Philosophy Of Life Research Articles

The Stoic Conception of Philosophy as an Art of Living and the Pursuit of Moral Beauty

The Stoics argue that philosophy as an art of living (techne) is not only a theoretical and intellectual pursuit of knowing the rational order and harmony (or logos) of nature/physics/God but it is also a practical activity that aims to transform and shape our lives in accordance with this knowledge. In this sense, the Stoics argue that philosophy is not an abstract subject to be considered but rather a practical matter that has a direct influence on our way of living. Based on this main Stoic conception of philosophy, in this paper, I fundamentally take issue with the general claim about the the Stoic moralism entails that philosophy is solely grounded on the purpose of achieving moral virtue, suggesting that all other elements are excluded from its purview. By arguing that Stoic moralism is not contrasted with the conception of moral beauty, I adopt the view that Stoic moralism is not free from the conception of beauty, such that it encapsulates the idea that beauty is within the virtuous. In light of this, I focus on the conception of philosophy and suggest that, for the Stoics, although the ultimate goal of philosophy is to lead a virtuous life that is grounded on our understanding of the rational order and harmony (or logos) of nature, the philosophical life does also correspond to a moral life, which has the aesthetic aspect of embellishing our lives with beauty, harmony, and order.

Die Totalität in der Wissenschaft der Logik als unabdingbare Voraussetzung für Hegels Philosophie des Rechts

In the opening pages of The Philosophy of Right, Hegel marks that what was previously expounded in The Science of Logic is presupposed in this book. This paper elaborates on what this presupposition entails. To explore this, it concentrates on one specific concept, namely, totality. It will be argued that the development in different moments of The Philosophy of Right, would not be possible without the anterior development of the metacategory of totality in The Science of Logic. Although a myriad of works has been published on each of these books, the scholarly works on Hegel misses an elaboration on this presupposition, more so on the role totality plays in the exposition of The Philosophy of Right in relationship with the exposition in The Science of Logic. After giving a general overview of each of these books, this paper traces such a relationship in five specific moments in The Philosophy of Right, namely, Will, Morality, Ethical Life, Civil Society, and State.

Public Participation in the Process of Forming Law No. 3 of 2022 concerning the National Capital

This research is normative research to answer questions about how the Pancasila legal state provides space for community participation and to what extent community participation is carried out in the process of forming Law Number 3 of 2022 concerning the State Capital. This research is normative research using a statutory approach and a conceptual approach with the method of writing descriptive analysis. The data collected is collected using text review which is then compiled and analyzed with a deductive mindset The conclusion in this study is the lack of community involvement in the formation of Law Number 3 of 2022 concerning the State Capital. This is certainly not in line with the principles and values contained in Pancasila as an ideology and philosophy of life for the nation, which opens up space for public participation in the process of forming a legal product. In line with the conclusions above, each authorized institution needs to provide a wider space so that the community can contribute to the formation of a law and regulation, besides that it is also important that the community is not apathetic in contributing to it. So on the part of state institutions and society, there is a shared principle that public involvement is very important to create a legal product that is in the interests of the people.

“My dear Phaedrus, where is it you're going, and where have you come from”: An Interpretation of the Opening Line of the Phaedrus

Abstract: I argue that the opening line of the Phaedrus proleptically encapsulates the major themes of the dialogue and that paying attention to the opening line enables us to strengthen the identification of psychagogy as the key unifying thread of the whole dialogue. In particular, I argue that the opening line foreshadows the quarrel between Lysias and Socrates over the practical guidance of Phaedrus’ soul; the prominence of friendship in the philosophical life; the pertinence of Socrates’ one-on-one engagement, vis-à-vis the later conceptualization of rhetoric; the definition of the soul as a source of never-ending movement; as well as the origin (ἀρχή) and destiny (τέλος) of human souls following the lines of the Palinode.

FILSAFAT SAINS SEBAGAI PERSPEKTIF TERHADAP PEMBELAJARAN FISIKA

This article explores the relationship between philosophy of science and physics learning. In line with the times, human life is experiencing very fast dynamics, so science is also experiencing development. The progress of time and technology is none other than due to the existence of science and the influence of scientific philosophy in human life. The history of physics and the philosophy of science are interdependent, meaning that philosophy can be truly understood if the reflection on the history of science has been previously understood. The aim of this research is to find out the philosophy of science as a perspective on physics learning as well as the relationship between the history of the philosophy of science. By teaching the history of physics, educators can provide information about how a physics concept was discovered. This type of research includes library research, namely research carried out in libraries and using reading materials in the form of books, journals and magazines. Revising thephilosophy of science based on ontology, epistemology and axiology as a basis for developing physics education can make a positive contribution to physics education. In addition, understanding the philosophy of science can encourage students' social interaction to solve problems.

Confucius: A Philosophy of Life in Chinese Society

<p>The country of China is the birthplace of the leading philosophers, one of whom is Kong Zi, better known as Confucius. By his wisdom, he was entrusted as Minister of Public Works, Commissioner of Police, and Minister of Justice by the king during the Zhou Dynasty when he was 35 to 60. This research aims to explain Kong Zi's philosophy of life as profoundly as possible using data collection that has been studied. The analysis is written using a qualitative method of data collection. After Kong Zi did not serve in government, he wrote a lot and published books about poetry and poetry. This great philosopher also often takes time to share knowledge with his disciples. Kong Zi teaches his pupils first to understand life and relations with fellow human beings. The Confucian view of life emphasizes life in the world by not involving mystical things, and advancing critical thinking makes Confucius look more modern. The popularity of the philosophy of life by the Confucian to this day is still widely used by many people.</p>

DISCOVERING THE ROOFS OF PARIS WITH A SONG

This work has a set of tasks united by the topic “Living in Paris”. The purpose of these tasks is to continue forming the sociocultural competence, to revise and/ or to learn some vocabulary about everyday life of the capital, its advantages and disadvantages, its touristic places, preferences of Parisians, their visions of comfort, key components of the Parisian landscape by students at the B1 level. The context and the tasks for practicing receptive and productive skills are based on the lyrics of the song “Les toits de Paris” by Gauvain Sers, presenting a certain philosophy of life which is characteristic of the inhabitants living on the upper floors of traditional Parisian houses. The proposed set of tasks will allow students to expand their knowledge about the French culture in general and its “Parisian” part in particular, concerning the architecture of Paris, some Parisian technologies, the mentality of Parisians, the phenomenon of Parisian rooftops.

An Analytical Study Of Aagha Hashar's Poetry

Aagha Hashar Kashmiri is a renowned poet and dramatist. He is considered one of the pioneers of Modern Urdu theater and his work is known for his poetic language in his dramas. He also wrote many poems i.e. "Shukariya Europe", Moj-e-Zam Zam, Eid Mubarak, Sultan tipu and so on. His poetry has Romanism, socialism, alcoholism, sarcasm, humour and vulgarity. Romanticism was inherent in his poetry and beauty was part of his nature. That is why his poetry is full of romanticism. The essence of speech is prominent in his poems and songs. Imagination, figure carving, subtle elegance, informality, creativity, similes and metaphors are the distinguish characteristics of his Ghazals. He also uses vulgar and immortal words in his poetry but his poetry contains hope and philosophy of life. Aagha Hashar had a lasting impact on Urdu.

Jaspers’s Struggle for the Idea of the University

The aim of the study presented here is to show that Jasper’s idea of university is intended to present a defence of philosophical life of a university against its reduction to a merely utilitarian concept. Jaspers follows up on the enlightened role of philosophy within university education and develops it in the conditions of the dark twentieth century. He views philosophical life as a precondition for preserving university as a place of a close bond between science and humanity, which turned out to be much needed at a time of the rise of Nazism in Germany. The study shows the crucial importance of philosophy, science and education in Jaspers' thought for the preservation of a free university. This study shows, within a historical context, the restoration of university in democratic conditions after the end of the Nazi Era.

POSITIVE EXPERIENCE OF POST-TRAUMA GROWTH IN THE ORGANIZATION OF VOLUNTEER ACTIVITIES

The article discloses post-traumatic events that destroy the usual stereotypes of behavior and dramatically cause a restructuring of the volunteers’ personality structure. The purpose of the article is post-traumatic growth in the context of the formation of a positive experience of volunteers in the conditions of war, whose role should be more supportive than mentor-authoritarian in providing assistance to the victims. During the study, the method «Diagnostics of the level of alexithymia (Toronto Alexithymia Scale (TAS))» and the questionnaires «The Changes in Outlook Questionnaire» (CiOQ) and «The Posttraumatic Growth Inventory» (PTGI) were used. which are applied in the context of the author’s ideas about post-traumatic growth. The general sample of people was made up of students, whose potential features revealed the peculiarities of post-traumatic growth as a factor of sustainable human life support in wartime conditions.The post-traumatic period is characterized by such signs as increased nervousness and sensitivity to suprathreshold stimuli. Victims’ actions are not always controlled, moreover, they are often tense in anticipation of negative events. PTSD situations are accompanied by apathy, panic and aggression. There is a need to provide self-help in the context of the volunteer’s post-traumatic growth.According to the results of psychocorrection, the volunteers of both groups experience qualitative changes in overcoming critical events that arise in the situation of overcoming extremely difficult challenges. Post-traumatic positive experience indicates the quality of interpersonal relationships, increased sensitivity and closeness to the personal environment. The post-traumatic growth of volunteers is based on a wise philosophy of life, in the realization of the values «We will manage. We are together».

Listening to the Voice Within Effectiveness of a Spirituality-Oriented College Career Planning Course

This action research anchors on the integration of spiritual cultivation related activities into career planning courses in college. Based on Krumholtz’s Planned Happenstance Career Theory approach and applying the concepts of psychology, this study examines the curriculum of this spirituality-oriented college course in career planning. It is hoped that students establish the good habit of “listening” by leveraging chance events in life to create surprises in life and career development. The action research is centered in the 18-week program and based on single-group post-test experiment design. The teaching effectiveness is evaluated with two questionnaires, “Measurement of Satisfaction with Curriculum and Teaching and Feedback Form” issued to students and “teaching assessment” issued throughout the campus. The results indicate that students think positively of the curriculum. The mean of the level of satisfaction with integration of spirituality-related activities into teaching is 4.74 and the standard deviation is 0.44. The mean of the level of satisfaction with overall teaching and planning is 4.81 and the standard deviation is 0.40. Furthermore, the mean of the level of satisfaction with teaching of this curriculum is 4.78 and the standard deviation is 0.42 according to the questionnaire survey on teaching (based on a 5-point scale). Effectiveness is evidenced with the high means shown in the questionnaire on learning satisfaction and the assessment of teaching. This curriculum model achieved a high level of satisfaction among students. The qualitative analysis of open feedback finds that this curriculum model helps to enhance learning satisfaction. Self-concept reinforced by listening to the voice within and learning enhances the ability to think positively and deal with pressure. The pondering of meanings of life, life philosophy and goals in life during the course helps one’s career development. Finally, the findings of this action research suggest that it is feasible to promote the teaching model of spirituality-oriented career planning courses for college students in higher education. Hopefully the resulting ripple effect can advocate and drive long-term vision of spirituality-oriented career planning courses for college students in higher education.

Tradisi Maisi Sasuduik dalam Perkawinan Masyarakat Minangkabau:

This study aims to analyze the sasuduik tradition in the minangkabau indigenous people, the influence of women’s social strata on the amount of “uang sasuduik”, the relationship between religion and custom, and its relevance to the marriage law. The maisi sasuduik tradition is the giving of a sum of money or goods that must be fulfilled by the man when he is about to marry a women based on an agreement made by the female ninik mamak and the male ninik mamak. This tradition only applies in Luhak Nan Limo Puluah which covers the entire Lima Puluh Kota and Payakumbuh City. This tradition is also called Adat Salingka Nagari because it only applies to one particular area and is not obligatory for other areas. This study departs from the theoretical framework of al-‘adah muhakkamah. Because, the maisi sasuduik tradition can be used as a behavioral attitude or habit in society. The research method used is qualitative research ehich uses more subjective qualitative with a legal anthropological approach that ficuses on studying the legal system in terms of human norms and culture. The main source for explaining this research is by conducting interviews with traditional leaders (datuak), cadiak pandai and indigenous people who understand the maisi sasuduik tradition in Nagari Andiang, Suliki District, Lima Puluh Kota District. Costoms and religion in Minangkabau Society cannot be separated as is the philosophy of life in Minangkabau: “Adaik basandi syarak, syarak basandi Kitabullah.”even though the maisi sasuduik tradition does not have written rules, the community still adheres to it because of the awareness of the law that exists in every individual in the community itself. Keywords: Maisi Sasuduik Tradition, Custom, Islamic Law, Minangkabau

SURVIVAL OF HUMANITY DEPENDS ON INDIVIDUALS BEING SPIRITUALLY ENLIVENED AND UNITED BY GOD

Just as a chain is only as strong as its weakest link, a community is only as strong as the weakest, or most vulnerable, member. Communities are comprised of varying numbers of members, with the best ones coming together in unity, by working cooperatively for the purpose, and with the outcome, of becoming one in head (thinking in tune with each other), and in heart (sharing the same passions). However, the most important aspect of each community is the underlying base on which it is built. Without a sound philosophy of life underpinning each community, it can be likened to a sailing ship without a rudder, floating freely on the sea of life without direction, or being becalmed by the absence of wind, or even buffeted here and there by waves of uncertainty. As challenging as it is to nurture the needs of a community, that is really only a small task in comparison to comprehending and conquering the survival needs of humanity as a whole. Handling the physical, social and emotional needs of humanity is placing more pressure on some communities and countries than others. However, those needs are temporal and subject to seasonal or epochal change, without the cessation of humanity as a whole. The most basic concern for the survival of humanity is in the realm of the spirit. Until a sound source of human spirit is identified, discussions of spiritual well-being are moot. Spirituality is a term that is increasingly used, and abused, in everyday speech and many publications. If spirituality is accepted as having different meanings for different people, then it lacks authority. There are two apparent forms of spirituality. The genuine one leads to life, the other one to death. Jesus Christ is the key to spirituality, thus spiritual well-being. A life built on a solid spiritual foundation in Christ, the cornerstone of the Church, contrasts with one on the shifting sands of Humanism (a form of pseudo-spirituality), which are likely to wash away in the storms of life. Relating with God, through Jesus Christ, is the only means to, and, also the measure of, spiritual life and well-being. Humanity can only be saved by individuals being spiritually enlivened and united, in community, by God.

Filosofi Canang Sari Sebagai Simbol Padma Astadala

"Canang Sari," a distinctive flower offering in Balinese culture, holds profound significance as a symbol of Padma Asta Dala. Within the concept of Padma Asta Dala, each petal of the lotus represents essential aspects in the pursuit of spiritual balance. This article elaborates on the close relationship between Canang Sari and this concept, revealing how the arrangement and elements of Canang Sari reflect the symbolism of Dharma (duty), Adharma (disobedience), Lobha (greed), and Parama (perfection). Canang Sari serves as a potent visual reflection of life philosophy and spiritual quest in Balinese culture. This study employs qualitative observation and document analysis, with the author immersing themselves in the field. Through Canang Sari, the Balinese community immortalizes and celebrates harmony between humans, nature, and the divine. This article provides insights into the symbolic and practical significance of Canang Sari as a representation of the Padma Asta Dala concept in daily Balinese life. Despite the passage of time, Canang Sari remains a robust cultural symbol. As a manifestation of Padma Asta Dala, Canang Sari guides the Balinese people in seeking life harmony, conquering emotional challenges, and attaining inner peace. In every carefully arranged flower and leaf, a deeper spiritual message is unveiled, uniting nature, spirit, and the divine. Canang Sari not only adorns the corners of sacred places but also radiates symbolic meaning, teaching that balance is the key to achieving perfection in the spiritual journey.

Stereotypical Representation of a Cybervictim in Russian Students’ Language Consciousness based on the Material of the Chain Associative Experiment

Currently, the study of victimization and victim behavior as phenomena of modern cyberspace in the aspect of their stereotyping in the language consciousness of young people is a topical problem due to some extralinguistic reasons, such as massive involvement of young people in virtual communication, anonymity of cybercommunication and lack of legal liability for deviant behavior on the Internet, people’s ignorance of the need to correctly configure the privacy settings of their personal accounts, etc. This research is aimed at revealing the stereotypical representation of a cybervictim in the language consciousness of Russian students. The novelty of the phenomenon of cybercommunication and the insufficient scientific research data within the framework of psycholinguistics indicate the theoretical and practical significance of such studies. To solve the tasks set, the chain associative experiment in the form of an online questionnaire was conducted among students of all educational specializations of Kemerovo State University. The study of the respondents’ associative reactions with the use of methods of morphosyntactic analysis and semantic gestalt analysis made it possible to identify the semantic domains, on the basis of which the associative field was modeled, which characterizes the stereotypical representation of a cybervictim in the linguistic consciousness of Russian students. The results allow the authors to conclude that, from the viewpoint of young people, a cybervictim as a participant in the Internet communication does not evoke associations related to nationality, sex, age, profession. With a generally positive attitude to a cybervictim arousing sympathy, respondents point out the inability of such a person to take actions, which makes it possible to interpret the stereotypical image of a cybervictim as of a person without their own life philosophy or unable to defend it for physiological or psychological reasons, that negates the possibility to influence the communicative situation of this type.

Poetics of Socio-Psychological Struggle of the Tragedies of W. Shakespeare and M. Auezov

The article considers the history of outstanding works of classical drama in the history of world word art in the framework of the poetics of tragedy in the plays of W. Shakespeare "Antony and Cleopatra", M. Auezov "Enlik-Kebek". In the story-compositional line of the plays the stable social nature of the tragic conflicts, the fundamental nature of the heroes, the text analysis of the individual tasks of the characters was carried out.In the plays, scientific conclusions are drawn about the contradictions between historical figures and members of their social environment in accordance with the laws of the philosophy of life. W. Shakespeare's tragedies" Antony and Cleopatra", M. Auezov's" Enlik-Kebek " are consistently focused on the reality of feelings of love with each other, the the nature of contradictions caused by incompatibility with the household environment, the views of representatives of different social environment, dialogues, monologues in plays, etc. It is consistent with the texts of the plays that the injustice is finally revealed through the monologues of the main characters, and that the virtues flourish with the character of universal humanism. In the research, scientific-theoretical and methodological substantiations of basic research devoted to the poetics of tragedy were harmoniously used.

Makassar City and Public Space Without Siri' and Pacce

Siri' and Pacce are a philosophy of life as well as a value system that guides the lives of the Bugis and Makassar people and other ethnic groups in South Sulawesi. The importance of this value is that the essence of existence and the meaning of human life according to the people in this area is largely determined by the practice of the Siri' value, as in the classic expression Siri' is what differentiates humans from animals. As time progresses and social changes occur, there is a degradation of the value of Siri' and it tends to no longer be part of society's social system. This paper examines the phenomenon of social life in Makassar City, especially in public spaces which have ignored the Siri' and Pacce values, forms of value degradation, as well as the importance of revitalizing these noble local cultural values. This is important as the saying that the condition of a city is a reflection of the people who live there.

The first Marxist reflection of Georg Lukács

The article ‘Aesthetic culture’ was written in 1908. Although it is in the same period as Soul and Form, in essence, the ideas expressed in this article go beyond the pure philosophy of life and the theory of form, which is different from the idealistic tendency of Lukács in this period. Moreover, ‘Aesthetic culture’ and History and Class Consciousness have ontological and epistemological consistency in subject–object relation and class consciousness. This was the first Marxist reflection of Lukács, and also a reliable sign that he was to join the Hungarian Communist Party 10 years later and turned to Marxism. By criticizing the paradox of aesthetic culture itself, Lukács tried to construct a culture as a whole as a category, and tried to solve the deep contradiction between the freedom of consciousness and the passive form of the subject in modern society. This kind of culture as a whole would be based on the class consciousness of the proletariat itself and take life as the main category, so as to provide the proletariat with practical theoretical conception to expand their space for living in bourgeois culture.

Of Love and Music in Book 5 of Rousseau's the Confessions

Abstract: In book 5 of his historically controversial autobiography, the Confessions , Jean-Jacques Rousseau describes his involvement in a perfectly harmonious ménage à trois centered around the charming Mme. de Warens. Despite his assertions to the contrary, however, the text indicates that Rousseau harbored jealous feelings and banked on Mme. de Warens's passion for music to gain an edge over his rival, Claude Anet. But Rousseau's apparently sincere denial of jealous feelings and lost hold over Mme. de Warens's romantic imagination after Anet's sudden death might have been related to the philosophical life, which often demands and imposes solitude.

Return to the Cave: Philia, Eros, and the Erotic-Hermetic Structure of the Philosophical Life

In the scholarly literature on Plato’s Republic, one of the abiding questions has been and remains: why must the philosopher return to the cave? Socrates’s claim that philosophers will do so willingly thanks to their feeling of duty to the polis is rather unsatisfying and doesn’t mesh with the ethical framework presented by the Republic as a whole. Here, I draw on the work of Eric Voegelin and John von Heyking, in order to propose a two-axis model of what I call the erotic-hermetic structure of the philosophical life. By emphasizing the horizontal (i.e. hermetic, or interpersonal) element of the philosophical life, I argue that the philosopher, in order to be what he or she is in the fullest sense, must return to the cave.