Meaning Of Human Existence Research Articles

Theory of communication in the space of philosophy and scientific thought as a determinant of the analysis of R. Wagner’s creative process

Theory of communication in the space of philosophy and scientific thought as a determinant of the analysis of R. Wagner’s creative process

Approche philosophique de la qualité de vie

Concern for quality of life has arisen from today's radical changes to medical care and the new ways of approaching disease and the patient. It is rooted however in very old philosophical thought on the meaning of human existence and on that of a good life. It shows that the difficulty in establishing a precise definition of quality of life does not mean there is no compelling need for it to be taken into consideration by the caregiving teams or the patients themselves.

Existential perspectives on education

The purpose of the article is to contribute to the discussion about the relevance of existential issues in contemporary education. Analysis presented in the paper is related to the problems of self-awareness, becoming oneself and self-development. First, the author begins by depicting the meaning of human existence in the light of philosophy. The following aspects have been analyzed: being true to one’s own beliefs and values, recognizing personal truth, making existential choices and finding one’s own voice. A special attention is paid to the language as an essential, constitutive element of being. Second, the article attempts to consider some educational implications resulting from the existential approach to education. Some of the issues discussed are learning to philosophize and to discover meaning, the concept of encounter in education and the role of language in self-development. While describing them the author indicates that the ignoring of crucial existential questions in education contributes to spiritual vacuity in life of young people and reduces educational thinking merely to instrumental, pragmatic problems concerning qualification and transfer of communicative skills.

Kad ugdymas nebūtų vienakojis: dvasingumas kaip svarbi dedamoji

[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
 Straipsnyje atskleidžiama dvasingumo svarba akademiniame diskurse, kuriame raginama siekti mokslo ir dvasingumo sintezės atsisakant klaidingo epistemologinio žemėlapio ir ugdant išskirtines intelektines savybes, bendrai vadinamas dvasiniu intelektu (SQ). Pristatomos dvasingumo sampratos ugdymo moksle – čia dvasingumas dažnai implikuoja autentiškumą, transcendavimą ir susietumą arba kritinį požiūrį kaip atsvarą tradiciniam religingumui bei transracionalias patirtis. Aptariami dvasingumo ugdymo aukštojo mokslo institucijose būdai.

V научная видеоконференция «Человек как существо природное, социальное, экзистенциальное: “болевые точки” философской антропологии» (памяти Павла Семёновича Гуревича). Москва–Нижний Новгород, 11 июня 2019 г.

11 июня 2019 г. прошла V ежегодная научная видеоконференция, организованная сектором истории антропологических учений Института философии РАН (г. Москва) и факультетом социальных наук Нижегородского государственного университета им. Н.И. Лобачевского (г. Нижний Новгород), посвящённая памяти выдающегося мыслителя Павла Семёновича Гуревича. На конференции были затронуты глобальные проблемы, перед которыми сегодня стоит человечество. Сквозной прозвучала тема влияния современных технологий на человеческую природу, мышление и эмоциональный мир человека, чрезвычайно обострившая проблему смысла человеческого существования. Были проанализированы современные естественнонаучные и философско-антропологические концепции, претендующие на описание исторических перспектив развития человечества. В процессе дискуссии участники обратили внимание на многоликость человека: его можно считать зверем или, напротив, историческим актором, к нему можно относиться как к реальному существу, но есть основание считать его фиктивным, виртуальным и галлюцинаторным. Человек стал множественным и в перспективе беспредельно разным. Было показано, что глубокого изучения требуют многие проблемы философской антропологии, в том числе затронутые в процессе обсуждения. Но в центре философских размышлений оказывается вопрос: удастся ли человеку сохранить самого себя? Ведь, как писал П.С. Гуревич в своей книге «Классическая и неклассическая антропология: сравнительный анализ», после десяти тысяч лет истории человек впервые стал целиком и полностью проблематичным. Он уже не знает, что он такое, но знает об этом незнании.

A mesék és a történetmondás szerepe és jelentősége a bibliai hagyományban

Stories inseparably belong to the human existence: without them a person becomes rootless, and their identity becomes uncertain. However, stories can be varied in terms of their genre or content, as we have ordinary, family stories, or stories that preserve/reveal the identity of a society or community, and there are those ancient, sacred stories that try to explain the origin and meaning of human existence and for that reason they are preserved by the collective conscious of humanity. One thing is certain: every culture, religion, even the faith of the individual depend on whether the experience and knowledge preserved in the stories are passed on or become forgotten.

To be a cyborg: towards the dialogue between science and religion

The paper deals with the consequences of technological transformation of the biological nature of human beings. How will our religious and scientific worldview change? What arguments for and against human cyborgization do naturalists and engineers, philosophers and futurologists propose? Answers to these questions can be decisive in determining the future of humanity. The Russian philosophers-cosmists were the first to put their minds to this problem; nowadays, this dialogue is conducted on the border between science and religion. The image of cyborg is a kind of testing ground for discussing philosophical concepts about human nature and interaction of man with the external world, about the limits of historical development and the meaning of human existence.

OVERCOMING PSYCHOEMOTIONAL TRAUMATIZATION PERSONALITY IN TERMS UNSTABLE PRESENT DAY

Events occur in Ukraine that go beyond the limits of everyday life and stability and bring lives to people, affecting the everyday meaning of human existence and giving it a certain boundary-existential context. Therefore, the existence of an individual in the midst of instability and unpredictability will raise the problem of helping victims of traumatic events throughout the country. If do not receive timely and proper professional social and psychological assistance, in victims, increases the level of trauma that could greatly complicate further their physical, psychological and social recovery. This begs the important task of developing effective programs to prevent and overcome the psychoemotional trauma of the personality. Working out quantitative results of research and their qualitative analysis concerning the primary indicators of our places of stay in psychoemotional traumatization, concerning the loss or destruction of physical or social danger, or psychological and social danger of an individual. Emotional psychotrauma can occur not only because of the impact of such critical cases as war or natural and social cataclysms, serious illnesses, but also due to the breakdown of relations, deep frustration in people or life, loss of an ideal, social or individual deprivation of personality. In general, the results indicate the main reasons and consequences of obtaining a psychotrauma by the subjects; determine the ways of self-correction that respondents use, as well as the lack of their focus on seeking help from professional psychologists. Also updated the question of the availability and professional support such aid and create conditions for broader prevention work with different groups of people.

Hoe 'tijd' psychiatrie opnieuw betoverde

In his dissertation ‘ On time and time-forms’, the Dutch Psychiatrist Paul Theodoor Hugenholtz ( 1903 – 1987 ) developed an anthropology and psychopathology based on time-experience. Hugenholtz’ dis- sertation builds on the work on time of anthropological and phenomenological psychiatrists: Ludwig Binswanger ( 1881 – 1966 ), eugene minkowski ( 1885 – 1972 ), Viktor emil von Gebsattel ( 1883 – 1976 ) and erwin Straus ( 1891 – 1975 ). Their anthropological psychiatric work on time should be interpreted in the context of a ‘new’ psychiatry of the early twentieth century, the rise of holistic science and a broad cultural, philosophical and scientific reappraisal of time. The time debate shows a reconsideration of psychiatry in which methodology, epistemology, values and the understanding of time mutually influenced each other between 1910 and 1939 . This type of psychiatry should be studied as a cultural phenomenon, without losing sight of the psychiatric aspirations of its practitioners. With the cultural historical perspective it can be understood as a psychiatric reflection on the relationship between time- experience and the meaning of human existence in a modern world.

THE IDEOLOGICAL ORIENTATION OF POEMS BY TARAS SHEVCHENKO

THE IDEOLOGICAL ORIENTATION OF POEMS BY TARAS SHEVCHENKO

CLASSICAL AND NON-CLASSICAL PHILOSOPHICAL ANTHROPOLOGY: COMPARATIVE ANALYSIS

Introduction: The goals and values of human life, the search for the meaning of human existence contain the potential for a meaningful, progressive development of philosophical and anthropological ideas at any time in history. One of the tasks of philosophical anthropology is the formation of the image of man, the choice of ways to achieve the ideal, the methods of comprehension and resolution of universal problems. The increasing processes of differentiation in science led to the formation of different views on the nature of man, to the distinction between classical and non-classical philosophical anthropology. А comparative analysis of these trends is given in this article. Materials and methods: The dialectical method is preferred in the question of research methodology, the hermeneutic and phenomenological approaches are used. Results: The development of philosophical anthropology correlates with the challenges of modernity. By tracking the trends of human change, philosophical anthropology changes the approach to the consideration of its main subject of research. The whole array of disciplines that study man comes to new discoveries, new theories, and philosophical anthropology changes its view of the vision, challenging the principles of classical philosophical anthropology. Classical philosophical anthropology elevates the biological nature of man to a pedestal, non-classical philosophical anthropology actualizes questions of language, culture, thinking, understanding, actualizes the hermeneutic and phenomenological approaches. The desire to understand a person in classical philosophical anthropology is based on the desire to fully reveal the biological mechanisms in a person. The perspective of treating a person in nonclassical philosophical anthropology is polyformen: man as a text, as a dreaming self, as an eternal transition. Non-classical philosophical anthropology, goes from the idea of identity to the idea of variability, from biological concepts to questions of culture, language, thinking. Discussion and Conclusions: The global society carries a whole spectrum of changes. The fragmentation and pluralism of the era of human deconstruction transforms the thinking, imagination and needs of man. The person himself is transformed, in connection with which the development of philosophical anthropology in the modern era is actualized.

Moscow “Before” and “After” Revolution: The Sociology of the Native City in the Works of Fyodor Stepun

This article is devoted to the analysis of the distinctive “sociology of Moscow” of the Russian philosopher and sociologist Fyodor Avgustovich Stepun (1884-1965) who was born, studied, and lived in Moscow until his expulsion in 1922 by the Bolshevik regime of Soviet Russia. From a large amount of factual material, the author shows how the creative experiences of the Muscovite Stepun were associated with two different periods of the life of Moscow, “before” and “after” the Revolution of 1917. Before the First World War, Moscow was a favorite theme of steppe-memoirs. Unlike many authors who called those years a “lost time” for Russia, Stepun, on the contrary, highly valued that time period for its social dynamism and diverse cultural creativity. A native Muscovite, Stepun was encouraged by the rapid pre-war growth of the old capital and had repeatedly declared the life in pre-war Moscow to be the “Golden Age” of Russian culture. He shared the idea that an “enlightened Russia” is “a better Europe” with his emigre friends, G. P. Fedotov and V. Wadle. A special place in the article is given to the analysis of Stepun’s attitude as an analyst and memoirist to the radical transformation of the “metaphysical landscape” of Moscow after the revolution; Stepun called it an “existential revolution” that broke all the usual human “identities”. According to Stepun, the Bolshevik Revolution literally produced a tectonic shift of human existence, not only knocking millions of people from their usual contexts of existence, but also stretching the limits of and exposing all of the primary “existential” meanings of human existence.

Consilience Rebalanced: Edward O. Wilson on Science, the Humanities and the Meaning of Human Existence

Consilience Rebalanced: Edward O. Wilson on Science, the Humanities and the Meaning of Human Existence

Moral and aesthetic considerations of humanity according to the Polish philosopher Mieczysław Wallis

Abstract In this article, the author presents an overview of the 20th century Polish humanist Mieczysław Wallis who searches for answers to the question of the essence of humanity. The philosopher saw it in human axiological activities building a world of specifically human creations thus giving Man a meaningful existence. An axiological perspective of human subjectivity – the search for the purpose and meaning of human existence in the implementation of aesthetical and ethical values can be seen as a methodological proposal worthy of deeper consideration which could facilitate solving modern ethical and bio-ethical problems.

Metaphysics and Religious Education in Primary School – Readiness for the concept of “diakoultouralismos”

The existence of “Collective Unconscious” that contains the inherent human tendency to seek truth and the will for good, composes the “intercultural metaphysics”. The universality of metaphysics appears in every culture, in every person and age. Metaphysics and religiousness are connected with pedagogy, as well with psychology which is referred to the human unconscious “archetypes”. The existential questions appear from childhood and find answers in the history of religious and cultural expression of all the people worldwide. Therefore, the access to the culture’s ontology is elliptical, and also every educational plan for education without the metaphysical knowledge of human nature is deficient and imperfect. Pedagogy draws intercultural and “diakoultouralistic” content from any civilization and culture, in cases interested to integrate to the Curriculum topics that include experiences of mental and moral ethics. Recalling the existential and social reflection of Metaphysics and religion’s history provide an opportunity for the discovery of both the substance of life and the meaning of human existence and human relations. The appropriate use of a religion’s universal values eliminates the religious competition or cultural conflict and promotes the concept of “diakoultouralismos”. An essential chapter of any national education is the distinction awareness of the distinction between what “seems to be” and what it finally “is”, giving examples and authentic narratives of the familiar and world culture. Moreover, the memory of faiths’ and beliefs’ standards, which hypostatize universal virtues and values of life in connection with historical facts, are timeless hopes and inherent clues of education.

The Meaning of Human Existence

The Meaning of Human Existence

A fenomenologia existencial e a perspectiva histórica no personalismo de Emmanuel Mounier

Este texto procura apresentar a fenomenologia existencial praticada pelo pensamento personalista de Emannuel Mounier no seu esforço de elaboração de uma antropologia da pessoa que, inserida na história real, responde a um apelo de transcendência. Por isso, Mounier foi um pensador mais preocupado com a significação da existência humana, do ser pessoal, do que com a tecnicidade do processo epistêmico. Essa exigência epistemológica significa, no personalismo, a tentativa de elaboração de uma fenomenologia da existência, em que a pessoa é referência. A existência humana é o ponto de partida e o postulado fundamental do personalismo. A pessoa não é entendida pelo personalismo como uma realidade desvinculada do mundo, mas como uma realidade historicamente encarnada. A condição de ser “situado”, isto é, encarnado no seu tempo, na sua história, intervindo nela e transformando-a continuamente, é a forma pela qual o homem se realiza como pessoa, pois o que fundamentalmente o caracteriza como tal é a sua capacidade de romper os determinismos e afirmar a sua personalidade.

The Meaning of Human Existence the Experience of God: Being, Consciousness, Bliss

The Meaning of Human Existence the Experience of God: Being, Consciousness, Bliss

La pregunta por el sentido de la vida: la articulación esencial entre razón y fe

During a process that lasted almost five centuries, philosophers gradually renounced thinking about the great questions that still concern humanity, including the religious ones. The problem is not just a lack of trust in the human ability to solve them but in a kind of conviction that there is no rationality at the base of reality. We deal both with the historical process that led to nihilism and the fact that nihilism was taken as a starting point never proven as valid. We show the validity of the enquiry into the meaning of human existence, some of the philosophical implications in the very fact that we can’t help but posing the question, and the need for philosophy to rediscover herself as a useful discipline for finding significant answers.

EDUCATION AND CULTURE (CONCERNING THE PROBLEM IN SEARCH THE PRINCIPLE OF EDUCATION ADEQUACY)

This article develops a theme raised in the study «Education in Search of the Adequacy principle» by Yu. V. Larin, whereas the topical principle of modern education is the principle of cultural adequacy. The aim of the study is the analysis of value-semantic content of the principle of cultural adequacy of education. Methods of the study are formed by appeal to cultural approach connecting methods of ideal typing and value-semantic reconstruction. Results. In general, there are three types of culture based on the explication of the three modality human relations to the world: «the world is a condition», «the world is a tool», «the world is a purpose»; and, accordingly, three types of pedagogical culture: traditional, utilitarian, creative. Traditional pedagogical culture focuses on education homo traditional – traditional man, the individual, the obedient executor of the culture value semantic, regulatory policies and regulations, subordinating its activity transmitted from generation to generation tradition. The semantic space of traditional pedagogical culture principle of cultural adequacy education is defined as the principle of consistency with established tradition. Pedagogical culture of utilitarian type directs a homo utilitarian – utilitarian man, individuality, interpreting the culture value semantic, legal and regulatory requirements and on the basis of situational use, fully to the publication of his life publicly or individually beneficial activities. The utilitarian type principle of cultural adequacy of education is defined as the principle of consistency with the social and/or individual use in the semantic space of pedagogical culture. Pedagogical culture of creative types is aimed at nurturing homo creator – creative person whose existence is self-organization in the space between tradition and innovation, absolute and relative, universal and particular meanings of human existence, between social and individual, collectivist and individualism aspects. Teaching of creatively thinking personality is associated with updating of creative modality attitude toward the world as creative activity, with the development of the needs for self-actualization. The cultural adequacy principle within the framework of pedagogic culture of creative type education means congruity with creativity. The implementation of this principle is related to the cultivation not only of originality, extraordinary, nontrivial thinking, but the formation of creational, aimed at an increment in life to the world. Scientific novelty of the research concludes in originality, as well as research methodology and its results; the author’s typology of pedagogical culture is designed. Practical significance. The proposed typology of pedagogical culture can serve as a tool for the analysis of modern education; identify its specificity and ways of upgrading.