Jak umiera człowiek?

Etyka ◽  
2001 ◽  
Vol 34 ◽  
pp. 115-135
Author(s):  
Zbigniew Szawarski
Keyword(s):  
Terminal Care ◽  
Human Life ◽  
Human Person ◽  
The Body ◽  
Hospital Death ◽  
Human Being ◽  
Communal Life ◽  
Whole Person ◽  
Affirmation Of Life ◽  
The Mind

Human life is a process. It is the process of becoming and ceasing to be a human being and it is a process of becoming and ceasing to be a human person. I accept the distinction between being a human being and being a human person and distinguish further – future, present, and past human persons. The main problem of the paper is when do we become past persons? Having distinguished and presented four distinctive modi of human dying (hospital death, hospice death, nursing home death, and death at home) I concentrate on the problem of good death and ask what are the goods of the dying person. The goods are: life, the good of the mind, the good of the body, the good of the communal life, and (paradoxically) the good of death. The decision who is a terminal patient is a moral one and implies two different strategies with regard to life: the affirmation of life, and the affirmation of death strategy. The first one, based on the concept of respect for human life, ignores the value of human dignity. The second one assumes that we should respect not only human biological life, but the whole human person, and we cannot respect the whole person if we do not respect her freedom of choice and her right to self-respect. Care for the artificially sustained but absolutely personless human life, is not a proper terminal care but rather is post-terminal care, and as such requires other, special justification.

scholarly journals Man is an object and a subject of social and humanitarian sciences

2018 ◽  
Vol 20 (86) ◽  
pp. 130-134
Author(s):  
O.V. Ohirko
Keyword(s):  
Human Life ◽  
Public Life ◽  
Human Person ◽  
The Body ◽  
Human Soul ◽  
Living Matter ◽  
Body And Soul ◽  
The Will ◽  
The Mind ◽  
Spiritual Ability

Philosophical, anthropological and Christian views on a person as a reasonable, free, religious and social person are considered. Theocentric and anthropocentric views are analyzed. Man is three worlds: physical, cognitive, and affective. Man differs from other creatures by having reason and will and natural inclinations. Man is embodied in the spirit and the spiritualized body, and its human spirit is expressed in bodily form. The body and soul of man are not two realities that are separated from one another. The body is a living matter, merged with the soul. The body, having the ability to feed, move, rest, multiply, falls under the laws of matter, that is, in particular, under the law of death. The human soul animates the body, reveals the spiritual ability to think abstractly, to create ideas, assessments, reasoning, make decisions freely. She does not suffer corporal death and can not decompose. In order for a person to live according to his nature, the mind must freely and sincerely seek the truth, and the will must always desire the truth offered as reason by the mind. A person is a person who has his own mind, will and feeling. In view of its dignity, the human person is the center of public life. Man as an image and likeness of God, is able to know, to love the Creator, and to serve Him. Man as a person is a goal in itself and in no case is not only an instrumental instrument. The purpose of human life is to love people and God, to be kind, to know, to speak and to testify the truth.

Body and Soul

2019 ◽  
pp. 15-34
Author(s):  
Frances Young
Keyword(s):  
Human Person ◽  
Fourth Century ◽  
The Body ◽  
Second Century ◽  
Human Being ◽  
Body And Soul

This chapter demonstrates how arguments about creation and resurrection in the second century ensured that by the fourth century even those Christian thinkers with the most leanings toward Neoplatonism would espouse the view that the union of soul with body was constitutive of human being as a creature among creatures, and so a necessary aspect of the reconstitution of the human person at the resurrection. Soul-body dualism is often treated as the default anthropological position in antiquity, but the fourth-century anthropological treatise of Nemesius of Emesa shows that, despite huge debts to the legacies of philosophy, creation and resurrection, though barely mentioned, in fact shape his conclusion that the body-soul union is fundamental to what a human being is; the same is true, for example, of the Cappadocian Gregories and Augustine.

Animality in Eschatological Transformation

2018 ◽  
pp. 146-172
Author(s):  
Eric Daryl Meyer
Keyword(s):  
Human Body ◽  
Human Life ◽  
The Body ◽  
Sexual Expression ◽  
Human Being ◽  
Eucharistic Theology ◽  
Vital Functions

Chapter 6 takes up the end of the human story with God, the eschatological transformation of the human being through the resurrection of the body end entry into perfect communion with God. Conventionally, theologians have imagined resurrected of human body as being whole and intact, but with several basic vital functions negated—namely digestion and sexual expression. Arguing that such a maneuver safeguards the materiality of the human body precisely by negating its animality, this chapter seeks to construct a vision of transformed human life with God in which digestion and sexual expression are at the center of human communion with God and fellow creatures. The chapter’s efforts are aided by the wealth of the tradition itself: biblical and liturgical imagery such as the wedding feast of the Lamb, eucharistic theology, and Christian nuptial mysticism.

Health in the Renaissance

Health ◽  
2019 ◽  
pp. 141-173
Author(s):  
Guido Giglioni
Keyword(s):  
Human Person ◽  
The Body ◽  
Francis Bacon ◽  
Physical Factors ◽  
New Findings ◽  
Medical Paradigm ◽  
The Mind ◽  
Renaissance Medicine

In the Renaissance medicine was still based largely on the works of Galen, but increasingly the Galenic medical paradigm was tested and modified. This was in part the result of new findings in anatomy, in part the result of new reflection on the nature and sources of health. The humanists pointed to cultural and physical factors to account for the flourishing of the human person, though figures such as Cardano continued to work with the Galenic idea of the six non-naturals. Ficino, Francis Bacon, and others proposed that one could preserve health through a “medicine of the mind” that would be grounded partly in an understanding of the states of the body, in part on the mind’s influence on the body. Consideration was also given to defining just what it means to live a flourishing life.

Science with a Soul

2017 ◽  
Vol 47 (2) ◽  
pp. 246-262
Author(s):  
Deborah K. Manson
Keyword(s):  
Nineteenth Century ◽  
The Body ◽  
Human Being ◽  
Experimental Science ◽  
Historical Society ◽  
Active Participant ◽  
Religious Ideology ◽  
Individual Character ◽  
Divinity School ◽  
The Mind

From the 1840s through to the end of his life in 1888, James Freeman Clarke’s influence permeated newspapers, churches, and lecture halls in Boston. A graduate of Harvard Divinity School, Clarke was an educated and active participant in his community and a respected voice amongst Boston intellectuals. At a time when sciences of the mind were rapidly expanding, Clarke neither ceded authority nor turned a blind eye. Instead, he studied emerging psychologies himself, approaching them as ways to enhance his understanding of the human being—body, soul, and spirit. In his private writings, including journals and letters, Clarke discusses his applications of experimental science, and he appears especially enthusiastic about mesmerism. However, from the pulpit and the lectern, Clarke was almost silent on the topic. This article examines Clarke’s private letters, journals, and sermon notes, accessed in the archives at the Massachusetts Historical Society, for evidence of the role mesmerism played in Clarke’s religious ideology, specifically his concept of man’s physical and spiritual constitution. For Clarke, mesmerism allowed an intimate incorporation of the body with theology, for through it the body became a conduit to the soul and to individual character. Clarke’s interest in and practice of mesmerism reveals it as an underground force that not only shaped his thoughts and theology, but also influenced a number of fellow theologians and intellectuals during the mid-nineteenth century.

Descartes’ Daydream and the Mind-Body Problem

1998 ◽  
pp. 100-105
Author(s):  
Peter Schuller
Keyword(s):  
Cognitive Processes ◽  
Body Problem ◽  
Human Life ◽  
Human Being ◽  
Physical Processes ◽  
Research And Teaching ◽  
Levels Of Reality ◽  
Human Thinking ◽  
The Mind ◽  
The Universe

After exhorting us to wake up from our ‘daydreaming’ and revolutionize our modality of thought to that of conceptualization, Descartes seems to forget about this crucial matter of a discontinuous leap. So, too, it seems has the profession generally and this has infected philosophical research and teaching. It is urged here that discontinuous processes are crucial in the universe, in human life, in human thinking. Such ontological events cannot be handled by dualism, materialism or postmodernism. Concentration on such discontinuous processes is urged, an alternative is briefly indicated, and a criterion for ordering levels of human levels of reality is offered. It follows in the line of Cantor and Marx. It is suggested that a human being is a transfinite entity and that such an entity has many levels of being, among which are cognitive processes, imaginative processes and physical processes. A person is ‘not other than’ these without being ‘nothing but’ any of these.

‘Yet in my flesh I will see God’ : Robert Grosseteste on the body’s claim for ultimate happiness1

2020 ◽  
Vol 74 (4) ◽  
pp. 337-353
Author(s):  
Nico den Bok
Keyword(s):  
Human Life ◽  
The Body ◽  
Final Goal ◽  
The Mind ◽  
Theological Vision

Abstract In Christianity the final goal of human life has usually been indicated as seeing God, but not in the sense of really seeing, with bodily senses. From Christology, however, the idea of the body’s desire for ultimate happiness received a new impulse. This article focuses on a crucial moment in its history: the theology of Robert Grosseteste. The appearance of God in the flesh, he claims, was not only needed for saving man, but also fulfilling man, and for fulfilling not only the mind, but also the body. Starting from his innovating argument this article points out how this idea is sustained in his wider theological vision.

scholarly journals HEALTH MEET - MUSIC

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-2
Author(s):  
Monisha Veeravani
Keyword(s):  
Music Therapy ◽  
Human Life ◽  
High Stress ◽  
The Body ◽  
Special Importance ◽  
Entire Body ◽  
Sound Waves ◽  
The Right ◽  
The Mind ◽  
The Brain

Music gives people a deeper understanding on the level of sensation and motivates them to become better and this element can change the world when it is wider than our own. It is music that connects the beginning to the end and becomes the literature of our heart. Fills the soul with affection, takes the mind from deep darkness to eternal heights. Music has the status of a® God, so purity has special importance in this genre. Music is the way to cultivate the mind through the seven pure and five vocal cords. Therefore, it can be said that music is necessary to keep the body and mind healthy, cheerful. This keeps the body, mind and brain healthy, and concentrates. Stress is also removed from music. It has been proved by various scientific experiments that both music practice and yoga practice develop strength in human life and many diseases can be treated. Music therapy i.e. music therapy nowadays plays an important role in relieving many health problems. Is playing If you live under high stress or are suffering from insomnia problem, then you can take help of this therapy. Each sound produces specific waves. These sound waves directly affect our brain. Everything in existence is affected by these waves. If a music is composed with the right words and the appropriate ragas, it will work on our brain in the same way that the software works inside a computer. Since our entire body is under the control of the brain, we can get the right result by having the expected effect on the brain through remedial music. संगीत लोगों को संवेदना के स्तर पर एक गहरी समझ देकर उन्हें बेहतर बनने की दिशा में प्रेरित करता है और यही तत्व जब निज से व्यापक होता है तो दुनिया भी बदल सकती है. ये संगीत ही है जो आदि को अंत से जोडकर हमारे हृदय का साहित्य बन जाता है। आत्मा को स्नेह से भर देता है मन को गहन अन्धकार से लेकर अनन्त ऊंचाइयों तक ले जाता है । संगीत क® ईश्वर का दर्जा प्राप्त है, इसीलिए इस विधा में शुध्दता का विशेष महत्व है। सात षुघ्द अ©र पांच क®मल स्वर®ं के माध्यम से मन क® साधने का उपाय है संगीत। अतः कहा जा सकता है कि शरीर तथा मन क® स्वस्थ््ा, प्रफुल्लित रखने के लिए संगीत आवश््यक है। इससे शरीर, मन, मस्तिष्क स्वस्थ््ा रहता है, एकाग्र रहता है। संगीत से तनाव भी दूर ह®ता है। विभिन्न वैज्ञानिक प्रयोगों द्वारा यह सिद्ध हो चुका है कि संगीत साधना व योग साधना दोनों से मनुष्य के जीवन में शक्ति का विकास होता है और अनेक बीमारियों का उपचार किया जा सकता है म्यूजिक थेरेपी यानी संगीत चिकित्सा आजकल अनेक स्वास्थ्य समस्याओं से राहत दिलाने में अहम भूमिका निभा रही है। आप अगर ज्यादा तनाव में रहते हैं या अनिद्रा की समस्या से पीडित हैं तो इस चिकित्सा की सहायता ले सकते हैं । हर ध्वनि से विशिष्ट तरंगें पैदा होती हैं। ये ध्वनि तरंगें सीधे हमारे मस्तिष्क को प्रभावित करती हैं। इन्हीं तरंगों से अस्तित्व में मौजूद हर चीज प्रभावित होती है। अगर कोई संगीत सही शब्दों और उपयुक्त रागों के साथ तैयार किया जाए तो वह हमारे मस्तिष्क पर उसी तरह काम करेगा जैसे किसी ’कम्प्यूटर’ के अंदर ’साफ्टवेयर’ काम करता है। चूंकि हमारा पूरा शरीर मस्तिष्क के नियंत्रण में होता है, इसलिए हम मस्तिष्क पर उपचारी संगीत के माध्यम से अपेक्षित प्रभाव डालकर सही परिणाम प्राप्त कर सकते हैं।

scholarly journals Yoga Jalan Merealisasikan Keseimbangan Pikiran dan Kesehatan Tubuh

2021 ◽  
Vol 4 (1) ◽  
pp. 1
Author(s):  
Komang Heriyanti
Keyword(s):  
Human Life ◽  
The Body ◽  
Conscious Mind ◽  
Level Of Consciousness ◽  
The Mind ◽  
Healthy Body

<p><em>Yoga is no stranger to human life today. Yoga combines mind, body, and spirit into one integrated and balanced unity. Someone who does yoga seriously will get a healthy body and mind balance. Yoga is not just a movement or posture. Yoga guides a person to control the mind. Therefore yoga seeks to unite the activities of the body with the mind. In this case yoga as a way to self-discipline. Practicing yoga postures is very effective in curing various diseases. But if we are only interested in practicing yoga postures with the primary goal of maintaining a healthy body and not having the goal of healing the mind and emotions, then our confused minds are not in accordance with the condition of the body. </em><em>Yoga</em><em> is used as an ability to control emotions or manage emotions that are in themselves properly. When someone is able to exercise control or self-discipline, he will realize devotion to God. The goal of yoga is self-realization that will illuminate and enhance the mind and character of a Yogi. This is a spiritual achievement that is able to make humans discover the higher truths that are within themselves. To understand and understand our hidden selves, there must be a perfection in the conscious mind, so that the deeper layers of the mind can be directed at the level of consciousness.</em></p>

Personal Identity and the Idea of a Human Being

1991 ◽  
Vol 29 ◽  
pp. 127-142
Author(s):  
Geoffrey Madell
Keyword(s):  
Personal Identity ◽  
Natural Kind ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Personal Approach ◽  
Third Person ◽  
The One ◽  
The Mind

The central fact about the problem of personal identity is that it is a problem posed by an apparent dichotomy: the dichotomy between the objective, third-person viewpoint on the one hand and the subjective perspective provided by the first-person viewpoint on the other. Everyone understands that the mind/body problem is precisely the problem of what to do about another apparent dichotomy, the duality comprising states of consciousness on the one hand and physical states of the body on the other. By contrast, contemporary discussions of the problem of personal identity generally display little or no recognition of the divide which to my mind is at the heart of the problem. As a consequence, there has been a relentlessly third-personal approach to the issue, and the consequent proposal of solutions which stand no chance at all of working. I think the idea that the problem is to be clarified by an appeal to the idea of a human being is the latest manifestation of this mistaken approach. I am thinking in particular of the claim that what ought to govern our thinking on this issue is the fact that human beings constitute a natural kind, and that standard members of this kind can be said to have some sort of essence. Related to this is the idea that ‘person’, while not itself a natural kind term, is not a notion which can be framed in entire independence of this natural kind.

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