Al-Harakaḧ al-Jawhariyaḧ as Perfecting of Existence and Its Relation With Natural Sciences and Humanities

Mullā Ṣadrā’s discourse in the discourse of Islamic philosophy is only limited to ontological and epistemological aspects. There has not been much further investigation into Ṣadrā’s philosophy. This causes Ṣadrā’s philosophy to dwell only in the theoreticalmetaphysical realm. If we look further, Ṣadrā’s philosophy also has a relationship with the natural sciences and the humanities. Through the concept of al-harakaḧ al-jawhariyaḧ Ṣadrā explains this. Al-Harakaḧ al-jawhariyaḧ as the embodiment of the principle of existence (aṣālaḧ al-wujūd) is not only Ṣadrā’s ontology but as Islamic original thought in solving ontological problems since ancient times. Al-Harakaḧ al-jawhariyaḧ or substance motion is an immaterial gradual motion in every existenceentity, both material and non-material existence. Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection. This perfection is in an immaterial state in every hierarchical reality of existence. Every existence, both human and natural, will move towards this essential perfection. This article will reveal that alharakaḧ al-jawhariyaḧ is a motion in the context of improvement in terms of substance and accident. It is also through this concept that Ṣadrā shows his relation to the natural sciences and humanities. This relationship is in the form of proving the existence of God, the creation of nature, and the social relations of society. This research is based on library research with a descriptive analysis method and holistic approach. In the end, al-harakaḧ al-jawhariyaḧ has a broad relationship in existence and all existing entities

Liberdade e eticidade: o diagnóstico crítico da modernidade política em Hegel

Liberdade e eticidade: o diagnóstico crítico da modernidade política em Hegel Resumo: Após uma sucinta caracterização do processo de diferenciação e separação histórico-conceitual entre sociedade civil e Estado, respectivamente, entre o indivíduo burguês e o cidadão como traço principal da modernidade política (1), empreende-se uma análise concisa dos três registros da “apresentação” (Darstellung) do conceito de liberdade, que, no âmbito do espírito objetivo, culmina no desenvolvimento do conceito de eticidade (2). Em seguida, explicita-se os três momentos lógicos, isto é, os três elementos constitutivos e processuais do conceito de liberdade (universalidade, particularidade e singularidade) (3), que, em sua efetivação no âmbito do espírito subjetivo, assume três figuras, a da vontade natural, a da vontade do arbítrio e a da vontade livre que quer a efetivação universal da liberdade como seu “conteúdo, objeto e fim” (4). Hegel é por excelência o filósofo da modernidade política e, ao mesmo tempo, o seu crítico, na medida em que aprofunda a ruptura com a fundamentação teológica e jusnaturalista que o contratualismo moderno introduz no pensamento ético-político ao fundar a família, a sociedade e o poder político na vontade livre autônoma, ao mesmo tempo em que critica o caráter atomista e negativo da liberdade individual que o paradigma contratualista põe como sua base. (5) Por fim, examina-se mais detidamente os dois pilares fundamentais que fundam a estrutura normativa de uma eticidade moderna e reflexiva (6): a pessoa como sujeito de direitos (6A) e a liberdade subjetiva da consciência moral moderna (6B). Palavras-chave: Liberdade. Modernidade política. Diferença entre sociedade e Estado. Eticidade. Pessoa. Consciência moral. Freiheit und Sittlichkeit: die kritische Diagnose der politischen Modernität bei Hegel Zusammenfassung: Nach einer kurzen Darlegung des historisch-begrifflichen Differenzierungs- und Trennungsprozesses von burgerlicher Gesellschaft und Staat, beziehunsweise, zwischen dem „bourgeois“ und dem staatlichen Bürger, als den auszeichnenden Hauptzug der politischen Modernität (1), wird eine gedrängte Analyse der drei Ebenen der Darstellung des Freiheitsbegriffs, dessen Verwirklichung im Bereich des objektiven Geistes in der Entwicklung des Sittlichkeitbegriffs seinen Höhepunkt hat. (2) Danach werden die drei logischen Momente, das heisst, die drei prozessualen Bestantandsteile des abstrakten Freiheitsbegriffs (Allgemeinheit, Besonderheit und Einzelheit) ausgelegt (3), die in ihrer Verwirklichung im subjektiven Geist die entresprechenden drei Gestalten des natürlichen Willens, des Willens als Willkür und desjenigen freien Willens, der die allgemeine Verwirklichung der Freiheit als „Inhalt, Gegenstand und Zweck“ hat (4). Hegel erweist sich als der profilierte und zugleich kritische Philosoph der politischen Modernität, insofern er den vom Kontraktualismus eingeführten Bruch mit der theologischen und naturrechtlichen Fundierung der Familie, der Gesellschat und der politischen Macht weiter vertieft und zugleich die negative und atomistische Dimension der individuellen Freiheit kritisiert, die der Kontraktualismus zu seiner Voraussetzung hat. (5) Endlich, werden die zwei Grundpfeiler auseinandergelegt, welche die normative Struktur einer reflexiven und modernen Sittlichkeit begründen (6): die Person als Rechtssubjekt (6A) und die subjektive Freiheit als moralisches Gewissen (6B). Schlüsselbegriffe: Freiheit. Politische Modernität. Differenz zwischen bürgerlicher Gesellschat und Staat. Sittlichkeit. Person. Gewissen. Freedom and ethical life: Hegel’s critical diagnosis of political modernity Abstract: Departing from a brief characterization of the historical-conceptual process by which civil society and the state, respectively, the bourgeois and the citizen, differed and separated from one another – a fundamental trait of political modernity – (1), I have undertaken a concise analysis of the three moments of the exposition (Darstellung) of freedom’s concept, which, within the scope of objective spirit, culminates in the development of the concept of ethical life (2). Thereupon, I have elucidated the three logical moments, that is, the three constitutive and procedural elements of freedom’s concept, namely, universality, particularity and singularity (3), which, in their effectivation within the scope of subjective spirit, assume three figures: that of natural will, arbitrary will and the free will which wants the universal effectivation of freedom as its “content, object and aim” (4). Hegel is thus the philosopher of political modernity par excellence and, simultaneously, its severe critic, inasmuch as he, on the one hand, deepens the rift which modern contractualism introduced in ethical-political thought when it founded family, society and political power upon autonomous free will, and on the other, inasmuch as he, at the same time, tears down the atomist and negative character of individual freedom set forth by the contractualist paradigm as its basis. (5) Finally, I examined in detail the two fundamental columns upon which a normative structure of a modern and reflexive ethical life are based: the person as subject of rights (6.a) and the modern moral consciousness’ as subjective freedom (6.b). Keywords: Freedom. Political modernity. Difference between society and state. Ethical life. Person. Moral consciousness. Data de registro: 30/07/2020 Data de aceite: 21/10/2020

Glosa do wyroku Sądu Najwyższego z dnia 5 grudnia 2018 r. (V KK 508/17, OSNK 2019, nr 2, poz. 10)

<p>In the case of illegal deprivation of liberty (Article 189 of the Penal Code) locomotive freedom (i.e. freedom to change the place of residence according to a person’s will) is the protected value. Both the actual and potential will of an individual in that respect is protected. The objective state of general possibility to execute the will’s activity is crucial for the being of the offence of illegal deprivation of liberty, while the victim’s awareness of that state is of secondary importance. Any person can be the object of the <em>actus reus</em> as long as he or she is capable of formulating a wish connected with the change of the place of residence and has the natural ability to leave the place he or she has been so far occupying, even if it is with the help of technical means (e.g. a wheelchair) or other persons. Whether the person who could activate the natural will to move, has actually such a will, is irrelevant (from the point of view of fulfilling the statutory features of the offence of deprivation of liberty). One should agree with the opinion presented by the Supreme Court in the commented verdict, according to which the statutory features of the offence from Article 189 of the Penal Code are not fulfilled by the deprivation of the liberty of movement of a person which is executed as a result of his or her own free will decision.</p>

OPTIMALISASI PEMANFAATAN PEWARNA ALAMI (NATURAL DYES) UNTUK PREPARAT MASERASI (GOSOK) TULANG

<p>A method of maceration can be used for making tissue slide wich are hard as bone, teeth, and the hard other preparation. The purpose of making maceration slide is to be identify parts bone tissue main the thigh or teeth. Benefits making maceration slide is the quality and satisfaction result from preparation and easy check microtechnique preparation about the parts of the structure of havers system. The effort to make maceration slide better quality is to apply dyesstuff. In general colourful ingredients often worn is dyestuff synthetic. Dyestuff this sometimes it is difficult to get applied in scholl because prices and the use of. Based on urgency that is, the use of a natural dye expected to be the solution. Coloring matter natural will ne used for staining among others (1)extract fruit beet (<em>Beta vulgaris</em> L), (2) Secang wood (<em>Caesalpinia sappan</em> L) 3) turmeric (<em>Curcuma domestica</em> Val). Method used in maceration with series of stages the sample collection, fixation, dealcoholization,staining, and ends with mounting. The research was showed that natural dye of Secang wood (Caesalpinia sappan L) has the best colour cosistency to dye bone maceration slide. The optimization of the best time is 15 and 30 minutes with dye secang wood. Turmeric and fruit beet having persisten staining tend to pale and not scattered evenly distributed on havers system.</p>

Autoregressive Models and Non-Local Self Similarity in Sparse Representation for Image Deblurring

Local area within a normal natural image can be thought as a stationary process. This can be modelled well using autoregressive models. In this paper, a set of autoregressive models will be learned from a collection of high quality image patches. Out of these models, one will be selected adaptively and will be used to regularize the input image patches. In addition to the autoregressive models, a non-local self-similarity condition was proposed. The autoregressive models will exploit local correlation of individual image, but a natural will have many repetitive structures. These structures, which are basically redundant, are very much useful in image deblurring. The performance of these schemes is verified by applying to image deblurring

Electroconvulsive therapy against the natural will: Some concerns

In recent years, the scientific interest in “Electroconvulsive therapy (ECT) against the patient’s natural” will has grown. Several publications have reported mostly positive outcomes in cases, where ECT has been implemented against the patient’s natural will. The author’s findings primarily indicate the effectiveness of ECT in non-consenting patients, which confirms earlier findings. All author’s overall presumption turned out to be mainly positive. Within the discussion on involuntary ECT treatment, we missed disadvantageous arguments, which also need to be considered for a balanced judgement. By bringing up the following viewpoint, would like to contribute to a balanced decision making process in cases where involuntary ECT is a legal treatment option.

MENGENAL ERGONOMI KERJA YANG BAIK SAAT BERAKTIVITAS DI KANTOR

Ergonomics is one of the functions in increasing productivity in the form of rules in work that intends to make the working safe system, healthy, safe and comfortable. The incompatibility of ergonomic factors will result in errors in the work posture and generally accompanied by musculoskeletal symptoms in the form of pain. Ergonomics of work posisition in work is very important, if the work posisition is contrary to the body's natural will cause fatigue and injury to the muscles. The method or implementation of community service is in the form of percentage of power points, leaflets, banners, and education and simulation. The conclusion is an understanding of the importance of ergonomic positions when working along with stretching actions or movements that must be done at rest and the ideal resting time when working or doing activitie

The origins and approaches of the emergence of a new bioethics and the program “Integrative Bioethics”. Part 2

The article compares different models of bioethics. The dominant model considers bioethics as just a new area of applied ethics focusing in its origin mainly on questions of medical ethics like those rising from reproductive medicine. Within the framework of this concept, the formal application of ethical principles on medical practices is normally understood as a strategy for the preservation of personal autonomy of the individual. Another model linked e.g. to the names of Van Rensselaer Potter or Hans Jonas can be called a "holistic" one and refers to ethical issues discussed within the greater context of "general meditation" of life in general, nature and human life-worlds. Holistic bioethics focuses on the idea of integrity, and it also allows an internal "living" pluralism of perspectives, which corresponds to the self-differentiation of life in a plurality of life-worlds. The third model is an integrative bioethics which not only tries to combine the perspectives of autonomy on the one hand, life and nature as a whole on the other, but also shows that bioethics is founded on its own sources of normativity (e.g. in the idea of life). From these sources also rises its task of “integrating” the perspectives of different scientific disciplines on issues of life in general. The concept of "integrative bioethics" is promoted in the article because of the following characteristics: integrative bioethics considers all kinds of interaction between autonomous persons, living beings and nature in general; it is transdisciplinary and therefore based on a dialogue of all sciences in which bioethical awareness of the problem may arise; it is open also to non-scientific manifestations of individual and social consciousness and therefore in discussing live in a normative sense nevertheless stays in contact with the real life-worlds of real people. At the end of the article integrative bioethics is discussed with regard to the example of the meaning of the idea of a “natural will”.

Murka Allah atas Kebebalan Seksual Manusia dalam Roma 1:18-32

Among the myriad of human behaviours, few may provoke the wrath of God such as that of ‘sexual asininity’ (pathe atimias). An expression literally meaning ‘lust for impurity’ or ‘shameful desire’, this refers to homosexual acts be they feminine or masculine. In his letter to Rome 1:18-32, Paul asserts the gravity of this sin as evoking the ire of God upon their heads, the reasons being not only this sin confronts the natural will of the Creator, but even more so for its inclination in leading human to idolatry. Paul clarifies that homosexuality is not the issue per se, but all acts in whatever form they be, should they violate God’s will are displeasing to God. Paul’s starting point was not that of homosexuality leading up to idolatry. On the contrary, the text quotes Paul as explaining that idolatry is the result of erroneous relationship between human and God mirrored in aberrant sexuality. Human errs due to the bond between human and God is not firm. The logical consequence of God’s wrath is punishment. In other words, human’s transgression brings the wrath of God. God’s wrath is not part of the judgment, but a logical consequence streaming from the ill-relationship between the Creator and the creation. Punishment befalls the humankind because of the deviation of the creation’s nature.

The origins and basic approaches of the emergence of a new bioethics and the program «Integrative Bioethics». Part 1

The article compares different models of bioethics. The dominant model considers bioethics as just a new area of applied ethics focusing in its origin mainly on questions of medical ethics like those rising from reproductive medicine. Within the framework of this concept, the formal application of ethical principles on medical practices is normally understood as a strategy for the preservation of personal autonomy of the individual. Another model linked e.g. to the names of Van Rensselaer Potter or Hans Jonas can be called a "holistic" one and refers to ethical issues discussed within the greater context of "general meditation" of life in general, nature and human life-worlds. Holistic bioethics focuses on the idea of integrity, and it also allows an internal "living" pluralism of perspectives, which corresponds to the self-differentiation of life in a plurality of life-worlds. The third model is an integrative bioethics which not only tries to combine the perspectives of autonomy on the one hand, life and nature as a whole on the other, but also shows that bioethics is founded on its own sources of normativity (e.g. in the idea of life). From these sources also rises its task of “integrating” the perspectives of different scientific disciplines on issues of life in general. The concept of "integrative bioethics" is promoted in the article because of the following characteristics: integrative bioethics considers all kinds of interaction between autonomous persons, living beings and nature in general; it is transdisciplinary and therefore based on a dialogue of all sciences in which bioethical awareness of the problem may arise; it is open also to non-scientific manifestations of individual and social consciousness and therefore in discussing live in a normative sense nevertheless stays in contact with the real life-worlds of real people. At the end of the article integrative bioethics is discussed with regard to the example of the meaning of the idea of a “natural will”.