Pedagogika wobec problematyczności bytu ludzkiego. O konfliktach w życiu człowieka

2019 ◽  
Vol 64 (2 (252)) ◽  
pp. 70-85
Author(s):  
Agnieszka Rumianowska
Keyword(s):  
Human Life ◽  
Psychological Research ◽  
Educational Process ◽  
Human Existence ◽  
Human Being ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
Complex Mechanisms

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

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

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

scholarly journals Tat Twam Asi Dan Solusi Masalah Study Chandogya Upanisad

2020 ◽  
Vol 2 (1) ◽  
pp. 85
Author(s):  
Putu Dian Tika
Keyword(s):  
Human Dignity ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
The World ◽  
Chāndogya Upaniṣad ◽  
Brothers And Sisters

<p><em>Mahavakya tat twam asi is contained in the chandogya upanisad 6.8.7 “which means: you  are    it; You are all that; All beings are You. You are the beginning of jiwatman (spirit) and substance (prakrti) of all beings. Therefore my soul and your soul are single with the soul of all beings, and you are my source and the source of all beings. Therefore I am you, and vice versa. There are still a few Hindus who understand the meaning of Tat Twam Asi. Even though Tat Twam Asi is the Teachings of the similarity of Human Dignity or the Teachings of the Brotherhood. True, indeed all humans are brothers and sisters as a big family of the world, because the Atman of every human being is the same, namely the spark of the divine light of the Almighty God. Therefore there is also interpreting Tat Twam Asi as my Atman is your Atman, on the contrary your Atman is my Atman but there are also those who interpret Tat Twam Asi as the Doctrine of Compassion, where a large number of human beings must love one another, help each other and sharpen each other, love each other and fostering each other, so that life and human life become harmonious, safe, peaceful and peaceful.</em><em></em></p><p><strong><em><br /></em></strong><em></em><em></em></p>

scholarly journals Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther

2003 ◽  
Vol 54 (1) ◽  
pp. 88-125
Author(s):  
Anja Stokholm
Keyword(s):  
Human Life ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Proper Form ◽  
The World ◽  
Natural Man ◽  
The Status ◽  
The One ◽  
The Image Of God

Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther[Grundtvig and Luther: on the Relationship Between Creation and Fall]By Anja StokholmTheologically speaking, two circumstances determine human life: on the one side, Creation and the creativity of God, on the other the Fall of Man and human sinfulness. Because God’s good creation is continuous, a positive understanding of the status and existence of natural Man is possible; but because Man is fallen and sin destroys creation, a negative perception of human life must also be acknowledged. Useful comparison may be made between the ideas of Grundtvig and Luther on this ambiguous relationship. One may ask of each: was the image of God in Man destroyed at the Fall or does the likeness of God remain a reality even in the fallen human being? Is it possible for natural Man to understand the Gospel and the Christian life? Can the understanding of the Gospels only have a negative character because it is reached from out of consciousness of sin; or can this understanding have a positive character because, sin notwithstanding, momentary experiencing of the truth of the Gospels may be granted? Are the views of Grundtvig and Luther too divergent to be reconciled?Regin Prenter maintained that their two positions closely corresponded, arguing that Grundtvig consistently developed Luther’s reformatory principles rejecting the possibility of human beings gaining justice or salvation by their own merit, and thereby also accepted that only in consciousness of the fallen condition of the world, the subverted nature of humanity, and sin, could the Gospel’s promises be received. Prenter’s harmonisation of Grundtvig and Luther, however, gives insufficient weight to the differences. Luther contends that the image of God in Man is lost, that Man is wholly sinful and unjustified; that just as inward spirit and outward flesh are discrete and cannot mix so are the justified and the unjustified states; and it follows that the unjustified human being is to be perceived a flesh alone. In so far as continuous creation, and manifestations of the positive such as the human capacity to recognise and comply with the demands of the law, are to be found in the world, these arise not from the inner resources of human beings but from the unmerited gift of God.Grundtvig too emphasises the seriousness and destructive nature of sin; but he insists that a remnant of the image of God persists in humanity - for instance in Man’s capacity to live in faith, hope and love, and to nurture the Word (that is, speech); and that its manifestation is a token of God’s continuing, and good, creation. Crucially important is Grundtvig’s conception that the image of God is located in the human heart, for this implies that goodness and the positive phenomena of creation express human life and nature in their true and proper form, and thus Grundtvig is able to identify natural human life, governed by the heart, as a positive context within which the word of the Gospel is indeed comprehensible. In differentiation, then, from Luther, Grundtvig maintains that natural Man also has a spirit and can be the agent of love and of goodness.Is this position incompatible with Luther’s doctrine on justification? Does the notion of goodness imply that Man can and must contribute to his own salvation? Grundtvig is careful to maintain that positive qualities such as love and goodness are a creation of God in Man, not an autonomous human achievement; and that the grace of God’s continuing creation in Man does not render salvation unnecessary. Man still needs the redeeming creation of Christ.Thus there are considerable differences between Grundtvig and Luther; but Grundtvig’s ideas are to be seen as a renewal and an independent continuation of Luther’s principal doctrine: that God alone can accomplish salvation. Yet acknowledgement and awareness of the differences, which arise in part through the different times and circumstances in which these independent thinkers worked, is conducive to a productive dialogue between the two.

scholarly journals THE IMPORTANCE OF PHILOSOPHICAL ANTHROPOLOGY FOR MEDICINE

2019 ◽  
Vol 32 (4) ◽  
pp. 451-454
Author(s):  
Dimitar Mirchev
Keyword(s):  
William James ◽  
Human Life ◽  
Philosophical Anthropology ◽  
Modern Medicine ◽  
Human Existence ◽  
Human Organism ◽  
Human Beings ◽  
Comprehensive Knowledge ◽  
The World ◽  
German Philosopher

Nowadays we have a need not only for means of existence but also means of a better existence. Medicine is one such tool, hence the requirements of it are constantly increasing. Modern medicine, as an integrative science, needs comprehensive knowledge of the human being, based on the philosophical science as well as on the accumulated empirical knowledge in the medical field, because no discipline individually is able to answer the questions of the meaning of human existence. Therefore, for the most precise knowing of human beings, wide knowledge is necessary, consisting of philosophical and medical notions about the processes that take place in the human organism, aided by philosophical anthropology. Anthropology serves as the foundation of all sciences concerning human knowledge, origin and culture - medicine, ontology, history, archeology, ethnology, etc. In order to understand the main aspects of a specific science and, particularly philosophical anthropology and its relation to medicine, it is necessary to clarify the notion of philosophical anthropology. The multifaceted nature of the question of the essence of man and his attitude to the world around him finds expression in the formation of philosophical anthropology as the main direction in philosophy. In the history of human thought, the term "philosophical anthropology" is used with double meaning. On one hand, anthropology comprises ancient and modern philosophical views of man, which, although not developed as a self-study, contain a certain understanding of the nature of man as an individual and person. on the other hand, this concept is entirely determined by the emphasis on man as a subject of philosophical reflection. The different aspects and diversity of human existence require an objective research and an authoritative answer to the question of the meaning of human life and place of human beings. In a certain sense, all fundamental problems of philosophy can be reduced to the question, what is the essence of man and his place in being and the world. Based on the unique human nature, different philosophical schools and directions attempt to respond to the fundamental question of the meaning of life. The affirmation of contemporary philosophical anthropology as an independent science in the 20s of the twentieth century is largely due to the german philosopher Max Scheler (1874-1928) and his fundamental work "The Human Place in the Cosmos". Significant contributions to the development of anthropology have also Kant, Plesner, Gellen, Pascal, Ortega and Gasset, Ludwig Feuerbach, Karl Jaspers, William James, Erich Rothacker, as well as the anthropological ideas and views in the theories of the different directions in medicine, psychology, sociology, biology, ecology etc.

scholarly journals MENCARI FILOSOFI DI DUNIA KONTEMPORER DAN DI LINGKUNGAN AKADEMIS: SEBUAH OPINI

2010 ◽  
Vol 11 (2) ◽  
pp. 106-116
Author(s):  
Dodi Sukmayadi
Keyword(s):  
Human Life ◽  
The State ◽  
Human Existence ◽  
Human Being ◽  
Contemporary World ◽  
The World ◽  
Life Philosophy ◽  
Human Sense

This paper posits an opinion that the state of philosophy in contemporary world including in academic milieu is quiet unsatisfying in terms of how it is formulated and perceived. Though only lightly touched here and there, similar situation happens in Indonesia. Philosophy has been notoriously accused of corrupting young generations, of continuously irritating establishments, or at best leaves the world unchanged. Con-sidering that even music, for example, which satisfies only a few human sense, could have such enormous effect to human life, philosophy which claims to cover all traces of human existence could basically do something much much more, rather than simply uninfluencial or harming humanity. By elucidating initial and a little further meaning of philosophy, this paper try to build a foundation for such claim. In between such elucidation, it is briefly mentioned certain reasons why philosophy has been, is and will exist as long as human being exist. All in all, however, this article is only a beginning or at least the first part to explain the existensial nature of philosophy. A further article is needed to expound that.

scholarly journals Konsep Being Perspektif Filsafat dan Islam

2017 ◽  
Vol 11 (2) ◽  
pp. 522
Author(s):  
Suhermanto Jakfar
Keyword(s):  
Human Life ◽  
Ancient Greece ◽  
Self Control ◽  
Human Being ◽  
Human Beings ◽  
Ontological Status ◽  
Basic Principles ◽  
Human Relationships ◽  
Mulla Sadra ◽  
The World

This article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being” is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being” (to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term être-au-monde, etre in carne, geist-in-welt.  Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujûd) by Suhrawardî is a mental concepts (mahfûm) that do not have the type and diferensia. In the illumination philosophy of Suhrawardî, the idea of ​​wujûd can not be separated from nature and depiction of light. The philosophy of wujûd by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujûd, tashkîk al-wujûd, and tashkîk. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego).

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.

نُدرة الموارد وعلاقتها بالبيئة من وجهة نظر إسلاميّة The Issue of Scarcity of Resources and Its Relationship to the Environment

2014 ◽  
Vol 11 (1) ◽  
pp. 01
Author(s):  
حسن بن إبراهيم الهنداوي (Hassan Hendawi)
Keyword(s):  
Natural Resources ◽  
Human Existence ◽  
Economic Resources ◽  
Human Beings ◽  
Human Needs ◽  
Modern Economy ◽  
The People ◽  
The World ◽  
Scarcity Of Resources ◽  
Economic Dilemma

الملخّصإنّ الفقر والإملاق من المشكلات الرئيسة التي يواجهها العالم اليوم، ومن أسبابها ندرة الموارد الاقتصادية الشديدة وندرة الغذاء والماء. فندرة الموارد وقلتها كانت ذات أثر مباشر في قتل الملايين من الأنفس البشريّة. وتعدّ ندرة الموارد عند الاقتصاديين الخطر الأساس الذي يهدد الوجود البشري في هذا العصر. ويعتبرها الاقتصاديّون كذلك معضلة اقتصادية ناتجة عن رغبات الإنسان غير المتناهية مقابل موارد محدودة ومتناهية. ومن الأمور التي يقترحها الاقتصاديون من اجل التغلب على هذه المشكلة أن النّاسن ينبغي عليهم أن يختاروا الموارد الضرورية والحاجية لتلبية رغباتهم. فمفهوم الندرة من منظور الاقتصاد التقليدي يعني موارد محدودة في العالم مقابل حاجات ورغبات غير محدودة. وسبب ذلك عند الاقتصاديين أن الطبيعة لا توفر موارد كافية لتلبية حاجات الناس ورغباتهم غير المتناهية. ونظرة الإسلام التي يمثلها القرآن الكريم والسنة النبوية الشريفة لمسألة الندرة نظرة مختلفة تماما عن نظرة الاقتصاد التقليدي. ويعنى هذا البحث ببيان أن الندرة ليست مشكلة الطبيعة التس سخّرها الله تعالى للإنسان،  ولكن المشكلة في أخلاقيات الناس وتصرفاتهم في الموارد الطبيعية وطريقتهم في الانتفاع بها التي أدت إلى إدخال الضرر والفساد على الموارد الموجودة.الكلمات المفتاحية: الإسلام، ندرة الموارد، الاقتصاد المعاصر، الموارد الطبيعية، الطبيعة. **************************************               AbstractAmong the main problems that the world is facing today are poverty and destitution caused by severe scarcity of economic resources and the scarcity of food and water. The lack of resources has already caused the death of millions of human beings. The scarcity of resources is counted by economists as the primary danger that threatens the human existence. Economists also consider it an economic dilemma caused by infinite human desires against limited and finite resources. In order to overcome this problem among the suggestions made by economists is that human beings should choose only necessary resources to satisfy their desires. The conventional concept of scarcity is that the resources in the world are limited vis-à-vis the unlimited human needs and desires. The reason for that according to economists is that the nature does not provide sufficient resources to meet people’s endless needs and desires. Islamic approach as represented by the Holy Qur’an and the Sunnah to the issue of scarcity is essentially different from the conventional viewpoint of economists. This paper proposes and explains that the problem is not in the nature which Allah has made subservient to man, but it is in the ethics of the people and their behaviour and way of utilization of natural resources, which ultimately damage and corrupt the available resources.Keywords: Islam, Scarcity of Resources, Modern Economy, Environmental Resources, Nature.

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