scholarly journals Vormt moderne antropologie een probleem voor het Christelijk geloof?

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Luco J. Van den Brom
Keyword(s):  
Social Insects ◽  
Physiological State ◽  
Biological Evolution ◽  
Evolutionary Process ◽  
Point Of View ◽  
The Body ◽  
Human Beings ◽  
Social Infrastructure ◽  
Communion Of Saints ◽  
Theory Of Everything

Does modern anthropology pose a problem to the Christian faith? Contemporary scientific anthropology proposes a naturalistic conception of human personhood because of humankind’s place somewhere in the larger evolutionary process of life. Some authors use the theory of biological evolution to explain phenomena in other areas as well, and due to its success suggest it has universal application in cultural and religious studies too, as if it were a theory of everything. Darwin’s idea of a common origin of all life undermined a supposed superiority of humankind. It signalled the end of an Aristotelian metaphysical notion of classification and constituted a real blow for classical individualistic anthropology. Dawkins explains religion in terms of empirical immanent biological processes in the human brain. He views religious ideas as ‘memes’ that act like an infectious virus in mental processes. His hypothesis seems to be a relapse into the old Aristotelian pattern. Michael Persinger interprets religion as an internal physiological state of an individual brain and reduces the language of mental concepts to physiological states of a material brain. Persinger’s, and also Dennett’s, materialistic view presupposes a God’s Eye Point of View as an Archimedian perspective outside the world. If a God exists, the neurologists Newberg and d’Aquili argue that he needs a point of contact within our brain: the God spot. Sociobiologists Edward Wilson and David Wilson consider religion a form of group adaptation, because cooperating individuals show the primary benefits of cooperation and altruistic behaviour, just as social insects. Religion is an evolutionary support of altruistic instincts and creates a social infrastructure to benefit a cooperative society. However, social insects merely act on their instincts whereas human beings can act intentionally even against their primary instincts, because of motives for altruist practices inspired, for example, by the narratives and concepts of a Christian tradition. The communion of saints does not take place merely because of a social instinct, but because of the shared motive of the community as a whole, that is, the body of Christ, which acts altruistically irrespective of persons, including outsiders!

scholarly journals The Role of Canalization and Plasticity in the Evolution of Musical Creativity

2021 ◽  
Vol 15 ◽  
Author(s):  
Piotr Podlipniak
Keyword(s):  
Biological Evolution ◽  
Evolutionary Process ◽  
Point Of View ◽  
Human Beings ◽  
Musical Culture ◽  
Environmental Challenges ◽  
Musical Activity ◽  
Genetic Perturbations ◽  
Musical Creativity ◽  
The One

Creativity is defined as the ability to generate something new and valuable. From a biological point of view this can be seen as an adaptation in response to environmental challenges. Although music is such a diverse phenomenon, all people possess a set of abilities that are claimed to be the products of biological evolution, which allow us to produce and listen to music according to both universal and culture-specific rules. On the one hand, musical creativity is restricted by the tacit rules that reflect the developmental interplay between genetic, epigenetic and cultural information. On the other hand, musical innovations seem to be desirable elements present in every musical culture which suggests some biological importance. If our musical activity is driven by biological needs, then it is important for us to understand the function of musical creativity in satisfying those needs, and also how human beings have become so creative in the domain of music. The aim of this paper is to propose that musical creativity has become an indispensable part of the gene-culture coevolution of our musicality. It is suggested that the two main forces of canalization and plasticity have been crucial in this process. Canalization is an evolutionary process in which phenotypes take relatively constant forms regardless of environmental and genetic perturbations. Plasticity is defined as the ability of a phenotype to generate an adaptive response to environmental challenges. It is proposed that human musicality is composed of evolutionary innovations generated by the gradual canalization of developmental pathways leading to musical behavior. Within this process, the unstable cultural environment serves as the selective pressure for musical creativity. It is hypothesized that the connections between cortical and subcortical areas, which constitute cortico-subcortical circuits involved in music processing, are the products of canalization, whereas plasticity is achieved by the means of neurological variability. This variability is present both at the level of an individual structure’s enlargement in response to practicing (e.g., the planum temporale) and within the involvement of neurological structures that are not music-specific (e.g., the default mode network) in music processing.

scholarly journals El dolor de los marcianos. Un análisis fenomenológico contra Rorty

2014 ◽  
pp. 313
Author(s):  
Agustín Serrano de Haro
Keyword(s):  
Mental Representations ◽  
Physiological State ◽  
Point Of View ◽  
The Body ◽  
Lived Body ◽  
Objective State ◽  
The Mind ◽  
Phenomenological Point ◽  
Person Experience ◽  
Sobre Todo

Mi ensayo trata de mostrar que es insostenible la ficción de Rorty de una civilización avanzada científicamente cuyos habitantes no sintieran el dolor como una vivencia sufrida en primera persona y que únicamente lo captaran como una excitación objetiva de su sistema nervioso. Entre otras dudas relativas a que esa captación objetiva y exacta se hallaría en indefinida reconstrucción teórica y a que ella no puede ser la experiencia primera del dolor ni siquiera en esa otra galaxia, aduzco que tener un estado fisiológico no equivale por principio a captarlo y que captar determinados rasgos objetivos no puede equivaler por principio a sufrir, a padecer. Concluyo señalando que Rorty, en su empeño por impugnar las representaciones mentales, pierde de vista cómo la experiencia del dolor manifiesta sobre todo la condición originaria del cuerpo vivido.My paper tries to show that Rorty’s fiction of a scientifically developed civilization whose inhabitants should not feel pain as a first-person experience, but would grasp it rather as an objective state of their nervous system, is unsustainable from a phenomenological point of view. I point out several doubts concerning the facts that such an objective apprehension would be in an indefinite process of theoretical reconstruction, and that even in that other galaxy it could not be valid as the original pain situation (for example, among children). But then I focus on the principles that to have a physiological state cannot be equiva-lent to grasping it, and second that to grasp several objective features cannot be equivalent to suffering or to undergoing pain. I conclude by suggesting that Rorty’s eagerness to discard mental representations made him neglect the lived body as implied in everyday experience: the body, not the mind, comes to the fore in the experience of pain.

scholarly journals Christian Platonism and the Debate about Afterlife

Scrinium ◽  
2015 ◽  
Vol 11 (1) ◽  
pp. 242-260
Author(s):  
Dirk Krausmuller
Keyword(s):  
Conceptual Framework ◽  
Point Of View ◽  
The Body ◽  
The Self ◽  
Human Beings ◽  
The Dead ◽  
Christian Platonism ◽  
Maximus The Confessor ◽  
Pseudo Dionysius

In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John of Scythopolis and Maximus the Confessor, who were deeply influenced by Platonic ideas. In his Scholia on the writings of Pseudo-Dionysius John states clearly that after death the souls of ordinary human beings are inactive whereas the souls of the spiritual elite have entered the realm of eternal realities, which is entirely separate from this world. The case of Maximus is more complex. One of his letters is a spirited defence of the posthumous activity of the soul. However, in his spiritual writings he outlines a conceptual framework that shows a marked resemblance to the position of John of Scythopolis.


scholarly journals Is There a Purpose in the Biological Evolution of Living Beings?

2019 ◽  
Vol 19 (3) ◽  
pp. 403-413
Author(s):  
Justo Aznar ◽  
Keyword(s):  
Charles Darwin ◽  
Homo Sapiens ◽  
Ethical Problem ◽  
Biological Evolution ◽  
Evolutionary Process ◽  
Human Beings ◽  
Biological Question ◽  
Alfred Russel Wallace

An unquestionably important biological question is whether human beings are the product of chance or of purpose in the evolutionary process. Charles Darwin did not accept purpose in biological evolution, a view not shared by his colleague Alfred Russel Wallace. The controversy has remained ever since, and while many experts argue against purpose in biological evolution, many others defend it. This paper reflects on this biological and ethical problem, relating it to the possible existence of a plan that governs and shapes the evolution of living beings and that is ultimately responsible for the development of Homo sapiens.

scholarly journals The Lymphatic Pump Technique for the Treatment of the Lower Limb Lymphedema

2021 ◽  
Vol 20 (5) ◽  
pp. 12-18
Author(s):  
A. Bergna ◽  
L. Panigada ◽  
F. Benussi ◽  
F. Buffone ◽  
C. Caruana ◽  
...  
Keyword(s):  
Lower Limb ◽  
Lymphatic System ◽  
Scientific Evidence ◽  
Point Of View ◽  
The Body ◽  
Invasive Technique ◽  
Human Beings ◽  
Complete Decongestive Therapy ◽  
History Of ◽  
The Mean

Lymphedema is a condition occurring when the lymphatic system fails to efficiently transport the lymph, thus creating a fluid accumulation in the interstitial space. As of today, the rehabilitation treatment for lymphedema relies on the principles of Complete Decongestive Therapy (CDT), a series of treatments designed to favor the reabsorption of the lymph by the lymphatic system and to restore the functionality of the affected limb. From an osteopathic point of view, interesting results have been obtained through Lymphatic Pump Technique (LPT), a series of oscillatory techniques applied to different areas of the body such as chest, abdomen and feet. A few LPT studies on animals have shown a significant improvement not only in the lymphatic system efficiency (an increase of 271% in lymph flow) but also in the immune system. Aim. From the scientific evidence derived from such studies, in this paper we propose a clinical trial aiming to demonstrate the benefits that this technique can bring to human beings in a specific rehabilitation process following a lower limb lymphoedema. Material and methods. An indirect volumetric measurement of lymphedematous limbs according to the segmental technique was performed on six subjects having a history of CDT treatments with different clinical histories, age, gender, work and sport characteristics.The results of the study group treated with the LPT were compared to the results of the same subjects who previously underwent CDT treatment only. The LPT was applied in 8 sessions for two weeks, i.e. for the period of time scheduled for normal physiotherapy rehabilitation including CDT. Results. The average volume before CDT was 9470.6 ml while after treatment was 8429 ml. The mean volume before CDT associated with LPT was 9608.5 ml, whereas after treatment the mean was 8267 ml with a significant reduction in lymphoedema. Conclusions. Despite the small number of cases examined, the treatment described in this project has led to positive and statistically significant results, in terms of absorption of lymphedema, especially reducing the volume of the limb. LPT is safe as it is a non-invasive technique, performed with the application of light forces, and integrates perfectly with the CDT.

scholarly journals 中國文化中的人論與醫學: 儒家之醫學模式

2015 ◽  
Vol 13 (2) ◽  
pp. 49-66
Author(s):  
Shui Chuen LEE
Keyword(s):  
Chinese Philosophy ◽  
Medical Model ◽  
Evolutionary Process ◽  
The Body ◽  
Human Beings ◽  
Western Model ◽  
Chinese Model ◽  
Religious Doctrine ◽  
Recent Trends ◽  
Based Medicine

LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方醫學界近年有學者提出新的「生物心理社會精神」醫藥模式以回應西方現代醫藥模式的問題。本文首先指出西方傳統之以醫藥為針對身體的正常功能之失效為主，而此一失能是身體之物理生理的表現，因而其他心理或精神的病狀或病態都必須能化約為身體的物理生理情狀，才被認可為疾病。此自然排除了心理或精神，以及由社會宗教價值失調而來的疾病。雖然此模式需要修訂，但此缺失不足以重新引入宗教教義作為診治疾病的判準。本文同時檢討了西方醫學以物種正常功能作為疾病的判準，以及近年流行的「實證醫學」政策診治模式所延續與隱含的仍然是以物理生理為主的醫藥模式，並不真能包含源自文化與價值的心理與心靈的疾病或病態。由於文化與價值的不同，中醫的醫藥模式與西方醫學不同。中國哲學以人為與天地萬物同出一源，人的生命與宇宙相對應，因此，疾病被理解為人身之小宇宙失調，而治療則以順大自然的運行法則而行。這是建立在中國傳統的儒與陰陽五行的哲學而來。儒家哲學以仁心貫通天人，因而中醫自始即不限於氣化流行的現象，而有深入了解天道運行的意義，視人為與宇宙一體的生命，身體官能之運作與宇宙之陰陽五行之氣化相應，而其中以仁心之天道貫通疾病與醫病之關係，構成中醫之儒醫理念與「醫乃仁術」的模式。心靈與心理的疾病有不同的病源和對治的方式，不能化約為物理生理的情況。在此模式中，社會文化與價值失調的疾病和病態可以被正視和治療，這亦反映了醫藥乃是文化的一環。A new conception of medicine has been proposed in response to some of the problems of the modern Western model of medicine. In this paper, I posit the view that modern Western medicine takes disease to be a bodily deviation from normal species functioning. Such malfunctioning is regarded as of the physical and physiological kind. Other types of deviations such as psychological or spiritual deviations must be reducible to symptoms before they are regarded as a disease in medical terms. Hence, psychological or mental disorders resulting from social or religious values are not catalogued as diseases, and are thus left untreated. I argue, however, that although this situation needs correction, there is no justification for introducing religious doctrine as a category of disease. This paper examines the presuppositions of the normal species functioning criterion and recent trends in evidence-based medicine, and reaches the conclusion that the present Western medical model does not readily admit some of the diseases of the human psyche caused by disorders in culture and values.Chinese medicine, which is grounded in a different culture and different values, takes a different approach to medicine. Chinese philosophy takes human beings to have the same source as the universe, and thus to represent the cosmos writ small. Disease is regarded as a disorientation of the bodily cosmos, and treatment is basically a restoration of the body and mind as a whole in harmony with natural cosmological operations. Chinese philosophy draws on Confucianism, Daoism, and the Yin-Yang School. Confucianism views empathy as unifying human beings with Heaven. Thus, in Chinese medicine the evolutionary process of the cosmos bears deeply humane and transcendental values. The correspondence between body and universe results in a conception of medicine as the operation of the principle of ren, or humanity. Accordingly, the physician is honored as a Confucian doctor, and medicine is seen as an art or humanity. Mental and psychological diseases can have independent sources, and should never be reduced to the physical and physiological. In the Chinese model, social, cultural, and value disorders are regarded as proper diseases, and can be treated as such. It allows full realization of the cultural factors at play in medicine.DOWNLOAD HISTORY | This article has been downloaded 895 times in Digital Commons before migrating into this platform.

scholarly journals Piękno gór a higiena duszy i ciała. O odczycie Henryka Nusbauma w Muzeum im. Tytusa Chałubińskiego

2017 ◽  
Vol 10 ◽  
pp. 137-146
Author(s):  
Jarosław Barański
Keyword(s):  
Human Body ◽  
Aesthetic Experience ◽  
Negative Impact ◽  
Point Of View ◽  
The Body ◽  
Human Beings ◽  
Mountain Landscape ◽  
Physiological Processes ◽  
Causes Of Disease

The beauty of the mountains, and the bodily and spiritual hygiene. On Henryk Nusbaum’s lecture at the Tytus Chałubiński MuseumIn his lecture “Beauty in nature from the point of view of spiritual and bodily hygiene”, delivered in 1896 at the Tytus Chałubiński Museum, Henryk Nusbaum described the vividness of the mountain landscape as the object of aesthetic experience, which had apositive impact on the physiological processes of the human body. Emotions stemming from asense of beauty reduce suffering and pain, bring comfort and relief in everyday worries, strengthen the body and make it more resistant to the causes of disease. Nusbaum calls this beauty of nature, alleviating the negative impact of sorrow and suffering, ahygienic factor, which is sometimes of therapeutic nature. In addition, the experience of the beauty of the mountain landscape is something more than just an aesthetic sensation — it is apremise of contemplation, which elevates human beings morally and prompts them to fight for the ideals of love, wisdom and justice.

scholarly journals Asceticism, Religion, and Biological Evolution'

2001 ◽  
Vol 13 (1-4) ◽  
pp. 374-418 ◽  
Author(s):  
Johannes Bronkhorst
Keyword(s):  
Biological Evolution ◽  
Cross Cultural ◽  
The Body ◽  
Human Beings ◽  
Descriptive Data ◽  
Tribal Societies ◽  
Widespread Belief ◽  
Symbolic Thinking

AbstractThis article initially argues that asceticism and related phenomena in classical India and in Christian antiquity suggest the existence of a universal, shared, innate human predisposition. After providing descriptive data on the widespread belief in a soul distinct from the body, along with cross-cultural accounts of ascetic practices, the article turns to a general reflection concerning the characteristics of an innate disposition termed the 'ascetic instinct' in light of other such dispositions, notably the 'language instinct' hypothesized to exist by some linguists. Further evidence in support of the proposed ascetic instinct, this time drawn mainly from tribal societies, is also presented. The article concludes by drawing on recent research on language and symbolic thinking to propose how this counter-reproductive universal arose and how it has survived in human beings.

All Animals Are Equal, or Are They? The Ikhwān al-Ṣafāʾ’s Animal Epistle and its Unhappy End

2014 ◽  
Vol 16 (2) ◽  
pp. 42-88 ◽  
Author(s):  
Sarra Tlili
Keyword(s):  
The Body ◽  
Final Outcome ◽  
Human Beings ◽  
Main Text ◽  
Nonhuman Animals ◽  
Privileged Status

The Ikhwān al-Ṣafāʾ’s animal epistle is an intriguing work. Although in the body of the narrative the authors challenge anthropocentric preconceptions and present nonhuman animals in a more favourable light than human beings, inexplicably, the narrative ends by reconfirming the privileged status of humans. The aim of this paper is to propose an explanation for this discrepancy. I argue that the egalitarian message reflected in the body of the narrative is traceable back to the Qur'an, the main text with which the authors engage in the fable, whereas the final outcome is due to the Ikhwān's hierarchical worldview.

An ayurvedic tablet formulation for ulcer protection

2020 ◽  
Vol 10 (4) ◽  
pp. 35-38
Author(s):  
Shiva Kumar K ◽  
Purushothaman M ◽  
Soujanya H ◽  
Jagadeeshwari S
Keyword(s):  
Pharmacological Activity ◽  
The Body ◽  
Gastric Ulcers ◽  
Antiulcer Activity ◽  
Herbal Drugs ◽  
Human Beings ◽  
Synthetic Drugs ◽  
Scientific Investigations ◽  
System A ◽  
The World

Gastric ulcers or the peptic ulcer is the primary disease that affects the gastrointestinal system. A large extent of the population in the world are suffering from the disease, and the age group of people those who suffer from ulcers are 20-55years. Herbs are known to the human beings that are useful in the treatment of diseases, and there are a lot of scientific investigations that prove the pharmacological activity of herbal drugs. Practitioners have been using the herbal material to treat the ulcers successfully, and the same had been reported scientifically. Numerous publications have been made that proves the antiulcer activity of the plants around the world. The tablets were investigated for the antiulcer activity in two doses 200 and 400mg/kg in albino Wistar rats in the artificial ulcer those are induced by the ethanol. The prepared tablets showed a better activity compared to the standard synthetic drug and the marketed ayurvedic formulation. The tablets showed a dose-dependent activity in ulcer prevention and treatment. Many synthetic drugs are available for the ulcer treatment, and the drugs pose the other problems in the body by showing the side effects and some other reactions. This limits the use of synthetic drugs to treat ulcers effectively. Herbs are known to the human beings that are useful in the treatment of diseases, and there are a lot of scientific investigations that prove the pharmacological activity of herbal drugs.

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