Human Solidarity Research Articles

For the Sake of Ourself: Eudaimonism, Friendship, and the Problem of Proprietary Beatitude

In this article, I defend Thomistic eudaimonism against John Hare's Kantian charge of unacceptable self-regard, and argue that Hare's own Scotistic-Kantian double-source theory of motivation introduces a problematic conception of beatitude. Hare argues that the beatitude which motivates the will in Thomistic eudaimonism is a self-indexed good, which cannot motivate truly altruistic action. Hare fails to recognize that the beatitude that ultimately motivates the human will according to Thomas can be an ‘ourself-indexed’ rather than merely a ‘myself-indexed’ good, as the love of friendship brings other selves into the will's self-intention, facilitating a truly intersubjective and communal beatitude. Rejecting beatitude as the sole motivation of the will, Hare proposes a Scotistic double-source theory of motivation where the beatitude of another and the agent's own beatitude can never be loved with one and the same affection of the will, rendering beatitude unacceptably exclusive and proprietary. By making this argument, I hope to show that contemporary debates concerning moral motivation should carefully consider whether they can account for the intersubjective beatitude that bolsters human solidarity and forms the object of hope given by Christ who wills that his joy may be in us.

What We Believe Is Imperative for Education in Latin America

The consequences of scientific illiteracy are much more dangerous in our era than in any previous one. Professionals must know their field, but at the same time possess ethical and moral values, whose purpose is to seek the common good, since knowledge implies the capacity for social action. There is a new computer culture without age limits or borders. Therefore, to achieve the desired development; the whole society must be involved. This challenge can be a valuable resource to form critical, reflective, and socially prepared citizens and internationalization must ensure that human solidarity with true respect for the multiculturalism of each country is not lacking. Science does not remain basic indefinitely, eventually, it becomes applied science and evolves into technology, then modulates to industrial practice, and knowledge becomes power. Our universities must promote the acquisition of knowledge and procedures, but at the same time, they must awaken ethical values in young people. Far from training young people for life, they are trained only for productivity and economic profitability. Educating for life requires guiding scenarios to affirm the multiversity of life. Educational agents meet to make themselves known and live the experience of knowing themselves as another, of welcoming the other in otherness. It is imperative that the student not only learn what he receives in the teaching-learning process but also needs to understand and evaluate what he has learned in different contexts and transform the information received into his own knowledge. Current education must implement comprehensive and uplifting perspective at all educational levels. The pedagogical intervention must change education inside their own cultural area, so that the student becomes actors of his own time. This educational process is called the "mesoaxiological perspective of Pedagogy". Our professionals must strive to create, to produce the scientific-technical knowledge that we need, they must know how to handle the epistemological bases that sustain them, and convert the information they handle into knowledge that allows them to be builders of the socioeconomic transformation that our beautiful countries deserve.

THE SPREAD OF A CULTURE OF PEACE IS THE PATH TO PEACEKEEPING THROUGH LEGAL TEXTS: ENHANCING THE ROLE OF EDUCATION

spreading a culture of peace in societies goes through the definition of peaceful means and methods for settling disputes. This can be done at the internal level by reforming the justice agencies and building citizens' confidence in them, and organizing and restoring traditional ways of resolving disputes and conflicts through reconciliation and dialogue and Education in order to spread a culture of peace and tolerance in contemporary societies which has become an urgent necessity. Today, education is required to aim at resisting the influence of factors that lead to fear and exclusion of others, and at helping young people to develop their capacities for independence of opinion and critical and moral thinking. Policies and programs should contribute educational curricula and other educational materials in promoting understanding, solidarity and tolerance among individuals and combating violence and extremism. The emergence of democratic culture at the global level is hoped to achieve this goal. In our opinion, the culture of peace is one of the pillars of the culture of democracy. Democratic behaviour is peaceful behaviour. It renounces violence whatever it is, except for legitimate self-defence, which is a natural right, and uses discussion, dialogue and persuasion as a means of dealing. Education aims to develop concepts of education for peace, a better human future, international cooperation and solidarity on the basis of justice, equality, interaction and mutual respect among all nations and peoples. UNESCO stresses that if the goal of education is to raise the level of educational attainment, the most important thing is to link education with life skills in order to prevent violence and build peace. The author addresses the situation at the level of national law, international law and other cultural data related to peace.

Entanglement sociale: l’inospitale aristocrazia ne La Carestia di Domenico Tempio

Hospitality is one of the human actions full of meaning. From ancient times until today, it has grown in importance in modern times as a concept. The Literature has always portrayed it: many and many writers have depicted the human hospitality, both concrete and metaphorical, and its contrary, the inhospitality. The poem entitled La Carestia, written by the 18th-century Sicilian poet Domenico Tempio, underlines the social conflict between the aristocrats and the poorest. The former despise the impolite and ignorant people, and mock them; the latter perceive such an attitude and react with resentment. No hospitality, no human solidarity, no acceptance are possible in the society: Catania doesn’t change and it is rife with separation and distance.

CELIBACY AS SOCIAL COUNTER-CONDUCT PRACTICE IN EARLY CHURCH

This paper argues that the concept of sexual abstinence in early Christianity was not based on biblical proof-texting, but rather resulted from constructive theological efforts in response to the socio-political reality of the time and the early Christians’ aspirations towards women and the marginalized. By exploring the discourse surrounding marriage and sexuality in the Greco-Roman world and its impact on early Christianity, this paper highlights how the teaching on sexual abstinence challenged the imperial philosophy of desire and control. The paper posits that celibacy and sexual abstinence served as a social counter-conduct practice in response to the little appreciation for women’s bodies and the marginalized. In short, the teaching of Christian chastity addressed the elitism that pervasive in Greco-Roman philosophy of marriage and sexuality. Ultimately, the debate about celibacy in early Christianity was about the nature of human solidarity.

How to Promote Human Solidarity in Cameroon in the Context of the Current anglophone Crisis

The Purpose of this study was to investigate the impact of human solidarity in Cameroon in particular and to propose ways to promote it, especially at the time when Cameroon is going through a series of crisis. These crises have affected almost everyone in one way or the other. In the midst of the crisis, there is killing, kinnapping human rights abuses and violations, among others. These are signs there is no feeling of solidarity between and amongst Cameroonians.

Decolonial thinking and african legacies in museums in Portugal

The article deals with the permanence in most museums in Portugal, of an ideology that expressed the colonial relationship of the past and which, in essence, remains in force in Portuguese society. This ideology in its current form, which was constructed after the Berlin Conference (1895) by a not very large group of academics, military and political elites, who, in particular during the Estado Novo period, saw their visions of the colonial relationship enshrined in the colonial policy of António Salazar and Marcelo Caetano. The examples given on the different approaches to the nature of the colonial relationship in the 20th century clearly show that the thinking of late 19th and 20th century ideologues, including the times of the last liberation war, evolved from unfettered pragmatism to giving gives rise to an ideology that seeks to present a colonial relationship based on mutual respect, affection, human solidarity, in short, on "Christian communion". The dominant ideology continues to justify colonization, war (colonial or liberation), forced labor, the distinction between the principles of a more advanced culture and superior morality. All in the name of an imagined colonial relationship respectful of human rights. The article analyzes some manifestations of this ideology at the Museu da Guerra Colonial in Famalicão that, in a way, can illustrate how, under the cover of an allegedly “neutral” discourse, the values of coloniality are maintained. The article draws attention to the need to take into account recent UNESCO documents or the new definition of Museum approved by ICOM in 2022, which could greatly help museums to act more in accordance with Human Rights Keywords: Museums, coloniality, colonial ideology

Religious education and the concept of universal fraternity in the light of the encyclical Fratelli tutti of Pope Francis

AbstractIn the face of growing tensions between nations, communities, and individuals, it is necessary to build understanding and dialog between them. Political, economic, and cultural activities are not always sufficient and effective, due to the fact that attitudes toward other people depend less on systemic solutions, laws, and procedures than on what is inside human beings, their empathy and solidarity. Pope Francis has therefore proposed a platform for understanding and peace‐building between people that relates to people's interior development, that is, the idea of universal fraternity. This term, used after Pope Francis, is understood as fraternity of both men and women, brothers and sisters. The article analyzes this concept and indicates how religious education in a broad sense can contribute to the promotion of this idea. The problem hereof can be expressed in the questions: How to understand the idea of universal fraternity, how to realize that we are all sisters and brothers, what concrete fruits could the realization of this idea bring? What role does religious education play in acceptance and understanding, and then implementation as well as promotion of this idea that cannot be reduced to the transmission of knowledge alone?

INNOVATIONS IN SPORT FINANCING IN THE SLOVAK REPUBLIC

Sport is an important social phenomenon that promotes social and cultural values such as peace, respect for human rights, solidarity, and mutual understanding between nations and cultures. At the same time, sport is also an important economic reality. Therefore, the funding of sports is an important priority, and, in addition to the above-discussed benefits, it also brings economic benefits. The basic goal of the present study is to provide an overview of the financial mechanism and to discuss the sources of funds for sporting events in the Slovak Republic. The funds from the State budget allocated for sporting activities in the form of contributions to recognised sports, subsidies and contributions to a national sports project are described in detail for its implementation. Furthermore, pre and post Covid-19 pandemic sports legislation in Slovak legislation were compared. At the same time, these new legal regulations were compared and interpreted from the context of the legal orders of the Slovak Republic.

The Opinions of Poles about the Need to Provide Humanitarian Aid to Refugees from the Area Covered by the Russian-Ukrainian War.

The armed conflict in Ukraine has caused a lot of emotions around the world. Many countries have been involved in helping brutally attacked people, especially mothers and children. The versatile involvement of large powers is monitored and noticeable by the media. Active help from Poland is a very visible sign of human solidarity with the suffering Ukrainian nation. Open hearts, houses and institutions and humanitarian and medical aid are elements of Polish kindness and empathy. The aim of the research was to collect Poles’ opinions about the need to provide humanitarian aid to Ukrainians from the territories of the Russian–Ukrainian war. Capturing feelings of Poles towards Ukrainians during the war is an interesting issue that shows subjective opinions about the existential situation perceived in the space of mutual personal interactions. The results showing opinions on help were collected from a group of 1012 people throughout Poland with the help of an authorial questionnaire. The obtained data shows a positive attitude of Poles to Ukrainians. The most willing to help are people over 49 years old, more often with a good and very good financial situation. Respondents believe that general assistance from other countries and the European Parliament is not sufficient. Military support is accepted the most by the oldest participants of research, and less by the age group up to 30 years who support medical help more. More concerned about the ongoing conflict are respondents under the age of 30 and the least wealthy, including, more often, women. The richest respondents are least afraid of the effects of the ongoing Russian–Ukrainian conflict. The conducted research confirms the openness of Polish society to refugees and brings opinions about existential solidarity with the suffering Ukrainian nation.

‘Is This Really Europe?’ Migration, Social Practice and the Performance of Global Citizenship

AbstractA socially engaged art project conducted in Malta in 2021 brought together a group of participants from different sub‐Saharan African countries with artists and researchers to promote civic engagement and cultural inclusion and understand how participants' ideas could be promoted and discussed beyond the workshop. This article addresses one of the project's central themes – citizenship – and argues that democratic participation is enacted in the actual processes of social practice in art. Informed by the principles of Global Citizenship Education, the article highlights its references to human solidarity, empathy and sustainable development and distinguishes them from a notion of citizenship that is framed within the legal, political and physical boundaries of the nation‐state. While the segregation of non‐citizens in contexts like this can interfere with the development of voices of resistance and a sense of agency among migrants, the article explains how principles of Global Citizenship Education can enrich socially engaged practices in art and education by subverting fixed citizen identities in the performance of pedagogical processes and acts of presentation.

ФОРМИРАНЕ НА УМЕНИЯ У СТУДЕНТИТЕ ЗА ВЪЗПИТАНИЕ НА УЧЕНИЦИТЕ В ПРОЦЕСА НА ОБУЧЕНИЕ

The aim of the present study is to present some of the possibilities in forming competencies in students for the realization of the educational process of the pupils. The following main tasks derive from the goal: To follow the possibilities of the educational content for the education of the students. To emphasize the role of the texts in forming a value system. This publication focuses on working with students – future teachers for educational influence on pupils. Attention is paid to the preparation of students for future professional activity and the forming values in pupils: patriotism, love of nature, respect on human dignity, freedom, tolerance, justice, solidarity and others. The attention in the work with the students is focused on the implementation of classroom work and preparation for pedagogical practice.

How a compensated kidney donation program facilitates the sale of human organs in a regulated market: the implications of Islam on organ donation and sale

BackgroundAdvocates for a regulated system to facilitate kidney donation between unrelated donor-recipient pairs argue that monetary compensation encourages people to donate vital organs that save the lives of patients with end-stage organ failure. Scholars support compensating donors as a form of reciprocity. This study aims to assess the compensation system for the unrelated kidney donation program in the Islamic Republic of Iran, with a particular focus on the implications of Islam on organ donation and organ sales.MethodsThis study reviews secondary documents for philosophical argumentation and ethical analysis of human organ donation and sale for transplantation.Results and discussionAccording to Islamic law, organ donation is an act of sadaqatul jariyah, and individuals are permitted to donate organs with the intention of saving lives. The commercialization of humans as organ sellers and buyers is contrary to the Islamic legal maxim eethaar, undermining donors of ‘selfless’ or ‘altruistic’ motivations. Such an act should be considered immoral, and the practice should not be introduced into other countries for the sake of protecting human dignity, integrity, solidarity, and respect. I, therefore, argue that Iran’s unrelated kidney donation program not only disregards the position of the Islamic religion with respect to the provision or receipt of monetary benefits for human kidneys for transplantation but that it also misinterprets the Islamic legal proscription of the sale of human organs. I also argue that the implementation of Iran’s unrelated kidney donor transplantation program is unethical and immoral in that potential donors and recipients engage in a bargaining process akin to that which sellers and buyers regularly face in regulated commodity exchange markets. Conversely, I suggest that a modest fixed monetary remuneration as a gift be provided to a donor as a reward for their altruistic organ donation, which is permissible by Islamic scholars. This may remove the need to bargain for increased or decreased values of payment in exchange for the organ, as well as the transactional nature of ‘buyer and seller’, ensuring the philosophy of ‘donor and recipient’ is maintained.ConclusionsOffering a fixed modest monetary incentive to organ donors would serve to increase organ supply while protecting donors’ health and reducing human suffering without legalizing the human organ trade.

Promoting Equity in Health Care through Human Flourishing, Justice, and Solidarity.

In this article, we develop a non-rights-based argument based on beneficence (i.e., the welfare of individuals and communities) and justice as the disposition to act justly to promote equity in health care resource allocation. To this end, we structured our analysis according to the following main sections. The first section examines the work of Amartya Sen and his equality of capabilities approach and outlines a framework of health care as a fundamental human need. In the subsequent section, we provide a definition of health equity based on the moral imperative to guarantee that every individual ought to have the freedom to pursue health goals and well-being. In the later part of the article, we outline a non-right approach to health care based on three pillars: (1) human flourishing, (2) justice as a disposition not a process, and (3) solidarity.

Civic and Uncivic Values in Poland: Value Transformation, Education, and Culture

Civic and Uncivic Values in Poland: Value Transformation, Education, and Culture

Solidarity, Knowledge and Social Hope

The paper investigates the ideas of solidarity and social hope textured in critiquing western epistemology and politics of knowledge production. Richard Rorty’s anti-foundationalist, anti-representationalist critique argues for the de-hierarchization of knowledge-claims. The cultural-conversational turn to knowledge and social hope in the creation of democratic community finds its rationale in the conception of human solidarity, in the most praiseworthy human abilities of trust and cooperation. The idea of social hope, a critical engagement of the knower with knowledge production in the feminist discourse, however, is another anti-essentialist stance that illuminates the various axes of domination, which the pragmatization of knowledge and methods does not account for. It is in this context, that the paper examines the politics of solidarity vis-à-vis knowledge construction in Donna Haraway, Chandra Talpade Mohanty and Marnia Lazreg and argues that solidarity as dissent provides the knower a chance to articulate hope in the transformative goals of knowledge and education. Keywords: critique of epistemology, Rorty, politics of knowledge, politics of solidarity, social hope

Donor dan Jual Beli Darah untuk Transfusi Perspektif Hukum Islam

In principle, blood donation is a noble charity that can save the lives of many people. Humanitarian tragedies in the form of accidents, operations, etc., almost certainly require assistance and the availability of adequate blood. Such events should arouse the feeling and spirit of human solidarity. Unfortunately, information about the benefits of blood donation for humanity and health has not been well communicated. In the polar literature at-Turats found a chapter that specifically discusses the law of donors and blood transfusions. With the various honors of the principle of good deeds to others using the blood donor media, Muslims in general need a more detailed and systematic reconceptualization of the decisions of Syara' law related to the practice and dynamics of the medical world. Therefore, this research will answer the following problem formulations, (1) what are the views of the fuqaha on the law of blood donation?, (2) what are the views of the fuqaha on the law of blood transfusion? And (3) What is the law on buying and selling blood for blood transfusion needs? To answer some of the problem formulations above, the researcher uses a type of research that adopts some qualitative research techniques that are library research, namely reviewing and researching library sources, in the form of fiqh books by contemporary fiqh scholars related to the theme discussion. The data collection technique used by the researcher is documentation technique because this research is library research. After the data is collected, it is analyzed by following the mile and hiberman analysis model and added with content analysis. This study produced three answers as a follow-up to the problem formulation that was made at the beginning of the discussion. First, contemporary fiqh scholars differ on the law of blood donation. In ikhtiyar conditions, the law of blood donation is prohibited. Meanwhile, in an emergency, they agree that it is permissible. Second, blood transfusions are not allowed because blood is an unclean object. However, if you can save human life, then yes. Third, the law sells blood both to individuals and to foundations or banks. because it is very useful for humans to help the souls of fellow humans who need blood transfusions due to operations and accidents

Ethical concerns with replacing human relations with humanoid robots: an ubuntu perspective

This paper considers ethical concerns with regard to replacing human relations with humanoid robots. Many have written about the impact that certain types of relations with robots may have on us, and why we should be concerned about robots replacing human relations. There has, however, been no consideration of this issue from an African philosophical perspective. Ubuntu philosophy provides a novel perspective on how relations with robots may impact our own moral character and moral development. This paper first discusses what humanoid robots are, why and how humans tend to anthropomorphise them, and what the literature says about robots crowding out human relations. It then explains the ideal of becoming “fully human”, which pertains to being particularly moral in character. In ubuntu philosophy, we are not only biologically human, but must strive to become better, more moral versions of ourselves, to become fully human. We can become fully human by having other regarding traits or characteristics within the context of interdependent, or humane, relationships (such as by exhibiting human equality, reciprocity, or solidarity). This concept of becoming fully human is important in ubuntu philosophy. Having explained that idea, the main argument of the paper is then put forward: that treating humanoid robots as if they are human is morally concerning if they crowd out human relations, because such relations prevent us from becoming fully human. This is because we cannot experience human equality, solidarity, and reciprocity with robots, which can be seen to characterise interdependent, or humane, relations with human beings.

Culture and mental health: a Turkish perspective

Culture and mental health are intertwined concepts. Culture should be regarded as the set of distinctive, spiritual, material, intellectual, and emotional properties of a society or a social group, encompassing lifestyles, ways of living together, value systems, traditions, and beliefs, in addition to art and literature (UNESCO, 2002). Culture consists of different components, including ethnicity, race, religion, age, sex, family values, and the location of the country. It should also be noted that culture is not a static phenomenon. Defining a culture specific to a certain ethnicity, country or region is often not a realistic approach. Many factors, such as the location of a certain city of a country or a certain region of the said city, as well as the inhabitants’ occupational, economic and family positions, have an impact on lifestyles. Globalization, migration, acculturation, assimilation and transition cultures create significant heterogeneity in the very same society. Mental health can be defined as a state of balance that individuals experience both intra- personally and also with other people within their environment. In modern times, we have come to witness that the world we live in transforms at a speed that is challenging to human nature, rapid changes destroy the usual patterns, social ties evolve into ties established in the virtual world, perception replaces reality, and artificial intelligence-like elements turn into new management tools. The spirit of the new century, while flattering human instincts, compresses authenticity, solidarity and peace into ceremonial sentences.

Failing Forward

Abstract Despite the pandemic’s widespread and transnational impact on human rights, both solidarity and human rights have been side-lined in key intergovernmental discussions on global health law reform to date, while conversations about the development of international human rights law seldom consider global health law’s import to the field. This article argues that in spite of states’ apparent reluctance to reconcile and harmonise global health law and international human rights law for fairer and more effective public health emergency preparedness and response, international law experts and practitioners are well-placed to indirectly influence normative development in this direction, drawing on their past successes in clarifying and elaborating upon informal international legal standards. Merging strengths from existing legal frameworks of global health law and international human rights law, such expert standard setting efforts can help reimagine a “progressively harmonised” framework of legal regimes for public health emergency preparedness and response.