The Dearest Freshness Deep down Things: An Introduction to the Philosophy of Being by Pierre-Marie Emonet, The Greatest Marvel of Nature: An Introduction to the Philosophy of the Human Person by Pierre-Marie Emonet, God Seen in the Mirror of the World: An Introduction to the Philosophy of God by Pierre-Marie Emonet

2000 ◽  
Vol 64 (4) ◽  
pp. 648-650
Author(s):  
W. Norris Clarke
Lumen et Vita ◽  
2017 ◽  
Vol 7 (2) ◽  
Author(s):  
Taylor Nutter

Rather than being of little practical importance, the metaphysical underpinnings of a given horizon determine the character of its existential problematic. With the breakdown of classical metaphysics concomitant with the modern turn to the subjective, the existential problematic of finitude as ultimate horizon arose. According to this subjective turn, the human person can no longer engage the world as though it were in itself constituted by transcendently grounded meaning and value. Standing within this genealogical lineage, Martin Heidegger undertook a phenomenological investigation into the existential constitution of the human person which defines authenticity in terms of finitude. For the early Heidegger, human life is essentially ‘guilty’. This guilt, however, is not the traditional cognizance of one’s sinfulness, but the foundational Nichtigkeit (‘nullity’) of life and its attendant possibilities in the light of the ultimate finality of death. Authenticity, then, consists of a resolute working out of one’s life in the face of such inevitable finality. For the later Heidegger, the finite horizon of a particular epochal disclosure gifts Being to thought and determines it thereby. Authenticity in this case consists of giving oneself over to be appropriated by an event of Being. In contrast, Lonergan understands authenticity as being true to that primordial love which beckons us to intellectual probity and responsibility in working out life’s possibilities. This essay will illustrate how Lonergan’s analysis of the intentional structure of human conscious operations stands as a corrective to Heidegger’s early existential analysis of human being-in-the-world and later thought about Being. While Lonergan defines authenticity as loving openness to transcendent Being, Heidegger, because of his forgetfulness of the subject in her conscious operations, does not allow for a transcendence which stands beyond any finite horizon. 


2017 ◽  
Vol 4 (1) ◽  
pp. 133-139
Author(s):  
Michał Wyrostkiewicz

The paper defines philosophical categories of good and evil in the process of upbringing and development of the personality. People are good by nature. That is why they tend towards the good, they desire what is good, they feel bad and do not function well when they are touched by evil. Goodness is part of the natural environment of the human being; goodness is the natural climate of the human person. At the same time, however, people perform bad deeds. They create evil. They often harm others. This is the cause of disorder in a person's environment. It turns out that the only effective and reasonable means of restoring such order is forgiveness. It is the only thing that has a chance to realistically stop the potential avalanche of evil that appears to be the obvious result of wrongdoing and “nurturing” harm or planning revenge. The evil that “insidiously” enters the world creates the need for forgiveness as the only way to respond to harm; as a way that leads to real order in a person's environment


Author(s):  
Jean Bethke Elshtain

This chapter examines Augustine of Hippo's political thought. After providing a brief biography of St Augustine, it considers the fate of his texts within the world of academic political theory and the general suspicion of ‘religious’ thinkers within that world. It then analyses Augustine's understanding of the human person as a bundle of complex desires and emotions as well as the implications of his claim that human sociality is a given and goes all the way down. It also explores Augustine's arguments regarding the interplay of caritas and cupiditas in the moral orientations of persons and of cultures. Finally, it describes Augustine's reflections on the themes of war and peace, locating him as the father of the tradition of ‘just war’ theory.


2018 ◽  
Vol 19 (1) ◽  
pp. 113-126
Author(s):  
André Luiz Olivier da Silva

Resumo: Neste trabalho analisam-se as exigências por direitos humanos enunciados a partir de uma perspectiva universal, segundo a qual esses direitos se constituem dentro de obrigações gerais e são válidos para todas as pessoas do mundo. Mas podemos falar em direitos humanos considerados gerais e absolutos mesmo quando não se consegue especificar o detentor e o destinatário dos direitos em uma relação obrigacional específica? Com base em um procedimento de observação e na explicitação de algumas exigências por direitos humanos no mundo contemporâneo, aborda-se a natureza dos direitos a partir da correlação obrigacional entre direitos e deveres, bem como a distinção entre direitos especiais e direitos gerais, destacando que os direitos humanos são reivindicados como direitos gerais e universais, embora não se possa afirmar que sejam universais em si mesmos. A hipótese  neste artigo é a de que os direitos humanos são reivindicados “como se” fossem “gerais” dentro de obrigações específicas, seja em um conflito entre cidadãos e o Estado, seja a partir das relações dos países na comunidade internacional. Quando não estão especificados em obrigações concretas, esses direitos apresentam dificuldades quanto à sua efetividade justamente porque não se consegue identificar e especificar sujeitos e destinatários – que não são exatamente o Estado ou o cidadão deste ou daquele país, mas, sim, a pessoa humana. Nesse sentido, ainda estamos longe do ideal de universalização dos direitos humanos na comunidade internacional, e esses direitos só podem ser exercidos quando incorporados a um ordenamento jurídico ou, ao menos, inseridos em práticas morais e sociais.Palavras-chave: Direitos humanos. Direitos gerais. Universalidade. Obrigações específicas. Abstract: This paper discusses the claims by human rights from a universal perspective, according to which human rights constitute general obligations and are valid for all people of the world. Can we talk about human rights considered general and valid for all human beings even when we can not specify the holder and the addressee of rights in a specific obligational relationship? Based on a procedure of observation and explanation of some claims for human rights in the contemporary world, this article aims to approach the nature of these rights from the obligational correlation between rights and duties, as well as the distinction between special rights and general rights, highlighting that human rights are claimed as general rights, emphasizing its “universal” character, although we can’t ensure that these rights are universal in themselves. Our hypothesis is that human rights are claimed “as if” they were “general” within specific obligations, whether in a conflict between citizens and the state, as based on the relations of countries in the international community. When not specified in concrete obligations, human rights have doubts as to its effectiveness precisely because it is not easy to identify and specify recipients and subject of rights – which are not exactly state or country, but rather the human person. In this sense, we are still far from the ideal of universal human rights in the international community, and these rights may be exercised only when incorporated into a law, or at least, embedded in moral and social practices.Keywords: Human Rights. General rights. Universality. Specific obligations.


2021 ◽  
Vol 7 (14) ◽  
pp. 20-26
Author(s):  
Charles NDHLOVU ◽  

Mediation is generally a terrestrial element. In heaven, we will see God face to face through the beatific vision. There will be no mediation because we will be there face to face with God. However, in our present life, it has pleased God to reveal himself to us in a mediated way. He has done this through different means which we call medium of God’s communication to the human person. This mediation happens in the context of the world – in the existential categories of life. Mediation takes place in this world – in our daily experiences. This agrees very much with the existentialism of Heidegger but without neglecting the transcendental categories of Kant.


Author(s):  
Carlo Caffarra

La persona goza de dos caracteres constitutivos: su singularidad y su relacionalidad. El desarrollo o genealogía de la persona humana tiene un ámbito o «lugar» originario, que es la familia. La familia humana se origina mediante el acto supremo de libertad por el que un varón y una mujer deciden entregarse mutuamente de por vida. En el contexto así creado, cada hijo llega a este mundo como el «bien-venido»: esto constituye la base para un desarrollo armónico de su libertad y de su capacidad de amar o, lo que viene a ser lo mismo, de su formación como persona.The person has two constitutive characteristics: singularity and capacity for relations. The development or genealogy of the human person has an originary environment or “locus” which is the family. The human family originates in the supreme act of freedom by which a man and a woman decide to give themselves to one another for life. In this created environment, each child comes into the world as “well-come”: this is the basis for an harmonic development of its freedom and capacity for love, or in other words, for his formation as a person.


2021 ◽  
Vol 8 (8) ◽  
pp. 130-146
Author(s):  
José David Padilla

It was common to find in the writings of the different Greco-Roman philosophical schools of the first century certain catalogs of two or more vices and virtues. They were used to teach that a virtuous life ensured well-being and health while encouraging their disciples to abandon their vicious life leading to ruin. These catalogs influenced the composition of moral catalogs in the New Testament, especially in the letters written or attributed to Paul. Their catalogs were used as a rhetorical tool where the moral teachings of Christianity were developed and taught. According to the divine plan in Christ Jesus, good acts or virtues were considered divinely inspired because they helped the growth of the human person. On the other hand, bad actions or vices were seen as unworthy or sinful because they go against God’s plan and as a sign of those who will not inherit the kingdom of God. Thus, the catalogs of vices and virtues invited conversion and invited us to wait for the day when God will make all evil and corruption disappear from the world when love (agape), the Christian virtue per excellence, would be the norm for all.


2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.


Panggung ◽  
2014 ◽  
Vol 24 (3) ◽  
Author(s):  
I Nyoman Chaya

ABSTRACT This research aims to reveal a meaning that is built up in a phenomenon when someone is in- volved in the adventure of him/herself in the world of dance. The problem concerns on the processes of human life transformation  in a variety of activities that he has experienced along his journey in having a profession as a dance artist (dancer). This question is to know about what extent the con- sistency of being a dancer can contribute to a culture of life and the values of life which inherently exist in a person’s life in order to build awareness of his identity as a dancer. To solve this problem, the theory of cultural ideology approach is applied. Data analysis was performed with the dynamics in the life of a dancer which is generally supported by the author’s personal experience in dancing activity. Through a study of dancing activity and awareness of the dynamics of life experienced, understood, and internalized by a dancer then revealed an intensity of meaning that indicate the emergence of culture. The intensity of the culture was hammered into a potential or force inherent in the human person (the dancer). This gives meaning to the presence of cultural life values that can be identified as human existence itself. Keywords: intensity of culture, the world of dance, self-existence    ABSTRAK Penelitian ini bertujuan untuk mengungkap pemaknaan budaya yang terbangun dalam suatu fenomena ketika seseorang larut dalam petualangan dirinya dalam dunia kepenarian. Permasalahannya menyangkut proses kehidupan manusia yang menjelma ke dalam ber- bagai aktivitas yang dilampauinya sepanjang ia menekuni profesinya sebagai seniman tari (penari). Hal yang menjadi pertanyaan adalah sejauh mana konsistensi petualangan dunia kepenarian tersebut dapat memberikan kontribusi bagi nilai-nilai kehidupan membudaya, khususnya nilai-nilai yang melekat pada kehidupan pribadi manusia dalam rangka mem- bangun kesadaran atas jati dirinya sebagai seorang penari. Untuk memecahkan permasa- lahan tersebut digunakan pendekatan budaya dengan mengaplikasikan teori ideologi de- ngan perolehan data yang kemudian dicermati melalui analisis terhadap proses kehidupan penari pada umumnya serta didukung dengan pengalaman pribadi penulis yang sampai saat ini aktif berkecimpung selaku penari.  Melalui suatu kajian  terhadap aktivitas dalam kepenarian serta kesadaran terhadap dinamika kehidupan yang dialami, dipahami, dan dihayati oleh seorang penari maka terungkap suatu pemaknaan yang mengindikasikan munculnya intensitas budaya. Intensitas budaya tersebut terpatri menjadi sebuah potensi atau kekuatan yang melekat pada pribadi manusia (penari). Hal ini memberikan arti pada kehadiran suatu nilai yang dapat diidentifikasi sebagai eksistensi diri manusia. Kata kunci: intensitas budaya, dunia kepenarian, eksistensi diri


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