Il’enkov, Eval’d Vasil’evich (1924–79)

Author(s):  
David Bakhurst

Eval’d Il’enkov advanced a distinctive brand of Hegelian Marxism that was influential in the rejuvenation of Soviet philosophy after Stalin. Il’enkov draws on Hegel and Marx to argue that non-material phenomena can exist as genuine features of objective reality independent of the consciousness and will of individuals. Il’enkov argues that the existence of such phenomena, conceived as objectifications of human social activity, is central to the explanation of the nature and possibility of the human mind. The world becomes a possible object of thought through its ’idealization’ by activity, and children attain mental capacities in the full sense only through the appropriation of the ideal as it exists objectified in ’humanity’s spiritual culture’. Il’enkov’s defence of the reality of culture represents a critique of positivism and scientism, a critique he pursued in many other writings. A tireless opponent of reductionist theories of mind and ’biological determinist’ theories of human development, he advanced a view of persons as socially constituted beings and stressed socialism’s obligation to create the circumstances in which human beings may develop their almost limitless potential. Like many in the post-Stalin era, his criticism of the Soviet philosophical establishment takes the form of a call for a genuinely orthodox form of Marxism, faithful to the spirit of Marx’s thought.

2020 ◽  
Vol 8 (2) ◽  
pp. 10
Author(s):  
Dr. Varsha Vaidya ◽  
Mr. Siddharth Patil

Human beings are so fragile and impatient that they are easily subjected on emotional basis. It is in human nature that they empathise everything that emotionally attach with them. Emotion plays a vital role in the entire world of human relationship. It is not inept to note here that our thoughts are often forms the core of our actions. It reflects the framework of our psychology greatly. There are instances in the world of living where one work affects because of the mood of a person. Deliberately, the writers across the world develop and circle their thoughts around emotional balance of human beings in various points. They successfully stress the effect of a particular crisis and it’s outcomes on human mind. The present research paper deals with the effects of such crisis on the lives of human being who are deeply engulfed in their normal life. The study is a sincere endeavour to bring to the fore a serious effect of Nepali-a politically motivated-uprising on the common man living peacefully, amicably in harmony with nature.


Author(s):  
SUGUNADEVI VEERAN ◽  
S.SANTHIYA

It is knowledge and emotion that haunt human society. From the day the world appeared until the day the world ended, knowledge and emotion existed. According to Thiruvalluvar, knowledge that calms the emotion in his kural. Meyppatu are manifestations of mental consciousness. Tholkkappiyar has numbered the emotions that appear in the human mind in his epic Tholkkappiyam in Chapter Porulathigaaram. He has analyzed the emotions that appear within him in a way that others can know and understand very accurately (Meyppatu). They are eight types of emotions that apply to all human beings in the world. Meyppatu are the expression of human instincts. This dissertation aims to find out how the poetic enlightenment has been manipulated in the poetic epistemology of the numerical facts stated in the economics of Tholkappiam the fact of the matter is that consciousness is an emotional state that paves the way for human happiness. Any living being born into the world wants to be happy. Therefore, the researcher has used the poems of Arivumathi to prove this fact.


2018 ◽  
Vol 19 (1) ◽  
pp. 113-126
Author(s):  
André Luiz Olivier da Silva

Resumo: Neste trabalho analisam-se as exigências por direitos humanos enunciados a partir de uma perspectiva universal, segundo a qual esses direitos se constituem dentro de obrigações gerais e são válidos para todas as pessoas do mundo. Mas podemos falar em direitos humanos considerados gerais e absolutos mesmo quando não se consegue especificar o detentor e o destinatário dos direitos em uma relação obrigacional específica? Com base em um procedimento de observação e na explicitação de algumas exigências por direitos humanos no mundo contemporâneo, aborda-se a natureza dos direitos a partir da correlação obrigacional entre direitos e deveres, bem como a distinção entre direitos especiais e direitos gerais, destacando que os direitos humanos são reivindicados como direitos gerais e universais, embora não se possa afirmar que sejam universais em si mesmos. A hipótese  neste artigo é a de que os direitos humanos são reivindicados “como se” fossem “gerais” dentro de obrigações específicas, seja em um conflito entre cidadãos e o Estado, seja a partir das relações dos países na comunidade internacional. Quando não estão especificados em obrigações concretas, esses direitos apresentam dificuldades quanto à sua efetividade justamente porque não se consegue identificar e especificar sujeitos e destinatários – que não são exatamente o Estado ou o cidadão deste ou daquele país, mas, sim, a pessoa humana. Nesse sentido, ainda estamos longe do ideal de universalização dos direitos humanos na comunidade internacional, e esses direitos só podem ser exercidos quando incorporados a um ordenamento jurídico ou, ao menos, inseridos em práticas morais e sociais.Palavras-chave: Direitos humanos. Direitos gerais. Universalidade. Obrigações específicas. Abstract: This paper discusses the claims by human rights from a universal perspective, according to which human rights constitute general obligations and are valid for all people of the world. Can we talk about human rights considered general and valid for all human beings even when we can not specify the holder and the addressee of rights in a specific obligational relationship? Based on a procedure of observation and explanation of some claims for human rights in the contemporary world, this article aims to approach the nature of these rights from the obligational correlation between rights and duties, as well as the distinction between special rights and general rights, highlighting that human rights are claimed as general rights, emphasizing its “universal” character, although we can’t ensure that these rights are universal in themselves. Our hypothesis is that human rights are claimed “as if” they were “general” within specific obligations, whether in a conflict between citizens and the state, as based on the relations of countries in the international community. When not specified in concrete obligations, human rights have doubts as to its effectiveness precisely because it is not easy to identify and specify recipients and subject of rights – which are not exactly state or country, but rather the human person. In this sense, we are still far from the ideal of universal human rights in the international community, and these rights may be exercised only when incorporated into a law, or at least, embedded in moral and social practices.Keywords: Human Rights. General rights. Universality. Specific obligations.


2015 ◽  
Vol 1 (1) ◽  
pp. 27-36
Author(s):  
Saman Salah ◽  
Yus’Aiman Jusoh Yusoff

This study examines Shelley's idealism with respect to his concept of love and the role of nature played in his love poems. The study describes Shelley's believe in the force of love to transform the world into a better place where freedom and justice prevails. The ideal imaginary world of Shelley's mind shows how love dominates, while contempt achieves devastation. As a poet of the romantic era, he strongly believes in the power of nature, which ultimately reforms the world into a new order of peace, freedom and justice. His optimism, love and freedom longs to bring betterment in society for the perfectibility of human beings. His optimism depends upon the eradication of a wide range of oppression and persecution to lead to a compassionate universe. It can be seen that the world of Shelley's imagination is administered with equity and affection, therefore, kindness triumphs over malice when man's heart is ruled by the power of love.


2018 ◽  
Vol 94 (1) ◽  
pp. 40-50
Author(s):  
Christoph Wulf

This article analyses the role of media for human development and education and the importance of anthropology for the understanding of media. It focuses the role of media for the social and cultural development of human beings and for the performative use of media. It demonstrates to what degree media are prerequisites for our understanding of the world and of ourselves and emphasizes the importance of the new media for the ›digital natives‹.


Author(s):  
Vincent G. Potter

In recent years, Charles Sanders Peirce has emerged as one of America's major philosophical thinkers. His work has invited philosophical reflection about those basic issues that inevitably confront us as human beings, especially in an age of science. Peirce's concern for experience, for what is actually encountered, means that his philosophy forms a reflective commentary on actual life and on the world in which it is lived. This book argues that Peirce's doctrine of the normative sciences is essential to his pragmatism. No part of Peirce's philosophy is bolder than his attempt to establish esthetics, ethics, and logic as the three normative sciences and to argue for the priority of esthetics among the trio. The book shows that Pierce took seriously the trinity of normative sciences and demonstrates that these categories apply both to the conduct of man and to the workings of the cosmos. It combines sympathetic and informed exposition with straightforward criticism and deals with the gaps and inconsistencies in Peirce's thought. It shows that Peirce was above all a cosmological and ontological thinker, one who combined science both as a method and as result with a conception of reasonable actions to form a comprehensive theory of reality. Peirce's pragmatism, is not a glorification of action but rather a theory of the dynamic nature of things in which the “ideal” dimension of reality has genuine power for directing the cosmic order, including man, toward reasonable goals.


2021 ◽  
pp. 3-20
Author(s):  
Robert H. Woody

Psychology and music can be complementary fields of study. Psychology is the study of the amazing human mind, and music comprises some of people’s most fascinating behaviors. Psychology promotes understanding of people: how they perceive and process the world around them, how they feel emotion, how they learn, and how they can skillfully perform certain behaviors, just to name several areas of interest. Music is made by human beings for human beings. Because people are the most important elements of music, aspiring musicians really cannot optimally advance their craft without considering the insights offered by psychology. This chapter introduces the psychology of music as a field of study. It covers a number of topics, including the cultural nature of music, the contributors to emotionally powerful music experiences, and the acquired skill explanation of musical ability.


2019 ◽  
Vol 23 (3) ◽  
pp. 342-365
Author(s):  
Felix Tun Han Lo ◽  

This paper conducts a philosophical inquiry into past empirical research that reveals emotional coupling and category confusion between the human and the social robot. It examines whether emotional coupling and category confusion would increase or diminish the reification of human emotion and the human milieu by examining whether they fulfill the ideal of openness in technology. The important theories of openness, from the respective proposals of open industrial machines by Gérard-Joseph Christian and Karl Marx, to Umberto Eco’s critique of open art and Gilbert Simondon’s philosophy of open technology, are in agreement that (i) openness is the condition for realizing the potentiality for transcending the existing aesthetic, technical, or social structure, and (ii) that the realization of potentiality would diminish the reification of the human milieu. The therapeutic effect of emotional coupling with social robots seems to fulfill this ideal of open technology, whereas category confusion seems to increase rather than diminish reification. If people confuse the robot with the human, they risk losing sight of the unpredictability of other human beings that is essential to human development. This paper concludes that it is possible to avoid category confusion by building social robots without giving them a human-like appearance.


Author(s):  
Stewart Duncan

Are human beings purely material creatures, or is there something else to them, an immaterial part that does some (or all) of the thinking, and might even be able to outlive the death of the body? This book is about how a series of seventeenth-century philosophers tried to answer that question. It begins by looking at the views of Thomas Hobbes, who developed a thoroughly materialist account of the human mind, and later of God as well. All this is in obvious contrast to the approach of his contemporary René Descartes. After examining Hobbes’s materialism, the book considers the views of three of his English critics: Henry More, Ralph Cudworth, and Margaret Cavendish. Both More and Cudworth thought Hobbes’s materialism radically inadequate to explain the workings of the world, while Cavendish developed a distinctive, anti-Hobbesian materialism of her own. The second half of the book focuses on the discussion of materialism in John Locke’s Essay Concerning Human Understanding, arguing that we can better understand Locke’s discussion if we see how and where he is responding to this earlier debate. At crucial points Locke draws on More and Cudworth to argue against Hobbes and other materialists. Nevertheless, Locke did a good deal to reveal how materialism was a genuinely possible view, by showing how one could develop a detailed account of the human mind without presuming it was an immaterial substance.


2021 ◽  
Vol 8 (4) ◽  
pp. 597-627
Author(s):  
Muslim Hassan Mohammed ◽  
Zryan Hamza Aziz

Aflatun’s thoughts, as great Greek philosopher, are still counted as one of the best references in terms of political philosophy and are in practice in the world of politics. Aflatun owns a utopian state based on the foundation of justice and virtue. Aflatun’s state, ruled by philosopher-kings, is characterized by having particular thoughts about the system of education. Politics is vitally important within Aflatun’s philosophy. It is regarded as means of planning his utopian city. Aflatun believes that political systems can be classified, in accordance to their ruling type, into aristocracy, timocracy, oligarchy, democracy, monarchy and dictatorship. Among them, Aflatun believes that aristocracy is the best since it’s practiced by a philosopher-king.    Aflatun in his ideal state refers to metaphysics as an important basic of his utopian city.  Aflatun’s view is that the ideal state can only be cherished in the life of hereafter, though those in power may be able to find some sort of the ideal life in this world. The philosopher-kings, on the other hand, are able to practice such an ideal life in this world. In Aflatun’s view, any sort of change happening in the world from the perfection towards the imperfection and weakness. This is due to the unstable feature of the world that never stays constantly. Only God is characterized by stableness and mortality.    Aflatun thinks that ‘ethics’ is one of the practical fields of philosophy which shows the will of any human being that depends on performing the duty of individuals in the society to establish social justice. Aflatun states that education refers to the right preparation of human beings to suit the world of justice. He sees the education as the highest virtue. Aflatun repeats that all the social city-state classes have to get the proper education formed in certain phases based on the age of the citizens.


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