Reading Samaritanus bonus in Light of Magisterial Teaching and Recent Papal Writings

2021 ◽  
Vol 21 (1) ◽  
pp. 37-43
Author(s):  
Gerald D. Coleman ◽  

On July 14, 2020, the Congregation for the Doctrine of the Faith (CDF) issued Samaritanus bonus (The Good Samaritan), beckoning the human family to take the Good Samaritan as the ideal in the care of all persons in critical and terminal phases of their lives. The import of this letter is understood best as seen through three prisms: (1) Fratelli tutti, the encyclical of Pope Francis signed at Assisi on October 3, 2020; (2) the Declaration on Euthanasia issued by the CDF in 1980; and (3) “the remarkable progressive development of biomedical technologies [which] has exponentially enlarged the clinical proficiency of diagnostic medicine in patient care and treatment [which] call for growth in moral discernment to avoid an unbalanced and dehumanizing use of the technologies especially in the critical or terminal stages of human life” (CDF, Declaration on Euthanasia, intro)

2021 ◽  
Author(s):  
Fatima Comartova ◽  
Andrey Pomazanskiy ◽  
Elena Nikitina ◽  
Saria Nanba ◽  
Timur Mel'nik ◽  
...  

The rapid development of modern biomedicine creates both hopes for solving global problems of humanity, and risks associated with the enormous potential of its impact on human nature. In this regard, the processes of development and application of biomedical technologies need timely and adequate legal regulation that defines the boundaries of biotechnological intervention in human life. This publication is devoted to the theoretical development of general legal approaches to the essence, content, social orientation and the main industry features of the regulation of relations in the field of biomedicine, which would allow to form a special legal regulation in this area. For researchers, teachers, postgraduates, students, practicing lawyers, employees of public authorities.


2018 ◽  
Vol 2 (1) ◽  
pp. 166-185
Author(s):  
Tomasz Mazur

The essay discusses popular rationalistic interpretation of stoic spiritual practices as rational control over nonrational aspects of human life. On the course of analyzing ancient stoics texts and recommendations concerning a good life the essay proves that the word “controlling” is not really proper translation of stoic intentions. Much better picture is of reason that takes care of condition of body and soul, or of reason that follows body and soul. Stoic reason is a tool for understanding and nursing nod controlling. Thus the ideal for stoic life is not reason but harmony, which is the best way of translating ancient Greek word tonos.


2005 ◽  
pp. 305-312
Author(s):  
T. Sannikova

The spiritual and moral crisis in society, which is a sign of the loss of clear ideas about good and evil, when the ideal of a person becomes "successful in human life" and no matter how successful it becomes, when moral laws and human life are worthless, needs urgent return to spiritual sources. As one of the means of spiritual education of adolescents, a Christian ethics elective was introduced at the secondary school №26 in Odessa.


Author(s):  
M. Hidayat Ginanjar ◽  
Wartono .

Leadership is the ideal of quality, both in terms of physical, mental, and intellectual.Maturity in terms ofthis aspect will help a leader in carrying out the task. Knowledgeand a wide perspective is the key in solving many problems that block or makesome breakthroughs for the success of the important task of a leader. Islamencourage every Muslim to have these three types of power. The strong and goodbelievers are well loved by Allah more than the weak believers, each has a virtue.For that, the vision and values of leadership comes from the ideal practices ofRasulullah peace be upon him (Shalallahu 'alaihi wa sallam) and the Companions, itis necessary and must continue to be extracted, distributed and socialized tobecome a strong issue in the stage of leadership in society. Therefore, a goodleadership is absolutely needed by the community, and of course the leaders areexpected to appear is a leader that has a nature or character laudable. That is, onthe side of truth, justice, has the nature of trust, a worthy model, simplicity,greatness of the soul, forgive person, and others who emphasize kindness for thepeople.One of the leadership Islamic education models is leadership based mosque,the mosque is a place where Muslims join together in routines worship, both(hablum minallah) (relationship between human and Allah) or (hablum minannas)(relationship between human and human). For Muslims, the mosque become theheart moorings, the port development and the life energy of Muslims. mosques alsofunction as institutions of education and knowledge of Islam. In addition, the mosqueis also a place that can be delivered candidates Islamic leaders in the future, asevidenced (applied) by Rasulullah peace be upon him (Shalallahu 'alaihi wa sallam),he built with the friends so that future generations be able to lead the best andpeople through developments that centred in mosque. People were educated inmosques in a shelter of the high Islamic society and give priority in deliberation forsolving problems. The mosque which was established on the basis of devotion toAllah will inure to the influence of education in human life. Thus, the mosque-basedleadership can bear a good leader, the leader of a people-oriented development, sothat it can be delivered to devotee individuals, able to lead and bring the nextgeneration achieve their hopes; establishing a believer for himself, family,community, nation and state.Keyword: Islamic Education, Leadership, Caracter, Mosqul Based.


Adam alemi ◽  
2021 ◽  
Vol 90 (4) ◽  
pp. 3-10
Author(s):  
Dina Kazantseva ◽  

The essence of personality potential is one of the important characteristics of understanding a person as an integral being, creating an individual space of personal aspirations and values. The origins of the problem under consideration in various forms are present in the philosophical reflections of many researchers and have a long history. Even Socrates, Plotinus, Cicero, Thomas Aquinas drew attention to the deep foundations and spiritual essence of man, to the presence of virtues in a state of potential stagnation, to the need for their development in order to achieve the ideal of perfection. N. Kuzansky, S. L. Frank, P. I. Tillich noted the presence of latent force unfolding in time in living beings, the rejection of the self and introduction into something higher, the correlation of the divine and the human, the interconnection of things and events, etc. The modern world actualizes the solution to the problem, creating conditions for a deeper understanding of the potential, consideration of its integrity and the essential foundations of maximum realization. The crisis in all spheres of human life, economic, political, social, requires a quantum leap in understanding the potential and building, on the basis of modern studies of the phenomenon, new projects for transforming reality. In this regard, understanding the historical aspect of studying the logic of the genesis of potential makes an invaluable contribution to solving this problem. Understanding the depth of philosophical thought in a historical retrospective about the origin, emergence and existence of potential will allow you to connect the past and the present, as well as qualitatively advance into the future.


2019 ◽  
Vol 35 (2) ◽  
pp. 147-161
Author(s):  
Kanad Sinha

Classical Indian thought has often stated that human life has four ends: dharma (social righteousness), artha (material profit), kāma (sensual pleasure) and mokṣa (spiritual liberation). The historical tradition called itihāsa claims itself as a comprehensive commentary on these four. The principal itihāsa text available to us, the Mahābhārata, boasts of containing everything that exists on these. However, the ultimate goal of human life in the Mahābhārata is predominantly dharma. But, the dharma the Mahābhārata speaks of is not necessarily what dharma came to represent in classical Brahmanical orthodoxy: a combination of the institutions of varṇa and āśrama Rather, in the narrative sections of the Mahābhārata, which possibly originated in the context of the Later Vedic Kuru kingdom of c. 1000–800 BCE, there is often a questioning of the traditional hereditary varṇadharma. Through the character of Yudhiṣṭhira, the Mahābhārata unfolds an alternative understanding of dharma, known as ānṛśaṁsya (non-cruelty). Scholars have often considered it as an alternative to the heterodox notion of ahiṁsā (non-violence). This paper shows the gradual evolution of the ideal to show that its fundamental opposition is not with the heterodox ahiṁsā, but with the orthodox varṇadharma, particularly kṣātradharma, the martial heroism expected of the kṣatriya.


1969 ◽  
Vol 74 (1) ◽  
pp. 90-94 ◽  
Author(s):  
Alan S. DeWolfe ◽  
Robert P. Barrell ◽  
Fred E. Spaner

Author(s):  
May-Lill Johansen ◽  
Knut Arne Holtedahl ◽  
Annette Sofie Davidsen ◽  
Carl Edvard Rudebeck

An important part of GPs’ work consists of attending to the everyday and existential conditions of human being. In these life world aspects, biomedicine is often not the relevant theory to guide the GP; nevertheless they are a part of GPs’ professional domain. In cancer care, previous studies have shown that GPs with a biomedical perspective on medicine could feel subordinate to specialists, and that doctors with a curative focus could see disease progression as a personal failure. The aim of this study was to explore in depth the experiences of being a GP for people with advanced cancer. Fourteen Norwegian GPs were interviewed about accompanying patients through a cancer illness. Their stories were analysed using a narrative approach. The GPs expressed a strong commitment to these patients, a loyalty which in some cases could be weakened due to judgements of distant specialists. In view of the GPs’ close knowledge of their patients’ background and history this subordination was a paradox, mirroring a hierarchy of medical knowledge. The GPs had an ideal of honesty and openness about death, which they sometimes failed. To reach the ideal of honesty, clinicians would have to abandon the biomedical ideal of mastering human nature through interventions and acknowledge the fundamental uncertainty and finiteness of human life. GPs may learn from being with their patients that bodily and existential suffering are connected, and thus learn implicitly to overlook the body–mind dualism. This practical wisdom lacks a theoretical anchoring, which is a problem not only for general practice.


Author(s):  
Ajay Kumar Gupta

Many opinions about colors are popular, but most of the artists nowadays follow the opinion of Aust Wald, according to their opinion, the main colors are yellow, red, blue and green, these are four and the ideal color is eight. The first four colors are called primordial (vatpahdans) colors and the second four i.e. purple, sky, orange and dhani are called second colors (Aambavadakantal). Apart from this, there are three colors and black, white, khaki (oval), these are called neutral colors (chamanjatans), they are mostly used to decrease and increase the color of other colors. The psychological impact of these colors has on human life, which has been considered the origin of colors on this Vasundhara since the birth of creation. Since ancient times, there have been different beliefs in terms of colors, such as red color - passion and revolution, black color - inauspicious, negative, green color - optimism brings happiness, blue color - peace, white color - purity brings reconciliation etc. Through colors on the canvas of paintings, the artist, in his silent language, shapes happiness, pain, agony with his imaginations and transmits his feelings to another. These pictures have many colors, we just have to understand them. There are many colors in nature which awaken the feeling of happiness in our mind and provide new energy. In today's time, imagining a world without colors for a moment is not only difficult. While colors have a special place in life, in the world, whatever we see with our eyes, the effect of color is first visible because many colors are present in the world. रंगों के विषय में अनेक मत प्रचलित है पर आजकल के अधिकांश कलाकार आस्ट वाल्ड के मत को ही मानते है इनके मतानुसार मुख्य रंग पीला, लाल, नीला और हरा ये चार होते है और आदर्श रंग आठ होते है। प्रथम चार रंगों को मौलिक (व्तपहदंस) रंग कहते है और दूसरे चार अर्थात बैगनी, आसमानी, नारंगी और धानी को द्वितीय रंग (ैमबवदकंतल) कहते है। इनके अतिरिक्त तीन रंग और है काला, सफेद, खाकी (ळतंल) इनको तटस्थ रंग (छमनजतंस) कहते है इनका प्रयोग अधिकतर अन्य रंगों की सुषमा (ज्वदम) को घटाने और बढ़ाने में किया जाता है। इन्ही रंगों का मनौवैज्ञानिक प्रभाव मानव जीवन पर पड़ता है जो सृष्टि के जन्म से ही इस वसुन्धरा पर रंगो की उत्पत्ति का प्रार्दुभाव माना गया है। प्राचीनकाल से ही रंगो के संदर्भ में अलग-अलग मान्यतायें रही है जैसे लाल रंग - जोश एवं क्रांति, काला रंग - अशुभ, अनिष्ट, हरा रंग- आशावादिता खुशहाली, नीला रंग - शान्त, सफेद रंग - पवित्रता सुलह आदि का परिचय देता है। रंगो के माध्यम से चित्रों के कैनवास पर कलाकार अपनी मौन भाषा में खुशी, पीड़ा, व्यथा को अपनी कल्पना शक्ति से आकार प्रदान कर अपनी भावनाओं को दूसरे तक पहुंचाता है। इन चित्रों के अनेक रंग रूप होते है, हमें सिर्फ उन्हें समझना पड़ता है। प्रकृति में बहुत से रंग है जो हमारे मन में खुशी की भावना जागृत कर नई उर्जा प्रदान करते है। आज के समय में क्षण भर के लिए बिना रंगों के संसार की कल्पना कठिन ही नही असम्भव है। जहां रंगों का जीवन में विशिष्ट स्थान है वहीं संसार में हम अपनी आंखों से जो कुछ भी देखते है उनमें सबसे पहले रंग का प्रभाव दृष्टिगोचर होता है क्यांेकि सृष्टि में अनेकों रंग विधमान है।


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