scholarly journals The Human Being in The Philosophical Thought

2021 ◽  
Vol 32 (2) ◽  
pp. 1-19
Author(s):  
Omar Saadi Abbas
Keyword(s):  
The Other ◽  
Human Being ◽  
Existential Philosophy ◽  
Philosophical Thought ◽  
Scientific Approach ◽  
The Subject ◽  
Islamic Civilization ◽  
Personal Philosophy ◽  
Special Meaning

The human being is the basis of philosophy, and this concept has crystallized mainly in most philosophical currents. Therefore, we see that these trends fall into one subject, which is (man), and every philosophy of these philosophies and currents or philosophical trends tries to set a concept for the human being of its own, and therefore we see a clear difference in Interpretations of these conflicting philosophical currents among themselves, which consider the human being and problems are the core of the topics of their thinking and with this research which is (the human being in the philosophical thought), so we see that Jaroudi's cognitive, philosophical and cultural system is poured into one topic, which is the human being, and this is what we found when talking about the concept of the human in Marxist thought, which was embodied in the principle of freedom, equality and respect for the other, then moving to the concept of man in existential philosophy, with its atheistic and believing parts, and its characterization of the human being because it is considered the fundamental difficulty in existential philosophy, and after that, Jarudi moved to the study of man to the personal philosophy of Jean Lacroix and Monet, which emphasizes the individual's responsibility and emphasis On a position on nature and history, and finally he studied man in structural philosophy. We see that the research began with a general introduction in which the human being is its main focus, and many researchers attribute their writing on the subject of man and humanity to Abu Hayyan al-Tawhidi and Ibn Miskawayh, as two of the flags of humanism in the Islamic civilization, and how these successive currents have looked at the human being and have been interested in all aspects of man Not only what he is aware of and what he thinks about or what he intends, because there are things in him that always go beyond awareness, thought and intent, and we see from the important results at the beginning of the conversation the consequences of studying a person from the deep crisis that he lived with all his conscience due to his presence in a concerned world, a world from which there is no way out. Likewise, Arkoun stems from the necessity of re-regard for philology as an indispensable approach in establishing the scientific approach to texts as a primary entry point for dropping sacredness from it and thus liberating the Islamic mind from the mythical thought that was associated with it with the Islamic vision of the phenomenon of revelation. On the other hand, existential philosophy emphasized the ability of man to conquer reality, transcend it and give it a special meaning.

Individualisation as a social-cultural process and morality

2020 ◽  
Vol 29 ◽  
pp. 11-33
Author(s):  
Janusz Mariański
Keyword(s):  
Subject Matter ◽  
Moral Values ◽  
Moral Relativism ◽  
The Other ◽  
Human Being ◽  
Cultural Process ◽  
Self Development ◽  
The Subject ◽  
Moral Choices ◽  
Individual Human

In this article, the issue of structural individualisation, which is one of the results of social modernisation, is adopted as the subject-matter. In the processes of individualisation, it is, first and foremost, the importance of an individual human being and matters relevant to their life, including the obligation to make constant choices in all the aspects of life, that is placed emphasis upon. In the aspect of values, the process of individualisation means transfer from values seen as responsibilities (related to duties) to values connected with self-fulfilment (self-development). The consequence of individualisation is the significant changes in the realm of morality: departing from traditional moral values and standards, permissivism and moral relativism, the destruction of normativity, and the secularisation of morality. On the other hand, it creates the opportunity to determine one's own moral choices and shapean autonomous moral personality.

scholarly journals The Dreamer and Their Authenticity in the Zhuangzi

Religions ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 75
Author(s):  
Barbara Aniela Bonar
Keyword(s):  
Point Of View ◽  
The Other ◽  
Human Being ◽  
Structural Process ◽  
One Stage ◽  
Psychoanalytic Perspective ◽  
The Subject ◽  
The Difference ◽  
Two Stages

In this paper, I explain the problem of the dreamer in the Zhuangzi. I aim to show that no difference exists between dreaming states and waking states because we have a fluctual relationship with these two stages. In both, “we are dreaming.” Put another way, from a psychoanalytical point of view, one stage penetrates the other and vice versa. The difference between dreaming and non-dreaming disappears because dreaming is a structural process. Also, from a psychoanalytical perspective, all confirmations and negations about dreams and non-dreams leads to one point: the being, or rather the becoming, of the subject. How does this solve the problem of the True Person/True Human Being (zhenren真人)? Does such a person have dreams or not? Does the True Person sleep without dreams, as we find in the Zhuangzi? From a psychoanalytic perspective, this is not possible. To prove this, I will present few passages from the Zhuangzi and offer a psychoanalytic explanation of them based on Jacques Lacan’s theory of the fantasy and desire.

See / Witness and the ‘setting-subject construction’

2018 ◽  
Vol 5 (2) ◽  
pp. 271-301
Author(s):  
Christelle Lacassain-Lagoin
Keyword(s):  
Human Subject ◽  
Point Of View ◽  
The Other ◽  
Human Being ◽  
Cognitive Schemas ◽  
Theoretical Concepts ◽  
Grammatical Subject ◽  
Perception Verbs

Abstract Perception verbs prototypically occur with a grammatical subject NP referring to a person. However, see and witness also license an inanimate grammatical subject, more precisely a spatial or temporal setting, in a “setting-subject construction” (Langacker 1991, 2008). The present study addresses this kind of variation, and demonstrates how the two alternate constructions reveal shifts from an egocentric perspective to an anthropocentric perspective. It sets out to accomplish three main goals: first, to establish whether each construction aligns perfectly with one particular perspective; second, to identify the semantic and syntactic characteristics of setting-subject constructions and explain how an inanimate subject NP can be favored over a human subject NP; third, to determine what can motivate speakers’ choices between the two alternate constructions licensed by see and witness. To achieve this, a qualitative, corpus-based analysis is carried out, which helps to understand to what extent the grammatical coding embodies a specific way of viewing the scene. First, the cognitive theoretical concepts (e.g., the Extended Animacy Hierarchy (Croft, 2003), egocentric and canonical viewing arrangements, cognitive schemas and models) that are helpful for the proper characterization of the two structures are presented, as well as the methodology employed to collect data for the present study. I then focus on prototypical, human subject NP constructions which reveal either an egocentric or an anthropocentric point of view of the scene. Finally, setting-subject constructions are addressed: not only are the characteristics of such structures highlighted but also the parameters and factors that contribute to their occurrence are identified. The study shows that such constructions convey the conceptualizer’s assessment of a situation, as the viewing relationship is construed subjectively. A setting-subject construction thus reveals a perspective that indirectly turns out to be more anthropocentric than ‘setting-centric’, as the inanimate locative subject, ranking at the bottom of the Animacy hierarchy, winds up alluding to any possible human being, including the speaker, the addressee and the Other.

Uncertainty Characterization of Reactor Vessel Fracture Toughness

2002 ◽  
Author(s):  
Fei Li ◽  
Mohammad Modarres
Keyword(s):  
Fracture Toughness ◽  
Epistemic Uncertainty ◽  
Reactor Vessel ◽  
The Other ◽  
Aleatory Uncertainty ◽  
Computation Process ◽  
Mechanics Analysis ◽  
The Subject ◽  
Propagation Of Uncertainties

To perform fracture mechanics analysis of reactor vessel, fracture toughness (KIc) at various temperatures would be necessary. In a best estimate approach, KIc uncertainties resulting from both lack of sufficient knowledge and randomness in some of the variables of KIc must be characterized. Although it may be argued that there is only one type of uncertainty, which is lack of perfect knowledge about the subject under study, as a matter of practice KIc uncertainties can be divided into two types: aleatory and epistemic. Aleatory uncertainty is related to uncertainty that is very difficult to reduce, if not impossible; epistemic uncertainty, on the other hand, can be practically reduced. Distinction between aleatory and epistemic uncertainties facilitates decision-making under uncertainty and allows for proper propagation of uncertainties in the computation process. Typically, epistemic uncertainties representing, for example, parameters of a model are sampled (to generate a “snapshot,” single-value of the parameters), but the totality of aleatory uncertainties is carried through the calculation as available. In this paper a description of an approach to account for these two types of uncertainties associated with KIc has been provided.

scholarly journals Flamenco Dance as a Means of Expressing Emotions and Developing Emotional Intelligence

ICONI ◽  
2020 ◽  
pp. 38-45
Author(s):  
Anastasia L. Kucherenko ◽  
◽  
Nina A. Konopleva ◽  
Keyword(s):  
Emotional Intelligence ◽  
Human Existence ◽  
Human Being ◽  
Artistic Creativity ◽  
Emotional Tension ◽  
Wilhelm Reich ◽  
The Subject ◽  
Motivating Factor ◽  
Number Of Authors

The article examines the fl amenco dance as a means of expression of the dancer’s emotions and development of emotional intellect. It has been noted that up to the present time in scholarship there has not been any unifi ed approach towards the essence of the concept of “emotion” and the characterization of emotional intellect. The authors of the article note that emotions demonstrate the experience of various types of situations by the subject, evaluation of their meaning, as well as transformations and regulations of behavior in consideration of the achieved evaluation. The article substantiates the meaning of human existence in the context of the affective-emotional nature of individuals and people’s belonging to the category of emotional-social beings. It is shown that emotions serve not only as an organizing and motivating factor of behavior, but also as a factor of personalized development and relationship with the surrounding world. Analysis is made of the views on emotions of a number of authors, including Wilhelm Reich, who presumed that chronic tension in the human being’s organism negatively affects his energetic fi eld, at the basis of which lie strong emotions, not allowing him to experience these emotions and distorting the expression of feelings. The human being can free himself of such energy blocks only after having fully experienced these emotions. In its turn, the experience of these emotions and, consequently, their discharge may be carried out by means of art and artistic creativity. Hereinafter the fl amenco dance is examined as a means not only of remittal of the dancer’s and the audience’s psycho-emotional tension, but also the development of emotional intellect.

scholarly journals The Unnoble Nobles: Notes on Shakespeare’s Masterful Characterization in Macbeth

2015 ◽  
Vol 52 ◽  
pp. 132-138
Author(s):  
Zohreh Ramin ◽  
Alireza Shafinasab
Keyword(s):  
The Other ◽  
Human Being ◽  
Other Hand ◽  
Commercial World ◽  
Complex Characterization ◽  
The One

When writing Macbeth, Shakespeare faced a moral and aesthetic challenge. On the one hand, he had drawn the story of Macbeth from Holinshed's Chronicles, in which Banquo is depicted as an accomplice in the murder of King Duncan. On the other hand Banquo was believed to be the ancestor of King James, Shakespeare’s patron. Shakespeare had to write a play that at once pleased King James, remained true to the spirit of history, and could be a popular hit in the commercial world of Jacobean theatre, all seemingly contradictory ends because of the problem with the character of Banquo. So Shakespeare characterizes him in a different manner from his sources. The new characterization served a number of purposes. The most important reason for the alternation was to please King James, the alleged descendant of Banquo. Other than that, there is the dramatic purpose of creating a foil character for Macbeth, who can highlight Macbeth's characteristics. The presence of a noble Banquo also shows that human being can resist evil, as does Banquo. These points have been emphasized in many writings on Macbeth, which mean that Shakespeare's Banquo is an innocent man, a seemingly deviation from history. The present paper, however, tries to examine Shakespeare's complex characterization of Banquo which must meet those seemingly contradicting ends, a characterization far more ambivalent and artful than simple political affiliations might suggest. It will be shown that Shakespeare's Banquo not only is not simply an innocent man he seems to be at the first reading, but he could be as murderous as Macbeth himself. The only difference between the two is that one acts sooner than the other.

scholarly journals La conquista de la fortuna

2005 ◽  
pp. 119-147 ◽  
Author(s):  
Antonio Hermosa Andújar
Keyword(s):  
Human Behavior ◽  
Human Life ◽  
The Other ◽  
The Political ◽  
Human Being ◽  
Social Forces ◽  
Political Liberty ◽  
The Subject ◽  
The One

In this work the author holds the thesis that with Maquiavelo, in accordance with Tucidides, the complete humanization of history and human life arose. Man has become the complete owner of his destiny when conquering fortune by virtù, that is, the entirety of social forces, concrete or diffuse, that oppose to the exercise of his will. It is only nature that remains as a region still inaccessible to human will. This is the reason why in Maquiavelo the concepts which should organize the explanation of human behavior are not, as considered until now, virtù/fortune but virtù/nature. Even though, there are two antagonic limits to the emancipatory virtuos action: on the one hand, its still nondemocratic condition, since only the Prince is capable of such virtù. On the other, the political liberty, something that in principle appears external to the subject, but once known he won´t forget ever, that is, political liberty becomes a constitutive feature of the human being at which every virtuos action of the Prince directed to extirpate it, fails.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

Modesty versus Shame

2019 ◽  
Vol 29 (1) ◽  
pp. 11-22
Author(s):  
Rosaria Filoni
Keyword(s):  
Self Esteem ◽  
Two Dimensions ◽  
The Other ◽  
Human Being ◽  
Self Perception ◽  
Historical Aspects ◽  
The Social ◽  
The Subject

The author addresses the subject of modesty, firstly by referring to an article by Alexander Lowen (IIBA Newsletter, 1994), and then an article by Umberto Galimberti, a philosopher and Jungian analyst. Lowen speaks of modesty as «natural pride”, as the expression of the degree of self-perception and self-esteem of the person. It denotes the individual’s ability to contain their feelings and therefore indicates their ability to hold a strong sexual charge. For Galimberti, the human being – who has both a body and individuality – «modesty” expresses the contrasting dialectic between the ego and their animal condition, the two dimensions that intimately constitute the person and tear him or her apart. Each dimension, in fact, hosts two subjectivities. One subjectivity that says «I”, with which we usually identify ourselves, and the other that establishes us as «officials of the species” ensuring its continuity. According to Galimberti, modesty does not limit sexuality but identifies it. The author then reflects on the social and historical aspects of modesty in Italy over the last 50 years.

Vasily Polenov: Conversation with the Soul

2021 ◽  
pp. 75-83
Author(s):  
Natalya N. Rostova
Keyword(s):  
Point Of View ◽  
The Other ◽  
Philosophical Analysis ◽  
Landscape Painting ◽  
Human Being ◽  
Other Hand ◽  
The Subject ◽  
The One ◽  
The Way

The article examines the work of Vasily Polenov. The author presents Polenov’s artistic path as the dramatic choice between what is commonly called genre and landscape painting. From the philosophical point of view, the problem consists in concept of understanding art. On the one hand, the essence of art can be reduced to «what», to writing a story, a big sense. On the other hand, art can be understood as «painting for painting’s sake». In this sense, the tension in Polenov’s work arises between the paintings «Moscow Courtyard» and «Christ and the Sinner». The author notes that the way out of this dilemma is to understand art as the subject that reflects the non-objectifiable and devoid of anything essence. The article analyzes the philosophical meaning of Polenov’s paintings of the gospel cycle and provides a philosophical analysis of the artist’s nostalgic paintings. The author comes to the conclusion that Polenov’s paintings are the form that establishes an emotionally experiencing human being

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