Morphologie und Humanismus oder: wie man zur Katze wird

2019 ◽  
Vol 2019 (1) ◽  
pp. 45-62
Author(s):  
Thomas Reinhardt
Keyword(s):  
Natural World ◽  
Specific Form ◽  
Symbolic Forms ◽  
New Approaches ◽  
The World ◽  
Specific Interpretation ◽  
Ontological Turn ◽  
The Relationship ◽  
Philosophy Of Symbolic Forms

Though the relationship between Goethe, Cassirer and Levi-Strauss has been explored extensively, the focus usually lies on questions of genealogy. This article aims for a different course: Building on the notable similarities between Goethe’s discussion of morphology, Levi-Strauss’ structuralistic approach and Cassirer’s philosophy of symbolic forms we will investigate the epistemological similarities between the three authors. They can be found in a specific form of humanism (or anti-humanism) which connects questions on the conditions of the world and its accessibility with the more global question of humankind and its place within the natural world, thus, by virtue of a specific interpretation of the concept of transformation, opening the door for new approaches which have recently been discussed as ontological turn

A Māori Girl Watches, Listens, and Learns – Coming of Age from an Indigenous Viewpoint: Mauri (Merata Mita, 1988)

2018 ◽  
Author(s):  
Alistair Fox
Keyword(s):  
Indigenous People ◽  
Coming Of Age ◽  
Natural World ◽  
Feature Film ◽  
Indigenous Woman ◽  
Spiritual Dimension ◽  
The World ◽  
Life Force ◽  
Relationship Of ◽  
The Relationship

This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.

scholarly journals Reflections on social and religious pluralism based on the philosophy of Ernst Cassirer

2013 ◽  
Vol 24 (1) ◽  
pp. 338-358
Author(s):  
Drazen Volk
Keyword(s):  
Religious Pluralism ◽  
Former Yugoslavia ◽  
Main Theme ◽  
Central Section ◽  
Ernst Cassirer ◽  
Symbolic Forms ◽  
The Relationship ◽  
Philosophy Of Symbolic Forms

The analysis of possibilities of dialogue as the prerequisite for social and religious pluralism based on Ernst Cassirer?s philosophy of symbolic forms is the main theme of this article. In the central section, the basic elements of the philosophy of symbolic forms are briefly introduced and are followed by a portrayal of the relationship between consciousness, symbolic forms and freedom. The essay then focuses on Cassirer?s general premises for his analysis of myth and also his description of the techniques of modern political myths. These elements of Cassirer?s philosophy are put forth so as to demonstrate the relevancy of his thought with regard to the issue of dialogue and pluralism, and also to indicate the applicability of his analysis concerning the presence of mythical consciousness in modern societies, including also the societies on the territory of the former Yugoslavia. The conclusion endeavors to gather the wealth of Cassirer?s analyses and to apply these in a condensed manner to an analysis of the situation in the regions indicated and also to point out directions to be taken in the search for possible solutions.

scholarly journals Reply to Doing Indigenous Epistemology: Internal Debates About Inside Knowledge in Māori Society’, by Toon Van Meilj

2020 ◽  
Author(s):  
Jeffrey Sissons
Keyword(s):  
Ways Of Knowing ◽  
Social Practices ◽  
Indigenous Epistemology ◽  
The World ◽  
Ontological Turn ◽  
The Relationship ◽  
Ways Of Being

Van Meijl is right to insist that epistemology must be about active, socially contested ‘ways of knowing’ and that understanding the relationship between such ways and their products is as much an ethnographic problem as it is a philosophical one. Ways of knowing, as social practices, are also, more generally, ways of being or becoming and so are not, in my view, radically distinct from the ontologies they produce and reproduce. Phillipe Descola argues strongly that his four ‘ontologies’ are also schemas of practice, fundamental ways that people know, experience and inhabit the world. I think Van Meijl is mistaken, therefore, when he characterises the ontological turn in anthropology as being about different relations between mind and matter. For me, it is most significantly about the different ways that personhood or subjectivity can be understood and embodied.<br>

scholarly journals Preface. Religion and education

2014 ◽  
pp. 5-7
Author(s):  
Liudmyla O. Fylypovych
Keyword(s):  
Human Existence ◽  
New Approaches ◽  
The World ◽  
Information Research ◽  
External Forces ◽  
The Relationship ◽  
The Brain ◽  
Negative Sense

Religion and education are a topic that has emerged relatively recently in the Ukrainian information, research, and educational space. The relationship between religion and education meditated before, but usually in a negative sense. New circumstances also dictate new approaches to the stated topic. Polyphony of thoughts holds in itself and explicit criticism of any possibility of coexistence of religion and education, vulgarly linking religion with obscurantism, which can not bear any enlightenment, blurring the brain of a person. Such pre-historic estimates of religion are less and less popular in society, which in those years has "opened" a religion (as opposed to the present and still existing perception of it as a fantastic reflection in the heads of people of those external forces that prevail over them) as a spiritually rich reality as something that fills the meaning of human existence, defines the vocation of the person asserting it in the world, in society, in their own lives.

How Cassirer explains myth and other symbolic forms through semiotic functions

Semiotica ◽  
2020 ◽  
Vol 2020 (233) ◽  
pp. 125-144
Author(s):  
Masoud Algooneh Juenghani
Keyword(s):  
Cultural Evolution ◽  
Specific Form ◽  
Human Beings ◽  
Symbolic Form ◽  
Ernst Cassirer ◽  
Symbolic Forms ◽  
Philosophy Of Culture ◽  
Independent Functions ◽  
Theoretical Assumptions ◽  
The World

AbstractErnst Cassirer (1874–1945), Neo-Kantian philosopher of Marburg school, studies myth as a component of symbolic forms. He considers myth as the cornerstone of philosophy of culture as well as the source of such other forms as language, religion, art and science. Cassirer, applying an epistemological approach towards myths and other realms of human culture, argues that human beings experience the world through a mediated process. Of course, this mediated encounter with the world has different aspects in the evolving course of culture. These aspects are completely dependent upon the symbolic form through which man experiences his world. However, it seems what Cassirer puts forth as an explanation of the cultural evolution of mankind is basically influenced by his semiotic viewpoints. Therefore, the present article tries to find the theoretical resources of Cassirer’s thought and analyze his reasoning in this regard. Emphasizing Cassirer’s theoretical assumptions as well as his methodology, we have tried to better understand his claims about myth and other symbolic forms. It has been revealed that Cassirer’s theory is mainly shaped by his particular models of semiotic functions. Analyzing the semiotic functions of each specific form indicates that Cassirer has differentiated three independent functions. Each of these functions works on an expressive, Ausdrucken. representative, Darstellungen. or signifying Bedeutungen. basis and is respectively correspondent with myth, language, and science.

Freedom and Culture

2018 ◽  
Vol 48 (2) ◽  
pp. 175-194 ◽  
Author(s):  
Shuchen Xiang ◽  
Keyword(s):  
Human Subject ◽  
Human Agency ◽  
The Self ◽  
Chinese Tradition ◽  
Symbolic Forms ◽  
The World ◽  
Book Of Changes ◽  
Philosophy Of Symbolic Forms ◽  
Symbolic Formation

Through a key passage (Xici 2.2) from the Book of Changes, this paper shows that Ernst Cassirer’s philosophy of symbolic forms shares similarities with the canonical account of symbolic formation in the Chinese tradition: the genesis of xiang (象), often translated as image or symbol. xiang became identified with the origins of culture/civilisation itself. In both cases, the world is understood as primordially (phenomenologically) meaningful; the expressiveness of the world requires a human subject to consummate it in a symbol, whilst the symbol in turn gives us access to higher orders of meaning. It is the self-conscious creation of the symbol that then allows for the higher forms of culture. For both the Xici and Cassirer, symbols and the symbolic consciousness that comes with it is the pre-condition for the freedom, ethics and the cultivation of agency. As for both the Xici and Cassirer, it is human agency that creates these symbols, it will be argued that the Xici is making a Cassirerian argument about the (ethical) relationship between human agency, symbols and ethics/freedom.

Laudato Si’ and the Environmental Imperative: a Compelling Theology for our Times?

2020 ◽  
Vol 28 (2) ◽  
pp. 144-153
Author(s):  
Stephen N. Williams
Keyword(s):  
Natural World ◽  
Faith And Reason ◽  
The World ◽  
Christian Understanding ◽  
Relationship Of ◽  
The Relationship ◽  
Francis Of Assisi

RésuméL’encyclique papale Laudato Si’ traite de questions environnementales en proposant une synthèse de la foi et de la raison. Prenant en compte la variété des réactions à cette encyclique, l’auteur vise à adopter une approche indépendante de celle-ci. Après un exposé de sa synthèse, il avance qu’elle n’est pas pleinement convaincante parce qu’elle ne prend pas suffisamment en compte les objections rationnelles qui sont opposées à la vision chrétienne de la création et de l’eschatologie. Ce défaut affaiblit l’argumentation de l’encyclique. L’auteur met aussi en question l’usage insistant, dans l’encyclique, de la personnification pour décrire le monde, et sa tendance panenthéiste. On peut estimer et vouloir prendre soin du monde naturel sans décrire la relation de Dieu au monde dans les termes de Laudate Si’. Ces critiques viennent cependant dans un contexte de chaude appréciation du contenu de l’encyclique et d’une exhortation à prendre au sérieux l’exemple personnel de François d’Assise.SummaryThe Papal Encyclical Laudato Si’ approaches environmental questions by offering a synthesis of faith and reason. Acknowledging the range of responses which Laudato Si’ has received, this article tries to adopt an independent approach to the encyclical. After describing the synthesis, it argues that it is not entirely persuasive because the encyclical does not show enough awareness of rational objections that are brought against the Christian understanding of creation and of eschatology. This weakens the argument of the encyclical on its own terms. The article also raises questions about both Laudato Si’s emphasis on personified language to describe the world and its panentheism. We can value and care for the natural world without describing the relationship of God to the world in the terms of Laudato Si’. However, these criticisms are placed in a context of warm appreciation for the encyclical and an exhortation for us to take the personal example of Francis of Assisi seriously.ZusammenfassungDie päpstliche Enzyklika Laudato Si’ befasst sich mit Umweltfragen und bietet dabei eine Synthese von Glaube und Vernunft. Der vorliegende Artikel nimmt das weite Spektrum von Antworten wahr, welche Laudato Si’ hervorgerufen hat, doch er versucht, einen unabhängigen Ansatz im Blick auf die Enzyklika zu vertreten. Nach einer Beschreibung der obigen Synthese argumentiert er, dass diese nicht gänzlich überzeugt, weil die Enzyklika die rationalen Erwiderungen nicht ausreichend wahrnimmt, die dem christlichen Verständnis von Schöpfung und Eschatologie entgegengesetzt werden. Dadurch entkräftet die Enzyklika ihre eigene Argumentation. Der Artikel wirft des weiteren Fragen auf sowohl zum Schwerpunkt, den Laudato Si‘ auf eine personifizierte Sprache legt, mit der sie die Welt beschreibt, als auch zu ihrem Panentheismus. Wir können die natürliche Welt wertschätzen und Sorge für sie tragen, ohne dass wir die Beziehung Gottes zu dieser Welt mit den Worten von Laudato Si‘ beschreiben müssen. Gleichwohl ist diese Kritik eingebettet in eine wohlwollende Wertschätzung der Enzyklika und die gleichzeitige Ermahnung an uns, das persönliche Vorbild von Franz von Assisi ernst zu nehmen.

scholarly journals THE SYMBOLISM OF THE VISUAL IMAGE IN THE PHILOSOPHICAL CONCEPTIONS OF E. CASSIRER AND C. LANGER: THE CULTURAL CONTEXT

2017 ◽  
pp. 52-55
Author(s):  
S. P. Stoian
Keyword(s):  
Cultural Context ◽  
Continuous Production ◽  
Visual Image ◽  
Natural World ◽  
Human Existence ◽  
Human Culture ◽  
Symbolic Forms ◽  
Essential Components ◽  
Symbolic Reality ◽  
Philosophy Of Symbolic Forms

It’s mentioned that the European atmosphere of increased interest in the problems of symbol and symbolism in the cultural space, giving rise in the second half of the XIX century to the registration of symbolism in art direction also contributes to a number of philosophical studies to the rethinking of the functioning of the cultural sphere, as well asthe whole of human existence from the standpoint of symbolism.A powerful concept that gives us an understanding of the global symbolic basis of culture is the theory of E. Cassirer, which he outlines in his work "The Philosophy of symbolic forms", expanding these issues infurther series of works collected under the title "An Essay on Man". Cassirer’s views are one of the main methodological foundations in our research, because the human culture has deeply symbolic character and consists of various symbolic forms, among which art takes a special place. Culture is not something predetermined; it is created by a person who is gradually separated from the natural world precisely because of its ability for continuous production of symbols. Along with the myth Cassirer distinguished such symbolic forms as language, art, science, through which the essential components of the symbolic reality of man are also produced. In work "Philosophy of Symbolic Forms", the art is mentioned in the context of consideration of the specificity of these symbolic realms and researcher focuses on myth, language and the problem of scientific knowledge. The philosopher indicates the communicative function of art, which becomes extremely important in the twentieth century in the context of the active involvement of the viewer in the process of co-creation. One of the main characteristics of symbolism about art that it distinguishes the concept from the previous Cassirer's symbolic concepts, particularly medieval, in his opinion, that art is really symbolic, but the symbolism of art should be understood not in transcendental but immanent sense. S. Langer in "Philosophy in a new key: A Study in the Symbolism of Reason, Rite, and Art", continuing the Cassirer's line on the recognition of the symbolic nature of human existence and the view of man as the "symbolic animal", along with an analysis of the symbolism oflanguage, which it defines as discursive, consider the symbolism of visual forms, which he calls presentations, or rediscussion, referring to him the sphere of art. Analyzed concepts demonstrate strong scientific interest to the question of symbolism in human culture, and emphasize the relevance of treatment to this issue.

scholarly journals MyĶlenie relacyjne, inkluzyjne w dobie kryzysu klimatycznego

2020 ◽  
Vol 17 ◽  
pp. 5-16
Author(s):  
Piotr Skubała ◽  
Keyword(s):  
Carbon Dioxide Emissions ◽  
Natural World ◽  
Human Beings ◽  
Relational Thinking ◽  
Average Temperature ◽  
The World ◽  
Man And Nature ◽  
Life On Earth ◽  
Climate Crisis ◽  
The Relationship

Climate change caused by excessive emissions of greenhouse gases is becoming, along with excessive exploitation of the environment, agriculture and urbani-zation, one of the main threats to life on Earth and our civilization. Although we have known about the relationship between carbon dioxide emissions and the rise of the average temperature on Earth since end of the 20th century, it was only after nearly 100 years that we took international action to reduce this phenomenon. We are looking at the closing window and the question arises whether we will be able to react and stave oȮ the climate crisis. We know what immediate actions are needed, but we do not take them. It seems that a neces-sary condition for doing the work of repairing the world is a complete change in the way we view the natural world. It must be based on relational thinking, emphasize mutual relationships, the interdependence of man and nature, hu-man beings and non-human beings.

scholarly journals BHUTA YADNA SEBAGAI AJANG PELESTARIAN ALAM DI BALI

2020 ◽  
Vol 16 (1) ◽  
Author(s):  
M. Yusuf
Keyword(s):  
Life Cycle ◽  
Human Life ◽  
Natural World ◽  
Reciprocal Relationship ◽  
Natural Conditions ◽  
The World ◽  
The Relationship

Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.

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