Concept Of Human Life Research Articles

Etika Bisnis Dalam Manajemen Bisnis Roti Maros Guna Mewujudkan Peningkatan Keharmonisan Sosial

Islam with its universal teachings has laid down the concept of human life so that it can run well, including business mechanisms in doing business. Maros is one of the cities that has entrepreneurs operating in the same field and type, namely Maros Roti Culinary. This research is descriptive qualitative research. The results of this research prove that Maros entrepreneurs really understand Sharia Business Ethics and they apply it in their business management. Five management principles are adapted to Sharia business ethics. The dominance of the same business in Maros Regency actually creates harmony between business people. They support each other through Public Transport Partners. Every driver who partners will get free drinks and food and get a bonus if each driver brings a lot of passengers to shop at the Maros Bakery. This is uniquely healthy competition for Maros Roti Entrepreneurs.

Assessment of the Sharīʿah requirements in the Malaysian Islamic Financial Services Act 2013 from the managerialism and Maqāṣid al-Sharīʿah perspectives

PurposeThe Maqāṣid (objective) hierarchy is a triple-tiered conceptualisation of individual and social needs that is grounded in the five objectives of Sharīʿah (Islamic Law). Managerialism is the ideological representation of human interaction based on managerial doctrines and practices. This paper aims to explore the tension between the Maqāṣid hierarchy and managerialism by evaluating the Sharīʿah requirements in the Islamic Financial Services Act (IFSA) 2013 of Malaysia from the Maqāṣid al-Sharīʿah perspective.Design/methodology/approachThis qualitative study uses an inductive approach to review the sources of Sharīʿah and classical literature of Islamic jurists to present Sharīʿah rulings on managerialism and Maqāṣid al-Sharīʿah.FindingsThe Maqāṣid hierarchy promotes a vision of human life that is the opposite of managerialism. In the case of IFSA 2013, the Maqāṣid hierarchy, which is supposed to be the bedrock for Islamic finance, is replaced by a managerial hierarchy closer to Maslow’s hierarchy than it is to Imam Shatibi’s concept of human life. A process of fitting the Maqāṣid hierarchy into a narrow managerial mould occurs in IFSA 2013, meaning that many of the unique aspects of the Maqāṣid al-Sharīʿah are lost.Social implicationsThis study will assist Sharīʿah scholars, policymakers and Islamic financial institutions to develop the financial system and to implement the Maqāṣid al-Sharīʿah to improve macro policy and shaping Islamic institutions.Originality/valueThis is a pioneer study that develops a bridge between the Islamic Maqāṣid and conventional managerial hierarchies, which will encourage academics and practitioners to enrich the literature by conducting more in-depth studies on this topic.

Philosophical Analysis of the Positive Legal Paradigm in Indonesia in Perspective of Article 1 paragraph (3) of the 1945 Constitution

The concept of human life is inseparable from the law to create an atmosphere that allows humans to be protected and live side by side in peace. As provided in Article 1 (3) of the 1945 Constitution of the Republic of Indonesia states "that the State of Indonesia is a country founded on law." The consequence of the existence of these provisions is that the State of Indonesia must uphold the law and its actions must be based on laws or regulations created in regulating an order within the government including its citizens. Indonesia is based philosophically on the prevailing positive law paradigm. So this is a research study to analyze, what is the philosophical analysis of the positive legal paradigm in Indonesia from the point of view of Article 1 (3) of the 1945 Constitution.

Analysis of theories impacting creation of ethical standards of practice in medicine and human services

Developmental psychology is segmented into three areas or domains: biosocial, cognitive, and psychosocial. Biosocialdevelopment relates to the growth and developments within the human body and is viewed as pertaining to physicalgrowth beginning at the conception of human life through to its death. Included within the biosocial developmentdomain are biological functions, cultural influences, and environmental factors. All these aspects affect all stages of growthfrom the ‘cradle to the grave.’ Cognitive development theory is directed at the mental aspect of growth and includesmemorizing and processing challenges or problems at every stage of human growth. This development domain includesthe capacity to analyze, evaluate and process decisions as and when they occur. This capacity to perceive and understandis divided into stages or phases of development, occurring throughout the ‘cycle’ of life. This review turns to three of manydevelopmental theories, namely ‘Behavioral’, ‘Cognitive’ and ‘Sociocultural’. While analyzing these theories, the focus isdirected at how they impact and influence moral values and practices. Furthermore, more specific attention is targetedtowards how moral development theories have brought about human behavior changes. When ascertaining the relativityof morality within human behavior, we aim to seek to determine how issues and theories relating to morality enablesethical standards to be planned and implemented within the area of medicine and human services

Self-Consciousness as a Living Kind: On the Fourth Chapter of Hegel's Phenomenology

AbstractThis paper discusses Hegel's conception of self-consciousness in the fourth chapter of the Phenomenology of Spirit. It argues that Hegel articulates self-consciousness as a living being's capacity to conceive of itself in light of the life-form it instantiates. I start by critically reassessing the prevalent readings of the Self-Consciousness chapter, each of which focuses on one of three constitutive aspects of self-consciousness: sociality, corporeality or practicality. Second, I reconstruct how the opening of the chapter aims to reveal that the initial rift between the sensory and the conceptual capacities of consciousness is resolved by the unity of consciousness as a life-form. Third, I discuss the specification of this life-form as Geist and argue that, by introducing the notion of Geist, Hegel indicates that the generic capacity of the human being to conceive of itself in light of its life-form always particularizes itself in a conception of human life that determines a historic and social form of life. Fourth, I outline how the master-slave dialectic illustrates the interdependency between sensory and conceptual capacities. Hegel's tale undermines the assumption of a self-contained capacity for reason by displaying how conceptual capacities, actualized by a living being, rely from the outset on objective constraints. I conclude by contending that the Self-Consciousness chapter paves the way for the central role that the idea of life plays in the Logic in exemplifying the objectivity of the concept.

«ЛУЧШЕ, КОГДА ЭТО РЕШЕНО ДЛЯ ВСЕХ»: ИНДИВИДУАЛЬНОЕ И СОЦИАЛЬНОЕ В ОСМЫСЛЕНИИ СМЕРТИ В ЗАПИСКАХ Л. Я. ГИНЗБУРГ 1920–1940-х гг.

The article considers how during the 1920–1940s the problems of death, finality of human existence, immortality, postmortem ritual, guilt and repentance were thought through and developed by the outstanding Russian literary critic and thinker L. Yа. Ginzburg in the interesting and peculiar forms of ego-documents. The borderline nature of genre of her notes and autobiographical “narratives” — between ego-documents and literature — have led to a close interweaving in her reflections of personal, social and historical experience, as well as the intellectual tradition of thinking about the finitude of life and contributed to the creation of an original author’s system of ideas about death. The article shows the stages of formation of these perceptions correlated with the aspects of death actualized in this or that period of Soviet history in the 1920–1940s. From the reflection of the mid-1920s on the “lightness” and unremarkableness of death, a reverse side of the devaluation of life, Ginzburg came in the second half of the 1930s to the necessity of conceptual thinking about death, without which understanding the meaning of life was impossible. Experience of the war and blockade fills this reflection with an understanding of the nature of heroism and heroic death (as the only possible freedom in conditions of unfreedom of war), of the mechanisms of the work of grief, guilt and remorse as a tragic near-death experience in the event of loss of loved ones. The understanding of death, imbued with humanism and sociality, with a sense of experience of common human connections, has become an essential part of Ginzburg’s concept of human life in the postindividualist era.

Freezing lives, preserving humanism: cryonics and the promise of Dezoefication

ABSTRACT Cryonics denotes research into and the practice of deep-freezing dead bodies for resuscitation in a technologically advanced future. This article discusses the technoscientific practice and rationality of cryonics, focusing on two aspects in particular: the ways in which conceptions of life and death and their relation are being reconfigured, and the cryonic understanding of personality and its relation to the body. It complements the range of topics discussed in the literature on cryonics by adopting a feminist perspective and placing particular emphasis on the importance of taking into consideration the materiality, processuality and relationality of life and death in the cryonic imaginary. The analysis draws on Rosi Braidotti’s adaptation of the conceptual pair of bios and zoe in order to demonstrate that cryonics is premised on the humanist separation of the human as a purely cultural being from ‘Nature’ as his materially determined other(s). The article argues that cryonics seeks to preserve not only individual lives, but also the increasingly challenged humanist conception of human life as exceptional, self-contained and independent of Nature. The notion of dezoefication is introduced to encapsulate the desire to disentangle the human from (his) nature. Finally, the analysis is complemented with Donna Haraway’s approach to a relational ontology, which emphasizes the vulnerability that is associated with relationality. It thus accounts for the humanist bias against relationality and the fear of death as ‘becoming other’, which are considered to be constitutive of techno-utopian projects such as cryonics.

Ilias and Odyssey: Two Epics, Two World Views

The different world views of the authors of the Iliad and the Odyssey are illustrated by selection of verses used by both poets. The role of the gods in the Odyssey precludes the tragic conception of human life that is characteristic of the Iliad.

Theological Response for Ray Kurzweil’s Future Perfect

Expressions of human creativity in the form of technological achievements have astonished and amazed—consistently interrupting the experience and expression of reality. Yet many are gripped by the novelty of technological progress and the emergence of curious techniques, while continuing to remain confounded about where, or what, the boundaries are. The following article explores this topic further, identifying recent and regular scientific and technological breakthroughs that have challenged our conception of human life and death. For this, the author draws from some of the claims of Raymond Kurzweil, whose advocacy of transhumanism and life extension technologies have garnered wide public attention. In response, the following also explores how Dietrich Bonhoeffer’s theological anthropology might inform our understanding as technological and biological life are blurred and the panoply of scientific advancements constrain current conceptions of human being and becoming.

Thinking about the Visual Design into Lifestyle Changes

The visual design has been gradually evolved into information design, which reflects the intuitive, rich, deep, and other features. The visual effects of the deep, and if the life into the visual information, and to the human creation of a convenient and viable way of service in no doubt will greatly enhance the quality of life, and perhaps this is the concept of human life have a significant impact. This article from a visual design ways of thinking, expression, etc. In-depth research, with a focus on exploring and lifestyle combined with the feasibility, and the corresponding argument.

An alternative view on the task of prognosis

Prognosis is central to clinical medical practice. In oncology, an accurate prognosis is a key requirement for making the right therapeutical decisions. Prognosis is even more important when medicine extends its predictive capacities using genetic data. Based on statistics and probability, indices, survival curves and prognostic scores are established. Intending to be an objective and neutral description of reality, this kind of prognosis and the corresponding practices of medical care however carry and imply a particular conception of human life and destiny. Medical Humanities can help to develop reflexivity regarding prognostic practices. This paper intends to clarify which particular assumptions are implied in the current way of doing prognosis in medicine, and highlights its advantages and limitations. Prognosis not only describes but also affects present and future patient experience. An alternative view on the task of prognosis is then developed with a broader understanding of the prognostic act. Based on a phenomenology of time, distinguishing between a quantitative chronological understanding of time (chronos) and an experienced qualitative time (kairos), the article contrasts a conception of the prognosis as forecast (‘probabilistic prognosis’) with a conception of prognosis as perspective (‘hermeneutic prognosis’). In probabilistic prognosis, the future is seen as something that can be read from presently accessible signs, as something that we can anticipate within ranges of uncertainty. The patient's lifetime, which has been open toward the future, becomes closed through this kind of prognosis. In a hermeneutic conception of prognosis as a perspective on the future, which is thought of as an open space of possibilities, the future as not-yet is what can be envisioned without being known. A hermeneutic approach emphasizes the meanings of the experience of illness for the patient, helps to improve the practice of prognosis today, and offers caregivers and patients an opportunity for living better.

La vida humana como principio interpretativo radical en la filosofía de Ortega y Gasset

En este artículo presentamos el concepto de vida humana como texto eterno en el pensamiento de Ortega y sus consecuencias para el problema de la interpretación. La filosofía de la razón vital de Ortega se fundamenta en el concepto de vida humana como realidad radical y principio interpretativo universal, y por esta razón se presenta desde el principio como una filosofía hermenéutica de la vida y no como una reducción hacia la conciencia trascendental. Esta hermenéutica se practica especialmente en el ámbito del arte. Pero para Ortega todo texto es hermenéutico y necesita por tanto la interpretación, porque ningún texto posee en sí mismo su verdad.

Islamic Concept of Human Rights

This paper deals with the Islamic concept of Human Rights with special reference to its application in Pakistan. It is heartening that the United Nations Organization is taking all such steps which are enunciated by Islam for the betterment and welfare of mankind and its dignity. In this paper, judgements of Supreme Court of Pakistan, Federal Shariat Court and High Courts of all the provinces have also been added for facilitation of further research by all those who are interested to work for the human rights and the fundamental rights. The concept of Islam is concept of the indivisibility of life; life has to be viewed as a whole and organized as a whole. There is no priesthood in Islam. Thus Islamic state would be theistic but not theocratic. Rights, fundamental or others, could be only rightly grounded in the concepts of reality, truth and kindness. According to Islam, life does not end with death but continues towards higher and higher elevations. It is in this sense that Islamic principles are broader in outlook and eternal in existence.CONCEPT OF LIBERTY:Under Islamic political philosophy, there can be no liberty without limitations. Liberty is nothing but an opportunity for the performance of duties. The Holy Qur’an says that the prophets are commissioned to break your chains and remove the halters from your necks so that you may approach your Lord freely with the dignity of free human beings, who in serving God have not served any arbitrary tyrant but have been really true to their own selves.ISLAMIC PRINCIPLES OF HUMAN LIFE:Materialistic concept of human life in which there is no prevision for the development of human personality has done great harm to the human society as a whole. God Almighty has, in His Last Book, guided mankind with basic and fundamental principles of human life which when truly acted upon can bring boon to the entire mankind.

Relationalism in a Rationality of Peace

I discuss Ken Gergen's (2009) Relational Being and offer a critique of some of its underlying philosophical commitments. The principle claim made in this critique is that, although many of the arguments in the book move toward a more relational conception of human life, elements of those arguments are based on an Enlightenment form of rationality. Enlightenment reason dichotomizes transcendence and immanence and so inevitably issues in some form of ontological reduction. Such “nothing more than” reductions efface the mystery at the core of any concrete relation and so undermine any relational form of rationality.

The beginning of human life and embryos: a philosophical and theological perspective

Life is a process that has a beginning and an end. Every health care professional, especially the one who works more at these edges, should have a very clear position on when a human life begins and ends. This is very important, since the moral acceptability of some medical applications depends on the definition of these times. There are different views from the scholars in different academic fields on the time of the beginning of human life. Although there is not much debate on the ‘humanity’ of a newborn, except some marginal philosophers, the moral status of the embryos and fetuses are still debated. Since determining the beginning and the end of life is a matter of moral decisions, the concept of human life shall be defined from a social sciences perspective, so the time of its beginning can be explored. The paper refers some bioethical concepts, like ‘human being’, ‘human person’ and ‘moral being’. By examining the issue from philosophical and different religious perspectives, it is argued that human life begins, therefore morally matters, in the womb at the beginning of the eighth week after conception.

Aquinas on Human Well-Being and the Necessities of Life

The Thomist 66 (2002): 61-99 AQUINAS ON HUMAN WELL-BEING AND THE NECESSITIES OF LIFE JOHN D. }ONES Marquette University Milwaukee, Wisconsin RE YOU SURE you really need that?" We are all familiar with this sort of question. In allocating resources in our personal nd social lives, we often assign a key role to distinguishing what people need from what they do not need or perhaps merely desire. David Macarov, for example, claims that a basic function of social welfare programs is to distinguish needs from desires.1 Discourse about needs ("needs discourse") also plays a key role in various psycho-social theories of development and well-being.2 But needs discourse is not merely practical in nature; it raises a host of complex theoretical problems related to defining needs, distinguishing basic needs from other needs, determining the relation between culture and needs, and so forth. 3 1 David Macarov, Social Welfare: Structure and Practice (Thousand Oaks, Calif.: Sage Publications, 1995), 17-18. 2 Abraham Maslow's need-based theory of psychological development is perhaps the best example in this genre. 3 Needless to say, there is an immense contemporary literature on all aspects of needs discourse. For a small sample of some recent work, one can consult Fernando I. Soriano, Conducting Needs Assessments: A Multidisciplinary Approach (Thousand Oaks, Calif.: Sage Publications, 1995); Janie Percy-Smith, ed., Needs Assessments in Public Policy (Philadelphia: Open University Press, 1996); Philippe van Parijs, Arguing for Basic Income: Ethical Foundations for a Radical Reform (London: Verso, 1992); D. P. Ghai, et. al., The Basic-Needs Approach to Development: Some Issues Regarding Concepts and Methodology (Geneva: International Labour Office, 1977); Paul Streeten, First Things First: Meeting Basic Human Needs in the Developing Countries (New York: Published for the World Bank [by] Oxford University Press, 1981); Edmond Preteceille and Jean-Pierre Terrail, Capitalism, Consumption, and Needs, trans. Sarah Matthews (Oxford: Blackwell, 1985); Conrad Lodziak, Manipulating Needs: Capitalism and Culture (Boulder, Co: Pluto Press,1995); Katrin Lederer 61 62 JOHN D. JONES Yet, however pervasive is the role of needs discourse in contemporary life, that role pales in face of the foundational role Aquinas assigns to it in his conception of human life, both individual and social. One of the fundamental properties of happiness is self-sufficiency, namely, that it is in itself (per se) sufficient as a final end of human life. Commenting on Aristotle's claim that happiness is a self-sufficient good because it needs nothing exterior (nullo exterior indigentem),4 Aquinas observes that the happiness of this life "has self-sufficiency, since, namely, it contains in itself everything that is necessary for a human."5 At the same time, the self-sufficiency of happiness entails that humans are naturally social, since "one person does not suffice for things necessary for life if he lives alone."6 Further, the major communities in everyday human life are defined and distinguished from one another in terms of the sorts of needs they satisfy and the corresponding degree of self-sufficiency they attain. The household (domus) provides those things which are necessary for daily life. The household is the locus of the most elemental human associations between man and woman, master and slave, and father and son, each of which Aquinas, following Aristotle, claims to be necessary for the generation and the preservation of life.7 The vicus, which Aquinas defines in terms of the street of a medieval town in which a particular art or craft was practiced, provides the necessities required for the practice of the craft and, thus, for the satisfaction of those needs which the single family cannot provide.8 The city, to which both the household and Johan Galtung, eds., Human Needs: A Contribution to the Current Debate (Cambridge, Mass.: Oelgeschlager, Gunn & Hain, 1980); William Leiss, The Limits to Satisfaction (Kingston, Ontario, Canada: McGill-Queen's University Press, 1988); and John D. Jones, Poverty and the Human Condition (New York: Edwin Mellen Press, 1990): 159-78. 4 Aristotle, Nicomachean Ethics 1.5.1097b15. 5 "habet per se sufficientiam, quia scilicet in se continet omne illud quod est homini necessarium" (I Ethic., lect. 9). Latin texts are drawn from the editions contained in...

On the Interpretation of Qoheleth in Early Christianity

It is fair to say that no other book in the Old Testament has been interpreted in so radically different ways as the Book of Ecclesiastes. The German author Heinrich HEINE is often quoted for the expression 'Das Hohelied der Skeptizismus' 1). On the other hand, in his commentary on Qoheleth, F. DELITZSCH phrases the expression 'Das Hohelied der Gottesfurcht' 2). But although Ecclesiastes, or Qoheleth, has been, and still is, understood in these two radically different ways, the scripture has mostly been looked at from the first mentioned point of view, scepticism. To quote the late AA. BENTZEN in his final remark on Ecclesiastes: Such is the concept of human life without Christ. The other concept of Qoheleth as the defender of the true fear of God is rarely found, but H. HERTZBERG and W. ZIMMERLI should be named in this respect 3). My attitude towards Qoheleth is very much dependent upon the writings of these two; I should like to add to these also K. GALLING 4) who in spite of his adhering to the 'pessimistic' interpretation of the scripture has really tried to penetrate into the heart of Qoheleth. It is noteworthy that the extremely different attitudes towards the book are not due to any lack of consent on the origin of the book. On the contrary, strange as it may seem, it is almost unanimously voted that the book belongs to the so-called wisdom literature with its characteristic vocabulary and stylistic structure. With regard to the wisdom-literature on the whole as to Qoheleth in particular, the