scholarly journals Zmysły i edukacja. O roli doświadczenia, wiedzy oraz selekcji (refleksja filozoficzna w edukacji)

1970 ◽  
pp. 67-75
Author(s):  
Sławomir Futyma
Keyword(s):  
Cognitive Process ◽  
Da Vinci ◽  
Leonardo Da Vinci ◽  
Human Being ◽  
Human Race ◽  
Complex Process ◽  
The World ◽  
The Senses ◽  
The One

Sensory experience leads to the initiation of a complex process of thinking about the world. The result of this process are the images of what surrounds us. We definethis action as education. Because looking at the world from the perspective of sensual experience is the potential ability of every human being (Hannah Arendt), education becomes a tool enabling the simulation of the existing world and the one that may appear in the future. About who we are and where we are, who we will decide, the quality of the senses. The quality of the senses translates into the value of the cognitive process. The consequence of the quality of the cognitive process is the collection of information and knowledge. This sensual logic inscribes the action that classifiesus people according to predisposition or ava-ilable information that results from the quality of sensual functioning. As Leonardo da Vinci saw it: “Experience, the intermediary between creative nature and the human race, teaches what nature uses among mortals, that before the necessity of necessity one cannot act differently than reason, his teaching works.”

scholarly journals Pytanie o sens życia

2006 ◽  
Vol 4 (1) ◽  
pp. 121-133
Author(s):  
Karol Bujnowski
Keyword(s):  
Meaning Of Life ◽  
Fundamental Question ◽  
Human Existence ◽  
Worth Living ◽  
Human Being ◽  
Inner Life ◽  
The World ◽  
The One

Nowadays more often people are asking about the meaning of life. It is a fundamental question that every human being faces. Man is asking whether life is worth living, what to do to make our life meaningful?A human being, among many needs, has the need for discovering the sense of life, the need comes from the very core of human existence as placed in time and connected with the phenomenon of passing away. Discovering the sense of life leads to the experience of happiness, joy, and to inner life lived much more to the full. Showing the meaning of life and helping to find that meaning are very important functions of religion. Due to it, a man is able to live one’s life, ambitions, goals, joyful moments as well as his or her suffering in the light of deeper understanding. Religion is the one that can often bring the richest and deepest answers to the question of the two meanings: the meaning of life and the world.

scholarly journals A Flamboyant Fighter – Yuvraj Singh

IJOSTHE ◽  
2018 ◽  
Vol 5 (6) ◽  
pp. 4
Author(s):  
Rajeev Tiwari
Keyword(s):  
Human Being ◽  
Economic Support ◽  
The World ◽  
Life Threatening ◽  
The One

Yuvraj Singh, a famous name in the world of cricket.  He is such a kind of person and a sportsman who does not require introduction.  Cricket fans see him as a stylish player who hits the ball with brutality, but there is a soft-hearted, gentle person somewhere deep inside.  One of his childhood neighboring friend was my colleague at that time.  After 20 years down the line he is my closest friend. From him only, I come to know about Yuvaj and his life.  According to him, Yuvi is a great friend and a nice human being. Great friend, because he is the one who takes initiative to collect all the yesteryear friends and meet at one place and nostalgic time together. Nice human being, because he participates in many charitable events charging no money. He also runs a charity foundation, which provides aid and economic support who are fighting life-threatening diseases, mainly cancer.

The Grammar of Subjectivity

2020 ◽  
pp. 59-65
Author(s):  
Jonardon Ganeri
Keyword(s):  
Logical Form ◽  
Conscious State ◽  
Careful Examination ◽  
Human Being ◽  
Phenomenological Interpretation ◽  
The Subject ◽  
The One ◽  
Affected Subject

There is a commonly agreed way to articulate the logical form of a conscious state: it a state such that there is something it is like for a subject to be in it. This formula has the important virtue that it enables us to separate out two distinct aspects in the phenomenology of an experience: what is experienced, the ‘quality’ of the experience; and how it is experienced, that it is experienced as being for-a-subject. A careful examination of the syntax of the ‘what it’s like …’ construction reveals that the colloquial phrase ‘subject of experience’ is polysemic. On the one hand it might mean the subject in whom the experience is occurring. Let me call this the ‘locative of manifestation’. This host self, an inhabited self, is more commonly identified with the physical human being, or the human being’s brain or neuropsychological state, but Pessoa gives instead a phenomenological interpretation of the notion. The phrase might also mean the subject affected by the experience. The affected subject is the one to whom the experience is addressed, so I will call this the ‘accusative of manifestation’. The accusative of manifestation is, evidently, conceptually distinct from the locative of manifestation. Finally, the phrase might mean the subject who is undergoing the experience, the one who lives through the experience, the ‘dative of manifestation.’

Fr. Pavel Florensky

2019 ◽  
pp. 98-108
Author(s):  
Teresa Obolevitch
Keyword(s):  
Da Vinci ◽  
Science And Religion ◽  
Leonardo Da Vinci ◽  
Rational System ◽  
Rational Expression ◽  
Religious Truth ◽  
Pavel Florensky ◽  
The One ◽  
Science And Faith ◽  
The Universe

Chapter 9 considers the philosophy of Fr. Pavel Florensky, “the Russian Leonardo da Vinci” who presented the most impressive attempt at the reconciliation of faith and science. Florensky was skeptical about the possibility of the rational expression of the content of revelation and maintained that a rational system violates the one religious Truth. At the same time, he tried to create a fusion of science and faith in the spirit of concordism. Emphasizing the antinomic character of the universe, he nevertheless believed in the possibility of overcoming the antinomy between science and religion, and of creating religious science and scientific religion.

“That Free Play of Human Affection”: The Humanist Ethics of Walter Pater’s The Renaissance

2019 ◽  
Vol 73 (4) ◽  
pp. 486-521
Author(s):  
Thomas Albrecht
Keyword(s):  
Da Vinci ◽  
Free Play ◽  
Leonardo Da Vinci ◽  
Fundamental Freedom ◽  
Secular Humanism ◽  
Aesthetic Responses ◽  
The World ◽  
History Of ◽  
Fundamental Uncertainty ◽  
Ethical Vision

Thomas Albrecht, “‘That Free Play of Human Affection’: The Humanist Ethics of Walter Pater’s The Renaissance” (pp. 486–521) This essay aims to refute received, persistent misconceptions of Walter Pater’s Studies in the History of the Renaissance (1873), and of aestheticism generally, as an asocial and amoral sensualism, and as a deliberate separating of art from human lives and the world. Contrary to these misconceptions, it finds a humanist ethical vision in The Renaissance, specifically in the essays Pater devotes to Botticelli, Michelangelo, and Leonardo da Vinci. Drawing on an established post-Enlightenment, post-Romantic tradition of Victorian secular humanism, Pater defines this vision in terms of human sympathies for the feelings and suffering of other persons. And he defines it in aesthetic terms, in terms of art’s unique capacity to depict human feelings and suffering, and thereby to arouse sympathies in the viewer. At the same time, the essay contends that Pater in The Renaissance also defines his ethical vision in a more unprecedented, radical way. Beyond the solicitation of human sympathies, he frames it in terms of a fundamental uncertainty and unpredictability, a fundamental freedom and singularity, of human ethical relationships and responses. For Pater, this uncertainty and freedom are the qualities that make an ethics genuinely ethical. Pater finds these qualities, and this kind of genuine ethics, epitomized in the unpredictability and freedom of human aesthetic responses, including his own, to art and beauty.

Stephen Crane: Classic at the Crossroads

1963 ◽  
Vol 6 ◽  
pp. 42-49
Author(s):  
Malcolm Bradbury ◽  
Arnold Goldman
Keyword(s):  
Stephen Crane ◽  
Literary Life ◽  
The World ◽  
New Perspective ◽  
The One

Vain, pushing, pretentious and unquestionably naive, Stephen Crane emerges from the collected letters as something less than one's idea of a literary genius. As Professor Stallman says in his introduction, the letters do give us “a new perspective” on Crane. Artists are notoriously self-contradictory, Professor Stallman tells us; but there is something disturbing about the contradictoriness of these letters, where Crane says one thing to one friend and something very different to another, makes high claims for himself in one letter and low ones in the next. The letters, indeed, tempt the reader to make an overall hypothesis about them; they may have the variousness of the complicated mind that makes an interesting personality (Stallman's reading of the case) or they may be the letters of a man whose largest aim in life was to dramatize himself and to impress others. He says in one letter (to John Northern Hilliard):The one thing that deeply pleases me in my literary life – brief and inglorious as it is – is the fact that men of sense believe me to be sincere…Personally I am aware that my work does not amount to a string of dried beans – I always calmly admit it…I go ahead, for I understand that a man is born into the world with his own pair of eyes, and he is not at all responsible for his vision – he is merely responsible for his quality of personal honesty. To keep close to this personal honesty is my supreme ambition. There is a sublime egotism in talking of honesty. I, however, do not say that I am honest. I merely say that I am as nearly honest as a weak mental machinery will allow. This aim in life struck me as being the only thing worth while. A man is sure to fail at it, but there is something in the failure.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals The Book of Life in the hermeneutics of Johann Georg Hamann

2019 ◽  
Vol 10 (4) ◽  
pp. 34-44
Author(s):  
V. Kh. Gilmanov
Keyword(s):  
18Th Century ◽  
Human Being ◽  
The World ◽  
As If

In this article, I consider the philosophy of the Book in the context of reflections on her­meneutics in the works of the 18th-century Königsbergian thinker Johann Georg Hamann. Hamann’s bibliocentric hermeneutics treats the ‘philosophy of the Book’ as the question as to whether the experience of truth as such is possible. In the light of his hermeneutics, the fate of ontology is a function of the quality of reading since its dialogical nature directly determines a person’s special hermeneutic responsibility towards all that exists. In being the Book of Life, all that exists communicates with the human being as if it were the Book. It does so within the complex dialectics of objectivation in the epistemological linguisticality of a prophet, a scien­tist, or a poet and, through them, reaches out to countless generations of the Reader, who is voluntarily or involuntarily involved in the existential fate of the ontological dialogue. The ‘death of the Book’, or the transformation of the Book into a simulacrum, may confirm the diagnosis given by many modern philosophers: the world of culture is turning into an autoch­thonous flicker of hybrid quotations ruins.

Sign in / Sign up

Export Citation Format

Share Document