Platoński program wychowania zdrowego obywatela

2017 ◽  
pp. 0-0
Author(s):  
Daniel Zarewicz

Both nowadays and in the time of Plato the love and pursuit of wisdom is a means of achieving thorough well-being due to the practice of self-teaching, educating the mind and training the body. The ultimate goal of philosophical education is to achieve divine status (homoiosis theo), which is the true sense of human life. Philosophy belongs to the social and intellectual elite. Only those who are sufficiently prepared may admire and experience the influence of Eros’ teaching. The initiation into philosophy has the traits of emotional, erotic and religious mysterium, and therefore lies within reach of few.

Humanomics ◽  
2017 ◽  
Vol 33 (2) ◽  
pp. 163-188 ◽  
Author(s):  
Mohamed Safiullah Munsoor ◽  
Hannah Safiullah Munsoor

Purpose Modern life is characterized by its hectic life-style, which invariably leads to high levels of stress having negative consequences for the mind-body. Thus, people are seeking for natural ways to achieve a sense of equilibrium and peace. Neuroscience has identified beneficial findings from contemplative practices like meditation, prayers and fasting. Within the Islamic framework, these practices were found to be beneficial for both the body and the mind. However, comparatively little research has been carried out on Islamic contemplative practices. Thus, there is a dire need to carry out further research, where the focus needs to be more on the inward aspects of Islam especially the contemplative practices. Design/methodology/approach The study took an integrated approach, whereby, objective experimental data from various sources were combined with the religious narratives from the Qur’an and the Hadiths or the practice of the Prophet in Islam. This was augmented by the subjective experiences of the participants of the study and all of these woven to present a case for Islamic contemplative practices. Findings Worship, be it Yogic, Buddhist and Islamic, seems to have positive mental and physical benefits for individuals. Much has been documented within the field of Yoga and Buddhist practices, and it is only recently that Islamic practices are beginning to be studied and are yielding similar results. It has been found that Islamic ritual prayers, fasting and meditation (dhikr) have an impact on the well-being of the worshipper. The communities of practice commonly known as “tariqas” and other religio-spiritual orders can serve as a vehicle to further these practices. This opens the door for more extensive research in this direction. Research limitations/implications This study clearly indicates that Islamic practices have positive benefits; however, the number of studies are limited. Moreover, there are a whole system of practices as the contemplative tree in this paper points out, which needs more robust as well as longitudinal studies to outline more conclusive evidence to this effect. Practical implications Muslims have been looking at other traditions like Yoga and Buddhist meditation to find ways of improving their physical and mental health. This meta-study indicates that Islamic contemplative practices have positive benefits, and thus, there are a variety of practices like ritual prayers, fasting and meditation, which is found to demonstrate positive health benefits. Thus, it has direct practical reasons to pursue these practices and derive the innate benefits from them. Social implications The data from the various neuroscience studies have demonstrated the neurological and physiological impact on individuals directly relating to worship. However, the studies on the Islamic ritual prayer (salat) cited in this study points out to its social implications, where congregational prayers was found to be more beneficial than the individual prayers. Thus, this indicates the social implications that collective worship can have. Further research is needed in terms of understanding the social impact on the various collective contemplative practices. Originality/value The originality of this literature review and analysis is bringing together the various strands of neuroscience and health data to demonstrate the positive impact of worship emanating from others faiths, while building a case for Islamic contemplative practices. This is further augmented by its integrated approach of weaving hard and soft data and synthesizing it to present health benefits of worship.


Author(s):  
Richard A. Dienstbier ◽  
Lisa M. Pytlik Zillig

This chapter presents an overview of the concept of toughness, which at the abstract level is about the harmony of physiological systems, and more concretely is about how the body influences the mind. Toughness theory begins with the recognition that there is a “training effect” for neuroendocrine systems. Following a review of the characteristics of interventions and training programs that can promote toughness, the authors present a model in which the effects of toughness are mediated by neuroendocrine systems such as the pituitary-adrenal-cortical system and the central nervous system. The elements of toughness (e.g., having a greater capacity for arousal and energy when needed) are proposed to promote positive outcomes by facilitating the use of adaptive coping strategies and improving emotional stability. Toughness therefore appears to be a promising concept within positive psychology in that it helps to explain how the dynamic interactions between psychological and somatic processes can promote positive outcomes.


1982 ◽  
Vol 29 (4) ◽  
pp. 283-295 ◽  
Author(s):  
Josianne Bodart

While mutual aid is secular, social work as a profession is not yet a hundred years old, and training in this field only began at the turn of the century. Neither priest nor doctor, but equally devoted and competent, the social worker is half-way between the two. His relay function is mediatized by a salary received not from his client, but from an institution which acknowledges he has a cer tain effectiveness. Social work thus reminds us at one and the same time of the priest's priesthood and the doctor's specializa tion. This neo-cleric treats the soul as well as the body and he has ambiguous relations with spelialized institutions which are in pur suit of the sacred or in pursuit of health. The social worker tries to find reference models both in the religious world and in the medi cal world. Furthermore, an analysis of his discourse reveals that he mobilizes items of counter-legitimacy with respect to both the religious and the medical field. This intentionally marginal belonging to two worlds leads him to constantly have doubts about the objectives to be pursued and the decisions to be taken. It is probably in this perspective that the feeling of uneasiness which persuades the world of social work and which prevents these professionals from getting away from vagueness and uncertainty, should be understood.


Author(s):  
K McCormick

British engineers have claimed that their important contributions to economic and social well-being, based on their achievements as practical people, have gone unrecognized or unrewarded. Yet over the past thirty years efforts to boost the social prestige of British engineers appear to have undermined the social arrangements which fostered the strong practical ethos. Increasing reliance on the full-time educational system is tending to raise social prestige through bringing the ‘all graduate profession’ and through trends to recruitment from higher social backgrounds. Yet these trends have been associated with a fall in traditional and recognizable training. This paper examines both the nature of the ‘practical’ tradition and efforts to raise ‘prestige’ and asks whether the engineering profession is caught on the horns of an irresolvable dilemma—to boost either prestige or practicality. The paper concludes that in principle the British pattern of education and training has much to commend it still, with the strong emphasis on training elements in a working environment. But it is argued that its success will depend on engineers and their employers becoming much more active in the field of training.


2021 ◽  
Vol 22 (2) ◽  
pp. 231-235
Author(s):  
Felipe da Silva Triani ◽  
Glhevysson dos Santos Barros

ResumoA dança é a arte de movimentar expressivamente o corpo seguindo movimentos ritmados, em geral ao som de música. Dessa forma, o significado da dança vai além da expressão artística, podendo ser vista como um meio para adquirir conhecimentos ou como opção de lazer. No campo de atuação do bacharelado, as investigações acadêmicas ainda são tímidas, urgindo de produções científicas que possam alimentar o campo científico sobre o tema. Dessa forma, o objetivo do estudo foi identificar e analisar as representações sociais que um grupo de bacharelandos do curso em Educação Física compartilha sobre a dança. A metodologia da pesquisa envolve uma abordagem qualitativa, tendo o estudo de campo como procedimento técnico. A amostra foi constituída por 200 indivíduos, sendo 85 homens e 115 mulheres com médias de idade entre 17 a 45 anos. A coleta de dados ocorreu através de questionário com associação livre de palavras, cujo termo indutor foi ”dança”. A análise foi feita por meio dos conteúdos das respostas. O resultado principal do estudo apontou que a maioria dos estudantes emprega sentido de dança como uma atividade técnica e a associam com saúde mental e bem-estar. Palavras-chave: Representação Social. Educação Física. Dança. AbstractDance is the art of expressively moving the body following rhythmic movements, usually to the sound of music. Thus, the meaning of dance goes beyond artistic expression, and can be seen as a means to acquire knowledge or as a leisure option. In the field of performance of the bachelor's degree, academic investigations are still timid, urging scientific productions that can feed the scientific field on the theme. Thus, the objective of the study was to identify and analyze the social representations that a group of Physical Education course bachelors shares about dance. The research methodology is a qualitative approach, with the field study as a technical procedure. The sample consisted of 200 individuals, 85 men and 115 women with a mean age between 17 and 45 years. Data collection was carried out through a questionnaire with free association of words, whose inducing term was, "dance". The analysis was done through the responses content. The main result of the study pointed out that most students use dance as a technical activity and associate it with mental health and well-being. Keywords: Social Representation. PE. Dance.


2018 ◽  
Vol 7 (13-14) ◽  
Author(s):  
Marko Galić

Death is an infallible part of the human life, and what makes humandifferent from all other beings is fact that he knows that he isgoing to die. Knowing this, human beings are spending their wholelife knowing that the day of their end is going to come. It is clear thatdeath has its biological part, also as a huge event in the existenceof all life forms, including human, death has its philosophical pointof view, and finally, unlike some may disagree, death itself is a hugesocial phenomena as well, and as such, the social influence of deathdeserves close attention and its own part in the social science studies.This paper analyzes the presence of the death in human culture, includinginstitutions, rituals and beliefs following the discourse of lateZygmunt Bauman who left huge influence on this field of study. Sincethe earliest forms of communities, humans are trying to overcomethe death, the state of “after-life” and some form of immortality ofthe being is something that is common to all religions and beliefs everknown to mankind, which stands as a evidence that the final void ofnon-existence know to us as death is something that always presentedhorror in the mind of the humans.


Author(s):  
Richard Morgan-Jones ◽  
Nuno Torres ◽  
Kevin Dixon
Keyword(s):  
The Body ◽  

Author(s):  
Junaid Ahmad Malik

With the expanding use of wireless cellular networks, concerns have been communicated about the possible interaction of electromagnetic radiation with the human life, explicitly, the mind and brain. Mobile phones emanate radio frequency waves, a type of non-ionizing radiation, which can be absorbed by tissues nearest to where the telephone is kept. The effects on neuronal electrical activity, energy metabolism, genomic responses, neurotransmitter balance, blood–brain barrier permeability, mental psychological aptitude, sleep, and diverse cerebrum conditions including brain tumors are assessed. Health dangers may likewise develop from use of cellular communication, for instance, car accidents while utilizing the device while driving. These indirect well-being impacts surpass the immediate common troubles and should be looked into in more detail later on. In this chapter, we outline the possible biological impacts of EMF introduction on human brain.


Health ◽  
2019 ◽  
pp. 1-6
Author(s):  
Peter Adamson

This introduction to the volume gives an overview of the chapters, setting out a case for integrating the history of philosophy with the history of medicine and sketching some of the key philosophical issues that arise around the concept of health. These include the difficulty of defining “health,” the mind-body relationship, and questions about how philosophy informs medical science and practice. A central idea is that the concept of health operates at two levels, the mental and the physical (or the soul and the body), so that ethical virtue and physical well-being have often been seen as parallel or mutually dependent.


2019 ◽  
Vol 12 (3) ◽  
pp. 33-46
Author(s):  
Patricia Krueger-Henney

I position critical ethnographic researcher field notes as an opportunity to document the physical and ideological violence that white settler states and institutions on the school-prison nexus inflict on the lives of girls of color generally and Black girls specifically. By drawing on my own field notes, I argue that critical social science researchers have an ethical duty to move their inquiries beyond conventions of settler colonial empirical science when they are wanting to create knowledges that transcend traditions of body counts and classification systems of human lives. As first responders to the social emergencies in girls’ lives, researchers can make palpable spatialization of institutionalized forms of settler epistemologies to convey more girl-centered ways of speaking against quantifiable hierarchies of human life.


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