scholarly journals What is Movement?

2019 ◽  
Vol 7 (1) ◽  
pp. 9
Author(s):  
Nikos C. Apostolopoulos
Keyword(s):  
The Body ◽  
Human Existence ◽  
Temporal Perception ◽  
Human Consciousness ◽  
The Core ◽  
Time Space ◽  
The World ◽  
Spatio Temporal

On the basis of their corporeity humans are not only beings of distance but also the beings of proximity, rooted beings, not only inner worldly but also beings in the world (Patocka, 1998)Over the centuries the dialectical confluence of metaphysics and epistemology has been at the forefront in the attempt to define the concept of what it is to be human and ultimately human existence. The union of several aspects conceived from these two opposite elements has been responsible for the genesis of numerous philosophical terms and ideas such as: rationalism, materialism, socialism and idealism. Although these terms reference something different, what is primarily at the core has been the endeavour to analyse and demonstrate that it is through man’s relationship with nature that one garners the understanding of self. Human consciousness in conjunction with a spatio-temporal perception, defined as movement through the time-space continuum, creates the condition where the possibility of defining the essence of existence may blossom. In this commentary, an effort is made to present movement, specifically its relationship to the “body” as the physical construct for the meaning of self.

THE Theology of the Body

2018 ◽  
pp. 862-876
Author(s):  
José Granados
Keyword(s):  
Human Body ◽  
Family Relationships ◽  
The Body ◽  
Human Existence ◽  
The Core ◽  
John Paul Ii ◽  
Theology Of The Body ◽  
The Family ◽  
The World ◽  
Vision Of God

This chapter outlines and defends the theology of the body that has been developed following the famous series of Wednesday catecheses offered by Pope St John Paul II. The chapter emphasizes three themes at the heart of the Theology of the Body. First, a vision, following Gaudium et Spes 22 that places Christ and the Incarnation at the core of the interpretation of humanity and society. Second, a vision of the human body that makes it possible to describe human existence in the light of love and to recover the theological significance of the notion of ‘experience’. Third, a corresponding anthropology of love that offers the key to the Christian vision of God, humanity, and the world; this anthropology of love is centred in the family relationships, as the privileged place where God reveals himself.

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 TO THE QUESTION OF THE NATURE OF CONSCIENCE. CRISIS OF CONSCIENCE

2020 ◽  
pp. 165-173
Keyword(s):  
Continuous Process ◽  
Self Determination ◽  
Communication Process ◽  
Human Consciousness ◽  
The Core ◽  
Inner Voice ◽  
The World ◽  
Individual Existence ◽  
Fully Connected ◽  
Good And Evil

This article is dedicated to understanding the nature of conscience, its essential manifestations and features. Conscience is the “core” of a person’s moral life. The conscience acts activate and accumulate the internal energies of the person, which help him/her to be fully connected with the world and to carry out a thorough evaluation of both his/her actions and Others. Therefore, the phenomenon of conscience is inextricably linked to the freedom of a person and his/her efforts to exercise himself/herself as a Human, to find his/her own inner voice. Despite its intimacy, conscience never closes within the limits of individual existence, but has unconditional openness to the world, is a keen awareness of responsibility for our actions. Conscience is a testament of the fact that, at a deep (implicative) level, we are rooted in, and inextricably linked to, one Reality. As a result of critical analysis, it is argued that conscience emerges as an internal potentiality of a person, a continuous process of self-determination and formation. Conscience is dialectic in nature, combining internal/external, individual/social, subjective/objective, rational/irrational aspects. The complexity of the phenomenon is manifested in the attempts to symbolically identify it as Call, Witness, Demon, Worm, Judge, etc. Conscience is impossible outside the dialogue of the person with himself/herself and Others, because in the communication process the inner growth and formation of the person take place. Conscience defines a “coordinate system” within which a person’s life moves and divides the line between Good and Evil, Real and Ideal, Existent and Desired. Accordingly, conscience is ideal in essence and is an indispensable structure of human consciousness, linked to the boundary questions of a person regarding his/her own nature.

Ontology in Indian philosophy

2018 ◽  
Author(s):  
David Ambuel
Keyword(s):  
Indian Philosophy ◽  
Human Existence ◽  
Time Space ◽  
Philosophical School ◽  
The World ◽  
Ontological Categories ◽  
Objects Of Knowledge ◽  
Fundamental Objective

All Indian philosophical traditions are deeply engaged with ontology, the study of being, since clarity about the nature of reality is at the heart of three intimately connected goals: knowledge, proper conduct and liberation from the continued suffering that is part of all human existence. The formulation of a list of ontological categories, a classification of reality by division into several fundamental objective kinds, however, is less widespread. There is little room for a doctrine of distinct, if related, ontological categories in a philosophical school that takes reality as one, even less if that one lies beyond description. If the phenomenal world is but illusory appearance, as, for example, in the Vedānta of Śaṅkara, then a determination of kinds of entities does not recommend itself as a means to adequate analysis of the world. Even the Sāṅkhya tradition’s realism reduces the world to an evolution from two fundamental entities, spirit and matter. Categories make sense within the context of a pluralistic realism, an analysis of the world that finds it to be composed of a multiplicity of real entities. Such a view is found to some extent in Jaina philosophy, but is primarily defended and developed in the Nyāya-Vaiśeṣika school. The Nyāya-Vaiśeṣika categories are seven: substance, quality, motion, universal, particular, inherence and not-being. While all are understood as real entities and objects of knowledge, substance is most fundamental as each of the others in some way depends on substance. Substances are nine: earth, water, fire, air, ether, time, space, self and mind. The first four are atomic: they may combine to form macroscopic substance, such as a clay pot, but in incomposite form they are indestructible atoms, as are the last two. Ether, time and space, likewise indestructible, are unitary and pervade all. In its irreducible parts, all substance is eternal; every composite whole is a destructible substance. A relation of containment, called inherence, structures the categories. The qualities, actions and universals by which we might characterize a pot inhere in it. They are distinct entities from the pot, yet cannot exist apart from their underlying substrate. Composite substances like a pot are also contained in their parts by inherence, but the smallest parts, eternal substances, exist independently as receptacles that contain nothing. A whole, greater than the sum of its parts, is said to inhere in the parts while the parts are the inherence cause of the whole. Eternal substance, the ultimate substrate of all, is a bare particular. An entity that is nothing but a receptacle for other entities, it furnishes criteria for separability and individuality, but cannot be defined in itself apart from others. This aspect of the concept of substance leads later Nyāya-Vaiśeṣika into extensive analysis of relations and negation.

scholarly journals VISUAL MEDITATION IN THE CONTEXT OF EAST-EAST OR THE UNACHIEVABLE EXHIBITION OF TAI-JUNG UM IN THE GALLERY "ARARIO"

2020 ◽  
Vol 18 (1) ◽  
pp. 104-113
Author(s):  
Ralitza IGNATOVA
Keyword(s):  
Visual Arts ◽  
American Art ◽  
Visual Image ◽  
The Body ◽  
Meditation Practice ◽  
South Korean ◽  
The Core ◽  
The World ◽  
Contemporary Architecture ◽  
East West

e article concerns the question of the reincarnation and the development of ideas in visual arts - from form to form and from one world to another. The affirmation of the abstract idea in the contemporary American art and presumably the prototypes related to this process - the works of K. Brancusi and K. Malevich. Certain ideas characterize the creativity of these authors - Konstantin Brancusi and the folk presentation of ideas and forms, Kazimir Malevich with thematerial "Form, Color and Sensation" in "Contemporary Architecture", issue 5 of 1928. Meditation practice must be considered as reflection, concentrating attention on an object that is external to the body to help achieve the visual image and the meaning of the idea. The exhibition (in the “Arario”gallery) by the South Korean author (sculptor) Um Tai-Jung isat the core of the study, in some of his works are found prototypes or quotes from works by K. Brancusi and K. Malevich.The movements of ideas in the context of East - West, West - East and East - East, as well as the works of Um Tai-Jung "Mandala" and "Stranger Holding Two Wings" are analyzed. It might be concluded that these works as new objects themselves have been created as giving rise to meditation. Based on Malevich’sstatement that the achievement of the world is inaccessible to the artist, it can be said that just as reality cannot be achieved, the artist’s creativity is also unattainable to the viewer, except as meditation.

scholarly journals Ukrainian paroemias with somatic components

2020 ◽  
Vol 13 (22) ◽  
pp. 113-121
Author(s):  
Nataliia Vorona ◽  
◽  
Nataliia Pilipenko-Fritsak ◽  
Keyword(s):  
Moral Values ◽  
The Body ◽  
Human Consciousness ◽  
Semantic Meaning ◽  
Language And Culture ◽  
World Outlook ◽  
The World ◽  
Illustrative Material ◽  
Different Parts

The paper is devoted to the analysis of Ukrainian paroemias with somatic components, determination of their quantitative ratio, and semantic meaning of the most common representative ones. Paroemias in the present study mean proverbs and sayings, that help to understand the linguistic picture of the world, a person's place in this world, the paradigm of his/her ideas about himself/herself, the environment, moral values, and so on. The close connection of somatics with everything that surrounds a person, contributes to the symbolization of the functions of different parts of the body, plays an important role in modeling the somatic fragment of the linguistic picture of the world. The conditionality of the consideration of somatisms is explained by the fact that they perfectly represent the anthropocentric worldview, and paroemias with somatic components allow to combine anthropocentrism with nationcentrism. The paper analyzes the research published during the last 5 years, which deals with various aspects of this issue and concludes that there is a lack of thorough research with a comprehensive consideration of somatic phraseological units, especially Ukrainian. The aim of the research is to reveal the meanings inherent to Ukrainian somatic paroemias, ways to reproduce the thinking and mentality of the Ukrainian people, to identify the place of paroemias with somatisms among the great variety of Ukrainian proverbs and sayings. The object of the study is 720 paroemias from the collection «The best proverbs and sayings of the Ukrainians», compiled by O. A. Popova. The paper contains a large number of examples and illustrative material. The description and analysis of paroemias with somatic components enable to determine what percentage of Ukrainian paroemias are somatic components and which of these elements are primary or secondary ones, and values they correspond to. The study presents figures and information illustrating and confirming the main aspects of the article. The analysis of a large number of paroemias with somatic components such as head, arm, eye, mouth, leg, heart, and ear showed that the most representative somatic components of Ukrainian paroemias are head, arms, and eyes. The authors conclude that Ukrainian paroemias with somatic components are an example of combining the universal in each culture with a specific ethnonational. The widespread use of somatisms in the Ukrainian paroemias is explained by the nature of human development of the world around us and by the principles of anthropocentrism and anthropomorphism of the world perception in human consciousness. Further study of the Ukrainian paroemias with somatic components will enrich our knowledge of the interaction of language and culture of the Ukrainians, will contribute to the further study of the world outlook of the Ukrainian nation.

scholarly journals Discourse on the Narrative of Coexistence for Intercultural Education

2017 ◽  
Vol 9 (1) ◽  
pp. 14
Author(s):  
Seungeun Choi ◽  
Youngsoon Kim
Keyword(s):  
Cultural Change ◽  
Intercultural Education ◽  
Historical Narratives ◽  
Human Consciousness ◽  
Cultural Groups ◽  
The Core ◽  
Living Together ◽  
The World ◽  
The Creation

The changes are rapid and multi-faceted golablly; and, the issues and people in the world are interconnected and interrelated. Transformative cultural change engages a process at the crossroads of our social and political, while challenging historical narratives. Intercultural education aims to achieve a developing and sustainable way of living together in multicultural societies through the creation of understanding of, respect for and dialogue between the different cultural groups. Narrative is a characteristic of human consciousness that draws the sequence of experienced events and proposed actions into unified episodes. Moreover, narratives are closely tied to culture and identity and serve as a medium for constructing our understanding of reality. It is the core of intercultural education that the members who participate in society understand the narrative that mutual cultures have. This paper explores the discourse on the narrative of coexistence for intercultural education. The circular interpretation to the process means narratives are tools for conceptualizing and creating change among diverse others in differnet cultures.

Roman Ingarden’s Egology and Cartesianism

2021 ◽  
Vol 66 (1) ◽  
pp. 189-211
Author(s):  
Wojciech Starzyński
Keyword(s):  
The Body ◽  
Human Existence ◽  
Pure Consciousness ◽  
Critical Response ◽  
The World ◽  
The Status ◽  
Body And Soul ◽  
Two Stages ◽  
Ethical Experience

"The article focuses on the problem of egology in the thought of Roman Ingarden, a conception that offers a creative and critical response to Husserl’s egology and converges with the historical conception of the ego in Descartes. It analyses the problem in two stages based on two important texts by Ingarden: Controversy over the Existence of the World and Man and Time. Starting with reflections on the status of pure consciousness, Ingarden recognises the pure ego as something solely abstract compared with the worldly and irreducible real ego. From there his reflections on the ego move on to the problem of its substantiality, specific temporality as well as the role and experience of the body to finally produce a philosophy of existence with ethical and personalistic overtones. In this way Ingarden recreates the egological journey in Descartes, who, searching for the foundation of knowledge, identified subjectivity as the union of body and soul and saw its fulfilment in the ethical experience of generosity. Keywords: egology, ego, Cartesianism, Ingarden, Husserl, substantiality, temporality, human existence, realism. "

THE DEVELOPMENT PATHS OF HERMENEUTIC COMPETENCES: THE END OF AN ALIBI, THE BEGINNING OF A “SUNNY ADVENTURE”

2020 ◽  
Vol 21 ◽  
pp. 135-146
Author(s):  
Barbara Klasińska
Keyword(s):  
Social Work ◽  
Human Nature ◽  
Cultural Factors ◽  
Human Existence ◽  
Academic Education ◽  
The Core ◽  
Surrounding Environment ◽  
The World ◽  
Development Paths

Hermeneutic competences are assigned to human nature, they are related to the substance of humanity and they are the core of the functioning of man in the world as they are distinguished by responsibility and the ability to understand, read and shape oneself and the surrounding environment of life as significant entireties constituted by senses. And their development is conditioned by the vertical and horizontal combination of various biological and cultural factors. In this context, academic education preparing for social professions in the areas such as pedagogy or social work should create proper conditions for the acquisition and improvement of the ability to refer professional and methodological knowledge to individual situations and people experiencing them and for understanding them. The article par exemple analyses and interprets methods of developing hermeneutic competences, and also outlines a new proposal of basing this process on the dynamisms of human existence.

Global Modernity and Temporal Multiplicity

KronoScope ◽  
2012 ◽  
Vol 12 (1) ◽  
pp. 31-51 ◽  
Author(s):  
Raymond L.M. Lee
Keyword(s):  
Social Exchange ◽  
Temporal Perception ◽  
Multiple Modernities ◽  
The World ◽  
Global Modernity ◽  
Spatio Temporal ◽  
Globalized World

Abstract Global modernity is not only shrinking the world in terms of communication, trade, travel and many forms of social exchange but also implanting the idea that only the present matters. This logic of ‘presentism’ is infused with a growing sense of sameness precipitated by the rapidity of transnational commercialism and the seductive pull of neo-liberal ideologies. In a context marked by a hypermodern inflation of wants and commodities, the notion of globality cannot do without a perspective that emphasizes the spatialization of time where distance becomes almost superfluous. Yet the shrinking of the world is not exclusively space-centered since concurrent exposure to myriad cultures and their histories is producing an alternate sensitivity to time-centered meanings of modernity. By historicizing change, temporal geographies emerge in the form of multiple modernities that makes problematic the idea of spatio-temporal uniformity in a globalized world. Instead, crosscurrents of global interconnectivity are producing varying patterns of spatial and temporal perception to suggest a new sense of co-evalness or an interplay of diachronic, synchronic and desynchronized actions.

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