Muses and Cicadas: The Puzzle of the Lilied-Voice from Homer to Plato

Nature relatedness has been explored from interdisciplinary perspectives and found to be related to greater well‐being. However, nature relatedness has not been incorporated into counseling‐based holistic wellness models. This study of the relationship between nature relatedness and wellness provides implications for wellness theory, counseling practice, and research.

This article examines how a non-anthropocentric virtue ethics can truly avoid an anthropocentric bias in the ethical evaluation of a situation where the environment is at stake. It argues that a non-anthropocentric virtue ethics capable of avoiding the pitfall of an anthropocentric bias can only conceive of the ultimate good—from which virtues are defined—in reference to an ecological self. Such a self implies that the natural environment is not simply a condition for human flourishing, or something that complements it by adding the proper good of animals, organisms or ecosystems. Fulfilment is not that of a human self, but that of an ecological self: the natural environment or nature is not an external but an internal good. Therefore, the virtues or character traits that such an ecological self must nurture and develop leads us ultimately to distinguish—without opposing them—three different forms of virtue ethics applied to the environment, depending on whether it is anthropocentric or non-anthropocentric and whether nature is considered extrinsically or intrinsically. Such distinctions are also crucial to determine how we conceive of the political community and the collective goals that virtuous citizens assign to it (for instance, to preserve biodiversity, to tackle climate change, and so on).

Every country has its customs (English proverb), and every field has its speciality. Modernization happens in all fields of human civilization, such as the spheres of economy, society, politics, culture, natural environment, and human self. Field-specific modernization is an important part of modernization science (Fig. 6.1) and interweaves with staged and stratified modernization. In general, modernization in different spheres has both commonality and difference, and the core theory of general modernization has somewhat different applicability in different spheres. Country is the basic unit for modernization, and modernization of each sphere is closely related with national modernization.


 Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself. Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.
 Keywords: education, soul, the concept of Ibn Qayyim Al-Jawziyyah

Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself. Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.

The objective of this paper is to understand why the Western civilization had exploited nature so much that its own quality of life--even its survival--was now at stake. The answer is: the Judeo-Christian tradition.A central belief of the Judeo-Christian theology has been dualism—that man is separate from nature—and anthropocentrism: that man is the master and the center of this universe, with a license to exploit nature.Christianity prospered in the great cities of the time which were--like today--the centers of economic and cultural attraction. Therefore, a concentration of population in urban areas must have exerted a deep influence over the entire character of Christianity.Victory of Christianity over paganism was the greatest psychic revolution in the history of the Western culture.Pre-Christian cultures believed in animism: that every part of the environment--living and non-living—had a consciousness. By destroying pagan animism, Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects. Severed from the human community and its ethical protection, nature was fully exposed to human greed. The whole concept of the sacred grove is alien to Christianity and to the ethos of the West. For nearly two millennia Christian missionaries have been chopping down sacred groves, based on the idea that they are idolatrous because they assume spirit in nature.St. Francis was the greatest spiritual revolutionary in Western history since Christ. He preached the notion of equality of all creatures—including man—in opposition to the idea of man’s unlimited rule over nature sanctioned by Christian theology. Unfortunately, he failed.Aristotle’s scientific philosophy of nature—animate and alive—dominated Western thought for two thousand years after his death. However, thanks to the Scientific Revolution, a radical change occurred in scientific thought during the 16th and 17th centuries. As a result, this medieval worldview went through a fundamental change. The notion of an organic and spiritual universe was replaced by that of the world as a machine, and the word machine became a dominant metaphor of the modern era. Around 1850, Western Europe and North America arranged a marriage between science and technology that signified the Baconian creed of power over nature. Its acceptance as a normal pattern of action may mark the greatest event in human history since the invention of agriculture.While the Transcontinental Railroad connected East and West, yet, in its wake, lives of countless Native Americans were destroyed. In addition, tens of million buffalos were almost driven to extinction.Pre-Christian societies believed that every part of the natural environment had a consciousness or spirit. The work of Suzanne Simard provides an excellent real-world example of the veracity of such belief. Her research shows that forests have a social life, and that trees talk to each other.Sheldrake, based on his controversial theory of Morphic Resonance, says that natural systems inherit a collective memory from all previous things of their kind, no matter how faraway they were, nor how long ago they existed. The Scientific Revolution’s theory of reductionism encourages an atomistic and disintegrated view of nature. However, Nature is through and through relational, and interference at one point, has interminable and unforeseeable results on the other.The first occupants of North America—the Native Americans--were better custodians of the ecosystem than the subsequent tenants. Native Americans considered the rights of animals, plants—and even rocks—as sacred.America is a leader in the creation of national parks and wilderness areas, and has served as a model for countries around the world. Eastern religions--e.g., Hinduism, Buddhism, Taoism, and Zen Buddhism—totally reject the dualism and anthropocentrism of Christianity. By advocating the submersion of the human self in a larger organic whole, they cleared the intellectual way for environmental ethics.An extraordinary transformation has taken place in America: one that has replaced fear and hatred of wilderness in the past, to appreciation—and even reverence.Wilderness is not so much a place, but rather as a feeling about a place: a perceived reality, and a state of mind.The image of the earth as Mother is found in traditional cultures all over the world. So, we feel uncomfortable when we realize that we are polluting our own Mother.Finally, astronomer Carl Sagan--and 22 other well-known researchers--issued an appeal in 1990. Their message was: The “efforts to safeguard and cherish the environment need to be infused with a vision of the sacred.”

There are times where human relationships with the surrounding environment takes place in a state of balance, so as not to cause pressure against him for human life. But there is also time to balance the relationship is disturbed by various events that often exceed the limits of human adaptability. This last condition arises either by events beyond human control, such as natural disasters or events that arise as a result of human engagement itself, such as over-exploitation of nature and creation of various technology products. The events that happened outside the human self has become a source of stress, which is sometimes understood as external conditions that suppress human adaptation and demanding, and sometimes also understood as a human response to external conditions, which showed special signs, either on the physical, psychological as well as on the visible behavior. Faced with the events that potentially lead to stress, humans need to do assessments leading to a positive attitude toward the stimulus. In addition it should also be developed in ways that help to achieve the adaptation that produces a good balance and lower levels of stress itself. Better anticipation can also be reached in which humans make important changes, mainly related to the views and treatment of the natural environment, and attitudes in developing and utilizing technology, especially related to the negative impacts caused.

Man consists of two elements, namely body and spirit, so that human beings are jasiman and ruhiyah at once. Hummans are also part of one element of the elements that exist in an educational process. Three element include the soul, the mind, the heart, and the human body. Humman and education, can not be separated from each other. Both are an interconnected entity, human as the perpetrator and education as a syistem in the process to achieve the goal of education itself. Mental health education requires alignment and harmony in various stages and sectors as well as attention to the three elements that exist in the human self that is the physical element (psychomotor) which includes body building, skill (skill) and sexual education, the spiritual element (affective) which includes the formation of faith, and iradah (the will), the element of reason (cognitive) which includes the coaching of intelligence and the provision of knowledge. The purpose of writing this research is to know and analyze thoughts about the concept of life education perspective Ibn Qayyim al-Jauziyyah. Soul education is considered successful, if one's soul has reached the degree of nafs muthmainnah, which has three main characteristics that mutually reinforce one another, namely; (1) a faithful soul to God, (2) a patient soul, (3) a soul that is self-serving to Allah (tawakal). Through the process of mental education which includes: the foundation of theology, the purpose of mental education, integrated curriculum / manhaj at-takamul, appropriate methods and applicable according to its stages, such as: takhliyah stages, tahliyah stages, muhasabah an-nafs, dzikrullah, and tahqiq 'ubudiyah. So that from the process will give birth ihsan attitude, and will increase the piety in worship, both related to God and those related to humans and the surrounding natural environment. Because, the essence of ihsan attitude itself is upholding 'ubudiyah.

Perils of an open Arctic

The article substantiates the idea that the nature of place names is influenced by the structure of the language, its imagery, grammatical structure, interaction with other languages, as well as the natural environment in which native speakers live. The style of thinking, perception of the world through images and representations are reflected in the names of the geographical environment, their preservation and use in everyday life, as well as in artistic practice. The use of place names, their transfer from one language to another, and the nature of the distortions that occur depend on the group and language family to which they belong. This article examines the relationship of toponymy with linguistics, history, and geography. The study is devoted to the analysis of the role of toponyms not only in the designation of geographical objects, but also in the transmission of cultural, historical and linguistic heritage of peoples.