scholarly journals Educational Content of Today The Understanding of Architecture as a Collective Art

2019 ◽  
pp. 100-103
Author(s):  
Gro Lauvland
Keyword(s):  
Martin Heidegger ◽  
Market Economy ◽  
Human Beings ◽  
Educational Content ◽  
Nature And Culture ◽  
Production Processes ◽  
The World ◽  
The Given ◽  
As If ◽  
At Home

Our understanding of the world is manifested in what we make and produce. Through the last 250 years there has been a change in the understanding of man´s place in the world. Our way of building is characterized by market economy and controlled production processes — as if we can control everything through our consciousness. Both the given nature and what is transferred to us through history, are regarded as resources made for us. Today our understanding of the world makes the cities more and more similar. This understanding of nature and culture challenges our human conditions. As human beings, we are embedded in the place, according to both Martin Heidegger and Maurice Merleau-Ponty. In line with their understanding the Norwegian architect and theorist Christian Norberg-Schulz argued, for instance in Stedskunst (1995), that it is the qualities of the place we identify with, and which makes it possible for us to feel at home.

Postscript - The COVID-19 Pandemic

2020 ◽  
Author(s):  
Professor John Swarbrooke
Keyword(s):  
Human Beings ◽  
Actual Number ◽  
Main Text ◽  
Death Toll ◽  
The World ◽  
Spanish Flu ◽  
The Subject ◽  
Potential Impact ◽  
As If

I completed the main text of this book a few days before Coronavirus, as it was called at the beginning, started to become a major story in the news in Europe. Now, just over three months later, as the book is about go for printing it seems as if the COVID-19 pandemic, as it is now called, is about the only story in the world’s media. In the circumstances, it seems important that I say something about the virus and its potential impact on the subject of this book. As I write these words, in early Ma y 2020, the pandemic has killed at least 264,000 people worldwide and some 3.8 million people are confirmed to have been infected, although the actual number is likely to be significantly higher as many people who have had the virus may not have had it confirmed through testing. To put this in context, the Spanish Flu pandemic in 1918 killed an estimated 50 million people, while the highly publicised outbreak of SARS in 2003 killed fewer than 1,000 people. The 2014-2016 Ebola outbreak in Africa resulted in the deaths of an estimated 11,300 people. So COVID-19 is far and away the largest pandemic, in terms of deaths, to hit the world in just over a century. Of course, we do not yet know the final death toll from it, for as I write it is still continuing. Furthermore, unlike SARS and Ebola this virus is a true pandemic, affecting virtually every part of the planet where human beings live.

The Space between Us: Opening Remarks on the Concept of Dwelling

10.1068/d365t ◽  
2007 ◽  
Vol 25 (4) ◽  
pp. 625-647 ◽  
Author(s):  
Paul Harrison
Keyword(s):  
Martin Heidegger ◽  
Emmanuel Levinas ◽  
Critical Appraisal ◽  
The Other ◽  
Central Importance ◽  
Double Reading ◽  
The World ◽  
At Home

Somewhat surprisingly the concept of dwelling remains largely unconsidered within contemporary geographical thought. Despite signs of a renewed interest in the term it remains all but bereft of a sustained critical appraisal and as a consequence firmly tied to the name and writing of Martin Heidegger. The aim of this paper is to begin to open the concept up beyond this attachment and to provide a rationale for its reassessment. Through a double reading of dwelling, once via Heidegger and again via Emmanuel Levinas, I offer a twofold consideration of how the concept can be assembled, orientated, and organised. Where Heidegger organises and articulates the concept around an enclosed figure being-at-home-in-the-world for Levinas dwelling gains its significance from a constitutive openness to the incoming of the other. These are two accounts, then, which differ radically in their apprehension of the concept and in the unfolding of its implications but which agree on the central importance of the concept in the determination, figuring, and phrasing of subjectivity, sociality, and signification. Ultimately, what emerges from these opening remarks is a depiction of two attempts to make thought respond to and reckon with the event of space: two attempts to bring to thought the space between us.

scholarly journals Poetry Customs and Traditions of Shahriyar: Shahriyar and “Sahandim”

2017 ◽  
Vol 20 (3) ◽  
pp. 126-145
Author(s):  
Esmira Fuad Shukurova
Keyword(s):  
Middle East ◽  
Mother Tongue ◽  
Art World ◽  
Human Beings ◽  
Social Content ◽  
Poetic Structure ◽  
The World ◽  
Human Kind ◽  
As If ◽  
Sense Of Mastery

The poem which made Shahriyar popular among all Turkic people in the art world was “Hello to Heydar Baba”. It was translated to 76 languages. This masterpiece of poetry written by the “Heydar Baba Poet” as he was called by various masters of word, has given him an unprecedented glory not only in Southern Azerbaijan and Iran, but also in the Middle East and in a number of countries around the world. The majority of literary critics consider the poem "Hello to Heydar Baba" as a poet's masterpiece. However, the poem "My Sahand", written in his mother tongue, is a special era in the poet's creativity, with a sense of mastery, poetic structure and meaning, as well as an improved work in terms of social content. All natural events taken place in the poet’s poetic description are related to the human kind and the living creatures are compared namely with the man. At the same time, the poet transfers the qualities of the human kind’s spirit, such as sorrowing, laughing, crying, fighting and to be a prisoner, in short, all qualities that are inherent in human beings on the nature of the native lands with an artistic perfection, as a result of which he creates strong smiles, metaphorical periphrasis, as if carrying a pick on his hand is drawing colorful landscapes with charming beauty, inimitable tableau.

On the animal and the human. Martin Heidegger, Jacques Derrida and the question of zoology

2011 ◽  
Vol 2011 (2) ◽  
pp. 303-327 ◽  
Author(s):  
Iris Därmann
Keyword(s):  
Martin Heidegger ◽  
Jacques Derrida ◽  
Human Beings ◽  
Nature And Culture

"Martin Heidegger, Jacques Derrida and the question of zoology« This paper deals with the frontier between nature and culture, whose clearest form is seen is the designation of the border between animals and human beings. It has the character of a not yet established divide which can, as in Heidegger, be broken down to a hermeneutic abyss or, as in Derrida, be pluralised in asymmetrical standpoints and chiastic convolutions."

Arendt and Rhetoric

2018 ◽  
Vol 62 (2) ◽  
pp. 471-492 ◽  
Author(s):  
Anna Yeatman ◽  
Keyword(s):  
Political Thought ◽  
Human Beings ◽  
The World ◽  
The Spectator ◽  
At Home

Rhetoric concerns how in speech human beings open up a place for civil possibility, a place where, as a community of speakers and hearers, they engage with questions of how best to conceive and respond to challenges arising out of the world that they share. In rhetoric the community of speakers and hearers is not only called into being but so too the nature of the topos or place that is shared, a determination that is timely or historical. The recent publication of Heidegger’s 1924 lectures on Aristotle’s Rhetoric explores this idea of rhetoric. These lectures raise questions for how and whether Heidegger sustained this conception in his later work, and also questions for how this conception may have influenced Arendt’s approach to political thought. Arendt’s conception of the role of the spectator who engages in the activity of understanding in order to “try to be at home in the world” is especially pertinent here. Arendt’s writing, so far as it calls into being a rhetorical relationship between her “speech” and her hearers/readers, is best appreciated as rhetoric.

scholarly journals Heidegger, the Given, and the Second Nature of Entities

2018 ◽  
Vol 1 (1) ◽  
pp. 256-274
Author(s):  
Graham Bounds
Keyword(s):  
Conceptual Framework ◽  
Epistemic Justification ◽  
Human Beings ◽  
Second Nature ◽  
The World ◽  
Space Of Reasons ◽  
Basic Features ◽  
The Given ◽  
The Relationship

Abstract In this paper I draw from Martin Heidegger’s phenomenology of the 1920s to outline some basic features of his theory of intentionality that I believe have not been fully appreciated or utilized, and that allow for both novel and fruitful interventions in questions about meaning, the relationship between mind and the world, and epistemic justification, principally as they appear in John McDowell’s synoptic project in Mind and World. I argue that while elements of McDowell’s picture are ultimately unsatisfying and problematic, much of his conceptual framework can and should be put into dialogue with Heidegger’s, and that in so doing we make available powerful resources for amending the McDowellian account. Moreover, these emendations have attractive implications for his distinctive desiderata. In particular, they provide original conceptions of normativity’s place in nature, of the boundaries of the space of reasons, and of the relationship between the answerability of thought both to the world and to human beings as a rational community.

scholarly journals Nature and Culture as Human Spaces

2015 ◽  
pp. 1-16
Author(s):  
Thomas Storck
Keyword(s):  
Focal Point ◽  
Human Life ◽  
Human Knowledge ◽  
Human Beings ◽  
Nature And Culture ◽  
Philosophy Of Culture ◽  
The World ◽  
The Relationship ◽  
Philosophical Understanding

Using Tõnu Viik's statement of the relationship between philosophy and culture as a framework, after discussing both nature and world, I investigate how culture affects the ways human beings live in nature and the world, then the implications of living in culture for philosophy and human knowledge, and finally the philosophy of culture, what it is or might be and its place as a focal point for a philosophical understanding of human life and activity

scholarly journals SUSRET HEIDEGGERA I WITTGENSTEINA / THE ENCOUNTER OF HEIDEGGER AND WITTGENSTEIN

2020 ◽  
pp. 86-104
Author(s):  
Adem Olovčić
Keyword(s):  
Everyday Life ◽  
Martin Heidegger ◽  
Life Events ◽  
Ludwig Wittgenstein ◽  
Real Life ◽  
Language Game ◽  
The Other ◽  
The World ◽  
The Given ◽  
Practical Instrument

This paper focuses on language as a medium for a critique of the traditional metaphysical concepts, expressed in the philosophies of two contemporary philosophers, Martin Heidegger and Ludwig Wittgenstein, where the language is treated as a framework for understanding the world in a multitude of its, for philosophy significant determinants. Although Heidegger, in his philosophy, was primarily concerned about the question of the being, he seeks that sense in thought, which took him away to language, as the only place where the given questions can be examined. Considering that the truth of the being cannot be expressed in everyday, linguistically and instrumentally conceived language, Heidegger will in his thought reach the language of poetry, as place were the understanding of the truth of being and its related concepts is possible. Wittgenstein, on the other hand, will focus in philosophical thought on the problems of language, which, in his philosophy, will culminate in the notion of a language game. With this term, Wittgenstein, first of all had in mind the interconnectedness of the use of language and the life practice. Still, he did not think of a language as an everyday – practical instrument of communication, but rather, as a place where linguistic definitions of language, everyday life practices and real life events meet.  In doing so, these thinkers, through their interpretations of linguistic issues, have reached a point in which is possible to understand their encounter.

scholarly journals Por uma nova ética

2019 ◽  
Vol 64 (253) ◽  
pp. 128
Author(s):  
José Wiliam Corrêa de Araújo
Keyword(s):  
Market Economy ◽  
Social Relations ◽  
Economic Activity ◽  
Human Life ◽  
Human Beings ◽  
Ethical Discourse ◽  
The World ◽  
The Face ◽  
Nature And Society ◽  
International Social

A modernidade atrelou o ser humano ao dogma da racionalidade instrumental e aos mecanismos da economia de mercado. Conseqüentemente, hoje somos ameaçados pelo modo de pensar quantitativo, produtivista e impessoal a serviço do projeto de dominação da natureza e da sociedade. Vivemos hoje uma realidade de mundo que se caracteriza por uma ética apenas do provisório e da imediatez, que considera o comportamento utilitarista do ser humano como o móvel de toda atividade econômica. Nossa época está pedindo uma nova consciência do lugar do ser humano no mundo. As relações sociais hoje a nível mundial são de grande destrutividade da natureza e de grande exclusão social. Ante os desafios ambientais torna-se urgente resgatar novas experiências paradigmáticas que revelem a dignidade de toda criatura. É preciso uma nova compreensão do próprio ser humano, um modo diferente de construir o discurso ético, com uma visão de mundo que reconheça o valor inerente da vida não-humana.Abstract: Modernity has harnessed human beings to the dogma of instrumental rationality and to the mechanisms of the market economy. Consequently, we are now threatened by a quantitative and impersonal way of thinking geared only to production and in the service of a project to control nature and society. We experience a world reality that has as its main characteristic an ethics that seeks only provisional and immediate aims and that considers human beings’utilitarian behaviour as the prime motive of all economic activity. Our times are demanding a new awareness of the human being’s place in the world. International social relations promote nature’s destruction and great social exclusion. In the face of environmental challenges we must develop new paradigms that will bring to the fore the dignity of all creatures. And we need a new understanding of the human being him/herself, a different way of building the ethical discourse with a worldview that recognizes the inherent value of the non-human life.

scholarly journals PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION

2019 ◽  
pp. 180-193
Author(s):  
Maxim A. Gusev ◽  
Keyword(s):  
Phenomenological Approach ◽  
Point Of View ◽  
Human Beings ◽  
Phenomenological Tradition ◽  
Analytic Tradition ◽  
Ontological Question ◽  
The World ◽  
Inner World ◽  
As If

The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.

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