KAVIÑAR AṞIVUMATI KAVITAIKAḶIL UVAKAI [HILARITY IN ARIVUMATHI’S POETRY]

It is knowledge and emotion that haunt human society. From the day the world appeared until the day the world ended, knowledge and emotion existed. According to Thiruvalluvar, knowledge that calms the emotion in his kural. Meyppatu are manifestations of mental consciousness. Tholkkappiyar has numbered the emotions that appear in the human mind in his epic Tholkkappiyam in Chapter Porulathigaaram. He has analyzed the emotions that appear within him in a way that others can know and understand very accurately (Meyppatu). They are eight types of emotions that apply to all human beings in the world. Meyppatu are the expression of human instincts. This dissertation aims to find out how the poetic enlightenment has been manipulated in the poetic epistemology of the numerical facts stated in the economics of Tholkappiam the fact of the matter is that consciousness is an emotional state that paves the way for human happiness. Any living being born into the world wants to be happy. Therefore, the researcher has used the poems of Arivumathi to prove this fact.

The Scientific Connotation and Practical Implications of the Marxist Concept of Happiness

Happiness is an unchanging topic, and the question of human happiness is the most important concern of Marxist philosophy, and the achievement of the common happiness of all human beings is the starting point and the anchor point of Marx and Engels’ scientific worldview and methodology. Then, it is of great academic value and practical significance to correctly understand the theoretical connotation and spiritual essence of Marxist concept of happiness.

Means of Expressing Dualism in Sermon “Slovo na Novyy God. V Chem Schastye Cheloveka, i Gde Ego Nayti?” [Word for New Year. What is Human Happiness, and Where to Find it?]

The present study examines Archbishop Anastasy (Dobradin)’s famous sermon «Слово на Новый годъ. Въ чемъ счастіе человѣка и гдѣ его найти?», dealing with the question of the dual understanding of “happiness” (philosophical, i.e. secular, and religious). Attention is paid to the means of verbalising the concept of happiness in the text under study. The text under analysis is a unique example of the homily, distinguished by its atypical for this genre appeal to a secular element, associated with the preacher’s dual understanding of “happiness”. The article presents the results of the analysis of etymology and development of semantics of the noun счастье. Its lexical compatibility in the text of a sermon is investigated. Full and short forms of adjectives, which serve to express positive and negative connotations, are identified. It has been proved that in the studied homily the preacher attributes the concept of “happiness” not only to the high register but also to the low register, which is related to the two concepts of “happiness” considered by him, reflected also on the graphic level (счастіе, счастье). Particular attention is paid to the most frequent attribute in the sermon, истинный, which has in common with the noun счастье the seme God. The epigraph of the homily, which usually presents the main point of the sermon, does not include the lexeme счастье because the entire sermon is devoted to redefining this concept.

Fenomena Taubat pada Komunitas Forsabda di Tulungagung

<p class="06IsiAbstrak">This research is motivated by the phenomenon where modern humans experience inner anxiety. The condition of human happiness is not only the satisfaction of physical needs, but also the fulfillment of inner needs. In the perspective of Sufism, efforts to fulfill inner needs are carried out by getting closer to God. Efforts to get closer to God in the science of Sufism begin with repentance. From those studies this research's aim is to study the phenomenon of repentance in cultural actors (javanes culture). In the area around the researcher, one of the cultural actors community is Forsabda (Art and Culture Discussion Forum). This study aims to determine the meaning and application of repentance to Forsabda activists. This research is a qualitative research with a phenomenological method. Data mining was carried out on Forsabda Tulungagung activists, to five participants with semi-structured interviews, participant observation and documentation methods. Participants were selected using a purposive sampling method with the following criteria: 1) Have a minimum age of 25 years, 2) Actively participate in Forsabda activities, 3) Willing to provide information. The data collected were analyzed using interpretative phenomenological analysis (IPA) techniques. The results of this study indicate that there are four meanings of repentance for Forsabda activists, namely self-awareness, self-evaluation, tawhidan, and habluminAllah. While the application of repentance to Forsabda activists is muhasabah, tawakal, tawadhu, istiqomah, gratitude, and inner peace.</p>

Animal Welfare: Beyond Human Happiness

For animals capable of affective feelings (enjoyment and suffering), we should also be concerned with their welfare. Welfare biology studies at least three basic questions: Which (species are capable of welfare)? Whether (their welfare is positive)? How (to increase their welfare? As affective feelings entail energy costs, species not capable of making flexible choices are not capable of affective feelings. The fact that members of most species either starve to death or are eaten before successful mating, their net welfare is likely negative. We could decrease animal suffering by banning pointless cruelty and making the living conditions of our farmed animals better (like increasing cage sizes of chicken farming). However, the widespread reduction of extensive animal suffering including wild animals will largely have to be left after our significant scientific/technological, economic, and moral advances. Excessively strict guidelines on animal experimentation that inhibit scientific/technological advances may thus be counter-productive in animal salvation in the long run.

Research on the Development of Liberalism and Nonsmoking Policy from the Perspective of Order and Happy Life

Based on human social order and good life, this paper first introduces the historical origin of western liberalism, combs the development process of liberalism, and finally points out that order is the basis of harmonious life of human society and liberalism. The same is true for the non-smoking policy. Smokers have the freedom to smoke, non-smokers also have the freedom to stay away from the source of smoke. However, their freedom cannot affect others' freedom to breathe fresh air. Freedom is not unlimited. Freedom is based on the premise of not interfering with the legitimate rights of others. This is the basic concept of modern society ruled by law. In other words, how to establish legal order or enjoy freedom under the framework of law. Liberalism is not only to achieve personal interests. If liberalism is completely like Hobbes's "jungle law", then each of us will always live in terror. Who is willing to live in such a society? Therefore, human happiness is the ultimate destination of liberalism. As Rousseau, a liberal and democratic thinker, said, "life is free, but without chains, there is no future". The same is true for the nonsmoking policy. It is necessary to establish the corresponding legal order or public order. The good life in this paper is also based on this social order.

THE ‘REVERSE’ SHIP METAPHOR: APPROACHING METAPHYSICS VIA SOCIETY

The metaphor of a ship led by a skillful captain as an image of society/state led by a wise ruler was perceived in the 18th century Russian culture as a well-known cultural meme. In Andrey Bolotov's (1738–1833) treatise The Guide to True Human Happiness this metaphor is used to illustrate and clarify a complicated metaphysical problem. Bolotov used this image in an attempt to explain the processes inside the human soul, the struggle between the rational and the sensual, between “thoughts and desires”, between “reason and arbitrariness”. He uses the full range of social characteristics and applies them to various mental structures. Any individual’s actions and way of life are represented as resulting from the functioning of their “inner society,” a coordinated work of a ship's crew led by reason as its captain towards the great goal – a virtuous life, bliss and peace.