, aims instead to produce the elixir within the person itself, according to two main models of doctrine and practice: by causing the primary components of the cosmos and the human being—essence (jing精), breath (qi氣), and spirit (shen神)—to revert to their original states; or by purifying the mind from defilements and passions, in order to “see one’s Nature” (jianxing見性). Neither alchemy as a whole, nor Waidan or Neidan individually, constitute “schools” of Daoism, with a definite canonical corpus and a single line of transmission. On the contrary, the respective sources display wide differences in both doctrines and practices. However, if one may attempt to formulate a broad statement that encompasses at least a large part of its different forms, Chinese alchemy is characterized by a foundation in doctrinal principles concerning the relation between the Dao 道 (Way) and the world. The cosmos as we know it is deemed to be the last stage in a sequence of “transformations” leading from Non-Being (wu無) to Unity (yi一), duality (Yin and Yang 陰陽), and finally multiplicity (wanwu萬物, “ten thousand things”). Alchemists intend to trace this sequence backwards and return to its inception. In both Waidan and Neidan, the practice is variously said to grant transcendence (a state described by such expressions as “joining with the Dao,” hedao合道), “immortality” (mainly meant as a spiritual condition), longevity, healing (either in a broad sense or with regard to specific illnesses), and—especially in Waidan—communication with the deities of the celestial pantheon and protection from spirits, demons, and other malevolent entities.

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