Defining the Common European Way of Life

2021 ◽  
Vol 9 (1) ◽  
pp. 111-131
Author(s):  
Lilla Nóra Kiss ◽  
Orsolya Johanna Sziebig
Keyword(s):  
Way Of Life ◽  
The Common

scholarly journals Stoic Ethics as a Guide to the Political Life in Marcus Aurelius

Escritos ◽  
2020 ◽  
Vol 28 (61) ◽  
pp. 51-61
Author(s):  
Bruno Alonso
Keyword(s):  
Common Good ◽  
Political Life ◽  
Way Of Life ◽  
Roman Army ◽  
Natural Right ◽  
Marcus Aurelius ◽  
Simple Part ◽  
The Common ◽  
The City ◽  
Political Actions

Marcus Aurelius reigned from 161 A.D. to 180 A.D., and he ranks among the most successful emperors of the antonine dynasty. The success of his administration may be attributed to his philosopher personality and, more than that, to his stoic character. Meditations presents thoughts of a stoicism devotee, which reflects in moments of intimacy on the challenges that he faced throughout his life as an emperor. It is in the practice of the ethical precepts of stoicism that he finds his refuge. The text consists of a series of spiritual exercises which reaffirm the indifference to pleasures, contempt for fame, detachment from riches and abnegation for political power. This paper is a study of Meditations, and its main purpose is to elucidate how the stoic way of life is incorporated in the figure of the philosopher emperor; this, as a military function, as he was a commander of the Roman army in the war against the Nordics, where political virtue was tested. Amid the chaos of an insane struggle for the survival of Rome, he found in stoicism a precious source of inspiration. Marcus Aurelius was not dazzled by the cult of the emperor's personality; he acted for the natural right to freedom and guided his political actions for the common good. His stoic perseverance reveals itself in a harmonious conduct with the city, the rational and cosmic organism from which the emperor is a simple part.

Securitization and the Economy of Risks

2020 ◽  
pp. 1662-1675
Author(s):  
Oxana Karnaukhova
Keyword(s):  
Decision Making ◽  
Economic Integration ◽  
Historical Memory ◽  
European Economic Area ◽  
Way Of Life ◽  
Strategic Risk ◽  
Eurasian Economic Union ◽  
The Common ◽  
Economic Union ◽  
In The Beginning

In the beginning of the 21st century the society of the Second Modernity with incalculable risks marks human conditions in orientation and self-categorization on the basis of historical memory. The dichotomy “We-Other” influences strategic risk decisions. Security is becoming the umbrella topic referring to public goods, transnational markets, “the specific way of life”. In the context of different agreements and regulations co-existence (such as European Economic Area, Eurasian Economic Union, BRIC etc.) claims for personal and collective safety together with the rhetoric of memorization influences decision-making process and becomes a burden of securitization. The “Eurasian” project of integration is observed in its transformation from being based on the post-Soviet memory toward economically beneficial cooperation. Still the Eurasian Economic Union is seen as vague in its goals and instruments, relying on the approach to economic integration with the reference to the common past, memories and identity.

Democratic and Aristocratic Aristotle: An Aristotelian Response to Nussbaum’s Capabilities Approach

2012 ◽  
Vol 29 (2) ◽  
pp. 286-308 ◽  
Author(s):  
Kazutaka Inamura
Keyword(s):  
Well Being ◽  
Capabilities Approach ◽  
Political Authority ◽  
Human Beings ◽  
Way Of Life ◽  
Popular Participation ◽  
Wide Range ◽  
Virtuous Character ◽  
The Common ◽  
Constructive Criticism

This paper addresses the problem of how to make ‘democratic’ elements in Aristotle’s political philosophy compatible with his aristocratic framework for distributing political authority. To this end, it is argued that in Aristotle’s framework, the idea of aristocratic governance is justified, because it contributes most greatly to the achievement of the well-being of people in a city (Politics III.9), or the common benefit of a wide range of free individuals (Politics III.6 and 7), and that Aristotle’s argument for the wisdom of the multitude (Politics III.11) is actually not democratic, but rather aristocratic to the extent that he proposes integrating the multitude into the deliberative and judicial processes by identifying their ‘virtuous character’ as a group, not by offering an idea that human beings are created equal. The paper also offers a more constructive criticism of Nussbaum’s capabilities approach by arguing that Aristotle’s aristocratic idea of distributive justice provides more useful insights into the problem of popular participation than Nussbaum’s emphasis on people’s capacity for choosing their own way of life.

Reframing “building back better” for post-disaster housing design: a community perspective

2016 ◽  
Vol 7 (4) ◽  
pp. 344-360 ◽  
Author(s):  
Yenny Rahmayati
Keyword(s):  
Qualitative Methodology ◽  
Way Of Life ◽  
Content Type ◽  
Housing Design ◽  
Disaster Survivors ◽  
Common Concept ◽  
The Common ◽  
Housing Reconstruction ◽  
Post Disaster

Purpose This study aims to reframe the common concept of post-disaster reconstruction “building back better”, especially in the context of post-disaster housing design. Design/methodology/approach An Aceh post-tsunami housing reconstruction project is used as a case study with qualitative methodology through in-depth interviews of selected respondents. Findings The study findings have shown that the term “building back better” is not a familiar term for housing recipients. Whichever different personal background post-disaster survivors come from, whether they are housewife, civil servant, fisherman, university student, businessman or a professional, none have ever heard this phrase. All found it hard to understand the term. This study argues that the “building back better” concept is good in policy but not working in practice. As a result, housing recipients not only were dissatisfied with their new houses but also found that the new housing configurations profoundly altered their traditional way of life. In light of these findings, the paper argues that the concept of “building back better” needs to be reframed to take account of the cultural individual and communal needs and wants of post-disaster survivors. Research limitations/implications This study discusses only one aspect of post-disaster reconstruction that is the design of housing reconstruction. Practical implications Results from this study provide a practical contribution for reconstruction actors especially designers, architects and planners. It helps them to reconsider the common concepts they have used for post-disaster reconstruction processes particularly in designing housing reconstruction projects. Originality/value This study focuses on the question of how tsunami survivors in Aceh reacted to the design of their new post-tsunami houses and what they had done themselves to make their homes a better and nicer place to live within their own cultural needs. This study also sought to understand what motivated the opinions the respondents had about the design of housing reconstruction after the tsunami in Aceh generally. In addition, the study investigated whether survivors knew the phrase and the credo of “building back better” in a post-disaster context.

scholarly journals Paleobiolinguistics of New World Crops and the Otomanguean Language Family

2015 ◽  
Vol 6 (1) ◽  
pp. 189-191 ◽  
Author(s):  
Cecil H. Brown
Keyword(s):  
Common Bean ◽  
New World ◽  
Common Ancestor ◽  
Chili Pepper ◽  
Language Family ◽  
World Language ◽  
Way Of Life ◽  
Language Groups ◽  
The Common

Several studies recently published in Ethnobiology Letters treat respectively the paleobiolinguistics of chili pepper, manioc, maize, and the common bean in New World language families. This includes the Otomanguean family of Mexico, one of the oldest language groups of the hemisphere, whose parent language may have been spoken at the latest around 6500 years ago. This communication addresses the possibility that Otomanguean paleobiolinguistics should be considered tentative since languages of the grouping are not yet conclusively demonstrated to be descended from a common ancestor. This challenges the proposal that words for chili pepper, manioc, and maize were in vocabularies of languages spoken two thousand or more years before development of a village-farming way of life in the New World.

scholarly journals Constantine Lascaris, his manuscripts and his ethical concerns

2021 ◽  
Vol 15 (2) ◽  
pp. 538-572
Author(s):  
Juan Felipe Gonzalez-Calderon
Keyword(s):  
Common Good ◽  
Special Kind ◽  
Way Of Life ◽  
Spiritual Exercise ◽  
Ethical Concerns ◽  
The Common Good ◽  
Moral Improvement ◽  
The Common ◽  
Virtuous Life ◽  
Intellectual Activities

This article aims to examine Constantine Lascaris’s work on Aristoteles’ ethical corpus. We consider evidence from the textual witnesses of the Nicomachean Ethics, the Eudemian Ethics, the Magna Moralia, and some other minor ethical writings, which belonged to Lascaris, in order to reconstruct his working methods. We also explore Lascaris’ own statements about virtuous life; a life devoted to the service of the common good, to philosophy and to the study of texts. For him philosophy was a way of life, rather than simply a discourse. We look at the link between written culture and philosophical life and propose further research into how Byzantine and Renaissance scholars understood their own intellectual activities to be a special kind of spiritual exercise intended to promote moral improvement in both individuals and societies.

scholarly journals گربام‘ ٹی جدید شعریات،اسہ مطالعہ اس

Al-Burz ◽  
2018 ◽  
Vol 10 (1) ◽  
pp. 174-188
Author(s):  
Muhammad Yousaf Mengal
Keyword(s):  
Social System ◽  
Work Study ◽  
Way Of Life ◽  
Research Article ◽  
The Common ◽  
Artistic Work

This research article explains the modern trends in Shams Nadeem's poetry, who has highlighted the initial modern thoughts in his artistic work. study of this article more emphasis the modernism and its initial approaches in Brahui Poetry. where the most common and basic trends have been discussed in creative text, which shows the common behavior, way of life and social system of Brahuies, this article also arises and reflects the more common issues, which need to be noticed. 

The Friendless Republic: Freedom, Faction, and Friendship in Machiavelli'sDiscourses

2018 ◽  
Vol 81 (1) ◽  
pp. 1-19
Author(s):  
John M. Warner
Keyword(s):  
Common Good ◽  
The Political ◽  
Way Of Life ◽  
The Common Good ◽  
Asymmetric Dependence ◽  
The Common

AbstractCivic republicans have traditionally appealed to friendship as a means of preserving popular liberty, but Machiavelli is a notable exception to this rule. In fact, I argue, he views efforts to reconcile friendship and politics as (1) philosophically dubious, because grounded in false conceptions of person and society, and (2) practically harmful, because they perpetuate patterns of asymmetric dependence that are inconsistent with a free way of life. Machiavelli's neglected skepticism about the political potential of friendship deepens his critique of the Ciceronianconcordia, reveals a diminished idea of the common good, and distances him from the civic republican tradition to which he is so often said to belong.

Pythagoreanism

2018 ◽  
Author(s):  
Hermann S. Schibli
Keyword(s):  
Historical Development ◽  
Common Denominator ◽  
Greek Philosophy ◽  
Way Of Life ◽  
Cosmological Context ◽  
Wide Range ◽  
The World ◽  
Structural Principles ◽  
The Common ◽  
The Universe

Pythagoreanism refers to a Greek religious-philosophical movement that originated with Pythagoras in the sixth century bc. Although Pythagoreanism in its historical development embraced a wide range of interests in politics, mysticism, music, mathematics and astronomy, the common denominator remained a general adherence among Pythagoreans to the name of the founder and his religious beliefs. Pythagoras taught the immortality and transmigration of the soul (reincarnation) and recommended a way of life that through ascetic practices, dietary rules and ethical conduct promised to purify the soul and bring it into harmony with the surrounding universe. Thereby the soul would become godlike since Pythagoras believed that the cosmos, in view of its orderly and harmonious workings and structure, was divine. Pythagoreanism thus has from its beginnings a cosmological context that saw further evolution along mathematical lines in the succeeding centuries. Pythagorean philosophers, drawing on musical theories that may go back to Pythagoras, expressed the harmony of the universe in terms of numerical relations and possibly even claimed that things are numbers. Notwithstanding a certain confusion in Pythagorean number philosophy between abstract and concrete, Pythagoreanism represents a valid attempt, outstanding in early Greek philosophy, to explain the world by formal, structural principles. Overall, the combination of religious, philosophical and mathematical speculations that characterizes Pythagoreanism exercised a significant influence on Greek thinkers, notably on Plato and his immediate successors as well as those Platonic philosophers known as Neo-Pythagoreans and Neoplatonists.

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