How Does Philosophical Counseling Work?

2002 ◽  
Vol 1 (2) ◽  
pp. 58-67
Author(s):  
Sarah Waller ◽  
Keyword(s):  
Emotional Response ◽  
Well Being ◽  
Emotional Reaction ◽  
Primary Role ◽  
Human Being ◽  
True Statement ◽  
Active Device ◽  
Good Fortune ◽  
The World ◽  
Rational Process

Hume claims that judgment is the active device through which beliefs influence emotions. Without such a device, Hume reasons that beliefs and emotions would not in­teract at all, because beliefs are always about ideas while emotions are reactions to events in the world. Judgment is the link between the theoretical and the applied aspects of the human being, and is, if Hume is right, crucial for any system of philosophical counseling to be successful. No client would attempt to modify his or her beliefs, or reflect on the thoughts of philosophers, without some expectation of an emotional payoff. The counseling process hinges on a link between reason and the emotions, but what is the nature of this link? Since judgment is itself (if we are lucky) a primarily rational process, the question of the connection between reason and the emotions seems to be left unanswered. The purpose of this paper is to examine the link between reason and the emotions by taking judgment to be judgment of truth or falsity. Once a belief is deemed to be true by the client, an assessment is made as to how this truth will affect the client’s well being. I argue that this is true even if the client is severely depressed or believes that he/she does not deserve good treatment or good fortune, or seems otherwise unconcerned with his/her well being. If the truth is judged to be a threat to the well being of the client, an emotional reaction ensues. Likewise, if the truth is judged to be a benefit to the client, an emotional reaction will occur. I argue further that even though different truths will be taken as either benefits or threats depending on the client, the ultimate interpretation of the true statement as either benefit or threat will automatically generate an emotional response. If this ontology is correct, then the philosophical counselor will take as his/her primary role 1) a practitioner of epistemology (determining when beliefs are justified and true) and 2) a trainer in interpretation (determining when beliefs are to be interpreted as blessings or threats.)

Tetsuro Watsuji’s Milieu and Intergenerational Environmental Ethics

2019 ◽  
Vol 41 (1) ◽  
pp. 37-51 ◽  
Author(s):  
Laÿna Droz ◽  
Keyword(s):  
Environmental Ethics ◽  
Turning Point ◽  
Well Being ◽  
Future Generations ◽  
Temporal Distance ◽  
Human Being ◽  
Future People ◽  
The World ◽  
The Way ◽  
What Matters

The concept of humans as relational individuals living in a milieu can provide some solutions to various obstacles of theorization that are standing in the way of an ethics of sustainability. The idea of a milieu was developed by Tetsuro Watsuji as a web of signification and symbols. It refers to the environment as lived by a subjective relational human being and not as artificially objectified. The milieu can neither be separated from its temporal—or historical—dimension as it is directly related to the “now” of perceptions and actions in the world. In other words, elements of the natural milieu can be said to have a constitutive value as they contribute to our well-being by helping us make sense of our life and our world. In their temporal and relational dimensions, Watsuji’s notions of the milieu and human being are thus directly related to the notion of sustainability. This concept offers some convincing solutions to overcoming the problem of temporal distance, by shifting the center of argumentation from unknown, passive, and biologically dependent not-yet- born people to the transmission of a meaningful historical milieu. The turning point here is that if what matters is the survival of ideal and material projects that people live (and sometimes die) for, then future generations have tremendous power over them, as the actions of those future people will determine the success or failure of the projects started by present generations.

scholarly journals KORELASI ANTARA ISLAM DAN EKONOMI

2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Akmal Zainal Abidin
Keyword(s):  
Second Life ◽  
Human Life ◽  
Well Being ◽  
Human Being ◽  
The World

<p><em>CORELATION BETWEEN ISLAM AND ECONOMY. This paper aims to identifies about the correlation between economic and Islam. Islam is the perfect religion that governs all things in life, including the economy. This is evident with the concept of  well-being which is described in the al-Quran and Sunnah. Basically the goal of every human life is to prosper, although humans make sense of  well- being with a different perspective. Most understand economics assume that welfare is the welfare of  earthly material. But to make sense of well-being with the term al-Falah, is meaning holistic wellbeing and balance between material and spiritual dimensions. al-Quran and Sunnah have taught that the human being will be achieved if  living in balance between material and spiritual. This is because human life does not just stop in the life of this world, but there is still a second life that will be faced by humanity in the hereafter, and well-being will be achieved with the truth is that people can balance the needs of the world and the hereafter, and that is what is taught in Islamic economics.</em></p><p><strong>K</strong><strong>eywords: </strong><em>Islam, Economy, Prosperity.</em></p><div class="Section1"><p><em>T</em><em>ulisan ini bertujuan untuk menjelasakn tentang korelasi antara ekonomi  dan  Islam.  Islam  adalah  agama  yang  sempurna  yang mengatur segala hal dalam kehidupan ini, termasuk juga ekonomi. Hal ini terbukti dengan konsep kesejahteraan yang dipaparkan dalam al-Quran dan Sunnah. Pada dasarnya tujuan hidup setiap manusia adalah untuk mencapai kesejahteraan, meskipun manusia memaknai kesejahteraan dengan perspektif  yang berbeda-beda. Sebagian besar paham ekonomi menganggap bahwa kesejahteraan adalah kesejahteraan material duniawi. Namun Islam memaknai kesejahteraan dengan istilah  Falah  yang  berarti  kesejahteraan  holistik  dan  seimbang antara dimensi material dan spiritual. Al-Quran dan Sunnah telah mengajarkan bahwa kesejahteraan akan tercapai jika manusia menjalani hidup secara seimbang antara material dan spiritualnya. Ini karena kehidupan manusia tidak hanya berhenti di dalam kehidupan dunia saja, namun masih ada kehidupan kedua yang akan dihadapi manusia di akhirat kelak, dan kesejahteraan akan tercapai dengan sesunguhnya jika manusia dapat menyeimbangkan keperluan dunia dan akhirat, dan itulah yang diajarkan dalam ekonomi Islam.</em></p></div><p><strong>K</strong><strong>ata Kunci: </strong><em>Islam, Ekonomi, Kesejahteraan.</em></p>

THE SALUTOGENIC EFFECTS OF AWE TOLD EXISTENTIALLY

Think ◽  
2021 ◽  
Vol 21 (60) ◽  
pp. 91-104
Author(s):  
Rachel Nelson
Keyword(s):  
Martin Heidegger ◽  
Well Being ◽  
Human Being ◽  
Carl Rogers ◽  
Jean Paul ◽  
The World ◽  
External Conditions ◽  
New Perspective

Feelings of awe can generate well-being. The typical explanation of this is that an otherwise self-absorbed individual now experiences something so vast that it forges a humble new perspective of self. Self-absorption is replaced by altruistic characteristics that result in a sense of well-being. However, the observations of Martin Heidegger, Jean-Paul Sartre, and Carl Rogers provide an existential framework for understanding the human being in relation to the world and well-being within that framework. And such a framework offers a different perspective on how the experience of awe produces well-being. Existentially understood, incongruence is the anti-thesis of well-being. Incongruence is developed by a hyper-focus on external conditions of worth. Rather than a remedy to self-absorption, the experience of awe offers the remedy of self-absorption, towards congruence. This article will explore key observations by each existentially principled thinker to display this framework in order to comprehend how awe produces well-being within it.

scholarly journals Leveraging Digital Intelligence for Community Well-Being

2020 ◽  
Vol 3 (4) ◽  
pp. 539-558
Author(s):  
Rumy Narayan
Keyword(s):  
Digital Technologies ◽  
Well Being ◽  
Emotional Reaction ◽  
Industrial Society ◽  
Social Design ◽  
Human Needs ◽  
The World ◽  
Affective Assessment ◽  
Psychological Dimensions ◽  
Current Paradigm

AbstractThe world of information is mediated by digital technologies, and the growing influence of Artificial Intelligence (AI) on society, through its involvement in everyday life, is likely to present issues with lasting consequences. In the context of improving community well-being using AI, the knowledge, insights, and impressions or analysis required for activating such improvement necessitate a frame of reference. This frame needs to take into account how well-being is understood within the current paradigm of technological innovation as a driver of economic growth. The evaluation of well-being, often defined as an individual’s cognitive and affective assessment of life, takes into account emotional reaction to events based on how satisfaction and fulfillment are discerned. It is a dynamic concept that involves subjective, social, and psychological dimensions, along with a state of being where human needs are met and one can act meaningfully, thus highlighting a relational element underlying social and community well-being. Transitions from a predominantly industrial society towards one that is information-led demand a strategic social design for AI. This article evaluates how well-being is understood within the current paradigm to offer a framework for leveraging AI for community well-being.

scholarly journals PERANAN PENDIDIKAN DALAM PENGUKUHAN KESEJAHTERAAN HABLUM MIN AL -NAS DARI PERSPEKTIF al-QURAN [THE ROLE OF EDUCATION IN STRENGTHENING THE WELFARE OF HABLUM MIN AL-NAS FROM THE PERSPECTIVE OF THE QURAN]

2020 ◽  
Vol 4 (2) ◽  
pp. 126-137
Author(s):  
Ahmad Fakhrurrazi Mohammed Zabidi ◽  
Mahfuzah Mohammed Zabidi ◽  
Noorsafuan bin Che Noh
Keyword(s):  
Human Life ◽  
Well Being ◽  
Affective Domain ◽  
Human Being ◽  
Good People ◽  
Starting Point ◽  
The World ◽  
Universal Values ◽  
Culture And Language

The world of education is the backbone in building well-being in human life. It covers three domains, namely cognitive, affective and psychomotor. The affective domain is the most important to be polished so that the value in hablum min al-Nas in the reality of human life can be tasted. Every human being who has various differences from various aspects including religion, race, culture and language, remains no exception in carrying out the role of maintaining this well-being. The four principles of hablum min al-Nas together with the five values ​​of humanity are described in this article, to be taken into consideration in the world of education as a whole. As a result, the formation of 'Good People' through the emphasis on the aspect of manners must be done by making the Qur'an as the best 'humanitarian reference' even for non-Muslims. The universal values ​​contained in the Qur'an as well as its conditions that are sure to be protected from any deviation are the starting point in this matter. Dunia pendidikan adalah tulang belakang dalam membina kesejahteraan dalam kehidupan manusia. Ia meliputi tiga domain, iaitu kognitif, afektif dan psikomotor. Domain afektif adalah yang paling penting untuk digilap supaya nilai dalam hablum min al-Nas dalam realiti kehidupan kemanusiaan dapat dikecapi. Setiap manusia yang mempunyai pelbagai perbezaan dari pelbagai aspek meliputi agama, bangsa, budaya dan bahasa, tetap tidak terkecuali dalam menjalankan peranan untuk mengekalkan kesejahteraan ini. Empat prinsip hablum min al-Nas bersama-sama lima nilai kemanusiaan dihuraikan dalam artikel ini, supaya diambil perhatian dalam dunia pendidikan secara menyeluruh. Natijahnya, pembentukan ‘Insan Baik’ melalui penekanan aspek adab mestilah dilakukan dengan menjadikan al-Quran sebagai ‘rujukan kemanusiaan’ yang terunggul hatta bagi non-Muslim sekalipun. Nilai sejagat yang terkandung dalam al-Quran serta keadaannya yang pasti terpelihara daripada sebarang penyelewengan menjadi titik tolak dalam perkara ini.

The Therapist’s Reaction to a Patient’s Suicide

Crisis ◽  
2011 ◽  
Vol 32 (2) ◽  
pp. 99-105 ◽  
Author(s):  
Friedrich Martin Wurst ◽  
Isabella Kunz ◽  
Gregory Skipper ◽  
Manfred Wolfersdorf ◽  
Karl H. Beine ◽  
...  
Keyword(s):  
Emotional Responses ◽  
Well Being ◽  
Emotional Reaction ◽  
Emotional Reactions ◽  
Analog Scale ◽  
General Hospitals ◽  
Item Questionnaire ◽  
Retrospective Nature ◽  
The Impact ◽  
Over Time

Background: A substantial proportion of therapists experience the loss of a patient to suicide at some point during their professional life. Aims: To assess (1) the impact of a patient’s suicide on therapists distress and well-being over time, (2) which factors contribute to the reaction, and (3) which subgroup might need special interventions in the aftermath of suicide. Methods: A 63-item questionnaire was sent to all 185 Psychiatric Clinics at General Hospitals in Germany. The emotional reaction of therapists to patient’s suicide was measured immediately, after 2 weeks, and after 6 months. Results: Three out of ten therapists suffer from severe distress after a patients’ suicide. The item “overall distress” immediately after the suicide predicts emotional reactions and changes in behavior. The emotional responses immediately after the suicide explained 43.5% of the variance of total distress in a regression analysis. Limitations: The retrospective nature of the study is its primary limitation. Conclusions: Our data suggest that identifying the severely distressed subgroup could be done using a visual analog scale for overall distress. As a consequence, more specific and intensified help could be provided to these professionals.

Russian Citizens' Representations of the Country's Position in the Geopolitical Space of the Commonwealth of Independent States, Europe, and the World

2003 ◽  
Vol 8 (4) ◽  
pp. 238-251
Author(s):  
Victor F. Petrenko ◽  
Olga V. Mitina ◽  
Kirill A. Bertnikov
Keyword(s):  
Well Being ◽  
Multidimensional Space ◽  
Commonwealth Of Independent States ◽  
Repertory Grids ◽  
Implicit Model ◽  
The World ◽  
Public Consciousness ◽  
Independent States ◽  
Invariant Factors

The aim of this research was the reconstruction of the system of categories through which Russians perceive the countries of the Commonwealth of Independent States (CIS), Europe, and the world as a whole; to study the implicit model of the geopolitical space; to analyze the stereotypes in the perception of different countries and the superposition of mental geopolitical representations onto the geographic map. The techniques of psychosemantics by Petrenko, originating in the semantic differential of Osgood and Kelly's “repertory grids,” were used as working tools. Multidimensional semantic spaces act as operational models of the structures of consciousness, and the positions of countries in multidimensional space reflect the geopolitical stereotypes of respondents about these countries. Because of the transformation of geopolitical reality representations in mass consciousness, the commonly used classification of countries as socialist, capitalist, and developing is being replaced by other structures. Four invariant factors of the countries' descriptions were identified. They are connected with Economic and Political Well-being, Military Might, Friendliness toward Russia, and Spirituality and the Level of Culture. It seems that the structure has not been explained in adequate detail and is not clearly realized by the individuals. There is an interrelationship between the democratic political structure of a country and its prosperity in the political mentality of Russian respondents. Russian public consciousness painfully strives for a new geopolitical identity and place in the commonwealth of states. It also signifies the country's interest and orientation toward the East in the search for geopolitical partners. The construct system of geopolitical perception also depends on the region of perception.

The essence and causes of the spiritual and moral decline of mankind in the XX century

1998 ◽  
pp. 124-127
Author(s):  
V. Tolkachenko
Keyword(s):  
Well Being ◽  
Religious Institutions ◽  
Social Force ◽  
The World ◽  
Role Of Religion

One of the most important reasons for such a clearly distressed state of society was the decline of religion as a social force, the external manifestation of which is the weakening of religious institutions. "Religion," Baha'u'llah writes, "is the greatest of all means of establishing order in the world to the universal satisfaction of those who live in it." The weakening of the foundations of religion strengthened the ranks of ignoramuses, gave them impudence and arrogance. "I truly say that everything that belittles the supreme role of religion opens way for the revelry of maliciousness, inevitably leading to anarchy. " In another Tablet, He says: "Religion is a radiant light and an impregnable fortress that ensures the safety and well-being of the peoples of the world, for God-fearing induces man to adhere to the good and to reject all evil." Blink the light of religion, and chaos and distemper will set in, the radiance of justice, justice, tranquility and peace. "

The problem of periodization of the history of religion

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk
Keyword(s):  
Religious Studies ◽  
Human Being ◽  
Religious Development ◽  
History Of Religion ◽  
The Social ◽  
The World ◽  
History Of ◽  
Role Of Religion

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.

Policy Review: Dubai Health Authority’s COVID-19 Rapid Response

2020 ◽  
Vol 5 (Special) ◽  
Keyword(s):  
United Arab Emirates ◽  
Well Being ◽  
Healthcare Services ◽  
Rapid Response ◽  
Policy Implications ◽  
World Health ◽  
Healthcare Sector ◽  
Services Delivery ◽  
First Case ◽  
The World

Dubai Health Authority (DHA) is the entity regulating the healthcare sector in the Emirate of Dubai, ensuring high quality and safe healthcare services delivery to the population. The World Health Organization (WHO) declared COVID-19 a pandemic on the 11th of March 2020, indicating to the world that further infection spread is very likely, and alerting countries that they should be ready for possible widespread community transmission. The first case of COVID-19 in the United Arab Emirates was confirmed on 29th of January 2020; since then, the number of cases has continued to grow exponentially. As of 8th of July 2020 (end of the day), 53,045 cases of coronavirus have been confirmed with a death toll of 327 cases. The UAE has conducted over 3,720,000 COVID-19 tests among UAE citizens and residents over the past four months, in line with the government’s plans to strengthen virus screening to contain the spread of COVID-19. There were vital UAE policies, laws, regulations, and decrees that have been announced for immediate implementation to limit the spread of COVID- 19, to prevent panic and to ensure the overall food, nutrition, and well-being are provided. The UAE is amongst the World’s Top 10 for COVID-19 Treatment Efficiency and in the World’s Top 20 for the implementation of COVID-19 Safety measures. The UAE’s mission is to work towards resuming life after COVID-19 and enter into the recovery phases. This policy research paper will discuss the Dubai Health Authority’s rapid response initiatives towards combating the control and spread of COVID-19 and future policy implications and recommendations. The underlying factors and policy options will be discussed in terms of governance, finance, and delivery.

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