scholarly journals Space, Time and Place in Samuel Beckett’s Collected Shorter Plays: That Time, Rockaby, Come and Go, Quad and Cascando

2018 ◽  
Vol 9 (2) ◽  
pp. 38
Author(s):  
Bahman Zarrinjooee ◽  
Marzieh Yaghoobi

This paper analyzes the concepts of time and space in Samuel Beckett’s (1906-1989) Collected Shorter Plays based on Martin Heidegger’s (1889-1976) philosophy of being and time. From long time ago, the notions of time and space have an outstanding importance in the life of man, and in every period and time, this subject has its consequences and influential importance on the way people act, behave, think, and confront each other. Regarding philosophy as the study of basic questions of being and knowledge and study of the nature of human thought and the world, these concepts gain especial meaning by means of which a novel and new world of human understanding will be revealed. The reason that the concept of time is important refers to the fact that human being is imprisoned, monitored and controlled through the gates of this concept. They are limited by this philosophical debate, and humanity is nothing and has no meaning out of the concept of time.

LOGOS ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 68-97
Author(s):  
Leo Agung Srie Gunawan ◽  
Kaisar Octavianus Sihombing

As Christians, it is our duty to tell the world the truth. The truth is not totally an abstract concept. By the existence of Jesus in time and space, we are able to know God himself empirically according to our sensibilities as human being. In short, proclaiming Jesus’ life is proclaiming the truth itself. Nowadays, this duty requires more effort in order to spread the spirituality of Jesus to more people. Progressive development in many ways and stuff bring more obstacles than before. Those who involve themselves in ecclesiastical services should improve their skills due to many challenges among plethora misleading teaching and misconception about what the truth is. In this case, church takes important part in educating and formatting certain people – they could be either priests, religious men or women, or lay people – through its ecclesiastical studies. As for progress, there are at least four fundamental elements we should to care about in order to build better and updated ecclesiastical education.


Author(s):  
Rafikul Islam

Professor Thomas L. Saaty is a world-renowned Operations Research (OR) scientist. His death has created a vacuum which can hardly be filled. His absence in scholastic writing in the field of MCDM will be widely felt for a long time. The world of OR will remember him not only as a mathematician, originator of AHP and ANP, but also as a good human being. He has numerous contributions in the field of OR, particularly MCDM. In the present article, I have highlighted his wonderful contribution in resolving the decades-long Israeli-Palestinian conflict. https://doi.org/10.13033/ijahp.v9i3.523


2018 ◽  
Vol 21 (10) ◽  
pp. 156-163
Author(s):  
V. B. Okorokov

Is the thought a gift or bloody hell of the person? Involving in a discourse of «another» is accompanied by forming of a field of own senses. Senses come, but they are not born by own «I». But «a science way» (connected with external language games) or a self-immersing way (connected with meditational practice’s), actually, eliminated our own «I». The way (as would tell the Buddha, Moisej or the Christ, and presently M. Heidegger or M. Moss) is a gift. Such gift allows to reconstruct own human nature and to open «passes» (ways) to different measurement of existence of the person. All transitions between measurements connected systems of signs (or languages). In particular, the system of signs allows to transfer the Messiah gift to historical space by means of a myth or mythical and poetic text. Actually, those who put myths or established names, always occupied exclusive position in a society. Interpreters of Ancient Greek mythology asserted that the main gift of gods is fire; however, main gift of gods was the word and a name (language).In «Being and time» of M. Heidegger language is the house of being. The main thought consists that being is structured as language. According to the modern version of J. Lacan, unconscious is structured as language, and unconscious acts as hidden (unconscious) presence of another (or Another as higher Father-god), so language is found out as universal unity, the universal topos, connecting mental and, probably, spiritual space. Not only unconscious, but also spiritual (and mental) it is structured as language. S. Freud and J. Lacan have found out only private forms of a certain universal principle in which specifies creativity of structuralists and poststructuralists: all actively existing (living) is structured as language or is functional in the field of signs and symbols (in the field of language). Leaning Gegel’s and Neohegelians creativity, it can be asserted that Spirit, generating the dialectic negation – a matter, does not disappear, it is not transformed, and continues process of naming, being in other measurement. But the spirit is structured as another in the creation-naming. The mono-spirit is not enough for a birth of the world, the act of naming means presence of another.In search of a nature bases of modern philosophy A. Badiou tried to find a way of realisation of patrimonial procedures in synchronous (adhered to the present) space of human thought and open the essence modern (postmodern) multiplane and polymorphic culture and thought. Proceeding from A. Badiou’s creativity it is possible to conclude, errors in act of naming is very cost much to mankind.


2021 ◽  
Vol 13 (1-1) ◽  
pp. 166-180
Author(s):  
Sergey Piletsky ◽  

The paper raises the problem, quite widely discussed not only in the frame of modern philosophizing, but in the whole complex of socio-humanitarian knowledge – the problem of the perspectives of the formation of the epoch of transhumanism. What is it - the epoch of transhumanism? What are the peculiar properties of it? And what are the specifics of that technological bias which would allow put it into practice? Is there a genetic bond between transhumanism and the sources of the traditional humanism? And why the majority of not only philosophers, but all humanitarians speak out against ‘the unprecedented advantages’ and ‘the good’ of transhumanism, considering its realization as the era of ‘dehumanization’ of a human being? These and similar questions worry millions of intellectuals all over the world. The author of this paper tries to give his answers. He analyses the definitions of humanism, given in two authoritative philosophical dictionaries. Then he reinforces his analysis with not only his own reasonings and extrapolations, but with the positions of three outstanding thinkers and famous humanists of Renaissance – Lorenzo Valla, Pico della Mirandola and Erasmus Roterodamus. However the author tries to consider the historical tradition not isolated but to link with the technological opportunity of its transformation into those perspectives of transhumanism. That’s why the author draws attention to a remarkable writer-philosopher Aldous Huxley with his anti-utopian novel ‘Brave New World’. The author concludes the paper with offering to the reader’s attention his author’s speculative model how it can be.


Sofia ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 191-209
Author(s):  
João A. Mac Dowell

Resumo: O artigo apresenta a concepção heideggeriana de intencionalidade, à luz da compreensão da transcendência do aí-ser (Dasein) como ser-no-mundo em Ser e tempo. Insiste em que tal concepção só pode ser bem apreendida a partir da intuição fundamental do filósofo sobre o sentido de ser do aí-ser e consequentemente do ser como tal.  Trata-se da abordagem do ser-humano como vida fáctica ou existência histórica em contraposição a todo o pensamento metafísico com suas distinções sensível/inteligível e sujeito/objeto. Palavras-chave: sentido de ser; pensar fenomenológico-hermenêutico; metafísica; existência histórica; intencionalidade; transcendência   Abstract: The article presents the Heideggerian view of intentionality, in the light of the Dasein`s transcendence as Being-in-the-world in Being and Time. It stresses that such a view can only be well grasped from Heidegger`s fundamental insight into the meaning of Dasein`s Being and hence of Being as such. This insight implies the approach of human being as factical life or historical existence in opposition to all metaphysical thinking with its sensible/intelligible and subject/object distinctions. Key-words: Meaning of Being; phenomenological-hermeneutic thinking; metaphysics; historical existence; intentionality; transcendence


2021 ◽  
Vol 13 (2-1) ◽  
pp. 110-125
Author(s):  
Andrei Politov ◽  

The author considers the foundations of the origin and formation of the axiological content of the spatiotemporal structure of human existence. The object of the research is a human being and culture at the turn of the twentieth and twenty first centuries. The theoretical and methodological foundation combines a number of approaches characteristic of the social humanities: the scientific research program of cultural centrism aimed at understanding the complex subject of social and humanitarian problems and allowing to reveal and describe its unique, individually expressed properties; the relational concept of time and space, according to which the latter exist only in mutual connection with objects and, therefore, in inseparable unity with human being; dialectical model, within the framework of which the universe is an integral organic evolving process, all structural elements of which are dialectically interconnected; the theory of chronotope affirms the immanent unity of time and space. All that has been noted makes it possible, within the framework of the presented study, to interpret space and time as a complexly structured evolving multilevel chronotopological organization immanent to human being. Human existence appears as a temporal component of the chronotopological structure, and the spatial axis of the latter is the locus of human existence and the world around a person. The value content of human space and time arises and receives its development according to their relational essence, due to their inextricable dialectical relationship with human existence. The evolution of space and time is inseparable from the evolution of human being, is an integral component of his existence, which appears as personal, aesthetic and value development, experiencing the world around him, existentially and ethically determined communication with him. Forming and evolving together with a person, time and space not only act as accidents and modes of his being, but become his value-structured life-world, interconnected with the social and cultural spheres.


Author(s):  
Thomas Sheehan

Martin Heidegger taught philosophy at Freiburg University (1915–23), Marburg University (1923–8), and again at Freiburg University (1928–45). Early in his career he came under the influence of Edmund Husserl, but he soon broke away to fashion his own philosophy. His most famous work, Sein und Zeit (Being and Time) was published in 1927. Heidegger’s energetic support for Hitler in 1933–4 earned him a suspension from teaching from 1945 to 1950. In retirement he published numerous works, including the first volumes of his Collected Edition. His thought has had strong influence on trends in philosophy ranging from existentialism through hermeneutics to deconstruction, as well as on the fields of literary theory and theology. Heidegger often makes his case in charged and dramatic language that is difficult to convey in summary form. He argues that mortality is our defining moment, that we are thrown into limited worlds of sense shaped by our being-towards-death, and that finite meaning is all the reality we get. He claims that most of us have forgotten the radical finitude of ourselves and the world we live in. The result is the planetary desert called nihilism, with its promise that an ideally omniscient and virtually omnipotent humanity can remake the world in its own image and likeness. None the less, he still holds out the hope of recovering our true human nature, but only at the price of accepting a nothingness darker than the nihilism that now ravishes the globe. To the barely whispered admission, ‘I hardly know anymore who and where I am’, Heidegger answers: ‘None of us knows that, as soon as we stop fooling ourselves’ ([1959a] 1966: 62). Yet he claims to be no pessimist. He merely wants to find out what being as such means, and Being and Time was an attempt at this. He called it a fundamental ontology: a systematic investigation of human being (Dasein) for the purpose of establishing the meaning of being in general. Only half of the book – the part dealing with the finitude and temporality of human being – was published in 1927. Heidegger elaborated the rest of the project in a less systematic form during the decades that followed. Heidegger distinguishes between an entity (anything that is) and the being of an entity. He calls this distinction the ‘ontological difference’. The being of an entity is the meaningful presence of that entity within the range of human experience. Being has to do with the ‘is’: what an entity is, how it is, and the fact that it is at all. The human entity is distinguished by its awareness of the being of entities, including the being of itself. Heidegger names the human entity ‘Dasein’ and argues that Dasein’s own being is intrinsically temporal, not in the usual chronological sense but in a unique existential sense: Dasein ek-sists (stands-out) towards its future. This ek-sistential temporality refers to the fact that Dasein is always and necessarily becoming itself and ultimately becoming its own death. When used of Dasein, the word ‘temporality’ indicates not chronological succession but Dasein’s finite and mortal becoming. If Dasein’s being is thoroughly temporal, then all of human awareness is conditioned by this temporality, including one’s understanding of being. For Dasein, being is always known temporally and indeed is temporal. The meaning of being is time. The two main theses of Being and Time – that Dasein is temporal and that the meaning of being is time – may be interpreted thus: being is disclosed only finitely within Dasein’s radically finite awareness. Heidegger arrives at these conclusions through a phenomenological analysis of Dasein as being-in-the-world, that is, as disclosive of being within contexts of significance. He argues that Dasein opens up the arena of significance by anticipating its own death. But this event of disclosure, he says, remains concealed even as it opens the horizon of meaning and lets entities be understood in their being. Disclosure is always finite: we understand entities in their being not fully and immediately but only partially and discursively; we know things not in their eternal essence but only in the meaning they have in a given situation. Finite disclosure – how it comes about, the structure it has, and what it makes possible – is the central topic of Heidegger’s thought. ‘Time is the meaning of being’ was only a provisional way of expressing it. Dasein tends to overlook the concealed dimension of disclosure and to focus instead on what gets revealed: entities in their being. This overlooking is what Heidegger calls the forgetfulness of the disclosure of being. By that he means the forgetting of the ineluctable hiddenness of the process whereby the being of entities is disclosed. He argues that this forgetfulness characterizes not only everyday ‘fallen’ human existence but also the entire history of being, that is, metaphysics from Plato to Nietzsche. He calls for Dasein resolutely to reappropriate its own radical finitude and the finitude of disclosure, and thus to become authentically itself.


1999 ◽  
Vol 16 (3) ◽  
pp. 85-97
Author(s):  
Ibrahim Kalin

The question of knowledge presents itself as one of the most importantissues for human thought and society because it is through knowledge thatwe establish a bond with God, ourselves, other human beings, the world, itsmeaning and purpose. We establish sociopolitical systems and civilizationson the basis of it. Defined as such, no society can dispense with knowledge.Knowledge, however, transcends the limits of social function and revealssomething of the deepest nature of the human being. Our state of being-inthe-world and being-created-by-God is revealed to us in our knowledge ofourselves. More importantly, we do not simply exist but also know that weexist. It is this knowledge that enables us to make sense of the world, conceiveit as an intelligible state of being, and realize our place and role in it.Knowledge, however, is always the knowledge of something. Everymeaningful statement is the affiition or negation of something. In knowinga physical entity, a concept, or a feeling, we affirm or negate the existenceof that “thing” which has become the subject of our knowledge. This“thing” and the “of” of our judgments ultimately hark back to the allencompassingreality of being, because what can be affirmed or negatedcannot be other than being. In this regard, there is no knowledge that precedesbeing. Every cognitive act directed toward ourselves or other thingsthat can be the subject of human knowledge is grounded in the all-inclusiveand penetrating reality of being. This aspect of being has been called inIslamic philosophy the in&@ al-wujud, “expansion of being,” and sometimesal-sarayun al-wujiid, “penetration of being.” In sharp contrast to theepistemologies of subjectivism, one is before one knows. Our existencealways precedes our knowledge of it, even though the latter may effect andmode the former in a myriad of ways. Said differently, the reality of beingis not exhausted in the deliverances of conceptual thought.’ ...


Author(s):  
Manuel Sérgio

ResumoNa visão de um administrador ou gestor desportivo, o mundo é entrevisto pelo prisma dos negócios, dado que, para ele, no mundo todo, as pessoas não passam de agentes económicos, compradores ou vendedores, encontrando-se o desporto, inserido em pleno sistema capitalista e, com efeito, o atleta de altos rendimentos, no dualismo senhor-servo, objectualizado. Na exigência de se salientar e apontar possibilidades, este breve ensaio indica um novo tempo, um novo mundo, uma história nova, na qual o futebol é mais do que futebol e o desporto é mais do que desporto, integrando-se na construção de uma humanidade diferente, de uma globalização alternativa, de uma competição-diálogo, no lugar da competição hostil. Isto exige um novo treino desportivo, não apenas “tático”, mas “antropológico e tático”. Na Ciência da Motricidade Humana, pela transcendência, o ser humano não é um ser resignado, fatalista, ele define-se, acima do mais, pelo seu futuro, pelos seus possíveis.Palavras-chave: Desporto. Capitalismo. Ciência da Motricidade Humana.The Philosophy of Liberation and the high sport competitionAbstractIn the eyes of an administrator or sports manager, the world is visualized by the prism of business, given that, for him, all over the world, people are nothing more than economic agents, buyers or sellers, and sports are included in the system capitalist and, indeed, the high-yielding athlete, in the master-servant dualism, objectified. In the demand to emphasize and point out possibilities, this brief essay indicates a new time, a new world, a new history, in which football is more than football and sport is more than sport, integrating itself into the construction of a humanity, an alternative globalization, a competition-dialogue, instead of hostile competition. This requires a new sports training, not just “tactical”, but “anthropological and tactical”. In the Science of Human Motricity, by transcendence, the human being is not a resigned, fatalistic being, he is defined above all by his future, by his possible.Keywords: Sport. Capitalism. Science of Human Motricity.La Filosofía de la Liberación y la alta competición deportivaResumenEn la visión de un administrador o gestor deportivo, el mundo es visualizado por el prisma de los negocios, dado que, para él, en todo el mundo, las personas no pasan de agentes económicos, compradores o vendedores, encontrándose el deporte, insertado en pleno sistema capitalista y, con efecto, el atleta de altos rendimientos, en el dualismo señor-siervo, objetivado. En la exigencia de señalar y apuntar posibilidades, este breve ensayo indica un nuevo tiempo, un nuevo mundo, una historia nueva, en la que el fútbol es más que fútbol y el deporte es más que deporte, integrándose en la construcción de una humanidad diferente, de una globalización alternativa, de una competencia-diálogo, en lugar de la competencia hostil. Esto exige un nuevo entrenamiento deportivo, no sólo “táctico”, pero “antropológico y táctico”. En la Ciencia de la Motricidad Humana, por la trascendencia, el ser humano no es un ser resignado, fatalista, él se define, sobre todo, por su futuro, por sus posibles.Palabras clave: Deporte. Capitalismo. Ciencia de la Motricidad Humana.


2020 ◽  
Author(s):  
Elcio Alberton

Mystagogical education of the teaching staff in the contemporary civilizatory metamorphose deals with the deep transformations which the civilization passes through, considering the sociological, environmental, political, economic and technological aspects. It deals with human being in this complex relationship analyzing the possible consequences of this process and, in the same way, it points alternative to a right assimilation and the convenience in this new world that rises up result of the metamorphosical process. The main indication remains in comprehending the adoption of mystagogical attitude by the teaching staff and in the formation of the educators. When the subject is the education task intending to overcome its utilitaristic function and preparation for the transactional environment, it suggests that the education points supportive and mystical alternatives in the teaching / learning. It proposes the cultivation and the preparation of the integrator people which teaching condition gets over the technical and the professional perspective, being firstly mystagogos (mystic educators) i.e, people teaching more with their lives and examples than words and contents. The text suggests that the educator’s task is to value the relationship between ourselves, others, the world and the supernatural. The searching points that more than technically prepared teachers, the mystic takes in account the human dimension considering all the potentiallities of the human being to develop himself under professional, intellectual, emotional, spiritual and social point of view.


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