Meaning of Education in Contemporary Phenomenological Ontology – Eugen Fink and Emmanuel Levinas

Diogenes ◽  
2021 ◽  
Vol 29 (2) ◽  
Author(s):  
Stoyan Buchvarov ◽  
◽  
◽  
Keyword(s):  
Young People ◽  
Moral Education ◽  
Religious Education ◽  
Basic Principle ◽  
Emmanuel Levinas ◽  
The Other ◽  
Basic Method ◽  
Human Being ◽  
The World

This article discusses the problem of education according to E. Fink and E. Levinas. In Fink’s opinion, education should acquaint young people with basic phenomena of human being, and introduce them to the problems of the being as a whole, immortality, culture and history. The basic method that should be used in education is the game method. According to Levinas, education should acquaint young people with The Other, with its uniqueness and originality. Respect and preservation of otherness is the basic principle in his philosophy. Moral education can only be realized as religious education, and communication with The Other can be achieved though prayer. Religious education is what can introduce a person to the history and culture of the world.

scholarly journals RUSSIAN, JEWISH OR HUMAN? JEWISH MYSTICAL THOUGHT IN THE POETRY OF BULAT SHALVOVICH OKUDZHAVA

Porównania ◽  
2018 ◽  
Vol 21 (2) ◽  
Author(s):  
Katarzyna Anna Kornacka-Sareło
Keyword(s):  
Distinctive Feature ◽  
Emmanuel Levinas ◽  
Martin Buber ◽  
The Other ◽  
Human Being ◽  
Philosophical Approach ◽  
Franz Rosenzweig ◽  
Jewish Mysticism ◽  
The World ◽  
Literary Output

While looking at the literary output of Bulat Shalvovich Okudzhava from the perspective of imagology, one can see that the image of “the Other” in the poems of the Russian bard was created, paradoxically, just by this “Other”, and it was not constructed by the images (imagines) intrinsically present in the consciousness of the ethnocentric “Self” or “The Same”. In other words, in the case of Okudzhava’s poetry, the image of “the Other” stands on the basis of some ideas of Jewish mystics and the ones of Jewish philosophers of dialogue (Martin Buber, Franz Rosenzweig and Emmanuel Lévinas). Therefore, the aim of this article was to present the motifs stemming from Jewish mysticism in the poems-songs by Okudzhava which, as it seems, influenced theological, anthropological and ethical views of the bard. The distinctive feature of Okudzhava’s philosophical approach is perceiving every person, regardless of their ethnic or cultural origin, as a being responsible for themselves in the process of constituting themselves in their humanity. The same person is also responsible for other people, for the world of nature, and even for an impersonal and non-anthropomorphic godhead who does not intervene in human affairs. Therefore, Okudzhava – similarly to Jewish mystics – regards the human being as a co-creator of reality, obliged to perform ethically positive acts and respect an old Kabbalistic postulate tikkun ha-olam - “to mend the world”.

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

scholarly journals Analisis Makna Character Building pada Perilaku Nabi Muhammad dalam Surat Al-Mukminun [23] ayat 1-11

2021 ◽  
Vol 2 (01) ◽  
pp. 59-76
Author(s):  
Muhammad Soleh Ritonga
Keyword(s):  
The Other ◽  
Human Being ◽  
Personal Character ◽  
The World ◽  
It Education ◽  
Character Building ◽  
Religious Personality

Character building must follow the example of the Prophet Muhammad. Because he is the incarnation of the Al-Qur'an, a human being who is successful in his life in the world with the various problems he faces and the several professions he does. Allah gave him success in this world and the hereafter. We can see this in Surah al-Mukminun verses 1-11. There, the tips for becoming a successful person are explained by implementing the characters implied in these verses. The first character that must be possessed is a religious personality. The second personal character is focused on concentration, praying seriously '. This prayer is like the head of all deeds. If the prayer is good, other deeds will be good, but if the prayer is not good, it will also affect the unworthiness of the other deeds. After prayer there is a character of discipline by keeping away from useless things that are not useful, be it deeds or words. then the character of obedience in paying zakat, shows a sense of social or caring. Then the personal character who is responsible by maintaining self-respect by using the available facilities in a halal way. Furthermore, a personal character that is trustworthy, the importance of maintaining trust and promise is a form of character of a person who can be trusted. And lastly is a consistent character, maintaining prayers regularly and working hard, istiqamah which shows that the person is able to be consistent in maintaining goodness. According to Al-Mâwardiy, carrying out these characters results in success in any field, be it education, economy, profession and so on. Even lasting success will be found in the afterlife.

scholarly journals Meanings of Poetry in The Classical Book Ta’līmu Al-Muta’allim by Burhānuddīn Az-Zarnūji (A Study of The Levels of The Roman Ingarden Norms)

Jurnal CMES ◽  
2021 ◽  
Vol 14 (1) ◽  
pp. 80
Author(s):  
M. Ibnu Nafiudin ◽  
Imam Makruf
Keyword(s):  
Qualitative Research ◽  
Moral Education ◽  
Religious Education ◽  
Text Structure ◽  
Educational Values ◽  
Cultural Education ◽  
The World ◽  
Layer 2 ◽  
Using Data ◽  
Research Show

This research aims to describe the structure of the text and the meaning of the poetry on the book Ta'līmu Al-Muta'allīm by Burhānuddīn Az-Zarnūji. This research will be analyzed through structural and Roman Ingarden's strata of norm approach which reveals about educational values. This descriptive qualitative research employs observation and note technique as a method of data collection, in which the researcher records data in the form of verses in the Ta'līmu Al-Muta'allīm book, especially those in chapter 5. The poetry data found, is analyzed by using data triangulation. The results of the research show that the text structure of the poetry of the book Ta'līmu Al-Muta'allīm by Burhānuddīn Az-Zarnūji consists of five layers, including 1) sound layer, 2) meaning layer, 3) layers of things that are stated, 4) the world layer, and 5) the metaphysical layer. Meanwhile, the educational values contain in the meaning of the poetry include the values of religious education, the values of moral education, the values of social education, the values of cultural education, and the values of aesthetic education.

Communication Process in Family Reinforcing the Gender Differences in Bangladesh

2016 ◽  
pp. 137-147
Author(s):  
Sabiha Yeasmin Rosy ◽  
Md. Mynul Islam
Keyword(s):  
Gender Differences ◽  
Negative Impact ◽  
The Other ◽  
Communication Process ◽  
Human Being ◽  
The Feminine ◽  
The World ◽  
Public World ◽  
And Behavior ◽  
The Impact

Family is an important institution to build a person's personality, morality, value and attitude. When this institution communicates properly, it shows the impact e.g. a boy or a girl becomes social human being. Unfortunately in our family gender biasness is reinforced continuously by starting to behave differently with boys and girls from the childhood. Parents communicate with them in a different way which constructs the traits of “masculinity” and “femininity”. Girls are compelled to learn the feminine role with politeness, submissiveness and their mobility is restricted in public world. It is a family which trains a girl to be a good mother, wife, sister or daughter, on the other hand a boy learns to be social, intellectual, able to run the world and strong. This different formation of role and behavior results in the ongoing discrimination everywhere in the society. This reinforcement is sort of relief from social stigmatization but has overall negative impact on life and through this family can be counted as the main birthplace of discrimination against women. Girls and boys must be raised neutrally to eradicate the gender differences and ensure the equality.

Comparing the incomparable and legal discourse

Semiotica ◽  
2016 ◽  
Vol 2016 (209) ◽  
pp. 5-14
Author(s):  
Augusto Ponzio
Keyword(s):  
Human Rights ◽  
Emmanuel Levinas ◽  
Personal Responsibility ◽  
Legal Discourse ◽  
The State ◽  
Point Of View ◽  
The Other ◽  
Absolute Difference ◽  
Human Being ◽  
The Law

AbstractIt is not with the State that personal responsibility arises towards the other. According to Emmanuel Levinas, the other is every single human being I am responsible for, and I am this responsibility for him. The other, my fellow, is the first comer. But I do not live in a world with just one single “first comer”; there is always another other, a third, who is also my other, my fellow. Otherness, beginning with this third, is a plurality. Proximity as responsibility is a plurality. There is a need for justice. There is the obligation to compare unique and incomparable others. This is what is hidden, unsaid, implied in legal discourse. But recourse to comparison among that which cannot be compared, among that which is incomparable is justified by love of justice for the other. It is this justification that confers a sense to law, which is always dura lex, and to the statement that citizens are equal before the law. From this point of view, State justice is always imperfect with respect to human rights understood as the rights of the other, of every other in his absolute difference, in his incomparable otherness.

The Space between Us: Opening Remarks on the Concept of Dwelling

10.1068/d365t ◽  
2007 ◽  
Vol 25 (4) ◽  
pp. 625-647 ◽  
Author(s):  
Paul Harrison
Keyword(s):  
Martin Heidegger ◽  
Emmanuel Levinas ◽  
Critical Appraisal ◽  
The Other ◽  
Central Importance ◽  
Double Reading ◽  
The World ◽  
At Home

Somewhat surprisingly the concept of dwelling remains largely unconsidered within contemporary geographical thought. Despite signs of a renewed interest in the term it remains all but bereft of a sustained critical appraisal and as a consequence firmly tied to the name and writing of Martin Heidegger. The aim of this paper is to begin to open the concept up beyond this attachment and to provide a rationale for its reassessment. Through a double reading of dwelling, once via Heidegger and again via Emmanuel Levinas, I offer a twofold consideration of how the concept can be assembled, orientated, and organised. Where Heidegger organises and articulates the concept around an enclosed figure being-at-home-in-the-world for Levinas dwelling gains its significance from a constitutive openness to the incoming of the other. These are two accounts, then, which differ radically in their apprehension of the concept and in the unfolding of its implications but which agree on the central importance of the concept in the determination, figuring, and phrasing of subjectivity, sociality, and signification. Ultimately, what emerges from these opening remarks is a depiction of two attempts to make thought respond to and reckon with the event of space: two attempts to bring to thought the space between us.

scholarly journals Communication, Translation and the Global Community of Persons

2015 ◽  
Vol 6 (1) ◽  
pp. 46-56 ◽  
Author(s):  
Dries Deweer
Keyword(s):  
Paul Ricoeur ◽  
The Other ◽  
Human Being ◽  
Global Community ◽  
Missing Link ◽  
Self Development ◽  
The World ◽  
Paul Ricœur ◽  
Human Capacity

Paul Ricœur shared Emmanuel Mounier’s personalist and communitarian ideal of a universal community, which ensures that every human being has access to the conditions for self-development as a person. Whereas Mounier talks about communication as the structure of personhood that summons us towards the gradual enlargement of the community, Ricœur’s reflections on translation provide a missing link by referring, not just to the human capacity to communicate, but more specifically, to our capacity to translate and the implied ethics of linguistic hospitality. This allowed him to show that what enables us to enlarge the circle of brotherhood is the capacity to gradually settle in the world of the other and to welcome the other into one’s own world.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

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