Educational and therapeutic qualities of the Bones for Life method – Third Age University lectures

Physiotherapy ◽  
2014 ◽  
Vol 22 (4) ◽  
Author(s):  
Katarzyna Salamon-Krakowska ◽  
Ewa Ławreszuk ◽  
Agnieszka Stępień
Keyword(s):  
Human Nature ◽  
Mass Culture ◽  
Personal Development ◽  
Senior Citizens ◽  
The Elderly ◽  
Ethical Aspect ◽  
Human Beings ◽  
Third Age ◽  
The World ◽  
The One

AbstractThe advantages of the Bones for Life method (BFL) when working with the elderly cannot be overestimated. Bones for Life method may constitute an example of a modern practice of oneself, an example of empowerment which differs from the one offered by mass culture. Thanks to its philosophical underpinnings and consistency the BFL method is holistic in its approach i.e. it addresses the physical as well as the spiritual aspect of human nature thus avoiding treating instrumentally the psycho-physical unity of human beings. What is also significant in the BFL method is its ethical aspect as it combines therapeutic and educational qualities. Its constitutes an integral part of somatic education (a branch of knowledge still little known in Poland) and thus fosters personal development irrespective of the person’s age. Given the increase in demand for different forms of activity tailored for senior citizens perhaps we ought to take a closer look at methods well-known and practised elsewhere in the world.

scholarly journals Socio-Economic and Psychological Problems of the Senior Citizens of Pakistan

2017 ◽  
Vol 2 (2) ◽  
pp. 249-261 ◽  
Author(s):  
Amir Alam ◽  
Muhammad Ibrar ◽  
Parveen Khan
Keyword(s):  
Mental Health ◽  
Elderly Population ◽  
Senior Citizens ◽  
Economic Status ◽  
The Elderly ◽  
Human Beings ◽  
Physical And Mental Health ◽  
Aged People ◽  
The World ◽  
Productive Time

All human beings are susceptible to numerous problems in life however the elderly population is much more vulnerable to such issues. The number of elderly population is increasing particularly in the developing countries. In 2050, it is estimated that the world will have more aged people than the children less than 15 years (Muhammad, 2013). Although elderly have better contributed in the development during their productive time, however, their contribution has not been acknowledged. They are not properly cared by their family members rather they are abused mentally and physically. They have weak economic status due to their weak physical and mental health. They are not allowed to be involved in decision making. These deprivations and deplorable condition have led them to be dependent on others. In Pakistan till now, no social policy has been devised which could have been influential in the solution of the elderly problem. This literature based study highlights the problems of the senior citizens of Pakistan.

scholarly journals Two Conceptions of Second Nature

2020 ◽  
Vol 3 (1) ◽  
pp. 68-80 ◽  
Author(s):  
Georg W. Bertram
Keyword(s):  
The Other ◽  
Human Beings ◽  
Open Future ◽  
Second Nature ◽  
Other Hand ◽  
The World ◽  
Cognitive Activities ◽  
The Open Future ◽  
The One ◽  
First Nature

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

scholarly journals Services for the Elderly in Israel: Privatization or Nationalization-An Unending Dilemma-A Reflection

2019 ◽  
Vol 7 (3) ◽  
pp. 54
Author(s):  
Avi Bitzur ◽  
Mali Shaked
Keyword(s):  
Old Age ◽  
Aging In Place ◽  
Elderly Person ◽  
The Elderly ◽  
Baby Boomer Generation ◽  
The World ◽  
Health Related ◽  
Basic Concepts ◽  
The Government ◽  
The One

The world in which we live is aging at a dizzying pace and expressions like “70 is the new 50” or the creation of concepts such as the “Silver Tsunami”, a nickname for the aging baby-boomer generation, have become an inseparable part of the reality in our society.On the one hand, the spread of aging is a welcome phenomenon – a sort of solution to the great human effort to reach immortality. On the other hand, however, old age can be perceived as a period burdened by economic, social and health-related challenges and it is becoming more and more clear that throughout the world, and in Israel in particular – the focus of this article - we must begin to prepare systems and services for the provision of rapid and comprehensive solutions for the tsunami of aging that befalls us. This stems from an understanding that the services we have in place today are not sufficiently prepared to handle the range of challenges and issues that will arise as a side effect of this phenomenon.The dilemmas that come hand in hand with the aging of our population are innumerable, however five particular issues stand out: the first is who should be responsible for the elderly and their care – the government or the person’s family? The second: Should all of the elderly receive the same care or should the treatment assistance vary differentially – meaning each elderly person should receive care according to his or her economic, social and health status and receive only according to their needs? The third is, should we provide assistance to the elderly directly (e.g. specific medications) or should the elderly receive financial assistance equivalent to the value of their needs and should we hope that they purchase the relevant medications, for example, and not something else instead? The fourth dilemma is: should we provide assistance for specific projects or should we work on long-term solutions through legislation to provide care and assistance to the elderly? Fifth, which is also the main questions, is should the services provided be privatized or should the treatment be the responsibility of the state and its institutions?The question of privatization or nationalization is the main focus of this article, and while we do not pretend to offer a firm stance on the issue, the authors offer to shed some light on the basic concepts associated with our aging population and how we as a society might handle these issues from the perspective of comparison between privatization versus nationalization of services rendered. The main focus of this article will be around the issue of the residential arrangements for the elderly: Mainly - should the elderly move into what are typically called “old age homes” or should we allow for “Aging in Place” – an approach that favors allowing the elderly to remain in their own homes for the remainder of their lives. Which is the most favorable solution? This issue also falls under the dilemma of whether or not homes for the aging as one possible solution should be a state-provided service or if “aging in place” will result in the privatization of the services granted to the elderly.The focus of this article is the situation in Israel, a country in which a significant portion of the population is elderly and where, by 2035, 15% of the population will be considered senior citizens. We will present the dilemma through the lens of the situation in Israel. The article shall begin with an introduction offering an in-depth examination of the dilemma presented. We will continue by presenting basic concepts from the general literature in the field of gerontology available today. We will then examine the situation in Israel between the years 2017-2019 and conclude by examining the concepts of privatization and nationalization in regards to services for the elderly, while once again emphasizing that comprehensive solutions to these dilemmas are unlikely to be reached in the near future.

The Question of Disclosure in Photography

Glimpse ◽  
2021 ◽  
Vol 22 (1) ◽  
pp. 33-38
Author(s):  
Junichiro Inutsuka ◽  
Keyword(s):  
Human Nature ◽  
Social Environment ◽  
Living Environment ◽  
Epistemic Value ◽  
Human Consciousness ◽  
Human Beings ◽  
Technological Environment ◽  
Cognitive Transformation ◽  
The World ◽  
The Relationship

Keeping aside discussions about theories of depiction of photography and the epistemic value of photography from the viewer’s perspective, I reconsider this techne from the photographers’ entire act of photographing. It presents the quest of the possibility to regain the world by the art of photography, especially in a situation where human consciousness of the living environment is overwhelmed by the photographic effects. The nature of the current technological environment—while disguising the manifestation of pure humanity, in the sense that it is the externalization of technology due to human nature—is completely destructive. Today, trying to save or regenerate philosophy should be nothing more than seeking a way for human beings to refuse being incorporated as an automaton in an endless track of automated reproduction processes. As one of those who wish to find a way to reconstruct the relationship between humans and nature or to reveal that human existence can only be established in such correlation, I seek a way of breathing human freedom, momentarily disputing this automated living and social environment. In other words, to regain or to play the art of photography, to unsettle what usually works as concrete support for the cognitive transformation making us unconsciously think of the technological environment as something inevitable and natural. It would be presenting a temporary retreat and a more positive way forward.

Receptivity and Creativity in Hermeneutics

2016 ◽  
pp. 225-239
Author(s):  
Chung-ying Cheng
Keyword(s):  
Phenomenological Approach ◽  
The Other ◽  
Human Beings ◽  
Human Capabilities ◽  
Moral Agents ◽  
The World ◽  
Human Understanding ◽  
Positive Projection ◽  
The One ◽  
Coming To Know

There are two aspects of the hermeneutic: the receptive and the creative. The receptive of the hermeneutic consists in coming to know and acknowledge what has happened, observing what there is as historically effected, foretelling what will happen as a matter of projection of future possibilities, and disclosing / discovering transcendental conditions, fore-structures or horizons of human understanding and interpretation; the creative of the hermeneutic, on the other hand, consists in realizing and demonstrating human sensibilities and human capabilities and needs, conceptualizing what is factual and real based on human cognitive and volitional faculties and experiences, developing values and pursuing regulative ideals of actions, and searching for best possible ways or methods to reach for individual and communal end-goals which will enhance human beings as autonomous entities and moral agents in the world. The receptive is represented by the phenomenological approach to Being and reality whereas the creative is conveyed by an ontology of reflection of human being for self-definition and self-cultivation of human faculties. This amounts to bringing out an existing distinction between ming (what is imparted) and li (the presupposed ground) on the one hand and xing ( human potentiality for being in oneself) and xin (human understanding and interpretation toward action) on the other in the tradition of Confucian metaphysics.Next, I shall focus on Heidegger and Gadamer as taking ontological receptivity (as a matter of fore-structures of Being or Language of human understanding) as the source of meaning of existence and meaningfulness of texts. Th ere are of course creative elements to be identifi ed with forming investigative projects of the Dasein for disclosing truth of the Being, but the main tone is to realize the Being or Language as base structures of our hermeneutic consciousness or hermeneutic space of understanding. Because of spacelimitation, however, I shall leave to another occasion the discussion of the creative formation and positive projection of a transformative cosmological philosophy in the Yijing tradition as represented in my onto-hermeneutics which takes experiences of ≫comprehensive observation≪ (guan) and ≫feeling- refl ection≪ (gan) as two avenues toward human understanding and hermeneutic enterprise of interpretation.

Païdeia et Sport

1998 ◽  
pp. 1-9
Author(s):  
Leo-Paul Bordeleau
Keyword(s):  
Social Practice ◽  
The Other ◽  
Human Beings ◽  
Modern Education ◽  
Other Hand ◽  
The World ◽  
The One

Can sport claim to be an educative means, and what becomes of Greek paideia in the world of sport? The author intends to answer these questions through the use of a semantic and historical clarification of the notions of sport and education. Indeed, on the one hand, sport appears like a social practice not much propitious to education; on the other hand, modern education seems to have deviated from the Greek paideia’s trajectory. Therefore, to take into account this deviation and, by doing so, to make precise the idea of education, and then demonstrate that sport carries all characteristics of modern rationality which has produced it, will allow the author to conclude that sport could be considered one of the preferential means of human beings’ formation. Nevertheless its educative function more likely belongs to the nature of "poïèsis" than to the nature of "praxis."

The Conceptual in Human Nature: Learning to Perceive the World

2015 ◽  
Vol 21 (1) ◽  
pp. 123-149
Author(s):  
Gerald Filson
Keyword(s):  
Human Nature ◽  
Science And Religion ◽  
Religious Language ◽  
Human Beings ◽  
The World ◽  
Collective Deliberation ◽  
Culture And Language

Human beings are conceptual in ways unique to our species, different in kind from animal rationality. Our conceptual capacity goes beyond the cognitive and shapes our emotions, our moral and spiritual capabilities and our perception of the world. That conceptual capacity is formed by culture and language where language plays a central role in how we experience the world. The role of language, especially spiritual or religious language, can inform our perception of the world in ways that represent genuine ‘spiritual perception’ of the material, social and spiritual dimensions of reality. Human beings’ conceptual capabilities are fallible, even in how we use perception as a capacity for knowing the world. Conditions in modernity have increased our vulnerability to fallibility. Consequently, collective exercise of our conceptual capacities in deliberation and coordinated assessments of reality are more necessary than ever. Science and religion are influential models of how collective deliberation, or consultation, enhances our conceptual capabilities and the ways in which perception takes in a world that is both material and spiritual.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

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