scholarly journals Li Zehou’s Ethics and the Structure of Confucian Pragmatic Reason

Asian Studies ◽  
2020 ◽  
Vol 8 (1) ◽  
pp. 37-55 ◽  
Author(s):  
Jana S. Rošker
Keyword(s):  
Human Nature ◽  
Social Life ◽  
Human Values ◽  
Human Beings ◽  
Human Psychology ◽  
Social Existence ◽  
Human World ◽  
Pragmatic Reason ◽  
The Difference ◽  
Good And Evil

Li Zehou believes that human psychology, just like humanness or “human nature”, is not fixed or given, but is rather something characterized by changing developmental forms of human pragmatic reason, which is formed over millions of years, and is still continuously accumulating and changing. However, reason alone is by no means something that would absolutely separate humans from their sensuality and thus from other animals. The difference between human beings and animals primarily occurs somewhere else, namely in the very realm of the specifically human social existence, which is defined by “subjectality” (zhutixing 主體性) and includes specific human values. In this context, Li shows that Confucian pragmatic reason is formed and functions within the “emotio-rational formation” (qingli jiegou 情理結構), which is deeply rooted in the human world. It is based on actual human conditions and arises from human social emotionality, transforming these culturally integrated general communal emotions through rites in the process of “condensation of reason” (lixing ningju 理性凝聚) into rational concepts of right and wrong, good and evil. The rationality of these concepts governs the subjective personal feelings of each member of a community; the pragmatic nature of this rationality, however, is tightly linked to and intertwined with human emotions. In the concrete social life, these rational concepts can nevertheless dissolve—through the process of the “melting of reason” (lixing ronghua 理性融化)––in the heart-minds of people and thus become an integral part of individual emotions. This paper aims to posit the Confucian pragmatic reason into the framework of Li Zehou’s ethics and political axiology.

Internet memes we live by (and die by)

2020 ◽  
Vol 3 (2) ◽  
pp. 145-173
Author(s):  
Chaoqun Xie
Keyword(s):  
Human Nature ◽  
Driving Forces ◽  
Human Life ◽  
Social Practices ◽  
The Internet ◽  
Human Beings ◽  
Transformative Power ◽  
Internet Age ◽  
Good And Evil ◽  
Revaluation Of Values

Abstract In the internet age, memes are at once products and driving forces of social practices. A meme contains a memetic message and a meme output, and boasts, if guided by a pragmatic way of thinking, several features, including but not limited to salience, frequency, adaptability, argumentativity, sociality, embeddedness, embodiedness, locality, relativity, emotionality and dynamicity. The current global COVID-19 pandemic serves as a fitting and timely touchstone to testify how human beings are surrounded by numerous good and evil memes in the online world, and how internet memes, as can be seen from the illustration of two specific memes, namely, the ‘stay home, stay safe’ meme and the ‘wear a mask’ meme, are impacting human life-worlds, online and offline, with their transformative power, be it constructive or destructive. Moreover, researching how memes plays a decisive part in internet-mediated interaction provides a lens of insight through which ‘deep states’ of human nature of both self and others can be uncovered and through which what Nietzsche called “a revaluation of values” is possible.

Holy Spirit and Tradition

1957 ◽  
Vol 10 (4) ◽  
pp. 389-398
Author(s):  
Gösta Hök
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Community Life ◽  
The Difference ◽  
Good And Evil ◽  
The Ideal

There are many idealists who have no conviction of sin. They are not immoral; indeed they are quite aware of the difference between good and evil, and in certain cases they are anxious to do what is good in their own lives, and in national and community life. They are conscious also of faults both in themselves and in their surroundings, and certainly do not think that everything is perfect. They lack, however, conviction of sin. They interpret the faults which they see as imperfections which are to be explained by the fact that the ideal or the good can be only partly achieved because of circumstances. They have no sense of guilt. Rather than speak of human sin, they speak of human frailty and of the recalcitrance which exists in human nature and which prevents more than the partial realisation of the ideal.

scholarly journals KEHIDUPAN SOSIAL BUDAYA MASYARAKAT ISLAM DI DESA RASABOU KECAMATAN SAPE KABUPATEN BIMA (1931-1997)

2018 ◽  
Vol 2 (1) ◽  
pp. 45
Author(s):  
Dian Marhaeni Widyastuti
Keyword(s):  
Social Life ◽  
Historical Analysis ◽  
Human Beings ◽  
Mutual Cooperation ◽  
Historical Method ◽  
Cultural Life ◽  
The Social ◽  
History Of ◽  
The Difference ◽  
Islamic Society

Penelitian ini bertujuan untuk mengetahui Kehidupan Sosial Budaya Masyarakat Islam, khususnya sejarah masuknya Islam, kondisi Kehidupan Sosial Budaya dan faktor-faktor penghambat dan pendukung pengembangan Islam di Sape Rasabou Kabupaten Bima. Penelitian ini mengunakan metode Historis yaitu melalui tahap Heuristik, Kritik, Interpretasi dan Histografi. Analisis data yang digunakan adalah Historis analisis, dan metode kualitatif. Hasil penelitian menunjukkan, Kondisi kehidupan Sosial Budaya Masyarakat Islam berlangsung dalam kehidupan kegotongroyongan, meskipun terdapat perbedaan status Sosial, namun mulai terjadi pergeseran semenjak masuknya ajaran Islam bahwa manusia sama derajatnya kecuali yang membedakan adalah ketakwaannya. Kehidupan Budaya Masyarakat Islam di Sape Rasabou berkembang sebagaimana perkembangan agama Islam di wilayah tersebut. Kebudayaan islam terbentuk seiring dengan berkembangnya agama Islam. This study aims to find out the Social and Cultural Life of Islamic Communities, especially the history of the entry of Islam, the condition of Social and Cultural Life and the factors inhibiting and supporting the development of Islam in Sape Rasabou Kabupaten Bima. This research uses Historical method that is through Heuristic, Criticism, Interpretation and Histography. Data analysis used is Historical analysis, and qualitative method. The result of the research shows that the condition of the social life of the Muslim society takes place in the life of mutual cooperation, although there are differences in social status, but there is a shift since the entry of Islamic teachings that human beings are equal except the difference is their piety. The Cultural Life of the Islamic Society in Sape Rasabou developed as the development of Islam in the region. Islamic culture is formed along with the development of Islam.

ROLE OF WAR IN SOCIAL LIFE. PART I - WAR IN PRE-MODERN HISTORICAL THOUGHT

2012 ◽  
Vol 164 (2) ◽  
pp. 193-205
Author(s):  
Janusz ŚWINIARSKI ◽  
Marian MARCINKOWSKI
Keyword(s):  
Human Nature ◽  
Social Life ◽  
Community Life ◽  
Human Being ◽  
Human Beings ◽  
Historical Thought

At the beginning the authors present two opposing trends related to the understanding of the nature and the role of war in society: first, that these phenomena are embedded in the nature of human beings and humanity (which means that without war there is no human being, culture and civilization, its life, society or state, so war is natural and necessary for life); second, war is not embedded in human nature, is a distortion in community life and relations between people; this means that if wars occur, they show the degradation of human beings and society. These trends are observed in the eternal debate on war and the authors show numerous examples in which war is perceived in this way.

Reading Rahner’s Evolutionary Christology with Bonaventure

2018 ◽  
Vol 30 (2) ◽  
pp. 507-529
Author(s):  
Michael Rubbelke ◽  
Keyword(s):  
Human Nature ◽  
Human Freedom ◽  
Karl Rahner ◽  
Human Beings ◽  
Personal Character ◽  
Human World ◽  
The Trinity

In his evolutionary Christology, Karl Rahner shares some surprising affinities with Bonaventure. Both envision human beings as microcosmic, that is, as uniquely representative of the whole of creation. Both describe creation Christocentrically, oriented in its design and goal toward the Incarnate Word. Both understand humans as radically responsible for the non-human world. These similarities point to a more foundational congruence in their Trinitarian theologies. Rahner and Bonaventure connect the Father’s personal character as fontal source of Son and Spirit to God’s unoriginated and free relation to creation. If the Word expresses the Father fully, creation expresses God in a real but incomplete way. This grounds a series of analogous relationships between created spirit and matter, human freedom and nature, as well as grace and human nature. From this perspective, Rahner’s evolutionary Christology can be seen as ecologically significant, appreciatively critical of evolution, and ultimately rooted in the Trinity.

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

scholarly journals Father Figures in the Novels of Jane Austen

2011 ◽  
Vol 4 (2) ◽  
pp. 35
Author(s):  
Adli Odeh
Keyword(s):  
Human Nature ◽  
Jane Austen ◽  
Full Range ◽  
Human Beings ◽  
Full Understanding ◽  
Human Psychology ◽  
Father Figures ◽  
Insufficient Attention ◽  
Shed Light ◽  
Character Types

Miniaturist as Jane Austen is, she has depicted the life of a few families. In her letter to her niece, Anna Austen, she writes: "three or four families in a country village is the very thing to work on"(Chapman's Edition, 1970, P.10). Jane’s knowledge about these families is, in no way shallow. It is rich in variation and contrasts. Jane Austen is a great novelist due to the universal significance of her novels. This universal significance is achieved in two ways. First, she creates living characters; she penetrates beneath the surface to the underlying principles of personality. She has a full understanding of human psychology and this enables her to draw intricate and complex natures. She lays bare not only the processes of their minds but also those of the heart. Second, she considers them impartially and shows them compounded both of faults and virtues like human beings. They have a universal significance; they are not national types, but representatives of essential human nature. They reveal the weaknesses and virtues of human nature in every age and country. There has been insufficient attention focused on Jane Austen’s father figures: how she created characters and what character types and father figures emerge in the full range of her stories. Characters are centre front in her stories, many of which are chiefly fine vignettes, and in Austen's theoretical statements she has consistently stressed the importance of character creation. The objective of this research is to shed light on those father figures who are the heads of the central families in Jane’s six novels.

scholarly journals Optimism and Activism: Establishing the Confucian Way Through Renxing

2004 ◽  
Vol 5 ◽  
Author(s):  
Geir Sigurdsson
Keyword(s):  
Human Nature ◽  
Active Element ◽  
The Other ◽  
Human Beings ◽  
Natural Processes ◽  
Other Hand ◽  
Considerable Controversy ◽  
Good And Evil

In recent years, there has been considerable controversy over the notion of xing as it appears in the Mencius and in the Xunzi. The controversy has mostly revolved around the questions whether xing refers to a universal human nature or not, and whether their notions of shan and e can be accurately characterized as ‘good’ and ‘evil’. In this paper, the issue will be approached differently, and the issue of xing’s universal or non-universal scope largely ignored as unproductive. Instead, it will be argued that a more productive approach is to view Mencius’ and Xunzi’s differing claims about the quality of xing of human beings as reflecting their different practical considerations of how best to establish the Confucian way. The Mencian emphasis, then, on the goodness of human beings is an attempt to resist cynicism and defeatism in a time in which wars and horrors were common, and to maintain a belief in the possibility of realizing a harmonious and peaceful society: Mencius underscores the optimistic spirit in the philosophy initiated by Confucius. On the other hand, Xunzi’s claim about the problematic or unruly tendencies in the human xing are possibly resistances to a kind of thinking that celebrates passive conformity to natural processes: Xunzi emphasizes the active element in Confucius’ thought. Optimism and activism are both integral features of the Confucian spirit. Hence it is misleading to regard Mencius and Xunzi as contradicting each other in their divergent claims about xing. Since their claims rather rest on different practical considerations, they merely emphasise different aspects of Confucius’ thought, and, taken together, rather complement each other.

scholarly journals An Overview of the Common Moral Teachings Islam and Hinduism Based Religions

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 147-158
Author(s):  
Dr. Rashida Parveen ◽  
Dr. Khadija Aziz
Keyword(s):  
Moral Education ◽  
Social Life ◽  
Religious Leaders ◽  
Human Beings ◽  
World Religions ◽  
The World ◽  
The Common ◽  
Moral Teachings ◽  
The Individual ◽  
Good And Evil

The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

The Ethics of Joy

2019 ◽  
Author(s):  
Youpa Andrew
Keyword(s):  
Human Nature ◽  
Moral Philosophy ◽  
Medical Model ◽  
Philosophical Tradition ◽  
Human Beings ◽  
Way Of Life ◽  
Essential Function ◽  
Physical Wellness ◽  
Good And Evil ◽  
Ways Of Life

This book offers a reading of Spinoza’s moral philosophy. Central to the reading the author defends is the view that there is a way of life that is best for human beings, and what makes it best is that it is the way of life that is in agreement with human nature. It is important to note that Spinoza’s moral philosophy does not fit within a framework that takes accountability as an essential function of morality. An ethics of accountability is about what a person deserves. It is a system for assigning credit and debt in the economy of good and evil. The ethics of Spinoza’s Ethics is not about what a person deserves. Rather, it is about how to live joyously and lovingly, not sadly and hatefully. Instead of an ethics of accountability, Spinoza’s is an ethics of joy. It is centered on what, with respect to mental and physical wellness, deserves our attention and what, with respect to mental and physical wellness, does not deserve our attention. Spinoza’s ethics of joy belongs to a philosophical tradition that adheres to a medical model of morality. Accordingly, the purpose of morality is not to assign credit and debt in the economy of good and evil. Its purpose is to heal the sick and empower the vulnerable, which is to say that it is for each and every one of us. Furthermore, Spinoza’s moral philosophy is pluralistic in that there are as many good ways of life as there are ways of living joyously and lovingly. There is a variety of empowered ways of life, and there is a variety of disempowered ways of life.

Sign in / Sign up

Export Citation Format

Share Document