Concept of  Mental Education: A Perspective of  Ibn Qayyim Al-Jawziyyah

2021 ◽  
Vol 3 (3) ◽  
pp. 407-419
Author(s):  
Makmudi Makmudi
Keyword(s):  
Mental Health ◽  
Human Body ◽  
Natural Environment ◽  
Integrated Curriculum ◽  
Educational Process ◽  
Sexual Education ◽  
Human Beings ◽  
The Will ◽  
Life Education ◽  
The Mind

Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself.  Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.

scholarly journals The basics of education for environmentally responsible behaviour

2021 ◽  
Vol 11 (1) ◽  
pp. 275-283
Author(s):  
Marcin Klimski
Keyword(s):  
Environmental Protection ◽  
Environmental Ethics ◽  
Natural Environment ◽  
Educational Process ◽  
Protective Measures ◽  
Raising Awareness ◽  
The Social ◽  
Environmentally Responsible ◽  
Global Problems ◽  
The Mind

Among the various global problems, environmental protection issues have come to the fore. Problems related to this area frequently call for being considered within the process of education. Recurrent conferences, bringing together experts from various fields of science, politicians, and even activists, clearly illustrate the fact that the issue of environmental protection is invariably topical, and should thus be permanently present in the mind of the average person. The environment is an area of manifold human activities, and it requires taking appropriate protective measures. Moreover, its specific elements are linked in close relationships and interdependencies. Therefore, the question whether raising awareness, which is so strongly reliant on education, shapes appropriate attitudes, allowing individuals to act in the social and natural environment, seems to be of much relevance, today. A group of various values compels us to show and promote the importance of ecological values, including the value of responsibility. Those values provide the basis and measure of the change in human attitude towards the social and natural environment, which unfortunately, has taken a one-dimensional form, namely, that of exploiting nature’s resources. The article presents the justification for taking into account proposals of environmental ethics in the educational process. It seems that they can provide the basis for shaping responsible human behaviour, expressed, among others, in mature awareness of the need to protect the environment.

scholarly journals ANATOMY OF EMOTIONS AND FEELINGS IN THE BOETHIUS’ "DE CONSOLATIONE PHILOSOPHIAE"

2020 ◽  
pp. 39-44
Author(s):  
A. Morozova
Keyword(s):  
Mental Health ◽  
Late Antiquity ◽  
Dominant Role ◽  
Physical Nature ◽  
Human Beings ◽  
Emotional Words ◽  
The Face ◽  
Positive Feelings ◽  
The Mind ◽  
Different Parts

The article analyses a number of the locations of emotions and related to them emotional words and feelings using the philosophical text of Boethius, a prominent philosopher and translator of Late Antiquity, "De consolatione philosophiae". The declared work has a significant informative potential in relation to the emotional sphere, due to the circumstances of its creation, accompanied by a significant number of emotional reflections made by Boethius, and the chosen genre (the combination of consolatio and protreptics). The ancient emotional tradition left its mark on the Boethius' perception of emotional locations, directing it to the non-monocentric localisation of feelings in different parts of the human physical, spiritual and mental system. The main seats of the emotions are: mind (mens), animus, soul (anima), heart (cor), body (corpus). Among the above-mentioned emotional localisations, the dominant role is played by the mind (mens) both in quantitative (10) and semantic indicators. In the Boethius's worldview, the mind is associated, firstly, with the philosopher's mental health, his ability to maintain calm behaviour in the face of life's disasters, and, secondly, with the concept of the similarity of the human beings to God by their minds. There are both negative (passionate desire, hope, joy, anger, etc.) and positive (joy of heaven, desire for good) feelings in the mind. The second most important emotional location is animus (7), in which the central positive feelings (love and positive hope) are inspired, meeting only in pair with animus. We hypothesise that the latter is perceived by Boethius as an analogue of the Platonic and Christian "soul", the leading centre of spiritual human potentials. Similarly, positive and negative (anger, sorrow, passions, etc.) emotions arise and influence it. The last two locations indicate the physical nature of human – body and heart – and concentrate only on negative emotions – pleasure and passionate desire. Conclusions are made that most emotions have the external nature in relation to men, which correlates to the Stoic emotional tradition.

Spinoza on Reason, Passions, and the Supreme Good

2019 ◽  
Author(s):  
Andrea Sangiacomo
Keyword(s):  
Moral Philosophy ◽  
Human Body ◽  
Social Factors ◽  
Social Conditions ◽  
Social Cooperation ◽  
Human Beings ◽  
Innate Knowledge ◽  
External Causes ◽  
The Mind ◽  
Over Time

This book offers a new narrative about Spinoza’s moral philosophy and his account of reason, passions, and social cooperation. Spinoza’s views evolved significantly over time. In his early writings, his account of ethical progress towards the Supreme Good relies mostly on the idea that the mind can build on its innate knowledge to resist the power of the passions. Although appropriate social conditions might support the individual’s pursuit of the Supreme Good, achieving it does not depend essentially on social factors. In Spinoza’s later writings, however, the emphasis shifts towards the mind’s need to rely on appropriate forms of social cooperation. Reason becomes the mental expression of the way by which the human body interacts with external causes on the basis of some degree of agreement in nature with them. The greater the agreement, the greater the power of reason to adequately understand universal features as well as more specific traits of external causes. In the case of human beings, certain kinds of social cooperation are crucial for the development of reason. This view has crucial ramifications for Spinoza’s account of how individuals can progress towards the Supreme Good, and how a political science based on his principles can contribute to this goal.

Priest and Physician

1898 ◽  
Vol 44 (187) ◽  
pp. 834-836
Keyword(s):  
Mental Health ◽  
Mental Disease ◽  
Short Review ◽  
Clinical Teacher ◽  
Causal Connection ◽  
Catholic Theology ◽  
Limited Degree ◽  
The Will ◽  
The Many ◽  
The Mind

In a recent number of the Zeitschrift f. Psychiatrie (published in May, 1898) Möbius devotes an article to the memory of Heinroth (dead now fifty-five years), who is chiefly famous for the doctrine which he taught that mental disease arises from sin. He was, Möbius tells us, the first clinical teacher of psychiatry in Germany. It may therefore well be that he exercised an injurious effect, and that he was, as Kräfelin says, a dangerous enemy to the school of scientific psychiatry, then recently founded by Esquirol. Möbius, however, endeavours to point that he had nevertheless his merits. To us the matter is chiefly interesting as marking time. Such and such things a physician taught sixty years ago, and in the very next number of the journal which contains Möbius's historical notice we find how a priest writes to-day. In the Zeitschrift f. Psychiatrie published in June, 1898, there is a short review by the editor, Laehr, of a little work on “Pastoral Psychiatry” forming one of the volumes of an encyclopædia of Catholic theology, and setting forth views on sacerdotal work in asylums, which are published “with the approval of the Venerable the Vicariate-General of Freiburg, and of the Episcopal Ordinariate of Regensburg.” The author, Laehr tells us, frankly begins by saying that the physician must take the first place in dealing with the insane, and must have the direction of the treatment. Insanity is described as a disease of the brain, and the causal connection of the mental processes with brain conditions is said to be demonstrable by psycho-physics. The author modestly claims that there should be for every large asylum a special chaplain, so circumstanced that he could devote the necessary time to his work and spend as long as possible in the institution, for (the italics are ours, and they feebly express our feelings) “the acquisition of the necessary knowledge is not very easy, and the mode of intercourse with the various patients is not to be learned off-hand.” It is a pity that this sensible sentence could not be engraven on the tablets of memory for those occasional asylum committee-men who conceive that mere election on an asylum Board makes them familiar with the last results of science, and capable of teaching his business to the physician who has devoted his lifetime to the work. And we must earnestly commend to our older judges, and especially to those venerable denizens of the Gilded Chamber who are finally appealed to as the infallible exponents of the common law of England, the following excerpts from Father Ignatius Familier's work as given by Laehr:—“In all the many intermediate stages between mental health and complete insanity the freedom of the will is always limited in the same degree as the mind is affected. Therefore, such a person cannot be held entirely accountable for his actions, and is only responsible to a limited degree. If serious disturbances dominate any one region of mental activity, then complete irresponsibility must be held to exist, for the morbid errors of one mental sphere are almost never corrected by the part remaining in a better state, but on the contrary bring about a morbid condition of the entire personality” (das ganze Thun und Lassen krankhaft bestimmen). In a chapter “De Sacramentis” the author makes a most interesting distinction “between those lunatics who have been insane from their earliest infancy, and those who have been stricken by insanity after a longer or shorter period of sound mental health. The sacrament of Extreme Unction should never be administered to the former, for the possibility of committing a sin is taken from them by their irresponsibility. On the other hand, Extreme Unction must be administered to the latter when at all possible.”

The Art of Drawing Distinctions

2019 ◽  
pp. 407-433
Author(s):  
Alexander Kluge
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
Cerebral Hemispheres ◽  
Human Being ◽  
The Will ◽  
The Difference ◽  
Alexander Kluge ◽  
The Moment ◽  
The Mind

This chapter highlights the individual's capacity for differentiation. Imagine the human body: take, for example, the mouth, whose capacity for differentiation would be called a sensation. The largest organ, the skin, also has sensation. The ear: therein lies musicality, the sense of balance, the sense of hearing, and rhythm. These sensations are divided between two cerebral hemispheres. All of these sensations play a role in an encounter with another person. The moment when related sensations reach a decision about another human being is called feeling. This is not something sentimental, but rather is subject to the sentimentalization and commercialization of the nineteenth century. In reality, feeling is something very human. It is what a person adds to an objective relation. In order to be able to convey more clearly the difference between sensation and feeling, Alexander Kluge introduces another term: passion. There is the passion of the mind and there is the mind of passion. This is the intensification of the will, feeling, the sum of various feelings pointed in a single direction.

Positive mental health (PMH) for life in abundance: A study on john 10:10

2018 ◽  
Vol 9 (01) ◽  
Author(s):  
Nishi Tripathi ◽  
Moakumla .
Keyword(s):  
Mental Health ◽  
Well Being ◽  
Positive Mental Health ◽  
Physical Growth ◽  
Way Of Life ◽  
Divine Grace ◽  
The Will ◽  
Growth Change ◽  
The Individual ◽  
The Mind

Life cannot be static, it needs change and development, growth and progression in all aspects-physical, mental, spiritual and cognition. The route for maturity does not depend on physical growth and development alone because it is an evolutionary and biological process. The process of individual maturity starts when the individual understands oneself in its fullest possible as a means of change to a different way of life with a different purpose by relying on the divine grace. Life in fullness is a step towards achievement of intra-personal and inter-personal communion because individual needs to have peace within oneself- body, mind and soul which were created through the will of God and the central core of the soul is the mind. When any of these factors are disturbed, the individual will not be a progressive being but when these three aspects are in balance i.e., mind, body and spirit, the individual brain will be more constructive and fulfilling the purpose and experience an abundant life. Positive Mental Health is a state of well-being in which the individual realizes his or her own abilities, utilizes the abilities to cope up with the normal stresses of life and work productively, progressively and fruitfully. It is a state when the individual person is able to constructively contribute to the needs of the society or community. In other words, when an individual gradually pursue for growth, change and development in all aspects of life.

Do conhecimento objetivo ao problema corpo - mente

2018 ◽  
Vol 10 (2) ◽  
pp. 85-113
Author(s):  
Nathalia Gleyce dos Santos Salazar
Keyword(s):  
Third World ◽  
Sao Paulo ◽  
Karl Popper ◽  
São Paulo ◽  
Human Beings ◽  
The Third ◽  
Belo Horizonte ◽  
The Third World ◽  
The Mind

Resumo:  Apresenta-se uma discussão sobre o conhecimento e a tese dos três mundos no qual a interação entre estes nos aproxima da verdade do problema corpo-mente, tendo em vista, uma nova proposta de solução. O terceiro mundo é uma peça importante neste trabalho; sendo assim, analisaremos o que Popper designa como Mundo 3, em que ele consiste e o papel da linguagem como diferencial do ser humano. Apresentamos as críticas popperianas às correntes monistas e dualistas, ousando fazer uma crítica a Teoria do Conhecimento tradicional. Desta forma, a proposta apresentada por este filósofo da ciência diferencia-se de tudo que estava sendo feito até então, por isso, o interesse de apresentar essa abordagem pouco trabalhada de Popper. Palavras-chave: Conhecimento. Corpo-Mente. Mundo 3.Abstract: In this work, we present a discussion about knowledge and the theory of the three worlds in which the interaction between them approaches to the truth of the mind-body problem, in view of a proposed solution. The third world is an important piece in this work. Therefore, we will analyze what Popper describes as World 3, what it is and the role of language as a differential of human beings. We present Popper’s criticisms to the monistic and dualistic currents, daring to criticize the theory of traditional knowledge. Thus, the proposal of science presented by this philosopher differs from everything that was being done until then. This explains the interest in presenting this unusual approach to Popper.Keywords: Knowledge. Body-Mind.  World 3. REFERÊNCIASLEAL-TOLEDO, Gustavo . Popper e seu Cérebro. Revista da Faculdade de Letras. Série Filosofia, v. XXIII, p. 59-68, 2007.POPPER, Karl Raimund. A Lógica da Pesquisa Científica. Tradução de Leonidas Hegenberg e Octanny Silveira de Mota.  São Paulo: editora Cultrix. 2007.POPPER, Karl Raimund. Conhecimento Objetivo: uma abordagem evolucionária. Tradução de Milton Amado.  Belo Horizonte, Ed. Itatiaia Ilimitada. São Paulo, Ed. Da Universidade São Paulo, 1975._______.  O Conhecimento e o Problema Corpo –Mente. Tradução Joaquim Alberto Ferreira Gomes. Lisboa, Ed. 70. 1996.   _______. Conjecturas e Refutações: o desenvolvimento do conhecimento científico. Trad. Benedita Bettencourt. Ed. Livraria Almedina, 2006._______.  O Eu e Seu Cérebro. Karl Popper, Jonh C. Eccles;Tradução Silvio Meneses Garcia, Helena Cristina F. Arantes e Aurélio Osmar C. de Oliveira. – Campinas, SP: Papirus; Brasília, DF: Editora Universidade de Brasília. 1991.   _______. O Racionalismo Crítico na Política. Tradução de Maria da Conceição Côrte – Real. Brasília, Editora Universidade de Brasília, 2ª edição, 1994, 74p.SEARLE, John R. La construcción de la realidad social. Trad. Antoni Domènech. Barcelona: Paidós Ibérico, 1995.  

Nihilistic Thinking as the Self-Will of the Mind and the Projects of Its Overcoming

2020 ◽  
Vol 63 (10) ◽  
pp. 74-87
Author(s):  
Irina N. Sidorenko
Keyword(s):  
Significant Role ◽  
Current Situation ◽  
The Self ◽  
Spatial Perspective ◽  
The World ◽  
The Will ◽  
The Mind ◽  
Radical Transformation

 The author analyzes the conceptions of ontological nihilism in the works of S. Kierkegaard, F. Nietzsche, M. Heidegger, E. Jünger. On the basis of this analysis, violence is defined as a manifestation of nihilism, of the “will to nothingness” and hypertrophy of the self-will of man. The article demonstrates the importance of the problem of nihilism. The nihilistic thinking of modern man is expressed in the attitude toward a radical transformation of the world from the position of his “absolute” righteousness. The paradox of the current situation is that there is the reverse side of this transformative activity, when there is only the appearance of action and the dilution of responsibility. Confidence in the rightness of own views and beliefs increases the risk of the violent imposition of own vision of reality. Historical and philosophical reconstruction of the conceptions of nihilism allowed to reveal the following projects of its comprehension and resolution: (1) the project of “positing of values,” which consists in the transformation of the evaluation, which is understood as another perspective of positing values, leading to the affirmation of being; (2) the project of overcoming nihilism from the space of temporality, carried out through the resoluteness to accept the historicity of own existence; (3) the project of overcoming nihilism as the oblivion of being from the spatial perspective of the “line,” allowing to realize the “glimpse” of being. The author concludes that it is impossible to solve the problem of violence and its various forms of its manifestation without overcoming “ontological nihilism.” Significant role in solving the problem of ontological violence is assigned to philosophy as a critical and responsible form of thinking, which is capable to help a person to bear the burden of the world, to provide meanings and affirm being, as well as to unite people and resist the fundamentalist claims of exclusivity and rightness.

Filosofi Penggunaan Bija Dalam Persembahyangan Umat Hindu Di Bali

2018 ◽  
Author(s):  
Putu Sabda Jayendra
Keyword(s):  
Natural Environment ◽  
Moral Character ◽  
Human Being ◽  
Human Beings ◽  
Hindu Religion

The use of the bija in worship is commonplace in the Hindu religion, especially in Bali. But actually means philosophical a very deep, because it not only as a guidance for mankind in creating prosperity based on the sacredness through harmonious relationships beetwen humans and God/Ida Sang Hyang Widhi Wasa, humans with their fellow human beings and human beings with their natural environment. But the most important is education in shaping the character of good moral character, thus forming each employee to become a real human being. Keywords: bija, harmonization, chastity, character.

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