Academic literature on the topic 'Compassion for other living beings'
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Journal articles on the topic "Compassion for other living beings"
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Ganji, Mohammad Hussein. "Loving Tolerance." Balkan Journal of Philosophy 11, no. 1 (2019): 55–64. http://dx.doi.org/10.5840/bjp20191117.
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The deepening and development of epistemological issues on the one hand, and the unpleasant historical experience on the other hand, made modern humanity after the Renaissance gradually became tolerant and recognized "the Other." The epistemological basis for tolerance is the obscurity and complexity of truth and difference in the understanding of human beings. Its moral basis is not to see oneself as above others and to endure the intricacies of practicing morality. Tolerance is rational for two reasons: one is the epistemological basis that hinders the dogma of possessing absolute truth, self-knowledge, and repudiating others; the other is the advantages of tolerance for collective living. This article seeks to show that Rumi, while paying attention to the moral and epistemological principles of tolerance, goes beyond the rational tolerance of calculating profits, losses, and trading. According to his mystical view, his tolerance is a “loving tolerance,” a tolerance which is based solely on love and compassion towards human beings, rather than being based on calculations of profit and loss, with no expectation for reward.
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Baker-Grenier, Nigel. "Nihkitimahkinawow ekwa Nihkitimahkisin: Pity and Compassion in Cree Law." Western Journal of Legal Studies 11, no. 1 (April 7, 2021): 23–51. http://dx.doi.org/10.5206/uwojls.v11i1.10784.
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In Nêhiyawêwin (Plains Cree language), kitimahkinawaw translates as “to takepity on someone”. Kitimahkinawaw describes the quality of a person’s actions when theyshow kindness, pity, and compassion towards others. Cree law includes a responsibilityto treat others with kitimahkinawaw, which encompasses a duty to care for the elderly,poor, homeless, and sick. Further, it requires us to treat people who are harmful withfairness and compassion. The purpose of kitimahkinawaw is to mitigate suffering,especially the struggles experienced by marginalized people. Kitimahkisin means “apitiful person”. Kitimahkisin includes a recognition that we are dependent uponpakwataskamik (the land), Kisemanito (Creator), and each other for our sustenance.Each person has a gift and we have a responsibility to use these gifts to benefit society,for we are all kitimahkisin. The author argues that kitimahkinawaw and kitimahkisin arelegal principles within the Cree legal order which guide relationships between the manyanimate beings within Cree epistemology. The author draws upon âtayôhkêwin (stories),Nêhiyawêwin, and Indigenous legal theory to illustrate the complexities and nuanceswithin the principles of kitimahkinawow and kitimahkisin. Kitimahkinawow andkitimahkisin are living laws which obtain meaning through the practice of caring for thepoor and marginalized.
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Arimbawa, I. Komang Suastika, and Putu Ayu Septiari. "Teologi Inklusif Untuk Membangun Kerukunan (Analisis Teks Tutur Jatiswara)." Sphatika: Jurnal Teologi 11, no. 1 (July 2, 2020): 68. http://dx.doi.org/10.25078/sp.v11i1.1495.
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<p><em>Harmony can be interpreted as a living and living condition that reflects an atmosphere of peace, order, peace, prosperity, respect, respect, price respect, tolerance, mutual cooperation in accordance with religious teachings. Harmony that adheres to the teachings of each religion can make every group among fellow human beings who have different beliefs as an open group (inclusive). Regarding this reality, in the text of Tutur Jatiswara there is an inclusive theological concept that can be a "nutrient" to build harmony, so that a plural religious life can live harmoniously, peacefully and help one another in the joys and sorrows. Inclusive is a way of thinking and an open attitude to all differences. Inclusive theology opens the door to apology and recognizes the existence of truth and salvation in other religions.</em></p><em>Based on several excerpts in the text of Tutur Jatiswara, that truth is not narrow and not exclusive, because the truth lies in a vast expanse. This means that the truth radiates on each side. Because it radiates on every side, humans must build an inclusive paradigm of thinking so that they can become 'religious people', not just 'feel' religious or do religious activities. By being a religious person, the application of life together will form mutual respect (price-respecting), compassion (love-loving), and fostering (respect) towards adherents of different religions because they have the same rights.</em>
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Latifah, Latifah, and Ary Budiyanto. "Fangsheng (放生) and Its Critical Discourse on Environmental Ethics in Buddhist Media." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 42–47. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.684.
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Religious views of a community group are very influential in determining their attitudes and behavior towards nature and the environment. On the one hand, there is a worldview correlation that affects attitudes that are less friendly to nature as well as human superiority among other creatures that makes it feel entitled to exploit nature. On the other hand, religious views are also a motivation for caring for and loving nature, as is the will of Buddhists to create happiness for all living things. Reflections on choosing a moderate way of life prevent greed that can cause damage to nature so that sustainable development can be realized. The media, especially digital media, represents the implementation of Buddhist environmental ethics in a variety of writing frames. This study aims to look at Fangshen (放生) ritual in critical discourse on environmental ethics perspective as represented in Indonesian Buddhist media such as Buddhazine, Kompasiana, Tionghoa.info, and etcetera. This research shows that the discourse on environmental ethics in Buddhist media is at the point of intersection between natural disasters as a result of karma (kamma), paramita funds to change karma, responsibility for protecting nature, and compassion for all beings.
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Osipova, N. G. "Social aspects of main religious doctrines: Buddhism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 3 (October 4, 2021): 105–28. http://dx.doi.org/10.24290/1029-3736-2021-27-3-105-128.
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The article examines in detail the problems associated with the development of Buddhism, which introduced a personal aspect to religion and embodied the idea of the need for compassion for all living beings. A special place is occupied by the analysis of the moral and social component of this religion. Buddhism is seen as a protest movement that originated in India and is directed against the frozen hierarchy, mechanical ritualism and greed of the Brahmins. This religion challenged the Brahmin hierarchy, appealing primarily to warriors, kings, and the mass of the free population. The Buddhist community was a brotherhood of mendicant monks who did not perform any rituals, but only showed people the way to salvation by the example of their lives. Buddhism is also one of the radical reformist teachings, not only intellectually, but also socially. He called people, first of all, to inner perfection, the last stage of which can be achieved only through kindness and benevolence to all living beings. The central point of this article is devoted to the debate about the reality of the Buddha’s existence, his teaching and the transformations of this teaching. A significant place is given to the description of the way of life of Buddhist monks, the relationship within the Buddhist community and with the laity. The reasons for the attractiveness of Buddhism and its easy adaptability to other religious doctrines are substantiated. The possibilities of transformation of Buddhism, including within the framework of syncretic creeds, as well as in the activities of totalitarian and pseudo-religious sects, are shown. Examples of the politicization of this religion and its inclusion in the activities of fundamentalist organizations are given.
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Devi, Metta Panna. "PELAKSANAAN BRAHMA VIHĀRA SEBAGAI SARANA MEWUJUDKAN TOLERANSI ANTAR UMAT BERAGAMA DI INDONESIA." Jotika Journal in Education 2, no. 1 (August 16, 2022): 23–28. http://dx.doi.org/10.56445/jje.v2i1.60.
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The Brahma Vihara are the four sublime states of mind. It contains noble, noble, and perfect qualities that all living beings should live by. The four noble qualities are mettā (loving-kindness), karunā (compassion, compassion), muditā (rejoicing), and upekkhā (equanimity). Tolerance is attitudes and actions that respect differences in religion, ethnicity, ethnicity, opinions, attitudes, and actions of other people who are different from themselves. On the basis of this, this study was made to find out the Implementation of the brahma vihāra as a means of realizing inter-religious tolerance in Indonesia. This type of research is library research. Therefore, this research was conducted using content analysis techniques, namely by analyzing the contents of various library sources that are relevant to the existing theory. Sources of data used in this study consisted of primary and secondary sources. In this study, primary data was obtained through the text of the Tipitaka Scriptures, while secondary data was obtained from popular books, journals, and online media sources. The results of this study found a correlation in the implementation of the Brahma Vihāra as a means of realizing tolerance between religious communities in Indonesia. This can be seen from the right effort in the implication of the brahma vihara that the activity always instills various noble qualities in its practitioners such as preventing the emergence of evil thoughts and qualities, greed and selfishness, maintaining and developing good qualities in oneself, and instill shame and fear of doing evil. In addition, training yourself to always have love for others even with different characters and backgrounds and even different religions (beliefs) will greatly impact and increase tolerance in humans to other humans. Differences will not make one ignore others because love is always above all. Someone full of love tends to be very tolerant and accepts the existence of others with grace, even though they are full of differences.
Keywords: Brahma Vihāra, Tolerance, Religious People.
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Singh, Ipsit Pratap. "Vedic System Of Management: Perfect Alliance Of Life Style And Administration." Dev Sanskriti Interdisciplinary International Journal 11 (January 31, 2018): 15–22. http://dx.doi.org/10.36018/dsiij.v11i.128.
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Management is a key driver of the mass psyche today. Time management, team management, Fiscal management, relationship management, career management – thus life moves on for each thinking human being on the planet. But this template of management has brought in its own woes of stress, anxiety, psychosis and other host of sicknesses and diseases. Modern research is exploring the path of Vedic Management which pivots on the concept of a holistic living, rooted in Universal compassion and care. This paper explores the concept of Vedic Management with thrust on modern management principles in combination with the Vedic wisdom of life regulation.
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Price, Dilys. "Reflection from keynote speech – It is never too late." FPOP Bulletin: Psychology of Older People 1, no. 149 (January 2020): 2–3. http://dx.doi.org/10.53841/bpsfpop.2020.1.149.2.
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Guest editor’s note:For those who were sadly unable to attend the conference, and may not know the inspirational story of Dilys Price, OBE, I would encourage you to visit her website, listen to her podcasts and watch her television appearances. She is a truly wonderful human being, who has overcome so much adversity, yet remains the most passionate advocate for living (and ageing) well I have ever met. Dilys continues to share her knowledge and compassion through her professional work and teaching around the world, and she cannot help but inspire everyone she meets with her tireless enthusiasm and love for other people.
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Wicaksandita, I. Dewa Ketut, Hendra Santosa, and I. Ketut Sariada. "Konsep Dasa Paramartha pada Karakterisasi Tokoh Aji Dharma dalam Pertunjukan Wayang Tantri oleh I Wayan Wija." Dance and Theatre Review 3, no. 1 (October 19, 2020): 1. http://dx.doi.org/10.24821/dtr.v3i1.4415.
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The Concept of Dasa Paramartha on the Characterization of Aji Dharma in a Wayang Tantri Performance by I Wayan Wija. Dasa Paramartha, as the teachings of dharma (goodness) in Hinduism, then becomes a material that is flexible enough to be displayed in broadcasting the meaning and value of ethical, moral, and social behavior education. Wayang Tantri, in the play of Sang Aji Dharma Kepastu presents the character of Prabu Aji Dharma with the characteristics trait displayed as a figure of dharma who later becomes a role model for Wayang Tantri audiences. This study aims to reveal the values of Dasa Parartha’s teachings in the characterization of Aji Dharma figures. The qualitative descriptive method with data collection in the form of observation, interviews, and study documentation of the Wayang Tantri video of Sang Aji Dharma Kepastu with a duration of approximately 2 hours, then analyzed by, The Aesthetic Pedalangan Theory supported by Semiotic Theory. The results of the research are the representation of the teachings of Dasa Parmartha, which is in the form of Tapa: physical and mental self-control; Bharata: curb lust; Samadhi: mental concentration on God; Santa: being calm and honest; Sanmata: aspiring and aiming towards goodness; Karuna: affection between living beings; Karuni: compassion for plants, goods and so on; Upeksa: being able to distinguish right from wrong, good and bad; Mudhita: trying to please others; and Maitri: eager to seek friendship based on mutual respect.Keywords: representation; Dasa Paramartha; Aji Dharma; Wayang Tantri
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Gunarta, I. Ketut. "IMPLEMENTASI PEMBELAJARAN YOGA DALAM MENINGKATKAN KONSENTRASI BELAJAR DI SEKOLAH DASAR NEGERI 1 SUMERTA." Jurnal Penjaminan Mutu 3, no. 2 (August 31, 2017): 180. http://dx.doi.org/10.25078/jpm.v3i2.198.
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<p><em>The influence of modernization needs to be balanced with physical and spiritual health so that people can work, human beings can accept, recognize and direct themselves. Healthy living is the dream and goal of every person. No one in this world expects his life to be sick, because in a state of sickness a human body will find it difficult to achieve his purpose in life. Among teenagers often occur deviant behaviors that interfere with health itself is also disrupt in the activity in school and environment.</em></p><em>The moral degradation experienced by the younger generation is very important to be given guidance from parents, educators, community and government. Yoga practice implies the sradha strengthening and devotion to God, which can form the character of a virtuous, emotionally and spiritually intelligent young generation who is able to counteract the negative effects of globalization, provide peace of mind, body health and foster a sense of compassion for others, which can reduce stress. Yoga is included in the universal doctrine therefore everyone should be able to control all of his actions, protect, regulate and discipline his mind so as not to deviate from the teachings of dharma.</em>
Books on the topic "Compassion for other living beings"
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Living with other beings: A virtue-oriented approach to the ethics of species protection. Zürich: Lit, 2013.
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Applied "Jainism": Two papers : outlining how the Jaina view of reality helps to make decisions that will result in increased peacefulness, happiness and love for ourselves, as well as for other living beings. 2nd ed. [Nashville, TN]: OMNI PublishXpress, 2003.
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ross, annie. Pots and Other Living Beings. Talonbooks, Limited, 2019.
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Tamayo, Evangeline, and Napoleon Tamayo. Stories That Teach Living Values: Conviction, Faith, Compassion and Other Living Values from Stories in the Bible. Independently Published, 2017.
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Welch, Sharon. After the Protests are Heard. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479883646.001.0001.
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We are in a struggle for the very soul of democracy, and all that we hold dear - interdependence, reason, compassion, respect for all human beings, and stewardship of the natural world that sustains us,– is under direct, unabashed assault. This book is meant for those who are concerned about dangers to our democracy, and to our social health as a nation. It is for those who desire to work for social justice, and to respond to essential protests by enacting progressive change. The stories offered in this book provide examples of the critical work being done to create generative interdependence: a community that fully values diversity and connection, that nurtures creativity and scientific rigor, and that embodies responsibility for others and the freedom to find new and better ways of living out, and creating, expansive human communities of connection, respect and cooperation. In this book, we will explore the worlds of social enterprise, impact investing, and other attempts to create economic systems that are environmentally sound and economically just. And we will study the way in which universities and colleges are educating students to be critical participants in creating a truly just and sustainable social order. In each of these instances, activists are working from positions of power to transform institutional practices and structures to foster justice and equality. Their work, “after the protests are heard,” aims at actually enacting social change once injustices are brought to light.
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Nachtomy, Ohad. Leibniz’s View of Living Beings. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0009.
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Leibniz’s theory of organic emboîtement is well known, but seldom analyzed in detail. The model of embodiment Leibniz deploys is not a material one, not the kind of physical emboîtement that we find exemplified in Russian dolls, which are physically encapsulated one within the other, or the view of living things as subtle machines advanced by Descartes. This paper will examine several models of embodiment: physical, logical, expressive/representative, as well as a model of functional organization. I will conclude that the latter captures most adequately the Leibnizian view of a living being as a nested individual and the kind of embodiment it involves. What makes all these nested individuals components of a single individual is that they all follow one dominant program of action which may be seen as composed of many subprograms. But they all serve a single end (telos) that informs the developmental program of an individual.
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Keenleyside, Heather. Animals and Other People: Literary Forms and Living Beings in the Long Eighteenth Century. University of Pennsylvania Press, 2016.
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Animals and Other People: Literary Forms and Living Beings in the Long Eighteenth Century. University of Pennsylvania Press, 2016.
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Newmark, Amy, and Angela Timashenka Geiger. Chicken Soup for the Soul : Living with Alzheimer's and Other Dementias: 101 Stories of Caregiving, Coping, and Compassion. Chicken Soup for the Soul Publishing, LLC, 2014.
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Chicken Soup for the Soul -- Living with Alzheimer's and Other Forms of Dementia: 101 Stories of Caregiving, Coping, and Compassion. Chicken Soup for the Soul Publishing, LLC, 2014.
Find full textBook chapters on the topic "Compassion for other living beings"
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Korthals, Michiel. "Humanity in the Living, the Living in Humans." In The International Library of Environmental, Agricultural and Food Ethics, 141–54. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63523-7_8.
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AbstractRecent studies in biology, ecology, and medicine make it clear that relationships between living organisms are complex and comprise different forms of collaboration and communication in particular in getting food. It turns even out that relations of collaboration and valuing are more important than those of aggression and predation. I will outline the ways organisms select and value specific items in their network of living and non-living entities. No organism eats everything; all organisms prefer certain foods, companions, and habitats. Relations between organisms are established on the basis of communication, exchange of signs, actions and goods, through mutual learning processes on all levels of life. Micro, meso and macro organisms participate in this process of valuing and communication. Animals and plants therefore show features that were traditionally attributed only to humans, like selfless assistance. The usual distinction between humans and other living beings on the basis of human’s sensitivity for altruism, language and values crumbles down due to the circumstance that also non-human living beings are prone to selfless assistance, communication and valuing.
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Stan, Cornel. "Energy versus carbon dioxide in the nutrition of other living beings." In Energy versus Carbon Dioxide, 22–25. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-64162-0_3.
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Swart, J. A. A. "Comment: Sharing Our World with Wild Animals." In The International Library of Environmental, Agricultural and Food Ethics, 483–91. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63523-7_26.
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AbstractWild animals are falling increasingly under threat as their habitats are being disrupted by human activities and global warming. At the same time, we see wild animals such as wolves actually settling in human landscapes. This forces us to rethink how we can live together with other living beings, with whom we share one earth. The contributions in this book section can be seen as attempts to do just that. However, these developments also challenge the traditional ethical approach towards wild animals, concisely worded as “Let them be”. That falls short in the current era, in which semi-wild, contact zone, and liminal animals are recognized. Animals, whether living in natural or human landscapes, all make opportunistic use of all sorts of resources – including human ones. If circumstances change, either due to natural or human-made causes, they will enter into new interactions with their environment to survive. They are nodes in a dynamic, heterogeneous network of dependency relationships that increasingly includes humans. In this chapter a framework is proposed to indicate the presence of wild animals in the human landscape based on the species’ adaptability and their degree of dependence on humans. The framework shows that species strongly differ in their vulnerability and that a diversity of measures is required in a world in which human and animal domains increasingly merge. Recognizing that we do not have exclusive rights to the earth implies an impersonal care perspective for wild animals as fellow-earthlings. It requires the reconsideration of our ethics, philosophies, culture and politics.
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Hordern, Joshua. "Introduction." In Compassion in Healthcare, 1–23. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198790860.003.0001.
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This chapter situates the enquiry by considering the transitions which healthcare practice is undergoing because of turns in healthcare thinking towards philosophy, person-centredness, and social theory. Such changes accentuate a problem inherent in other trends in modern healthcare which have tended to reduce the scope for exploring the human condition and morally worthy ways of living life within it. The historic response of Christian ethicists to such transitions and trends is reviewed as a kind of cautionary tale which, by distinguishing different theological approaches, discloses the contested nature of an enquiry such as this. Options for the proper mode of the enquiry are thereby considered, with an argument made for a version of ‘faithful secularity’ being predominant, drawing on Nigel Biggar and Luke Bretherton, while incorporating other insights. The structure of the book is then outlined, the political context is introduced, some distinctions are highlighted, and a guide to reading is offered.
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Roberts, Robert C., and Michael Spezio. "Self-Other Concept in Humble Love." In Humility, 201–26. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864873.003.0009.
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After a period in l’Arche communities, members’ self-other concept often changes from what is typical for modern secular societies to that of receiving “life” from and giving “life” to others. The two kinds of construal are mutually contrary. Following Jean Vanier, we call the ethos guiding the first construal the Normal. Its leading concepts are success, competence, competition, advancement, achievement, power, superior-inferior, and rival as criteria for evaluating persons. Here the relations of self and other are distancing, alienating, ones of differential competence, superior or inferior achievement, competition for power, being winner and loser, etc. Contrastingly, the concepts governing self-other construals characterizing long-term living in l’Arche are mutuality, vulnerability, forgiveness, compassion, reconciliation, belonging, and friendship. Humble love combines two complementary virtues: humility and agapê. The tyranny of the Normal erects walls that impede the symmetrical construals of self-other characteristic of humble love. Humility dissipates or undermines the distancing, alienating self-other construals, bringing down these walls.
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Douglas, Mary. "Other Living Beings." In Leviticus as Literature, 152–75. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199244197.003.0008.
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Samanta, Samiparna. "The Politics of Care." In Meat, Mercy, Morality, 62–132. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190129132.003.0003.
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This chapter builds up the first case study of the book by examining the trajectory of diseased animals. It investigates how rinderpest or the Calcutta Epizootic of 1864 came to be constructed as a visible threat to the empire. Additionally, by focusing on major crosscurrents concerning cattle health, it demonstrates how a renewed protectionist stance manifested itself in the form of colonial legislations along with a surge of anti-animal cruelty literature among Bengalis. What sets this chapter apart from other works on animal disease in colonial India is that it demonstrates how attempts to control animal disease eventually merged with humanitarian initiatives. While the sentiment of compassion towards nonhuman animals was not a novelty in India, its contact with the Raj lent a different hue to it. Compassion was no longer a commitment to the virtue of “ahimsa” (non-injury to a living being)- but implied a loyalty to bigyan or “science.” The best example of the mingling of ahimsa and bigyan is the foundation of the Belgachia Veterinary infirmary in 1901.
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Chen, Phoebe. "Posthuman Potential and Ecological Limit in Future Worlds." In Posthumanism in Young Adult Fiction, 179–96. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496816696.003.0009.
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Phoebe Chen analyzes three representative YA dystopic novels in which characters face ecological disaster and finds them lacking, inadequate to address posthumanist possibilities. Ecological posthumanism stresses connections—between self and Other, human and environment, present and past—erasing borders that constitute liberal humanism. Earth Girl, Of Beast and Beauty, and Orleans all feature female protagonists living in ruined eco-systems whose subjectivities are massively influenced by their environments. Jarra, as an archaeologist on Earth, heals through recovery of the past; Isra reclaims the human traits of compassion and sacrifice to embrace the Other; and Fen survives (for a while) in the flooded streets of Orleans by embedding herself into the environment, thus losing her posthuman dignity. Chen describes such novels as being an “imaginative platform” for speculating about being human in ruined environments, a likelihood we all will face.
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Ben-David, Rachel. "Hunting the Wild 'Other' to Become a Man: Wildlife Tourism and the Modern Identity Crisis in Israeli Safaris to East Africa." In Living Beings, 125–44. Routledge, 2020. http://dx.doi.org/10.4324/9781003085881-8.
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Masuku, Mfundo Mandla, and Vusi Clearance Mathe. "The Dynamism of Cultural Practices With Regard to Learners With Disabilities." In Handbook of Research on Creating Spaces for African Epistemologies in the Inclusive Education Discourse, 248–59. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-4436-8.ch019.
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This chapter examines cultural practices about learners living with disabilities in the South African context. This involves the role of beliefs, culture, and even the values in the community and the creation of the school curriculum. The Ubuntu concept lies at the heart of the African way of life and impacts on every aspect of people's well-being. Ubuntu is actually regarded as the soul force that drives almost every facet of societal life in African societies and that creates the relationship between the African community. Ubuntu in the South African context or society is seen as the act of being human, caring, sympathy, empathy, forgiveness, or any values of humanness towards others. Ubuntu is a capacity in South African culture that expresses compassion, reciprocity, dignity, harmony, and humanity in the interest of building and maintaining a community with justice and mutual caring. The consequences of failure to embrace Ubuntu in South African schools manifests itself through learner indiscipline and staff not respecting each other.
Conference papers on the topic "Compassion for other living beings"
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Salingaros, Nikos A., and Pietro Pagliardini. "Geometry and life of urban space." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8112.
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This essay introduces rules for building new urban squares, and for fixing existing ones that are dead. The public square as a fundamental urban element behaves both as a node and as a connector of the urban fabric. Like the components of an organism, each urban element is itself highly complex, and this conception contradicts postwar design trends based on abstract simplistic ideas: those are imposed in order to control instead of stimulating social life. Urban structures, infrastructure, human beings, their activity nodes, and all their interconnections come together to form a “super-organism”, a complex and dynamic whole that is the city. This happens only when the geometry of the urban fabric is encouraged to develop in a living manner. The basic element of this “super-organism” is urban space that works with informational processes. In European culture, the square connects the local urban space with other squares, streets, and roads with a strong pedestrian use. A living city works through its connections to reach the properties of a “super-organism”.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Paoliello, Carla. "Design in-between Knowledge, Cultures, Identities, and Territories." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001378.
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The prefix and preposition between come from the Latin inter. It indicates the position in the middle of two things. It is a spatial and a temporal limit as inter-open, interweave, and interpose. It expresses exchange and reciproc-ity. The term in-between imbues all these meanings. It brings this open place and time where different ways of looking and living in our world mix together or complete each other in a universal perspective. We expose the interrelationships between design, knowledge, cultures, identities, and ter-ritories. We also elucidate the mixtures, miscegenation, and hybridizations between oneself and another or between a designer and an artisan. This pa-per evidences the contact zone that defines another place, which is no long-er mine or the others as told by Pratt's “between-places” [1] in an in-between-time of between-beings.
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Daugulis, Peteris. "Introducing Veganism Education." In 15th International Scientific Conference "Rural Environment. Education. Personality. (REEP)". Latvia University of Life Sciences and Technologies. Faculty of Engineering. Institute of Education and Home Economics, 2022. http://dx.doi.org/10.22616/reep.2022.15.014.
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The current thinking of the majority of people is based on the tacit belief that animals are objects without consciousness that can be used as food, disguise material and toys. This view needs to be changed by introducing veganism -the scientifically based viewpoint that animals are relatively primitive conscious living beings that must be treated as such. The ongoing trend toward improving animal welfare and spreading acceptance of animal rights must be supported by educational efforts. The educational community must contribute to such a change in mentality by changing school culture and educational processes. The school education system must teach and support the vegan mentality and behavior. In this article, changes in educational goals and practices are described. Discussion topics about the use of animals for food, entertainment, and other purposes, are offered. Guidelines for promoting veganism and features for educational innovation are given.
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Saini, Kanika, and Sheetal Kalra. "IoT-based Earthquake Prediction Using Fog and Cloud Computing." In International Conference on Women Researchers in Electronics and Computing. AIJR Publisher, 2021. http://dx.doi.org/10.21467/proceedings.114.28.
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Earthquakes are severe, unexpected, life-threatening catastrophes that affect all kind of living beings. It frequently results in the loss of life and property. Predicting earthquake is the most important aspect of this field. With the golden age of the Internet of Things (IoT), an innovative new idea is to couple IoT technology with cloud and fog computing to improve the potency and accuracy of earthquake monitoring and forecasting. The embedded IoT-Fog-Cloud layered structure is adopted in this research to predict earthquakes using seismic signal data. This model transfers sensed seismic signals to fog for analysis of seismic data. At fog, Fast Walsh Hadamard transform is used to extract time and frequency domain features and PCA is employed to reduce the dimensionality of feature sets. Random Forest algorithm has been used to classify seismic signals into two different events, viz., earthquake and non-earthquake accompanied by the real-time warnings. When compared to other classification models, implementation findings indicate that the Random Forest classifier achieves high values of specificity, sensitivity, precision, and accuracy with average values of 88.50%, 90.25%, 89.50%, and 92.66%. Hence make this framework more real-time compliant for earthquake prediction.
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KARIM SHARIF, BAQI. "Genocide And strategies to confront it from an Islamic perspective." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/46.
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"Genocide And strategies to confront it from an Islamic perspective Genocide is the nightmare and black point in human history, which unfortunately is committed by human beings as individuals or groups, or even governments and countries against the brotherhood of human being. The mass extermination was the extermination of a family and a group, or a nationality and a sect, in a place because of the justification for their national, sectarian and religious affiliations. Or was their extermination because of their race and color, or because of the location of the geography rich in economic materials, or because of their opposition to the type of government that governs them. Whatever the justifications and causes of genocide, it is a heinous act of every human being with a common sense and a balanced mind; Because committing it is not worthy of a human being as a human being, and is in no way consistent with his position as the smartest living being in the universe, and as the master of it, and as it is a condemned, criminal and forbidden act, then a warrior in international laws and heavenly religions. The researcher in this research puts his hand on legislative, economic and social strategies, with the aim of essentially eliminating this ugly and malicious cancerous behavior, and the work that everyone with a healthy nature disgusts with does not strip away the qualities and characteristics that are unique to humans and distinguish them from other living creatures. Beginning with the definition of genocide, then a brief presentation of its genesis and its most important causes, and then focus on strategies to confront, combat, and eliminate it. "
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Palacios, Fernando. "Breath: Reciprocities Without Words. Music, sound and videoart as communication paths on migration processes." In II Congreso Internacional Estéticas Híbridas de la Imagen en Movimiento: Identidad y Patrimonio. Valencia: Universitat Politàcnica de València, 2021. http://dx.doi.org/10.4995/eshid2021.2021.13207.
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Breath was created during a research stay at Social Sciences department in Roskilde University in Denmark. The challenge was to find ways to disseminate knowledge through artistic resources in a research project under migration topic.European socio-cultural contexts nowadays are established as landscapes of diversity, platforms of social interaction where the confluence of perspectives of diverse cultures are gradually modified, giving rise to new expressive parameters of social groups. This environment allows a dialogue between different cultural musical manifestations and the approaches to the sound phenomenon that each one establishes. These cultural platforms are laboratories par excellence of the transculturation as a place where the exchange of musical identities is more easily produced. They accept (or should accept) diversity not as exoticism or threatening otherness but as a possibility of one's own identity.Under these circumstances, music plays a definitive and fundamental role constituting a purposeful and peaceful way of interaction between different cultural groups. Furthermore, music allows the development of a dialogue in the rethinking process of the collective, related to the individual.Breath is an approach to music in a social perspective, connecting people from different genders, generations and cultures that didn´t know each other before. Together we created a communication path without words, where breath is the guideline for the improvised music. We were all synchronized in a co-creative work. The photos and drawings that appears on the video where chosen and made by the participants afterwards, reflecting what they felt during the experience. Besides, Breath is an interactive work that invites you to participate in it with your own breath. Through a video installation, Breath pretends to arouse our empathy towards an understanding of the other. It aims to visualize our common aspects as humans and living beings, focusing on an existing and basic one: breathing reciprocity.
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Matsushige, Maya, Maya Matsushige, Yasunori Kozuki, Yasunori Kozuki, Ryoich Yamanaka, Ryoich Yamanaka, Mari Maeda, Mari Maeda, Yushu Tashiro, and Yushu Tashiro. "THE EFFECTS OF A SEASIDE ENVIRONMENTAL EDUCATION PROGRAM FOR PRESCHOOL CHILDREN AS SEEN IN THE CONTENTS OF BEFORE-AND-AFTER DRAWINGS." In Managing risks to coastal regions and communities in a changing world. Academus Publishing, 2017. http://dx.doi.org/10.31519/conferencearticle_5b1b941c09fb97.08502786.
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In this study, an environmental education program for preschool children was conducted at the seaside, and its effects were evaluated by examining pictures of marine environments drawn by the children before and after the program. The purpose of the education program was to heighten children’s levels of interest in the sea, encourage them to perceive the seaside as a space for play, and increase their familiarity with it. When the children’s pictures drawn before and after the program are compared, the most striking difference is whether or not people are included in the picture. Of the 16 kids who drew both pictures, only one put a person in the picture before the program, but this increased to six afterward, and five of these depicted “sea animals and me” together. There was also one who drew “sea animals, my friends, and me,” and another who drew a four-panel comic strip telling a story. In addition, eight of the 16 children drew living things small and weakly beforehand, but more powerfully and dynamically afterward. As we have seen, the hands-on seaside experience during this education program acted on five senses and caused a change in their internal mental models. It also enabled them to perceive a connection between the sea and themselves, and in some cases to understand and express the relationship between human beings and the sea and between other children and themselves. In future studies, we intend to increase the number of case studies of this type of program.
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Matsushige, Maya, Maya Matsushige, Yasunori Kozuki, Yasunori Kozuki, Ryoich Yamanaka, Ryoich Yamanaka, Mari Maeda, Mari Maeda, Yushu Tashiro, and Yushu Tashiro. "THE EFFECTS OF A SEASIDE ENVIRONMENTAL EDUCATION PROGRAM FOR PRESCHOOL CHILDREN AS SEEN IN THE CONTENTS OF BEFORE-AND-AFTER DRAWINGS." In Managing risks to coastal regions and communities in a changing world. Academus Publishing, 2017. http://dx.doi.org/10.21610/conferencearticle_58b431616d615.
Full textAbstract:
In this study, an environmental education program for preschool children was conducted at the seaside, and its effects were evaluated by examining pictures of marine environments drawn by the children before and after the program. The purpose of the education program was to heighten children’s levels of interest in the sea, encourage them to perceive the seaside as a space for play, and increase their familiarity with it. When the children’s pictures drawn before and after the program are compared, the most striking difference is whether or not people are included in the picture. Of the 16 kids who drew both pictures, only one put a person in the picture before the program, but this increased to six afterward, and five of these depicted “sea animals and me” together. There was also one who drew “sea animals, my friends, and me,” and another who drew a four-panel comic strip telling a story. In addition, eight of the 16 children drew living things small and weakly beforehand, but more powerfully and dynamically afterward. As we have seen, the hands-on seaside experience during this education program acted on five senses and caused a change in their internal mental models. It also enabled them to perceive a connection between the sea and themselves, and in some cases to understand and express the relationship between human beings and the sea and between other children and themselves. In future studies, we intend to increase the number of case studies of this type of program.
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Pui-Yuk King, Alex, and Kin Wai Michael Siu. "Ethnographic Study of Living Alone Elderly with Mild Cognitive Impairment in Hong Kong: A Pilot Study." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002048.
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1. IntroductionA report by the United Nations has revealed the number of older adults in the world is projected to reach 1.4 billion by 2030, and this number is expected to increase to 2.1 billion by 2050. This development will place enormous pressure on current healthcare and social protection systems. If life expectancy continues to rise while fertility constantly declines over many years. the ageing of the population will continue to throughout the world. The gigantic numbers of elderly people will place significant pressure on current systems of social protection and global health care. By 2024, it is expected to have nearly 400,000 people over the age of 80 in Hong Kong —a 24.8% increase over the figure recorded in 2014. 2. Problem StatementLike in other Asian cities, the population of Hong Kong exhibits a continuous ageing trend.The change in the population structure will need an improved housing policy and health care system and infrastructure in order to tackle these resulting social problems. The more older adults are living in the city, the greater the numbers of people who are living with dementia. 3. Older Adults Living with Mild Cognitive ImpairmentDementia is characterised by the loss of mental abilities,and by further degeneration over time.This condition is not inevitable, as the hallmark symptoms of cognitive deterioration are not considered to be a normal part of ageing. It is a typical biomedical disease that might appear when the brain is affected by some specific diseases, such as a series of small strokes damage the brain and cause confusion, speech problems and progressive loss of memory and cognition. This gradual decline in cognitive functions causes people to need extra support for daily living. A person who is having slightly problems with planning, reasoning and also remembering may be classified as having mild cognitive impairment (MCI). 4. Universal DesignUD (universal design) is classified as the practice of making things in ways that involve almost no extra cost, but offer attractive yet functional styles that are fulfilling all people, regardless of each individual’s ability or disability. UD addresses the complete span of functionality through making each element and space accessible to its deepest extent by careful planning at all different stages of a project. 5. Participant Observation An interpretive approach is adopted as a research paradigm for understanding the meanings that human beings attach to their experiences. For this study, a centre manager of the well-established Yan Oi Tong Elderly Community Centre recruited three older adults to participate for nine months. These people were living with MCI in a rural district. Prior to this study, these three elders engaged in a participative design workshop that was organised by the same researcher. The workshop had two sessions, and explored the participants’ latent needs concerning home decoration and product design for public housing.Observational visits were conducted with each participant every two weeks for a nine-month period. The participants are referred to as CH, CP and SK, and they were aged between 79 and 85 years old.6. DiscussionTheme 1: Fear of being alone.The participants described their experiences of facing loneliness. Although they felt that their memories were getting worse, they could still express how loneliness was one of the most difficult challenges that they had to face day-by-day. SK said that ‘I want to do my preferred activities,and don’t want to stay at home all the time!’ Theme 2: Recognition of incompetence.The older persons suffering from MCI believed that they were, to varying degrees, incompetent in dealing with day-to-day activities. As CP explained, ‘I have become useless and cannot remember things recently…’ Theme 3: Lack of neighbourhood spirit. For older people living alone in public housing, neighbours become the most reliable people after their families. Older participants reported that they commonly displaced their house keys due to their gradual memory loss. They had to make duplicate front door keys, and gave them to neighbours who they trusted.To deal with such problems, a product design or system could be pre-installed in housing facilities that would enable better communication or connection between neighbours, and allow older residents to become closer to others.7. ConclusionThis ethnographic study has investigated the latent, unfulfilled needs of older persons living with MCI. Building rapport with these older participants was an important step at the beginning of the study.This finding of “Fear of being alone”, “Lack of neighbourhood spirit”also revealed that regular visits by community centre staff and local social workers should be organised to provide older community members and stakeholders with more attention regarding their day-to-day activities and their relations to society as a whole in order to eliminate “Recognition of incompetence”.
Reports on the topic "Compassion for other living beings"
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Manzi, Maya. More-Than-Human Conviviality-Inequality in Latin America. Maria Sibylla Merian Centre Conviviality-Inequality in Latin America, December 2020. http://dx.doi.org/10.46877/manzi.2020.29.
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In the context of our current planetary crises, in a world that continues to be shaped by capitalist, colonialist, androcentric and anthropocentric visions, we are faced with the urgency of reconsidering, at the deepest levels, the way we relate with other human and nonhuman beings. This working paper aims to contribute towards that end by looking at human-nonhuman relations through the concept of conviviality, understood as the everyday living together with difference, and how it intersects with inequality. In the first part of this paper, more-than-human conviviality-inequality is investigated by critically analyzing onto-epistemological and methodological approaches that question, subvert or reproduce hegemonic thinking and worldviews on humannonhuman relations like historical materialism, new materialisms, transhumanism, posthumanisms, and indigenous relational ontologies. In the second part, I look at particular relational dimensions like incompleteness, translation, and affect, which can help us create new understandings of more-than-human conviviality-inequality in Latin America and beyond.