Love For Human Beings Research Articles

Sufism with the Integration of Humans: Seyyed Hossein Nasr’s Perspective

In this research paper, I aim to explore and discover the relation of Sufism with the integration of humans in the light of Seyyed Hossein Nasr’s view. I will also discuss the fundamental principle of Sufism, the historical development of Sufism, Seyyed Hossein Nasr’s view on Sufism, the spiritual trends in Sufism, Classical as well as the Modern approach to Sufism, and finally Sufi thoughts and Practices. Sufism, which, in my opinion, is a psycho-physical analysis, is a philosophy of love and God-intoxication. Initially, it was ascetic and devotional but later became speculative and doctrinal. It is a path of spiritualism and achievement of purity and gnosis of God. It is a philosophy that is as old as Islam and an essential part of it. The Sufi practice comprises the dogma of love towards God through the love of human beings, purification of the soul, the process of detachment, simplicity, and service to humankind. Most Sufis put an undivided importance on the moral value system and the sacred relation of Murshid (Guide) and Murid (Disciple). If we analyze these principles of Sufism, then it becomes clear that Sufism is a philosophy that promotes communal harmony, peace, tolerance, and co-existence in society. Seyyed Hossein Nasr explains Sufism as the marrow of the bones or the internal aspects of the Islamic revelation is the means par excellence whereby Tawhid is achieved. The integration of human beings implies the awareness of the One and the transformation of the countless in the light of the One. It is, therefore, the full realization of that faith or Iman, which is the fundamental basis of Islam. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 113-129

Homage to a good man. Dr. Szabó Ioan † (1955-2023)

“Medicine is science and conscience warmed by love for human beings”- this motto of Iuliu Ha?ieganu, the founding father of our Medical School in Cluj-Napoca, burns like the Olympic flame from one generation of alumni to another. Like any flame, it is still vulnerable to currents and winds such as political ambitions, professional competition, overspecialization or cultural ignorance. Thus, to evoke the memory of someone like Dr. Szabó Ioan, who literally enacted this principle as his way of living, is not just an occasion of kind remembrance for the ones who knew him, but a source of inspiration for the ones who did not, a way to keep the flame alive.

Implications of Freire’s Education Theory and Corresponding Action Plans for Secondary School Home Economics Education

The purpose of this study was to explore the implications of Freire’s education theory for secondary school Home Economics Education (HEedu). We conducted a review of books written by Freire and classified the characteristics of his education theory into 9 categories. Based on these categories, we concretely explored the forms in which Freire’s education theory could be applied in this area of education through interviews with Home Economics (HE) teachers. We also searched for activities that can be carried out by HEedu agents and the support that can be given by social institutions. The implications of Freire’s education theory for HEedu are that education should exhibit love and respect for human beings, be ethically and democratically responsible, enable people to dream as well as hope, support consciousness and praxis by reflection, stimulate epistemological curiosity in learners’ lives and experiences, promote subjectivity, autonomy and self-reliance, engage in dialogue to bring about a change in relationships rather than viewing dialogue as a skill, and stimulate political engagement. Freire‘s education theory therefore has multiple implications for the purpose, mission, and content of education, teaching methods and perspectives, and directions regarding the role of HE teachers. The results are expected to provide practical assistance in developing a persuasive curriculum for HEedu that can help learners restore subjectivity and love for human beings and their society by expanding the horizons of HEedu philosophy from the critical science of Habermas to Freire’s education theory.

The Experience of Coexistence and Love: A Critical Study of Al-Muqri’s The Handsome Jew

This study aims at exploring issue of coexistence and love in Yemeni society in the seventeenth century represented in Al- Muqri’s The Handsome Jew by the prominent characters Fatima, a Muslim, and Salem, a Jew. The experience of coexistence is still controversial that has not received enough study in the light of the complexities that are involved in understanding the reasons of violence, social and religious conflicts in order to accept the culture and ideas of the other. The objective of the study is to show how this issue affects Muslim- Jewish women and men in a city that opens its doors for all people. Coexistence theory has often shed light on the language and practice of living together and love stories between Muslim women and Jewish boys and vice versa that stemmed from the social, cultural and religious coexistent in Yemeni society. Al-Muqri’s novel depicts Muslim-Jewish love relation in a way that counters religious and conventional ideas. It is concluded that Ali Al-Muqri addresses the issues of tolerant and peaceful love of human beings that transcends religion, sects and classes. In this sense, he tries hardly to consolidate not only his views, but also all views about the values of cultural, religious and social tolerance and coexistence away from stereotypes, intolerance, racial discrimination and ideological hatred that leave nothing, but destruction to all of humanity.

Love and Moral Psychology in Global Politics: A Kantian Reworking of Rawls and Nussbaum

For both John Rawls and Martha Nussbaum, the concept of love plays a significant role in moral psychology. Rawls views the sense of justice as grounded in parental love, and continuous with love of mankind. Nussbaum’s recent defence of patriotism revives the emotio n of love as essential for political contexts. I argue that love ought to play a substantial part in the shaping of global politics, and that a moral psychology of love based merely on a combination of Rawls’s and Nussbaum’s accounts fails to produce an ad equate ground for conceptualizing moral motivation with respect to addressing transnational concerns of justice. I contend that by critically synthesizing Rawls’s and Nussbaum’s conceptions of love and moral psychology with resources from Kant’s ethics, it is possible to develop a more attractive, and potentially politically effective, conception of love of human beings in the framework of political liberalism.

Z rozważań nad symboliką nieba w idiostylu Siergieja Jesienina (aspekt lingwistyczny)

The goal of the article is an analysis of the symbolism of heaven in the idiostyle of Sergei Yesenin. The semantic-cultural method of description of the research material which constitutes the chosen fragments of Yesenin’s poems was used. Heaven is understood as a sub-field in the semantic meaning field nature. Attention was paid to the issue of symbolic archetypes, and their metaphorics conditioning a multiplicity of interpretations. Stylistic language means serving the imaging with the use of individual symbols of heaven in the idiostyle of Yesenin are described. Symbols expressed metaphorically, metonymically, with the usage of comparisons, etc. are distinguished. Heaven in the idiostyle of Yesenin symbolises: perception of the world (e.g. God’s care and love for human beings, immortality, happy life, salvation, joy of existence, prayers fervent and heard), things (e.g. a roof over the head, net, shawl, blue sand, milk of birches), phenomena and elements of nature (rain, fire), places (paradise, kingdom of heaven, tower-room), figures (Mother of God), physical phenomena (multiplicity, uncountability), birds (pigeons). Christian, religious archetypes of symbols prevail. The article introduces the proposition of the interpretation of poetic texts with the use of semantic field and sub-field analysis, including their symbolism.

EDUCAÇÃO, CONDIÇÃO HUMANA E LIBERDADE: UMA ABORDAGEM FREIREANA

Este artigo problematiza o tema Educação, condição humana e liberdade no pensamento freireano. A exposição privilegia a alegoria da viagem e da imagem de leitura de excertos da obra de Paulo Freire. Levanta-se a hipótese da existência de uma ontologia – visão de ser humano – na obra do autor, necessária para o projeto de mundo, presente na concepção de Educação como prática da liberdade. Ao apresentar a contribuição da dinâmica de investigação dos temas geradores, sustenta que o modo de fazer educação, representado pela Pedagogia do oprimido, configura-se como Ação cultural para a liberdade. Tal ação cultural diz respeito à prática educativa dialógica, problematizadora, amorosa e corajosa o suficiente para levar os seres humanos – educadores (as) e educandas (os) – a refletirem sobre o seu mundo. A educação representa a possibilidade de humanização dos seres humanos, na conceituação de ontologia como ser mais. Argumenta-se, por um lado, que a teorização do humano em Freire apresenta-se como contribuição para organização das práticas educativas em diferentes cenários, da escola aos movimentos sociais. Por outro, respeita à produção do conhecimento educacional em uma perspectiva crítica, no âmbito da ação e da formação de professoras e professores. O empreendimento freireano pretende endereçar os seres humanos ao mundo para, juntos, dialogarem sobre suas situações-limite e sobre a boniteza de o lerem para dizer a sua palavra. O leitmotiv – o fio condutor e a razão de ser – da teorização freirena não é somente a educação, mas o amor radical aos seres humanos, ao mundo e à própria vida.

„Wychowanie dobre dziecięciu szlacheckiemu” – Hieronim Baliński o edukacji

Hieronim Baliński’s treatise on upbringing a noble boy, written in 1598, commissioned by Jan Łączyński for his son Kasper, has been used in literature for a long time. It is among the best known educational instructions the Old Polish period. Providing his guidance, Baliński showed exemplary education of a nobility boy. Baliński divided it into stages, taking into account the most important elements: religious and moral, physical and mental education. He also showed how to deal with a child and not discourage him from learning. In his opinion, religious education was of greatest importance as it was necessary for a young child to know God, His goodness, patience, mercy and love of human beings. The first stage of education was home schooling after which Baliński recommended a country school, followed by a trip abroad. A boy should take his first trip to Germany at the age of 12 and stay abroad for 2–3 years. According to Baliński, it was a prelude to the main journey which was to take place after a short stay at home. During the break, a young nobleman should be acquainted with the local law, operations of the court and the Parliament. Around the age of fifteen, a young man with a guardian appointed by his father should go abroad once again, this time to Italy, to develop his education and skills. Upon return from the trip, the young man continued education by transition to the adult life. Baliński recommended a court chancellery and military service. In the treatise he points out how a boy should behave towards other people; he also raised issues related to child nutrition and clothing. What is more, Baliński provided tips on physical development and exercises appropriate for children. The major source of Baliński’s treatise was religious literature although he probably referred to Quintilian’s and Mikołaj Rej’s works. According to his own account, Baliński drew on his experience and numerous conversations. The ideal man, as presented by him, bears resemblance to Rej’s faithful and mediocre “kind-hearted man”.

Kant on the Emotion of Love

AbstractAlthough recent Kant scholarship has focused on Kant's treatment of various emotions, one that has not received much attention is love. There are three main reasons for this. First, Kant does not have a single, sustained analysis of the emotion of love; what he does say appears scattered throughout his corpus. Second, Kant identifies a number of different kinds of love, and it is not always clear which kinds are emotions or how the different kinds of love are related. Finally, in general Kant is quite critical of the emotion of love, and his critical remarks seem not to fit with the intuitions of some people when it comes to some of the more positive instances of love (e.g., the love a parent has for a child). In this paper I pursue two related aims. First, I identify and sort out the different kinds of love in Kant's writings, and I address a particular difficulty of interpretation, namely the status of love of human beings (Menschenliebe) in Kant's writings. Second, I argue that, despite Kant's criticisms of the emotion of love, he views it as an expression of our unsocial sociability, and it plays a positive and indispensible role in the moral development of human beings.

The Canon of Love against the Use of Force in Islamic and Public International Law. Part I: The Chamber of Love within Legal Discipline

To attempt to speak coherently about the philosophy of love in conjunction with the law is an eccentric undertaking for an international lawyer. This work asserts the view that “love” plays a significant jurisprudential role in both the writing and philosophical interpretation of the law. It is a powerful norm. If the law is written and interpreted with love for human beings, the position of the use of force will be modified and concede its place to the approbation of equal justice and peace based on the primary value of human integrity. The work will be a comparative discussion, as the adherence of European states to both public international law and European Union norms suggests that neither need there be an inevitable divergence between adherence to both these and to Islamic legal norms. It brings into recognition the principle that the use of armed force for any purpose is a serious violation of the jurisprudence of law and runs contrary to the inherent integrity of humankind and the canon of love for justice.

Experiencia clínica, parte II. Una aproximación a un caso práctico de comunicación terapéutica

Nursing is an eminently humanistic career, based on therapeutic communication. It requires an especial attitude, sensitivity, respect and love for human beings, it’s in this context where we should work as a nurses. This intervention is based on the belief that to do our work therapeutic and significant to our patients, it must take into account which is the meaning of the disease for each person and comforted him or her in an active process to find together new behaviours more constructives for the person. This work is a real theoric and practice case, what it happened in a hospital, specifically in a Cardiology Unit, with a woman who had a myocardial infarction. We can find in this conversation deep emotions and feelings, she has taken stock of the events related to the MI and she consider her future after it. The work has two communicative interventions, first of them is developed in this article, we analize patient's fears and its implications. In the second part, we discuss more subjects, the aims were to know if fears were resolved, strategies were put on practice, evaluate her self-esteem and training her to become self-sufficient for her own care.

Kant über Menschenliebe als moralische Gemütsanlage

Abstract In the Introduction of the Tugendlehre, Kant identifies love of human beings as one of the four moral predispositions that make us receptive to the moral law. We claim that this love is neither benevolence nor the aptitude of the inclination to beneficence in general (both are also called love of human beings); rather it is amor complacentiae, which Kant understands as the delight in moral striving for perfection. We also provide a detailed analysis of Kant's almost completely neglected theory of moral predispositions. They are necessary conditions to be aware of the moral law and to be motivated by it.

Loving God as a Devoted Servant

These three papers explore important facets of a central topic in comparing Hindu and Christian traditions: human love of God, which is related to the even broader topic of divine love for human beings. I had hoped that each of the authors would make some connections with the other two papers and thereby contribute to one or more imaginary dialogues. Since they have not done so, I shall try to link the aspects of Western and Indian traditions on which they touch, giving particular attention to the one explicitly comparative paper, that by Martin Ganeri.

COMMUNAL DIMENSIONS OF FORGIVENESS: LEARNING FROM THE LIFE AND DEATH OF MATTHEW SHEPARD

(1999). COMMUNAL DIMENSIONS OF FORGIVENESS: LEARNING FROM THE LIFE AND DEATH OF MATTHEW SHEPARD. Journal of Pastoral Theology: Vol. 9, No. 1, pp. 49-61.

Politics of Friendship--Once Again

Politics of Friendship—Once Again Peter Fenves (bio) The Friend Vanishes At the end of the eighteenth century and near the conclusion of his philosophical career, Kant published a brief essay that has since become as famous—or notorious—as anything he ever wrote, for in this essay he solidifies the image of a cold-hearted philosopher who is so rigorous and inflexible that he would, without the slightest hesitation, subordinate every claim of friendship, even the most dire, to the demands of an abstract principle of legality. For this is how Kant’s essay “Über ein vermeintes Recht, aus Menschenliebe zu lügen” (On a Supposed Right to Lie from Love of Human Beings, 1797), his response to Benjamin Constant’s tract Des réactions politiques (On Political Reactions, 1796), has generally been interpreted. Constant argues that one has a right to lie to a murderer who demands to know if one is harboring the intended victim, a friend; Kant denies the legality of this “supposed right.” The debate between the agèd German philosopher and the youthful French one serves as an auspicious place to begin reflecting on the politics of friendship in the eighteenth century, for the two appear to represent two opposing positions with respect to the role friendship is supposed to play not so much in the everyday life as in the founding of society, the legal order, and the sphere of political action—or reaction. More than simply a dispute over a narrow legal issue, the debate between Constant and Kant, [End Page 133] which they both present as a dispute between representatives of two contrasting nationalities, takes its point of departure from the image of a friend in extreme danger and poses a basic social, legal, and political question: to whom and to what do agents finally owe their allegiance? One could respond to this question only under the condition that one has already answered, if only implicitly, a question that becomes especially acute during times of political revolution and political reaction: who and what is a friend, if there is such a thing after all? Kant opens his essay by citing Constant’s single sentence story about friendship, murder, lying, criminality, legality, the possibility of society, and a certain German philosopher who says dangerous things and seems to be none other than Kant: In the journal Frankreich im Jahr 1797, Part VI, No. 1, “On Political Reaction” by Benjamin Constant contains the following (p. 123). “The moral principle ‘it is a duty to tell the truth’ would, if taken unconditionally and singly, make any society impossible. We have proof of this in the very direct consequences drawn from this principle by a German philosopher, who goes so far as to maintain that it would be a crime to lie to a murderer who asked us whether a friend of ours whom he is pursuing has taken refuge in our house.” 1 In a footnote to his translation of Constant’s tract, K. F. Cramer informs his readers that the French philosopher had told him that he was referring to Kant, and in a footnote to this footnote Kant concedes the point: “I hereby grant that I actually said this somewhere or other, although I cannot recall where” (Ak, 8: 425; PP, 611)—and for good reason: no such place has ever been found in his previous writings. But there is something even stranger about Kant’s admission than the fact that he cannot recall having invented a story in which a friend is pursued by a murderer and indeed never published anything of the kind. When he comes to retell the story Constant imagines he has taken over from himself, he drops the word friend and replaces it, oddly enough, with enemy: It is indeed possible that, after you have honestly answered Yes to the murderer’s question as to whether his enemy is at home, the latter has gone out unobserved, so that he would not meet up with the murderer and the deed would not be done; but if you had lied and said that he is not at home, and he has actually (although unbeknownst to you) gone out...

Living Proof: Is Hawaii the Answer?

Hawaii has often been heralded for its relatively harmonious race relations, which encompass a great diversity of Asian and Pacific cultures. As the national concern with respect to multi-culturalism escalates into a debate over the merits of ethnicity versus amalgamation into the American melting pot, an understanding of Hawaii's social and racial systems may demand greater scrutiny. The living proof that the islands' people offer is not racial bliss or perfect equality but an example of how the perpetuation of ethnic identities can actually enhance race relations within the limits of a social setting marked by (1) the historical development of diverse ethnic groups without the presence of a racial or cultural majority; (2) the adherence to the values of tolerance represented in the Polynesian concept of aloha kanaka, an open love for human beings; and (3) the integration of Pacific, Asian, European, and Anglo-American groups into a new local culture.

Basic Features of the Legal, Political, and Economic Thought of Japan

Among the main features of the Japanese ways of thinking, the acceptance of actuality and the tendency to emphasize a particular social nexus are important for considering Japanese legal, political, and economic thought. The Japanese tend to esteem highly man's natural dispositions. The tendency toward humanitarianism has been traditional. The spirit of fulfilling universal religions through politics caused Japan's rulers to deal with people with affection and compassion. Cruel punishments have been lacking when Buddhism has been influential. The love of human beings is closely connected with the love of the beauties of Nature in Japanese thought and culture. The universal moral solidarity of a community has been the social ideal in Japan. What was stressed was concord or harmony as the principle of a community. The democratic way of managing a conference was realized in the remote past. Dictatorship on the part of a sovereign was denounced. Japanese monarchy or the Emperor Institution developed as something different from dictatorship. The Japanese do not always want to resort to legal measures. Mediation plays an important role among the common people. This tendency is based upon the underlying traditional philosophical points of view of the Japanese, which are closely connected with social and topographical reasons. Law-giving was not lacking even in the genuinely Shintoist, pre-Bud79