Sense Of Human Life Research Articles

Buddhist Ethics in Treatises of Post-Canonical Abhidharma

The aim of the article is to define the tendencies of elaboration of ethical problems in early medieval exegetical texts - treatises of post-canonical Abhidharma. Ethics as a specific philosophical discipline concerning morals was not specifically developed because of cosmological character of Buddhist philosophy. Explication of the ethical discourse presented in treatises of eminent early medieval Indian Buddhist exegetics Vasubandhu (4-5 cc.), Asaṅga (4 c.) and Yaśomitra (8 c.) showed that specific for ethics questions on the highest good, sense of human life, the nature and sources of morals, freedom of will etc. were solved in post-canonical period. According to the religious doctrine they interpreted the highest good as the benefit of liberation ( mokṣabhāgīya ) from the fetches of suffering. The Buddha’s moral instructions known as prātimokṣa is aimed at the attainment of the highest good. Therefore the essence of morality has nothing to do with saṃsāra, and human society forming and perishing in cosmic cycles cannot be the source of moral norms. According to historiosophical myth, human beings get the first instructions on righteous behavior in deep antiquity from charismatic Universal ruler ( cakravartin ) coming to the world as the forerunner of the Buddha. He explains ontological contrariness of the good and the evil but is not the Teacher of the truth. Freedom of will cannot manifest itself spontaneously in a human being attached affectively to saṃsāra. Such an individual falsely takes his ignorant self-will for the freedom of will. Hearing the sermons of salvific teaching is the condition for the rising of free will impulse.

ОБРАЗ ЖІНКИ В УКРАЇНСЬКІЙ НОВЕЛІ КІНЦЯ ХІХ – ПОЧАТКУ ХХ СТОЛІТЬ: ПОЕТИКА, ХУДОЖНЯ АНТРОПОЛОГІЯ

Purpose: The purpose of the study: to trace the poetics and artistic anthropology of the image of women in the Ukrainian short story at the end of 19th – the beginning of 20th centuries, especially in the works of Marko Cheremshina, Olga Kobylyanska, Mykhailo Kotsyubynsky. Materials & Methods: aesthetic, comparative, typological, psychoanalytic, hermeneutic approach. The image of a woman in the Ukrainian short story is researched both at the level of poetics and in the philosophical-aesthetic, metaphysical discourse. These images actualize the ontological markers of the human being, the relationship of the human with the world and thus reveal the ontological discourse of the Ukrainian short story. The characteristic features of the Ukrainian literary process at the end of 19th – the beginning of 20th centuries develop in connection with Modernism. Ukrainian writers reflected the realities of human life and psychological states, feelings of the characters. Writer’s worldview was formed in the cultural context and philosophy of that time. Their works are closely connected to Modernism tendencies especially to the “philosophy of life”. Therefore, the article deals with the transformation of the image of a woman in Ukrainian short stories of the end of 19th – the beginning of 20th centuries. The investigation focuses on the vitality origin of Marko Cheremshyna’s image of a woman regarding the content and form. Solving this problem is connected with questions about nature, love, essence and sense of human life. The author comes to the conclusion that Marko Cheremshyna’s understanding of the image of a woman is close to pantheism; a human for him is a part of the Universe. Woman in the short story “Parasochka” embodies vitalism of human existence, Eros. Tsiia in the short story “Parubotska sprava” (“Bachelor occasion”) brings death and reflect Thanatos. The image of Parasochka is typologically related to the image of the heroine of the short story “Uncultured” by O. Kobylianska. Both female images are neoromantic, which is manifested in the searching harmony with the world, striving for the ideal. In autobiographical short stories “Son” (“Dream”), “Na ostrovi” (“On an island”) by M. Kotsiubynsky the image of the woman was created through the author’s subjective perception of the world. The author’s Self becomes the core in the kaleidoscope of events and images on the island. Sound, visual, olfactory images create a colorful impressionist picture of life, which sometimes resembles a report in which the author focuses the reader’s attention on the inner experiences of the lyrical subject and his vision of the woman. In the short story “Son” (“Dream”) the images of Martha and Stranger woman on the island embody prosy and spiritual aspects of human beings. The study of the image of women in the Ukrainian short story at the end of 19th – the beginning of 20th centuries in the context of poetics and artistic anthropology helps to understand the phenomenon of writers of the “new generation” (I. Franko), complements the idea of a special philosophical thinking of writers and impulses to study the short stories according to the interdisciplinary research.

"Disenchantment of the World". The Thesis of Max Weber's Concept of the Sociology of Law

Goal – the purpose of this text is to present the assumptions that are characteristic for Max Weber’s concept of the sociology of law. They undeniably fit into the picture of his vision about the state of contemporary political, economic, legal and social reality, which he collectively described with the term he coined – “the disenchantment of the world”. Research methodology – conducted through an analysis of the literature on the subject and by compiling the results of the undertaken analysis. Score/results – Max Weber, conducting an analysis of his contemporary world, tracing the historical changes that led to its formation, and studying the impact of these changes on his spheres of interest, came to the conclusion that with the development of Western civilization, magical explanations of reality gradually gave way to more “down-to-earth” explanations. Ultimately, Weber referred to the process of turning to reason and logic as rationalization. Rationalization, in turn, led to a state of affairs that Weber referred to as the “disenchantment of the world”. It should be reiterated after Grosby that “if, in fact, Weber was correct that all magical forces have been driven out of modern life, then there would no longer be a need to constantly ask ourselves about the meaning and sense of human life; there would no longer be any number of ethical disputes and paradoxes with which we are confronted; we would no longer struggle with the doubts that wrap around all action. There would only be a calculation that would determine the most effective ways to problem-free solutions” [Grosby, 2013: 308]. And as is well known, including from autopsy, both individuals and society as a whole continue to ask themselves questions that reason cannot answer. Originality/value – presenting a theoretically observable phenomenon, the grasp of which, however, often escapes observers. The text makes the reader aware of the complexity of the processes that have shaped today’s dimension of law. The text aims to make the reader aware that the rationalization of the world has led to the rationalization of law, and, through convergence, the rationalization of law has led to the rationalization and disenchantment of the world.

ANTHROPOLOGICAL SEARCH FOR VALUE ORIENTATIONS OF A NEW CULTURE BY AURELIUS AUGUSTINE

Purpose. The article is aimed to reveal the essence of the eternal problem, comprehended by Augustine Aurelius in the culture of the early Middle Ages – the focus of the value orientations of the anthropological search. Theoretical basis. Only in the twentieth century, various aspects of Augustine’s creative legacy became the subject of scientific research by many authors. As the direction of their scientific research, the problem of the relationship of reason, faith, knowledge, which has risen sharply in medieval Christian culture, has been considered. The logical outcome of these studies was the assertion that for Augustine Platonism was the main of the philosophical teachings of antiquity; that Augustine, being in line with Christian philosophy, considered the understanding of the aesthetic perfection of the Divine creation of the world as the sense of human life. The analysis of their works gives reason to argue that the definition of the human essence – the Augustine’s anthropological problems, was practically not addressed by representatives of domestic and foreign philosophical thought, and therefore remained undiscovered. Originality. The authors have proved that the definition of the human essence by Augustine is in the correlation with his answers to questions about the nature of the origin of man, about the secrets of being, etc. The ethical ideal of the thinker has been revealed, which is systematically formed in his works. Conclusions. The thesis has been substantiated that the anthropological views of Augustine Aurelius are in correlation with his epistemological judgments. Only by knowing the order of things in the universe, determined by the will of the Lord, we will know also the order of our value orientations. The basis of the philosophical comprehension of the human essence by Augustine Aurelius is a series of questions that constantly arise before mankind – about the nature of its appearance, about the secrets of human existence, the sense of life, death and immortality, etc. The ethical ideal of the thinker is an eternal city that is not based on human nature, it is too volatile, therefore it is only to a small extent subject to research, but on a Divine basis – the Christian idea.

ЕКОЛОГІЧНА СВІДОМІСТЬ ЯК ОСНОВА ЕКОЛОГІЧНОЇ КУЛЬТУРИ ОСОБИСТОСТІ

The article shows that in the conditions of global ecological crisis Homo sapiens as a species can only survive if the problem of restoring historically lost balance of relations in the general system of "human being – natural environment" is resolved as soon as possible. We argue that such a process requires, first and foremost, an appropriate reorientation of the humanity's worldview with respect to the nature and formation of environmental consciousness in members of the human community based on such principles. It is proved that in the system of ecological consciousness the worldview plays a systematic role, because it gives a person the answer to the question about the main values and priorities in human life, provides appropriate ideological justification of thoughts and actions that meet the ecological needs of people and communities. It is emphasized that, in such a situation, the preservation and restoration of the environment, which forms the need for ecological activity, becomes a sense of human life. The role of historical types of worldview (mythological, religious, scientific) in shaping the attitude of a person to nature is shown. We also show that the characteristics of the main levels of formation of the person's ecological consciousness is, at the same time, the characteristics of their ecological maturity. This is due to the fact that the typological groups reflect the degree of perception of environmental ideas and the adoption of environmental principles with subsequent implementation in environmental activities. We show that the levels of environmental consciousness can be classified as naive-realistic, everyday-empirical, and conscious-theoretical. The naive-realistic level of maturity of environmental consciousness is characteristic of people who act as natural environmentalists in their lives. The everyday-empirical level is characterized by the existence (in the rational and emotional areas) of a negative attitude to environmental problems. The conscioustheoretical level of such consciousness is characterized by informed and active attitude to environmental problems. It is emphasized that in the process of forming an ecological worldview, there is a need to move from the dominance of the environmental paradigm to the dominance of the ideological, moral and ethical paradigms.

Platoński program wychowania zdrowego obywatela

Both nowadays and in the time of Plato the love and pursuit of wisdom is a means of achieving thorough well-being due to the practice of self-teaching, educating the mind and training the body. The ultimate goal of philosophical education is to achieve divine status (homoiosis theo), which is the true sense of human life. Philosophy belongs to the social and intellectual elite. Only those who are sufficiently prepared may admire and experience the influence of Eros’ teaching. The initiation into philosophy has the traits of emotional, erotic and religious mysterium, and therefore lies within reach of few.

What Say the Human Wisdom, the Philosophy and Culture and What Says the Bible on the Sense of the Human Life, on its Destination

This Christian philosophical paper analyses the sense of human life. The problem of the life sense many thinkers of the past had been tried to solve for a long time. It is in the center of the attention of the modern philosophy. However the mono-semantic answer to the question about the life sense in the human philosophy does not exist. Various philosophers and thinkers include in the notion of the life sense different contents. And there are only Christian men and women who found the life, full up of the sense. They began from that, that for them the sense of human life is absurd to seek in themselves, in the dark, senseless life of the everyday experience. They found the life intelligent, or, that is the same, obtained the Alive Sense, accepted Christ and went with him.

As a Pattern of a Healthy University Organization

In the quality of the living organism,inside where is actting one of the most important functions of the community – education, the educational organizations are in a health shape as long as their functioning is linked to normal and wished sense of human life in society, being a part of its fulfilment. The health of the university organization has to be conceived, done and used as the pattern of the education we done supply the fulfilment of human life as a part of our common living. In our oppinion, education in general, an the higher education in special, is responsible for the pozitive gain of human cognition, and for the negative gain of it. The difficult problems that life has to face at the level of our hole common living, are the consequences of human actions. In order to stop the unfavorable stream of our common evolution is essential to re-spiritualize the process of the education on the whole organic levels of it. The goal of our study is to make a research at the level of high scool graduates, their parents and higher education students linked to the involvement of higher education and its challange that we named it „healthy education”. Starting from these points we wished to validate by this research applied over the main beneficiaries of the educational process (students, would be students and their parents) which are the main characteristics of a healthy university organization, seen by the paradigma of the whole common living.

Влияние религиозных и эзотерических учений на развитие психологии

It is the author’s opinion that the differentiation of scientific and religious doctrines lies in the ways they answer the question about the determinants of human activity. Theologians’ works, multitudes of ethic principles, complex models and principles of analysis stated in religious and esoteric doctrines are taken as the positive influence factors. Religious doctrines’ aspiration for monopolization of rights of the knowledge about the sense of human life and about the basis of the ethic rules are taken as the negative influence factors.

Město versus pospolitost?

The explanation of the notions 'Gemeinschafť (community) and 'Gesellschafť (society) from Tönnies's positions. The writer's idea is based on the assumption that human behavior has since the most ancient times a talent for both of these links. The link of the type 'Gemeinschafť appears inside intimate communities of the kinship character, while the link of the type 'Gesellschafť appears in the inter-group non-intimate contact at the level of ceremonial assemblies of tribes as well as random contacts with foreigners. With this background the writer follows the concept of "enemy," aggressiveness and distinction into "them" and "us," the role of rituals, myths and cultural patterns in self-identification and group distinction. Attention is paid to both types of links in town, in the cross-section from the ancient era to the present time. He highlights three strategies of the building of relationships in urban society: separation and mask of indifference as a self-defense against a pressume by a mass of people among whom the urban resident lives, a strict distinction of the zone of intimacy and public zones as well as the need to be easily and rapidly oriented who of many people enjoys authority in this or that situation. Industrial revolution which triggered a social experiment which on the one hand liquidated the social basis of the community of the type 'Gemeinschafť, namely a several-generation family, and put forward a Utopian project of the welfare state ready to take care of every man on the other. Nowadays few things have remained from the ideological arsenal of these experiments. The distinction between 'Gemeinschafť and 'Gesellschafť has vanished in the global village. In the mass society a caricature of democracy combines with the defense of the values of traditional community, mainly represented by mafia. In the course of a number of previous clecades inter-generational solidarity has been virtually liquidated in the major part of the world. The post-industrial era has seen an end of the myth of originality as a sense of human life. In the past two centuries, which means exactly since the era of Napoleon wars, diverse types of projects trying with maximum energy to create a "new man" have been invented and, unfortunately, with an equal energy materialized . This has been the homo economicus, the communist, the man of a special type, the blonde beast, the child of love and flowers, the last generation, or permanently sustainable ecoactivist, to name but a few. However, all of this has been survived by the conformist, the "old man." Despite constant defeats he has come through history and now he is doing extremely well, actually much better than ever before.