Freedom – Contingency in Nature, the Condition of Human Freedom

Keyword(s):  
AKADEMIKA ◽  
2014 ◽  
Vol 8 (2) ◽  
pp. 205-221
Author(s):  
Minahul Mubin

A novel titled BumiCinta written by Habiburrahman El-Shirazy takes place in the Russian setting, in which Russia is a country that adopts freedom. Russia with various religions embraced by its people has called for the importance of human freedom. Free sex in Russia is commonplace among its young people. Russia is a country that is free with no rules, no wonder if there have been many not embracing certain religion. In fact, according to data Russia is a country accessing the largest porn sites in the world. Habiburrahman in his Bumi Cinta reveals some religious aspects. He incorporates the concept of religion with social conflicts in Russia. Therefore, the writer reveals two fundamental issues, namely: 1. What is the characters' religiosity in the Habiburrahman El-Shirazy'sBumiCinta? 2. What is the characters' religiosity in the BumiCinta in their relationship with God, fellow human beings, and nature ?. To achieve the objectives, the writer uses the religious literary criticism based on the Qur'an and Hadith. It emphasizes religious values in literature. The writer also uses the arguments of scholars and schools of thought to strengthen this paper. This theory is then used to seek the elements of religiousity in the Habiburrahman El-Shirazy'sBumiCinta. In this novel, the writer explains there are strong religious elements and religious effects of its characters, especially the belief in God, faith and piety


1996 ◽  
Vol 13 (1) ◽  
pp. 42-58
Author(s):  
Abdelwahab M. Elmessiri

EpilogueGeoffrey Chaucer’s ‘The Frankeleyn’s Tale” and Bertold Brecht’sThe Exception and the Rule seem to have very little in common. Chaucer’smedieval narrative poem tries to follow the norms of its genre andfulfiil the reader’s expectations, whereas Brecht’s modernist experimentalplay violates many of the rules of drama laid down by Aristotle and otherclassical critics. It deliberately shocks the reader out of any facile identificationwith the characters as well as any willing suspension of disbelief.But despite their many obvious differences, this study argues that theirsimilarities are quite relevant and significant. Both works deal with thethemes of human freedom, moral responsibility, and ability to transcend.These are among the major themes of literature throughout time-butthey have acquired particular poignancy in our modern time with the riseand gradual unfolding of what I term the “Paradigmatic sequence of secularization.”Since the terms “paradigm” and “secularism” are alreadyquite problematic, and to talk of “a paradigmatic sequence of secularization”is even more so, some kind of clarification and even redefinition isin order.ParadigmsWhen a critic singles out two literary works for comparison, thechoice is not guided by some universally established objective rules, butrather dictated by a certain set of assumptions, norms, criteria, biases, andso on. When he/she engages in the critical act itself, pointing out structuraland thematic relations (of similarity and dissimilarity), he/she does ...


1988 ◽  
Vol 13 (3) ◽  
pp. 209-231
Author(s):  
George THERUKATTIL
Keyword(s):  

Author(s):  
Jerusha Tanner Lamptey

This chapter focuses on theological anthropology and probes the extent and reality of human freedom, especially considering structural and systemic constraint. It begins by exploring existing formulations of egalitarian anthropology that foreground tawhid, fitra, khilafah, and taqwa. It then engages Christian womanist and feminist perspectives on theological anthropology, embodiment, constraint, and survival articulated by M. Shawn Copeland, Jeannine Hill Fletcher, and Delores S. Williams. These perspectives prompt important considerations of individual autonomy and systemic injustice, and of possible responses to such injustice. The chapter concludes by articulating a Muslima theological expansion of taqwa—transformative taqwa—that centers Hajar and stresses systemic transformation through visibilization, conscientization, and prioritization of the marginalized.


Author(s):  
Jonathan Webber

This chapter argues that Simone de Beauvoir’s first publication, the novel She Came To Stay, presents an existentialist metaphysics of human freedom that is opposed to Sartre’s idea of radical freedom. The novel’s central plot dramatizes Beauvoir’s idea that freedom consists in the ability to commit to a project that gains its own inertia and influence over one’s cognition through one’s repeated affirmation of it in thought and action. This is an existentialist theory because it agrees that the reasons one encounters in experience reflect the values at the heart of one’s chosen projects. It is opposed to Sartre’s theory of radical freedom because the inertia of a sedimented project entails that it can be revised or replaced only through a temporally protracted process of sedimenting contrary values.


Author(s):  
Thomas Palmer

The central controversy surrounding Jansenism concerned its alleged heterodoxy in respect to divine grace and human liberty. Five propositions regarding fallen human nature, the operation of grace, and the ability of man to cooperate with it were extracted from Jansen’s Augustinus, and condemned by Innocent X in 1653. The Jansenists denied that they maintained the propositions in the condemned sense. Their position was framed against a teaching developed by Molina and other Jesuits (analysed in section II), which, they claimed, attributed so much power to fallen nature as to fall into Pelagianism. The chapter balances accounts which relate the Jansenists’ moral rigorism wholly to their pessimistic assessment of human nature and their predestinarianism. They aimed to establish human freedom and the responsibility of each individual for his own conversion, and the counterpoint to their view of the fall was a mystical optimism regarding the destiny of nature under grace.


Author(s):  
Cor van der Weele ◽  
Henk van den Belt

The chapter argues that in human relations with technology, assumptions about ourselves are just as crucial as assumptions about technology. Neither the optimistic traditional humanist belief in human freedom and autonomy, nor the pessimistic view that humans are necessarily anthropocentric, will do for building sound relations with technology. The chapter develops this argument through three debates. First, Heidegger’s antihumanism, in which humans do not have any agency in their relations with technology, may not be convincing, yet lack of control is still a relevant theme. Second, the section on evolutionary humanism (turning to transhumanism and AI) shows that humans now often look vulnerable rather than masterful in their relations with technology. Third, Anthropocene debates tend to rest on bleak views of human beings, so that hard-to-control technologies may then seem to be our only hope. The chapter argues for a need to develop more detailed insights into how we function by facing and exploring our weaknesses and vulnerabilities, as well our under-recognized abilities for responsibility. This may open perspectives on more modest and entangled forms of agency, more humane technologies, and more de-centered relations with nature.


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