Understanding Of Human Identity Research Articles

African theological perspectives on intersubjective identity

Developments in Strong Artificial Intelligence (AI) raise important questions about human identity. Of particular interest is how AI challenges the idea that human identity can be collapsed, without remainder, into the individual. In African theological anthropology there is an emphasis upon intersubjective relationality as a key aspect in the formation and understanding of human identity and uniqueness. This article explores the intersections of some of the claims of Strong AI in relation to some southern African notions of relational identity. This article argues that Strong AI invites us to reconsider some dominant individualized approaches to theological anthropology in relation to the doctrine of creation. It does so by decentring the locus of theological reflection from the individual human person and invites some reflection on what it might mean for theology if forms of AI begin to reflect on their own subjectivity, creation, and broader relationships with human and non-human creation.

Books: To Kill A Mockingbird: A Short Course in Racism.

Harper Lee Arrow Books Ltd, 50th Anniversary Edition, 2010, PB, 320pp, £8.99, 978-0099549482 Sacred Hunger, Barry Unsworth Penguin Books, 1993, PB, 640pp, £8.99, 978-0140119930 I grew up in the 1960s in a small country town imbued with a pervasive suspicion that the death of Queen Victoria may have been greatly exaggerated. Mind you, we experienced diversity in my school — there was a French boy called Andre. White, obviously. As children we sang unapologetically racist songs about the Italians and the Germans. Well, our fathers had won the war. So my adult life, like many white Brits of my age, has been a gradual journey towards a better understanding of human identity. Tolerance. Diversity. Celebration of difference within our common humanity. But perhaps it came as something of a shock that ‘Black Lives Matter’ was still a necessary mantra as we head towards the third decade of the 21st century. As a middle-class white liberal it has sometimes been hard for me to understand white privilege. My parents came from a working-class background, and as a grammar school boy …

Right to Dignity and Human Rights: Tracing the Values from Indian Perspective

The present paper intends to focus on correlation of human dignity with human rights in Indian philosophical perceptive. The philosophy of India as a nation and Hinduism as a major religion sets a platform for the origin of human dignity and human rights and their correlation. In Hinduism, the importance of human dignity is evident from the fact that human beings are introduced as Amritasya Putrah Vayam – meaning thereby, we are all begotten of the immortal. The understanding of human identity and dignity is more ethical-spiritual than material. Right from the Vedic times, an invisible Atman - the Soul; Paramaatman - the Divine whole and ‘Chetna’ - Universal oneness always find mention in Hindu classical thought. Lastly the ideal of Vasudhaiva Kutumbakam – the whole world as One Family – also becomes unique in this age of Globalizations. In present age what we are actually achieving is not Globalization, but Mc Donaldization. The paper is purely conceptual and only available literatures have been taken in updating the paper following the doctrinal method of study

Land, group identities and competing justice values in South Africa: Reformed perspectives on embracive justice and permeable identity formation

This contribution argues that competing justice values are hindering progress in the land debate in South Africa. Two factors contribute to this state of affairs: Firstly, social justice is a multifaceted concept undergirded by a range of values. These values often stand in tension with each other, especially when it comes to intergenerational conflicts and transitional social contexts. Secondly, South African approaches to justice seem to be closely related to group identities, particular historical experiences and political interests. To address the impasse on land, we need to recalibrate our disposition to the hierarchy of justice values and the priority we assign to each value. Moreover, we need to address the relationship between justice dispositions and identities. The question posed is the following: Can reformed-theological resources add an extra ingredient to our understanding of social justice? What would be the implications of such a recalibration for our understanding of human identity? This article proposes the concept of embracing justice as orienting principle in resolving the land issue. Furthermore, it draws on reformed notions of self-denial and cross-bearing to advocate a permeable notion of identity that internalises and enacts the demands of embracive justice.

Человеческая идентичность в диалоге Платона «Алкивиад I» (к вопросу об антропологической проблематике в древнегреческой философии)

The article is devoted to Plato’s Alcibiades I and explores its main question: what is your proper self? The author pays special attention to the concept of “ayto to ayto”, which he takes to mean “selfhood”. This concept is analyzed as the first fundamental philosophical form of understanding of human identity, which Plato viewed as a soul. Plato fundamentally distinguishes essence of a person (ayto to ayto) from things that belong to a person, the attributes of human being (such as his body and material property). The author explores the Platonic understanding of human identity in the context of ancient ontology and anthropology, which includes an analysis of the relationship of a single person and universal being, authentic and inauthentic Ego, the soul (mind) and the body, the significance of “care about self” (epimeilea heautou) and “cognition of self” (gnothi seautou), etc. The concept of Plato represents the first experience of comprehending the human identity ("ayto to ayto" as soul) which appears as impersonal subject and media Being, but realized in perspective of self-correlation "care of self" and "cognition of self" by particular man.

PROBLEM OF CULTURAL IDENTITY IN THE SPACE OF INFORMATION SOCIETY

The article considers the problem of identity formation in the information society. Its purpose is to analyze the transformation of the cultural identity of anindividual as a result of the emergence of media space. It has been analyzed the influence of the newest information technologies, which led to the significantchanges in the understanding of human identity. It has been pointed out that information and technological innovations modified the mechanisms of personalself-determination. It has been concluded that this situation testifies the existence of the cultural identity’ crisis as well as the appearance of its new forms as a result of the routine way’s of life destruction.

Relasi Tuhan Dan Manusia (Refleksi Platonis atas Hinduisme)

This article discusses the relationship of God and man in view of Hinduism. The paradigm used in this reflection is the Plato's metaphysics about relatinships pattern of Idea and reality. View of Hinduism, Brahman is the highest Idea that must be addressed by all human beings. To make it easier to understand God or Brahman, in Hinduism there is the understanding that God manifests itself in various forms of gods and goddesses. Man in view of Hinduism, has same elements with the universe as the manifestation of God, then to recognize God, man can also through the understanding of human identity that is Atman. Hinduism teaches various ways or methods to serve and understand God, including of it: bhakti yoga, karma yoga, jnana yoga and raja yoga. In this life, humans are bounded by responsibility. If it’s actions or works are good, so humans will find good result, but if the evil that is done, then humans will get karma. Karma is what prevented him to merge with Brahman / Atman, so that human life will undergo a series or sequence of rebirth, even in the form of lower called samsara. To break this samsara, people should stay away from the mirage of life, do the good, and be aware or understand of their identity that blends with nature is that while blending with the Almighty or moksha.

Identity and Eating: A Christian Reading of Leviticus

Israelites lived intimately with their livestock, as members of a single household, and this had an effect on their understanding of human identity—as Leviticus expresses it, of God’s call to Israel to be holy. Leviticus treats eating and ritual sacrifice as practices of embodied holiness, elements of an enacted symbol system designed to enable Israelites to live with integrity before God and in relation to nonhuman animals. The understanding expressed through that system is genuinely agrarian: humans find their wellbeing and their identity in relation to the wellbeing of the land and its nonhuman inhabitants. Through the Eucharist, Christians identify with Christ the Lamb. Understood in light of Leviticus, that identification challenges us to see the connection between sacramental eating and our relation to other animals.

DISKURSUS ETIKA BISNIS ISLAM DALAM DINAMIKA BISNIS KONTEMPORER

Islamic business ethics are universal ideas that are relevant to the business world. The value that is contained in the Islamic business ethics in line with the needs of the conventional business value. Various problems faced by the contemporary business is basically caused by the lack of understanding of human identity. This ignorance leads to negative behavior of businesses in running a business. The essence of business is essentially the fulfllment of human needs. Duties and responsibilities of Islamic business ethics is delivering business activities on the essence of business and self-awareness. However, the implementation of Islamic business ethics at the level applicable is not easy. Islamic business ethics brings challenges and dilemmas, especially when faced with the dynamics of contemporary business. Key Words: Ethic, Islamic Business Ethic dan Contemporary Business

The bioinformatics of genetic origins: how identities become embedded in the tools and practices of bioinformatics

In the life sciences, where large data sets are increasingly setting the stage for research, the role of bioinformatics is expanding. This has far-reaching consequences, not only for the way research is done, but also for the way this research affects our understanding of human identity. Using two case studies of practices involving bioinformatics, the software program Structure and the Genome of the Netherlands project, I will argue that bioinformatics and its tools can be understood as ‘infrastructure’ as described by Bowker and Star. A number of value decisions are involved in the development of such tools. However, once the tools are ready for use, these values tend to blend into the background of the research. This may lead to the ‘naturalisation’ and ‘essentialisation’ of value-imbued aspects of population identities such as nationality, ethnicity and race.

THE PROBLEM OF HUMAN IDENTITY IN POSTMODERN WORLD VIEW

The awareness of the pluralistic reality of postmodern transforms the very understanding of human identity: the human self is no longer something unified and indivisible but is rather composed of different, often conflicting, parts. This article is devoted to the analysis of the concept of identity in a problem field of postmodern.

Un autre genre d’antimémoires

One of the main characteristics of Romain Gary is the constant attempt to transgress the boundaries between life and fiction. His autobiographic texts are as a rule highly fictitious. On the other hand, in real life, he tried to live out a fiction written for him by his mother and, later on, by himself. The ambivalence of the relation between fiction and truth characterizes all of his books, but it is particularly interesting in his attempts at the autobiographical genre where it reveals a quite original understanding of human identity, and the dialectics of memory and forgetting,

Missiological Reflections on Difference: Foundations in the Gospel of Luke

AbstractThis paper explores missiological reflections on the Gospel of Luke for valuing differences in order to develop an understanding of human identity. Our identity in Jesus Christ supersedes racial, ethnic, and social identity and is based on an understanding of difference that affirms the uniqueness of each individual.A perspective that values human dignity and the dignity of difference, as per Rabbi Jonathan Sacks, stands in sharp contrast to the biblical images of Pharisees who separated themselves from the sinners, tax-collectors, and others. Likewise, Jesus, himself, in the Gospel of Luke, sets his message of the Kingdom of God over against the perspective of differences that established divisions as taught and practiced by the Pharisees. Andrew Walls and Paul Hiebert expound the need to value the contributions of other cultures to the understanding of God which will enrich the entire Body of Christ. Together these perspectives provide a foundation for exploring biblical passages for missiological reflections on difference.Missiological implications of difference that value human dignity are drawn and applied to relationships within the body, crossing cultural barriers with the message of Jesus Christ, and interfaith dialogue.

Protecting “Pursuits that Relate to the Culture of the Country”: Advocating for the Artistic Merit Defence in Bill C-12

THE CANADIAN CONFERENCE OF THE ARTS (CCA) is a national, non-profit arts service organization based in Ottawa. It is the largest and oldest arts advocacy organization in Canada, with members in all of the provinces, major arts disciplines and cultural industries, including writing, publishing, and the visual and media arts. As a national advocacy group, the represents approximately 200,000 artists and cultural workers, and among its organizational membership are some arts organizations from every artistic discipline and cultural industry. CCA believes that Bill C-12 (formerly C-20), an Act to amend the Criminal Code (protection of children and other vulnerable persons) and the Canada Evidence Act, endangers Canadians' fundamental rights to free expression. initiated an on-going public advocacy campaign, in which Canadian artists such as John Greyson, Richard Fung, Luis Jacob, Penny McCann, Ian Murray, Andrew J. Paterson and others spoke out against the draft legislation in letters addressed to Members of Parliament. News stories on our concerns with Bill C-12 appeared in sources as varied as the CBC, the Sun newspaper chain and Xtra, and our opinions were also taken up in February editorials by the Globe and Mail and the and the Ottawa Citizen. CCA contends that all artistic endeavours relate directly to the core values that the guarantee of freedom of expression in section 2(b) of the Canadian Charter of Rights and Freedoms is intended to protect, including the pursuit of truth and individual self-fulfillment. Art is indispensable to any democratic society as a form of expression that describes and comments on human, social and political conditions. It plays a critical role in enabling individuals to explore, understand and become more aware of themselves and the world in which they live. This has been recognized many times by Canadian courts in defining the breadth of freedom of expression in this Even before the advent of the Charter, Justice Bora Laskin in the Cameron case said, The Court can take judicial notice of the fact that the engagement of citizens or inhabitants in the execution of art (whether drawing or painting or sculpting), the training of students in art, the exposure of art to public appreciation, all of this leading to the refinement of public taste, are pursuits that relate to the culture of the country. Similarly, the former Chief Justice of Canada, Antonio Lamer, said this about art in a case concerning section 2(b) of the Charter of Rights and Freedoms (Reference re: sub-section 193 and 195.1 of the Criminal Code): As with language, art is in many ways an expression of cultural identity, and in many cases is an expression of one's identity with a particular set of thoughts, beliefs, opinions and emotions. That expression may be either solely of inherent value in that it adds to one's sense of fulfillment, personal identity and individuality independent of any effect it may have on a potential audience, or it may be based on a desire to communicate certain thoughts and feelings to others. Sexual expression is related to virtually all of the key values underlying the freedom of expression: the search for truth, individual self-fulfillment and political participation. exploration of the sexual aspects of human existence has always been a central concern of artists. Breakthroughs in popular culture have often dealt with the depiction of the sexual nature of humanity and the human body. Sexual expression plays a central role in our understanding of human identity and consequently, constitutes an indispensable subject of textual and visual art. James Joyce's Ulysses and Vladimir Nabokov's Lolita, widely considered as masterpieces of 20th century literature, are recognized as such not only because of their innovative use of language and narrative form, but also because of the candour and directness with which their sexually-charged subject matter is addressed. …

The place and the story: Ecopsychology and bioregionalism.

Abstract Ecopsychology and bioregionalism are two fields of the emerging new ecological worldview. Both are concerned with revisioning our understanding of human identity in relationship to place, to ecosystem, and to the cycles of nature. Indigenous people have a much closer relationship to place and ecosystem. We need to learn to understand ourselves in relationship to a place and to the story of that place.

Reducing aids risk: A case of mistaken identity?

O the last three decades there has been an increasing interest in the subject of risk. Social scientists have contributed to this by looking at 'risk behaviours' and 'perceptions of risk'. The arrival of the HIV epidemic in the early 1980s generated a renewed interest into social aspects of risk: after all if we can understand the way people comprehend and deal with danger, then it will be possible to reduce harm. The recent period has seen this thinking applied to an increasing variety of individual behaviours such as smoking, diet, and alcohol consumption. Research that may help reduce the harm that individuals do to themselves would appear to be a good thing. Yet is risk behaviour this simple? People's willingness and capacity to avoid harm is subtly bound up with their identities. Many risk-reduction strategies start from an idealised model of human identity that often fails to take account of people's social circumstances or own understandings of danger. Here I will argue that use of the idea 'risk' often presupposes naive models of human identity. Attempts at risk modification then become counterproductive. At best, they fail to reduce harm by not engaging with people's own cultural understandings of danger; at worst, they may injure groups and individuals by promoting a naive understanding of human identity.