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.

scholarly journals SOME FEATURES OF MUSLIM LAW: NEW TRENDS IN ITS DEVELOPMENT

THE BULLETIN ◽  
2021 ◽  
Vol 389 (1) ◽  
pp. 278-283
Author(s):  
N.L. Seitakhmetova
Keyword(s):  
Public Relations ◽  
Social Relations ◽  
The Other ◽  
Human Being ◽  
Legal Systems ◽  
Integration Process ◽  
Global Order ◽  
The Social ◽  
The World ◽  
The One

The essence of the integration process in Muslim law has expressed in the enlargement and consolidation of the social relations through the definite points, objects of the concentration of the tension and gradual incorporation of the human being into the community with the system of the relations, with the global order, based on the balance of the regulating influence of the legal systems of the different states and synchronic of the regulating behavior in the different societies. The movable force of the process of the integration is inside the system of the society and social relations in the world scale. Muslim law is an Islamic doctrine about the rules of behavior of the Muslims. The main content of Muslim law is the rules of behavior of believers, that follow from the Sharia and sanctions for non-compliance with these regulations. It was formed in the VII-X centuries in the connection with the formation of the Muslim state - Caliphate. The formation of Muslim law was caused, on the one hand, by the need to bring the actual law in line with the religious norms of Islam, on the other hand, by the need to regulate public relations on the principles, based on the religious and ethical teachings of Islam.

Personal Identity and the Idea of a Human Being

1991 ◽  
Vol 29 ◽  
pp. 127-142
Author(s):  
Geoffrey Madell
Keyword(s):  
Personal Identity ◽  
Natural Kind ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Personal Approach ◽  
Third Person ◽  
The One ◽  
The Mind

The central fact about the problem of personal identity is that it is a problem posed by an apparent dichotomy: the dichotomy between the objective, third-person viewpoint on the one hand and the subjective perspective provided by the first-person viewpoint on the other. Everyone understands that the mind/body problem is precisely the problem of what to do about another apparent dichotomy, the duality comprising states of consciousness on the one hand and physical states of the body on the other. By contrast, contemporary discussions of the problem of personal identity generally display little or no recognition of the divide which to my mind is at the heart of the problem. As a consequence, there has been a relentlessly third-personal approach to the issue, and the consequent proposal of solutions which stand no chance at all of working. I think the idea that the problem is to be clarified by an appeal to the idea of a human being is the latest manifestation of this mistaken approach. I am thinking in particular of the claim that what ought to govern our thinking on this issue is the fact that human beings constitute a natural kind, and that standard members of this kind can be said to have some sort of essence. Related to this is the idea that ‘person’, while not itself a natural kind term, is not a notion which can be framed in entire independence of this natural kind.

Descartes’ Notion of the Mind–Body Union and its Phenomenological Expositions

2018 ◽  
Author(s):  
Sara Heinämaa ◽  
Timo Kaitaro
Keyword(s):  
Mental States ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Material Basis ◽  
Similarities And Differences ◽  
The One ◽  
The Mind

The chapter clarifies the connections between Descartes’ discussion of the mind–body union and classical phenomenology of embodiment, as developed by Husserl and Merleau-Ponty. It argues that the perplexing twofoldness of Descartes’ account of the mind–body union—interactionistic on the one hand, and holistic on the other—can be explicated and made coherent by phenomenological analyses of the two different attitudes that we can take toward human beings: the naturalistic and the personalistic. In the naturalistic attitude, the human being is understood as a two-layered psycho-physical complex, in which mental states and faculties are founded on the material basis of the body. In the personalistic attitude, the human being forms an expressive whole in which the spiritual and the sensible-material are intertwined. The chapter ends with a discussion of the most important similarities and differences between Descartes’ and Husserl’s conceptions of philosophy as a radical science.

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.

scholarly journals Two Conceptions of Second Nature

2020 ◽  
Vol 3 (1) ◽  
pp. 68-80 ◽  
Author(s):  
Georg W. Bertram
Keyword(s):  
The Other ◽  
Human Beings ◽  
Open Future ◽  
Second Nature ◽  
Other Hand ◽  
The World ◽  
Cognitive Activities ◽  
The Open Future ◽  
The One ◽  
First Nature

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.

Filosofia, politica e società ai tempi della pandemia. Agamben e la «paranoia della ragione»

2021 ◽  
Vol 77 (2-3) ◽  
pp. 617-642
Author(s):  
Antonio Di Chiro
Keyword(s):  
Social Life ◽  
The Other ◽  
State Of Exception ◽  
Human Beings ◽  
Giorgio Agamben ◽  
Other Hand ◽  
Intimate Relations ◽  
To Come ◽  
The One

In this essay we will try to analyze the thought of the philosopher Giorgio Agamben on the pandemic. The aim of the work is twofold. On the one hand, we will try to demonstrate that Agamben’s positions on the pandemic are not to be understood as mere extemporaneous statements, but as integral parts of his philosophy. On the other hand, we will try to show how these positions are based on a deeply paranoid and anti-scientific vision, since Agamben believes that the effects of the epidemic have been exaggerated by the centers of power in order to create a “state of exception” that allows to crumble social life and to use the fear of poverty as a tool to dominate society. We will try to demonstrate that it is precisely starting from the critique of Agamben’s positions that it is possible to rethink a philosophy and a politic to come and a new reorganization of social and intimate relations between human beings.

Receptivity and Creativity in Hermeneutics

2016 ◽  
pp. 225-239
Author(s):  
Chung-ying Cheng
Keyword(s):  
Phenomenological Approach ◽  
The Other ◽  
Human Beings ◽  
Human Capabilities ◽  
Moral Agents ◽  
The World ◽  
Human Understanding ◽  
Positive Projection ◽  
The One ◽  
Coming To Know

There are two aspects of the hermeneutic: the receptive and the creative. The receptive of the hermeneutic consists in coming to know and acknowledge what has happened, observing what there is as historically effected, foretelling what will happen as a matter of projection of future possibilities, and disclosing / discovering transcendental conditions, fore-structures or horizons of human understanding and interpretation; the creative of the hermeneutic, on the other hand, consists in realizing and demonstrating human sensibilities and human capabilities and needs, conceptualizing what is factual and real based on human cognitive and volitional faculties and experiences, developing values and pursuing regulative ideals of actions, and searching for best possible ways or methods to reach for individual and communal end-goals which will enhance human beings as autonomous entities and moral agents in the world. The receptive is represented by the phenomenological approach to Being and reality whereas the creative is conveyed by an ontology of reflection of human being for self-definition and self-cultivation of human faculties. This amounts to bringing out an existing distinction between ming (what is imparted) and li (the presupposed ground) on the one hand and xing ( human potentiality for being in oneself) and xin (human understanding and interpretation toward action) on the other in the tradition of Confucian metaphysics.Next, I shall focus on Heidegger and Gadamer as taking ontological receptivity (as a matter of fore-structures of Being or Language of human understanding) as the source of meaning of existence and meaningfulness of texts. Th ere are of course creative elements to be identifi ed with forming investigative projects of the Dasein for disclosing truth of the Being, but the main tone is to realize the Being or Language as base structures of our hermeneutic consciousness or hermeneutic space of understanding. Because of spacelimitation, however, I shall leave to another occasion the discussion of the creative formation and positive projection of a transformative cosmological philosophy in the Yijing tradition as represented in my onto-hermeneutics which takes experiences of ≫comprehensive observation≪ (guan) and ≫feeling- refl ection≪ (gan) as two avenues toward human understanding and hermeneutic enterprise of interpretation.

Païdeia et Sport

1998 ◽  
pp. 1-9
Author(s):  
Leo-Paul Bordeleau
Keyword(s):  
Social Practice ◽  
The Other ◽  
Human Beings ◽  
Modern Education ◽  
Other Hand ◽  
The World ◽  
The One

Can sport claim to be an educative means, and what becomes of Greek paideia in the world of sport? The author intends to answer these questions through the use of a semantic and historical clarification of the notions of sport and education. Indeed, on the one hand, sport appears like a social practice not much propitious to education; on the other hand, modern education seems to have deviated from the Greek paideia’s trajectory. Therefore, to take into account this deviation and, by doing so, to make precise the idea of education, and then demonstrate that sport carries all characteristics of modern rationality which has produced it, will allow the author to conclude that sport could be considered one of the preferential means of human beings’ formation. Nevertheless its educative function more likely belongs to the nature of "poïèsis" than to the nature of "praxis."

Fully Human Being

2020 ◽  
Vol 10 (1) ◽  
Author(s):  
Jake Poller
Keyword(s):  
The Body ◽  
The Other ◽  
Human Being ◽  
Aldous Huxley ◽  
Human Beings ◽  
Mahayana Buddhism ◽  
Perennial Philosophy ◽  
Utopian Community ◽  
Mahāyāna Buddhism

In Island (1962), Aldous Huxley presents a utopian community in which theinhabitants aim to become "fully human beings" by realizing their "potentialities."I demonstrate how Huxley's notion of the "human potentialities" havebeen misrepresented, both by scholars and by the founders of the Esalen Institute.Huxley's focus on human potentialities arose from a shift in his thinkingfrom the other-worldly mysticism of The Perennial Philosophy (1945) to thelife-affirming traditions of Tantra, Zen and Mahayana Buddhism. In Island,the population attempt to realize their human potentialities and engage in anexperiential spirituality that celebrates the body and nature as sacred throughthe use of the moksha-medicine and the practice of maithuna. I argue thatwhereas Tantric adepts practised maithuna as a means to acquire supernormalpowers (siddhis), in Island the Palanese version of maithuna is quite differentand is used to valorize samsara and the acquisition of human potentialities.

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.

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