scholarly journals Grundtvigs oplysningstanker - om at knytte bånd og løse knuder

2000 ◽  
Vol 51 (1) ◽  
pp. 154-171
Author(s):  
Ove Korsgaard
Keyword(s):  
High School ◽  
Common Good ◽  
Human Life ◽  
Human Being ◽  
The People ◽  
The World ◽  
Folk High School ◽  
The Common ◽  
The Individual ◽  
The University

Grundtvig's Educational Ideas - On tying bonds and cutting knotsBy Ove KorsgaardFormer reseach into Grundtvig’s ideas has concentrated mostly on his pedagogical ideas and the folk high school. A third category must be added - Grundtvig’s ideas regarding enlightenment.These ideas can be understood only in the light of the main complex of problems which occupied Grundtvig throughout his entire life, namely the question: What does it imply to be a human being, a human being in society and a human being in the world? The assignment is to »develop a complete enlightenment of man«, and »human life through thousands of years«. Grundtvig wanted to establish a school system based upon two columns: the people and mankind - a folk high school and a university.We now live in the era of the school - resulting in an individualization of man which may become dangerous if there is no agreement on »the common good«. Only true enlightenment will result in the triad between the individual, the people and mankind. The folk high school was to enlighten the people. The university was to be »a spiritual workshop«, striving towards a universal understanding and towards clarification. Grundtvig’s university was never established.However, in this time of globalization the need for research into Grundtvig’s ideas of enlightenment is as great as ever.

scholarly journals ЕТИКА СПІВ-БУТТЄВОСТІ: УНІВЕРСАЛІЇ І МЕХАНІЗМИ БУТТЯ-РАЗОМ

2020 ◽  
pp. 56-65
Author(s):  
Юлія Бродецька
Keyword(s):  
Common Good ◽  
Human Life ◽  
The Other ◽  
Special Role ◽  
Human Being ◽  
Spiritual Values ◽  
The Common Good ◽  
The Common ◽  
The One ◽  
The Individual

The article focuses on the ontological aspects of the being ethics. Ethical knowledge as the fundamental mechanism for the reproduction of human being-together is implemented in universals such as values, norms, and customs. These structural elements of ethics, therefore, are responsible for the reproduction and translation of the coherence mechanisms of human co-existence both at the individual and social levels.It has been revealed that among all ethical universals, each element is focused on its functional predetermination. However, it is values that play a special role in the formation of human co-existence and the realization of the spiritual potential of the individual as well. In its historical perspective, the problem of values is formulated in the framework of the ancient tradition as the “philosophy of values” (axiology). A “philosophy of values” or ethics arises as a doctrine of good manners, that is, mechanisms and methods of forming a harmonious social personality and harmonious social relations.Socrates, like Plato, equates value with good. Good, in turn, is correlated by philosophers with the knowledge that forms our virtues. Therefore, the main thing for a person, according to most ancient philosophers, is the spiritual state of a person, his virtues, which are the essence of the human happiness condition. In this regard, the good cannot be defined as pleasure, because there are bad pleasures. One cannot call good that only benefits, because the same can harm another person. Good is what improves the inner nature of human.The sacred nature of value, its relation to transcendental being indicates that this phenomenon is a carrier of meanings. Meanings, essence, truth is that which fills, directs and organizes human being-together. Therefore, on the one hand, the ontological purpose of value is to fill a person with meanings, and thus, on the other hand, to form his involvement in co-existence, the common good. This task of values reflects their nature, in which these ethical universals (values-benefits, values-goals, self-worth), on the one hand, reveal the nature of the ontology of being (and this is its difference from non-existence), and on the other, reflect the existential potential of a person. It is about spiritual values.The mystery of this ethical element is that the nature of spiritual values, their assimilation and development exclude any manifestation of consumerism, appropriation, selfishness. Good cannot be only for me, cannot be personal, useful, cannot be relative. Good cannot be manipulated, cannot be used. Therefore, reflecting the essence, meaning, goals of human life, spiritual values cannot be a means of evaluation, that is, an instrument for achieving lofty goals. Value and appreciation is a binary opposition that reflects the pole aspects of life and existence. Otherwise, it is no longer a question of good, but of its simulations, which lead to the predominance and prosperity of evil - their own mercantile interests, goals, selfish aspirations, and hence the suffering of others.Spiritual values need internalization of their experience. Therefore, the way to reach the values-goals can only be an intuitive immersion (in meaning, essence), unity and involvement in this experience. As a result, there is a feeling of inner fullness, realization, happiness. So, it is in this immersion, acceptance, completeness, that our personal experience of harmonious being is laid, together, an order is formed that determines the contribution of each of us in realizing the value of the common good, being We. Thus, reflecting the meaning, goals of human existence, spiritual values cannot be means of human life, creativity, realization, that is, an assessment tool. Their metaphysical purpose requires going beyond pragmatic perception, liberation from the consumer desire to colonize the world around me.

Ethics and Reality

1998 ◽  
pp. 150-155
Author(s):  
Alison Roberts Miculan
Keyword(s):  
Common Good ◽  
Ethical Theory ◽  
Alasdair Macintyre ◽  
The Common Good ◽  
The World ◽  
The Common ◽  
Good For ◽  
The Individual ◽  
The Way

One of the most pervasive problems in theoretical ethics has been the attempt to reconcile the good for the individual with the good for all. It is a problem which appears in contemporary discussions (like those initiated by Alasdair MacIntyre in After Virtue) as a debate between emotivism and rationalism, and in more traditional debates between relativism and absolutism. I believe that a vital cause of this difficulty arises from a failure to ground ethics in metaphysics. It is crucial, it seems to me, to begin with "the way the world is" before we begin to speculate about the way it ought to be. And, the most significant "way the world is" for ethics is that it is individuals in community. This paper attempts to develop an ethical theory based solidly on Whitehead’s metaphysics, and to address precisely the problem of the relation between the good for the individual and the common good, in such a way as to be sympathetic to both.

scholarly journals In Search of the Heraclitean Logos

2021 ◽  
Vol 15 (2) ◽  
pp. 668-680
Author(s):  
Sergey Kocherov
Keyword(s):  
Common Good ◽  
Suggested Method ◽  
Human Being ◽  
Sensory Organs ◽  
The Common Good ◽  
Intellectual Intuition ◽  
The World ◽  
The Common

The paper attempts to clarify the essence of logos as found in the teaching of Heraclitus. The author identifies meanings which Heraclitus attributes to the concept, investigates his suggested method of cognizing logos, and analyzes the benefits bestowed upon a human being by comprehension of logos. It is hypothesized that the Heraclitean logos is not an originating principle, like a supreme god or cosmic fire, but its attribute – the verbalized intelligence of being inherent both in the world as a whole and one’s soul. As a mental-verbal projection, logos is open not to the sensory organs or even reason, but to the intellectual intuition. Therefore, the knowledge of logos cannot be taught, but can be obtained through self-cognition. Comprehension of logos leads to following the universal, which, in polity’s life, is equal to the common good. However, according to Heraclitus, this is something attainable only by wise and virtuous, “the best”, not by wicked and ignorant majority.

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 Til Nordmænd om en Norsk Høi-Skole, 1837. En indledning

2012 ◽  
Vol 63 (1) ◽  
pp. 64-88
Author(s):  
Henrik Yde
Keyword(s):  
High School ◽  
High Schools ◽  
French Revolution ◽  
Common Good ◽  
Mother Tongue ◽  
National Education ◽  
The Common Good ◽  
Upper Secondary ◽  
The Common ◽  
The University

Til Nordmænd om en Norsk Høi-Skole. En indledning[To the Norwegians concerning a Norwegian High School. An Introduction]By Henrik YdeTo the Norwegians concerning a Norwegian High School (1837) is the second of Grundtvig’s major writings on people’s high schools or national high schools. It is also the only one aimed at a non-Danish public. And whereas his other writings on this subject did not catch much attention in Denmark when published, To the Norwegians concerning a Norwegian High School immediately stirred up a fierce debate in Norway.In 1832—after the liberal revolutions in Paris and elsewhere—Grundtvig clearly stated that he was “no friend of parliaments” but preferred absolute monarchy. However, as parliaments did exist, Grundtvig was of the opinion that the voters as well as the members of parliaments ought to receive national education in their vernacular languages in order to gain sense and knowledge about the common good of their respective nations.When addressing the Norwegians, Grundtvig had to take into account that the Norwegian constitution from 1814 was one of the most liberal of all European constitutions. The Norwegian parliament—the Storting—actually had legislative authority and had shown itself to be strong enough to oppose the Swedish-Norwegian king. This was not the case in Denmark, where provisional advisory assemblies—praised by Grundtvig—had been established in 1831 largely to ward off demands for a constitutional monarchy. However, in To the Norwegians concerning a Norwegian High School, Grundtvig deliberately avoids a direct address to the Storting. He chooses not to talk about the need for national education for the members of the Norwegian parliament. This omission is probably due to the fact that while some of Grundtvig’s Norwegian followers were liberals, some were conservatives: thus, it was crucial for him not to be accused of taking sides in Norwegian politics. Instead, he makes a more general claim about a national education in the mother tongue where the students should learn about the common good of the nation. He hardly mentions the Storting.However, when speaking of education in the mother tongue, Grundtvig entered another area of high tension, namely that of the use of the classical language of Latin at the University of Christiania (Oslo) and in the Norwegian upper secondary schools, the ‘Latin schools’. And though Grundtvig’s conservative Norwegian friends did not share his hatred of Latin, here he did not hesitate to stress the need for a higher national education in the vernacular language.The reaction was immediate: A week before the official release of To the Norwegians concerning a Norwegian High School (on July 29th 1837) the conservative paper Den Constitutionelle (The Constitutionalist) strongly attacked Grundtvig, claiming that his idea of national education was subversive and socialist and also that it was contradictory to his former biblical fundamentalism.These arguments were immediately refuted by the liberal Morgenbladet (The Morning Daily), in which the critic totally agreed with Grundtvig to an extent not even uttered in To the Norwegians concerning a Norwegian High School itself: that a national high school using the mother tongue would be an excellent means for educating the members of the Storting, especially those who had not attended the ‘Latin school’ in their youth.One specific paper did not react in the first round of the debate: Statsborgeren (The Nationalf), a radical liberal and national paper, edited by the writer Henrik Wergeland. He and Grundtvig had very similar ideas about a number of issues including the enlightenment of the people. However, no dialogue was possible: Wergeland was a liberal applauding the ideals of The French Revolution, Grundtvig was a conservative anti-rationalist. Furthermore Wergeland still remembered that his father Nicolai had had a fierce fight with Grundtvig in the years 1811-16 over Denmark’s political and economic relationship to Norway through the centuries, as being either imperialistic (N. Wergeland’s claim) or altruistic (Grundtvig’s claim). Later, in the debate about To the Norwegians concerning a Norwegian High School, Wergeland attacked Grundtvig along with his Norwegian followers, claiming that Grundtvig was ignorant in the matter of science and a megalomaniac as a person.Thus with the exception of Morgenbladet, the premise of Grundtvig’s booklet was not well understood. Instead, it was considered to be a comment on the standing debate in Norway over the use of Latin at the university and in the upper secondary school.On the sidelines, though, some of Grundtvig’s closest followers in Norway, the wealthy Solem-family, continued to work on their own initiative and with their own money to bring about a Grundtvigian national high school. However, the conditions for this were not yet favourable, either in Norway or in Denmark, and the first Norwegian people’s high school only opened in 1864.

scholarly journals IMPLEMENTASI PRINSIP ISLAM DALAM AKTIVITAS EKONOMI: ALTERNATIF MEWUJUDKAN KESEIMBANGAN HIDUP

2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Mursal Dan Suhadi
Keyword(s):  
Economic Development ◽  
Economic Activity ◽  
Human Life ◽  
Decisive Role ◽  
Life Balance ◽  
The People ◽  
The Social ◽  
The World ◽  
Islamic Principle ◽  
The Individual

<p><em>IMPLEMENTING ISLAMIC PRINCIPLE IN ECONO- MIC ACTIVITIES: ALTERNATIV TO REALIZE THE LIFE BALANCE. This paper aims to explain the principles of Islam in economic activity contained in the al-Quran and Hadith. The principle of  balance occupy a decisive role in human life to reach al-Falah. The balance is the Sunnah of  Allah, balanced life is one of  the essence of  Islam, so Muslims were referred to as the people of the middle (Ummatan wasthan). Islamic Economics aims to create a balanced life, which includes, among others, the physical with the mental balance, the material with the spiritual, the individual with the social, the present with the future, and the world to the hereafter. This is because, physical balance with mental, spiritual or the material will create a holistic for the welfare of man. Economic development are too concerned with material aspects and ignore the spiritual aspect only will bear false happiness, even quite disastrous.</em></p><p><strong>k</strong><strong>eyword: </strong><em>Islam, Economic, Balanced.</em></p><p><em>T</em><em>ulisan  ini  bertujuan  untuk  menjelaskan  tentang  prinsip  Islam dalam aktivitas ekonomi yang tertuang dalam al-Quran dan Hadis. Prinsip keseimbangan menduduki peran yang sangat menentukan dalam kehidupan manusia untuk mencapai al-Falah. Keseimbangan merupakan sunnah Allah, kehidupan yang seimbang merupakan salah satu esensi ajaran Islam, sehingga umat Islam pun disebut sebagai umat pertengahan (Ummatan wasthan). Ekonomi Islam bertujuan untuk menciptakan kehidupan yang seimbang, yang mencakup antara lain keseimbangan fisik dengan mental, material dengan spiritual, individu dengan sosial, masa kini dengan masa depan, serta dunia dengan akhirat. Hal ini karena, keseimbangan fisik dengan mental, atau material dengan spiritual akan menciptakan kesejahteraraan  holistik  bagi  manusia.  Pembangunan  ekonomi yang terlalu mementingkan aspek material dan mengabaikan aspek spiritual hanya akan melahirkan kebahagiaan semu, bahkan justru menimbulkan petaka.</em></p><p><strong>k</strong><strong>eywords: </strong><em>Islam, Ekonomi, Keseimbangan</em></p><p><em><br /></em></p>

scholarly journals Solidarity as a virtue: Attitudes and principles of human life in the thoughts of John Paul II from the pedagogical perspective

2016 ◽  
Vol 4 (1) ◽  
pp. 209-228
Author(s):  
Natialia Maria Ruman
Keyword(s):  
Young People ◽  
Social Life ◽  
Common Good ◽  
Human Life ◽  
Global Dimension ◽  
Social Dimension ◽  
Human Beings ◽  
John Paul Ii ◽  
The Common ◽  
The Individual

For the proper functioning of society and the peaceful coexistence of different groups of people, communities and the state, it is essential to educate young people towards the readiness for mutual solidarity. In the absence of willingness to show mutual solidarity, a society can neither function properly nor live, however small this willingness may be. The common objectives of a nation, cultural heritage and tradition build awareness of solidarity within the particular society or nation. Therefore, the functionally conditioned consciousness of solidarity should be rooted and ultimately motivated by the universal solidarity of all men. In his teaching, John Paul II deepened the motivation for solidarity as a human and Christian virtue, emphasising its social dimension. The pope drew attention to the theological understanding of solidarity, developing the theme of solidarity on the deep background of social issue and its global dimension. Young people should be educated to participate in social and cultural life in the spirit of solidarity. They should be led to realization that the welfare of the nation depends on their moral attitude, the will to survive, the fidelity to values which have shaped the history and culture of the community over the centuries. Solidarity is motivated by a natural openness of human beings to other persons with whom there is a need to cooperate in pursuit of the common good. Hence, there is a need for constant readiness to accept and complete the tasks which result from the participation of the individual in social life.

scholarly journals Drømmen om Skolen i Soer

1983 ◽  
Vol 35 (1) ◽  
pp. 69-86
Author(s):  
Gustav Albeck
Keyword(s):  
High School ◽  
General Education ◽  
Popular Education ◽  
Contemporary History ◽  
The People ◽  
Original Plan ◽  
Folk High School ◽  
Set Up ◽  
The Many ◽  
The University

The Dream of the School at SoerBy Gustav AlbeckGrundtvig never saw the fulfilment of his dream of a large folk high school at Sorø (Soer). He realised this when in 1848 the newly-established Danish rigsdag rejected the plan that King Christian VIII had approved shortly before his death earlier that year. Grundtvig found consolation in the thought of the many folk high schools that were shooting up in the last two decades of his life. He thus moved away from his original plan for a university open to every citizen, a centre for Denmark’s history such as, according to Grundtvig, Bishop Absalon had imagined when he established the monastery at Sorø which later became a gentlemen’s academy, supported by donations from Ludvig Holberg.Grundtvig’s first draft for the re-establishment of Sorø Academy dates from 1827, after he had read in the Edinburgh Review of the plans for the University of London. Unfortunately we possess only fragments of his manuscripts on this. When he visited Oxford and Cambridge in 1829-31 he saw how different the English university world was from the Danish, which to some degree was influenced by the German. He wished for an interaction between academic and popular education. And his success with the lectures on contemporary history which he gave in 1838 encouraged him to take part in the establishment of ‘Danish Society’, a humanist counterpart to the Society for the Propagation of Physics, founded by H. C. .rsted.In 1866 Rosenørn-Teilmann, the minister of education, attempted to set up a commission to realise Grundtvig’s ideas from 1838 but met strong opposition from J. N. Madvig, who in particular criticized Rasmus Nielsen, a professor of philosophy, whose writings from around 1867 reveal how he imagined Grundtvig’s ideas for an interaction between academic and popular education could be put into practice. In 1872 Rasmus Nielsen proposed a plan for popular university courses which was realized 20 years later in Sweden and Finland, possibly under inspiration from English universities.In 1878-79 another minister of education, C. J. Fischer, proposed a bill* for the establishment of a state high school in or near Copenhagen. But Grundtvig’s harsh words about the university and the ‘black school’ frightened his heirs away from a conciliatory relationship between the university and a state high school for popular enlightenment. Even though the bill followed closely the ideas that Grundtvig had advocated it was nevertheless defeated, but it did gain support to the tune of 5,000 kroner for Askov’s enlarged folk high school.In the following year other spokesmen supported the idea, including Geert Winther, a doctor of philosophy who in the years 1880-1900 attempted to set up a committee of university professors to realize the plan. He received support in particular from Fredrik Nielsen, a professor of theology, who later became Bishop of Aarhus, and who in 1906 spoke out directly on plans for ‘an academy outside the university but which alongside it could offer a general education and in some ways be an introduction of Grundtvig’s ideas for the high school at Sorø’. Fredrik Nielsen did not, however, expect the plan to be realized in Sorø, but in Aarhus, and over the next few years efforts were concentrated on the establishment of ‘a Danish high school for scholarship’ in Aarhus. This received support from amongst others Harald Høffding in 1920, but was not completed until 1928.But what was the attitude of the folk high school supporters in this matter? Only a few were enthusiastic. From 1909 Valdemar Brücker fought to realize the Sorø plan as the school for a general education of the people which could win equality with the academic one. The proposal reached parliament (rigsdagen) but was defeated.Within the folk high school Brücker was supported by Tormod Jørgensen, Jacob Lange and Anders Vedel. But writing in højskolebladet (High School Periodical) in 1930 Holger Begtrup characterizes Grundtvig’s high school writings as ‘old papers presenting a plan that fortunately was never realized’.However, Krogerup High School, established by Professor Hal Koch after the Second World War, was an initiative that tended towards an institution akin to Sorø, though it never turned into a realisation of Grundtvig’s great visions.

The relevance of dietetic approach of Ayurveda from the perspective of COVID-19 pandemic

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 748-752
Author(s):  
Swapnali Khabade ◽  
Bharat Rathi ◽  
Renu Rathi
Keyword(s):  
Severe Acute Respiratory Syndrome ◽  
Healthy Person ◽  
World Health ◽  
Physical And Mental Health ◽  
Leading Role ◽  
Global Pandemic ◽  
The People ◽  
The World ◽  
Health Organization ◽  
The Individual

A novel, severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), causes severe acute respiratory syndrome and spread globally from Wuhan, China. In March 2020 the World Health Organization declared the SARS-Cov-2 virus as a COVID- 19, a global pandemic. This pandemic happened to be followed by some restrictions, and specially lockdown playing the leading role for the people to get disassociated with their personal and social schedules. And now the food is the most necessary thing to take care of. It seems the new challenge for the individual is self-isolation to maintain themselves on the health basis and fight against the pandemic situation by boosting their immunity. Food organised by proper diet may maintain the physical and mental health of the individual. Ayurveda aims to promote and preserve the health, strength and the longevity of the healthy person and to cure the disease by properly channelling with and without Ahara. In Ayurveda, diet (Ahara) is considered as one of the critical pillars of life, and Langhana plays an important role too. This article will review the relevance of dietetic approach described in Ayurveda with and without food (Asthavidhi visheshaytana & Lanhgan) during COVID-19 like a pandemic.

KEY ASPECTS OF TRANSFORMATION OF THE STATE AUTHORITIES IN THE WORLD AND TO THE MODERN SOVERUM UKRAINE: A JOINT AND PERSONALITY

2018 ◽  
Vol 1 (11) ◽  
pp. 164-174
Author(s):  
Оlena Fedorіvna Caracasidi
Keyword(s):  
Separation Of Powers ◽  
Human Life ◽  
State Power ◽  
The State ◽  
Public Power ◽  
The People ◽  
Large Numbers ◽  
The World ◽  
Distribution Of Power ◽  
Key Aspects

The article deals with the fundamental, inherent in most of the countries of the world transformation of state power, its formation, functioning and division between the main branches as a result of the decentralization of such power, its subsidiarity. Attention is drawn to the specifics of state power, its func- tional features in the conditions of sovereignty of the states, their interconnec- tion. It is emphasized that the nature of the state power is connected with the nature of the political system of the state, with the form of government and many other aspects of a fundamental nature.It is analyzed that in the middle of national states the questions of legitima- cy, sovereignty of transparency of state power, its formation are acutely raised. Concerning the practical functioning of state power, a deeper study now needs a problem of separation of powers and the distribution of power. The use of this principle, which ensures the real subsidiarity of the authorities, the formation of more effective, responsible democratic relations between state power and civil society, is the first priority of the transformation of state power in the conditions of modern transformations of countries and societies. It is substantiated that the research of these problems will open up much wider opportunities for the provi- sion of state power not as a center authority, but also as a leading political structure but as a power of the people and the community. In the context of global democratization processes, such processes are crucial for a more humanistic and civilized arrangement of human life. It is noted that local self-government, as a specific form of public power, is also characterized by an expressive feature of a special subject of power (territorial community) as a set of large numbers of people; joint communal property; tax system, etc.

Sign in / Sign up

Export Citation Format

Share Document