Journal articles on the topic 'Compassion for other living beings'
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1
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>
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Manggala, I. Made Sukma, I. Nyoman Suarka, and Ida Bagus Rai Putra. "Makna Teologi Buddha Djawi Wisnu Dalam Kitab Weddo Djojo Sampurno." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 201–12. http://dx.doi.org/10.37329/jpah.v6i3.1725.
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Djawi Vishnu Buddhists’ belief teaches its followers to respect and love those who intercede for God's will as a result the individual self exists in this world. If there is an imbalance between the Bhuwana Agung (the universe) and Bhuwana Alit (the human self) a catastrophe can occur in the lives of Djawi Vishnu Buddhists. The text of the Weddo Djojo Sampurno book contains several quotes that emphasize the beauty of nature as a reflection of the Bhuwana Agung and the sincerity of meditation as a reflection of Bhuwana Alit. This aims of this study is to figure out the Buddhist theology of Djawi Vishnu as a discourse of worship presented to Gusti Hulun Hyang Bhatara Wisnu in his manifestation as the ruler of the universe based on love and compassion. The love and affection intended are capable of loving oneself or Ingsun who is aware of the existence of the universe as a place to interact with other living things. The theory applied in this study is the semiotic theory proposed by Roland Barthes in terms of the meaning of the second level. The data being applied was qualitative data. Further, primary data sources are manuscripts, Weddo Djojo Sampurno books and secondary data sources include research results, books, internet sources. The research instruments were a dictionary as a medium for translating Javanese text into the target language translation. At the stage of presenting the results of this research data analysis were analyzed using formal methods and informal methods. As a result, it was found that the sincerity of meditation based on compassion as a form of controlling the concentration of the mind towards Gusti was aimed at the highest awareness. It is when humans are able to realize who they are and focus their minds on one single goal (moksa) to unite with Hyang Gusti.
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Maree, J. G., and J. M. Molepo. "The Torn Learning Sprockets: Judge This Film by Its Sequel." Gifted Education International 17, no. 3 (September 2003): 287–96. http://dx.doi.org/10.1177/026142940301700311.
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The metaphor of a film, which is being shown to the reader, is employed here to highlight the dire educational and domestic situation in Limpopo, where, in 2001–2002, the authors embarked on a project with the initial aim of establishing whether it is possible, through working with teachers and learners, to help learners attain better achievements. Soon after the project had commenced, we began to realise how appalling learners' domestic backgrounds were. According to conservative estimates, 80% of all children in rural areas live with other caretakers, for instance grandmothers and aunties. Learner support material is almost non-existent Classrooms resemble broken-down shacks. Sporting facilities are almost non-existent. Sanitary amenities are nightmarish. Our primary research question has now become: How can anyone facilitate not only scholastic achievement, but indeed the government's intended AIDS/HIV prevention programme and the life orientation programme in primary and secondary schools (intended to be a key element in its fight against the pandemic) in South Africa? How is it possible to facilitate lifeskills acquisition in domestic circumstances such as those prevailing in Limpopo? How can we seriously consider ‘Ubuntu’ (humaneness, sharing, compassion) when children are living in these circumstances?
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Arifinsyah, Arifinsyah, Safria Andy, and Agusman Damanik. "The Urgency of Religious Moderation in Preventing Radicalism in Indonesia." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 27, 2020): 91. http://dx.doi.org/10.14421/esensia.v21i1.2199.
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This paper aims to contribute to the thought of realizing religious moderation to prevent radicalism. The problem is, what is meant by religious moderation and how to do the deradicalization of religious moderation based harmony in Indonesia. This research used a qualitative method with content analysis techniques (content analysis), which examines and analyzes a number of literature (Library Research) related to the subject matter. Religious moderation is very significant in deradicalizing, namely; 1). Provide awareness of human nature to do good, the necessity of living side by side in the midst of heterogeneity, without cultural, religious and national boundaries. 2). A moderate attitude promotes hospitality and compassion, upholds human dignity, and lives a life based on religion, morals and universal ethics. 3). Religious people are aware of being citizens and at the same time becoming part of world citizens, respecting other truths. 4). Religious moderation is the most appropriate content and practice to prevent radicalism and preserve harmony in Indonesian earth, which is knitted with Pancasila values. Mental attitude that is moderate, fair, and balanced is the key to managing diversity. 5). With religious moderation, it will be able to manage plural and multicultural societies in the midst of the development of information technology in Indonesia. 6). Religious moderation becomes significant not only for the creation of constructive relations between religions externally, but it is also important internally to create harmony between various streams within one religion.
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Kaluđerović, Željko. "Presocratics and Other Living Beings." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 25, 2020): 192–210. http://dx.doi.org/10.31874/2309-1606-2020-26-1-12.
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Advocates of the questioning of the dominant anthropocentric perspective of the world have been increasingly strongly presenting (bio)ethical demands for a new solution of the relationship between humans and other beings, saying that adherence to the Western philosophical and theological traditions has caused the current environmental, and not just environmental, crisis. The attempts are being made to establish a new relationship by relativizing the differences between man and the non-human living beings, often by attributing specifically human traits and categories, such as dignity, moral status and rights to non-human living beings. The author explores antecedents of the standpoints that deviate from the mainstream Western philosophy, in terms of non-anthropocentric extension of ethics, and finds them in the fragments of first physicists, which emphasize kinship of all varieties of life. Pythagoras, Empedocles, Anaxagoras and Democritus, in this context, considered certain animals and plants as sacred, i.e. they believed that they are, in a sense, responsible for what they do and that they apart from being able to be driven by a natural desire, being able to breathe, feel, be sad and happy, also have a soul, power of discernment, awareness, the ability to think, understanding and mind. Finally, the author believes that solutions or mitigation of the mentioned crisis are not in the simple Aesopeian levelling of animals and plants "upwards", but in an adequate paideutic approach which in humans will develop an inherent (bio)ethical model of accepting non-human living beings as creatures who deserve moral and decent treatment and respect.
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Faizah, Kurniyatul. "SPIRITUALITAS DAN LANDASAN SPIRITUAL (MODERN AND ISLAMIC VALUES); DEFINISI DAN RELASINYA DENGAN KEPEMIMPINAN PENDIDIKAN." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 19, no. 1 (April 22, 2021): 068. http://dx.doi.org/10.29062/arrisalah.v19i1.571.
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Spirituality is not something foreign to humans, because it is the core (core) of humanity itself. Manpu's spiritual drive brings the material dimension of man to his spiritual dimension (spirit, divinity) by understanding and internalizing His attributes, living life according to His instructions and imitating His Messenger. The goal is to gain His pleasure, to become a "friend" of Allah, "lover" (wali) of Allah. Spiritual leadership is leadership capable of inspiring, arousing, influencing and mobilizing through exemplary, service, compassion and the implementation of values and other divine traits in goals, processes, culture and leadership behavior. The spiritual leadership model is not only influenced by external factors, but is more guided by internal factors, namely the human conscience, but spiritual leadership does not mean anti-intellectual leadership. The leadership implemented by Muhammad SAW. become a role model with its main characteristics, namely siddiq (integrity), trust (trust), fathanah (working smart) and tabligh (openly, human relations) capable of influencing others by inspiring without indoctrinating, awakening without hurting, arousing without forcing and inviting without ordering. Spiritual leadership in schools or madrasas really needs to be applied by the principal, because madrasas are schools or places to study both general science and Islamic religious knowledge, and what characterizes madrasas are very focused on cultivating values. or the science of religion for students where the aim of the madrasa in general is to form a human who understands religion (to be a human being who is faithful and pious). So ideally, a principal, especially at a school with an Islamic background or known as a madrasa, should be able to apply spiritual leadership in carrying out its main duties and functions.
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Possamai, Verônica Ribeiro. "(Bio)ethics for all beings: a proposal under construction." Research, Society and Development 10, no. 16 (December 4, 2021): e264101622414. http://dx.doi.org/10.33448/rsd-v10i16.22414.
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(Bio)ethics for all beings is under construction as a theoretical framework – proposed by R. Siqueira-Batista – that has as its origin the ethics for all beings. It is based on fundamentals such as quiddity, totality, interdependence, and has its central principle in the laic compassion. It has applicability in bioethical conflicts involving end of life (euthanasia), environmental ethics and public health / Primary Health Care. This study was carried out based on articles on the (bio)ethics of all beings and aims to present the reflection about the nomenclature; to define the main foundations; and analyze its applicability. It was concluded that the (bio)ethics of all beings is a bioethical current that can be applied in different fields, as it defends a careful and affectionate look towards human and non-human beings, living and non-living.
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Hartnett, Elizabeth. "Making a Killing, Bob Torres." UnderCurrents: Journal of Critical Environmental Studies 17 (November 16, 2013): 34. http://dx.doi.org/10.25071/2292-4736/37687.
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San Francisco, AK Press, 2007 Full Text You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere. -Shevek, in The Dispossessed, by Ursula K. LeGuin In a testament to his ability to draw on diverse authors and theories, Bob Torres opens the final chapter of Making a Killing: The Political Economy of Animal Rights with a quote from a science fiction novel, and in so doing he successfully draws together many of the themes of his work. LeGuin's character Shevek hails from a society organized by property-less relationships, complete gender equality and communal living. Shevek travels to the capitalist planet Urras and finds a materially wealthy society plagued by repression, alienation and radical inequality. His revolutionary ideas are quickly shot down. For Torres, Shevek represents a social anarchist perspective that entails a daily commitment to living and embodying the principles that one wants to see practiced in the world. Far from beginning his academic career as an animal rights activist, Torres, assistant professor of sociology at St Lawrence University and co-host of the popular Vegan Freak Radio podcast, originally studied agricultural science. It was a "dairy production" class that initially led him to think more seriously about animal oppression, and the logistics of the commodification of sentient beings under capitalism. Torres was taught to view animals as producers. He learned how a farmer survives in the "go big or go home" world of agribusiness: by squeezing every last bit of production out of animals for the least possible input. Capitalism relies on alienation between "producers" (in this case, cows) and their "products" (their calves, their milk, and eventually, their own bodies), creating a mental distance between consumers and producers that obscures underlying power relations and exploitation. Torres' experiences with production agriculture disrupted this mental distance by revealing the process by which sentient beings become "living machines" for the profit and enjoyment of humans. Torres situates his analysis of animal exploitation and advocacy within broader discussions of Marxist political economy, social ecology, social anarchism, and abolitionist animal rights theory. He challenges all of his readers, regardless of their political inclinations and thoughts on the status of nonhuman animals, to make connections between different forms of oppression, and to examine the power relationships that underlie their attitudes and consumer choices. He implores the Left to consider animals within broader liberation struggles but reserves some of his most powerful critique for the "animal rights" movement itself. He chastises animal advocates who fail to work in solidarity with other anti-oppression movements and whose means are inconsistent with their desired ends. Torres maintains that if capitalism, commodification, and property relations are inextricably linked to animal exploitation, then working from within this paradigm is not a recipe for effective activism. According to Torres, the animal rights movement in its current incarnation as the "Animal Rights Industry" has lost sight of itself and its long-term goals and has been co-opted to the point where it can no longer target exploitation at its foundation. He argues that the movement has become dominated by multi-million dollar organizations with enormous operating budgets that work directly with agribusiness in pursuit of endless welfare reforms. He points to the ongoing "love affair" between animal protection organizations and corporations like Whole Foods, and argues that these alliances actually make animal exploitation more profitable. Despite all of the rhetoric about "compassion", corporations' primary responsibility is towards shareholders. For example, rather than encouraging concerned consumers to stop eating animal products, Whole Foods caters to a niche market willing to pay a premium for "happy meat". Drawing on the abolitionist animal rights theory of Gary Francione, Torres shows how this phenomenon actually perpetuates animal exploitation by reinforcing the idea that animals are property, thereby legitimating their commodification. As the (legal and conceptual) property of humans, animals' subjectivity, their interests in not suffering, and the fulfillment of their natural needs and behaviours all become secondary to the interests of property owners. For these reasons, welfare reforms and anti-cruelty laws inevitably fail to protect the interests of animals. Having argued that we cannot buy a revolution for animals by donating to our favourite animal protection corporation or by purchasing ever more "humane" animal products, Torres maintains that anyone can use their own strengths and talents to bring about social change - all that is needed is a commitment to making a change consistent with one's own principles. Torres empowers his readers to seek affinity with other social movements and to strive for fundamental societal change that strikes at the roots of all hierarchy and domination. Recognizing animal exploitation as a needless form of domination, Torres advocates veganism as a direct refusal to participate in the consumption, enslavement, and subjugation of animals for human ends. Veganism is a daily, lived expression of that ethical commitment, and it embodies the change that animal rights movement seeks to implement.
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Brant, Linda. "Monuments of Compassion." Journal of Public Space, Vol. 5 n. 4 (December 1, 2020): 221–30. http://dx.doi.org/10.32891/jps.v5i4.1421.
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The term ‘monument of compassion' is introduced to describe the essential features of the Monument To Animals We Do Not Mourn, as well as other animal monuments. Installed in Hartsdale Pet Cemetery in New York, The Monument To Animals We Do Not Mourn is unconventional in its representation of a marginalized group (farm animals), its challenge to dominant cultural narratives concerning this group, its interactivity, and its atypical location. It is an artist-driven, dialogic monument of dissent, offering cemetery visitors the opportunity to consider the suffering of farm animals in the same space that they mourn their beloved companion animals. The monument extends compassion to farm animals and affirms their value as individual beings, worthy of a full and natural life. Visitors who resonate with the monument’s message are invited to leave a stone at its base. As the stones accumulate, they will be collected and used to create another monument of compassion for typically unmourned animals.
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Aoun, Samar M., Robyn Richmond, Kerrie Noonan, Kerry Gunton, and Bruce Rumbold. "‘The more you give, the better it is for you. You know the reward is greater than the effort’: the Compassionate Communities Connectors’ experience." Palliative Care and Social Practice 16 (January 2022): 263235242211398. http://dx.doi.org/10.1177/26323524221139874.
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Background: The Compassionate Communities Connectors programme is a volunteer-led initiative designed to enhance the social networks of families living with chronic or life-limiting illnesses. Specially trained volunteers supported existing members of the families’ social networks and also enlisted the support of community members, Caring Helpers, to address the social and practical needs of these families. The programme is an initiative of The South West Compassionate Communities Network in Western Australia, in partnership with the health service. Objective: To explore the experiences and views of Connectors implementing this model of care with a particular focus on its feasibility and acceptability from their perspective. Methods: Semi-structured telephone interviews were undertaken with 11 Connectors covering their experience with 37 patients/family carers (March 2021 to April 2022). A deductive content analysis was used in analysing interview transcripts. Results: Six themes captured the Connectors’ view of their role and its impact on their clients and themselves: Mutual benefits from connection and reciprocity; It is ok to ask for and receive help; Sense of community as being ‘part of a village’; Making a difference in social connectedness; Frustrations when not achieving everything you want to; Reflecting on the difference with traditional volunteering. These themes are complemented by a social network mapping example and a vignette demonstrating the increase both in connections and interaction between these connections and the process by which such changes took place. Conclusion: Volunteering as a Connector has been a positive and feasible experience for fostering a sense of community among participants, developing relationships with other community members, seeing the difference that the Connector role makes in the lives of those involved in the enhanced network and fostering growth in Connectors’ emotional capacity and compassion. The work is challenging but rewarding and differs in several respects from traditional volunteering, particularly in the agency Connectors can bring to their role. A public health approach based on a close partnership between health services and communities/civic institutions is the optimal practice model.
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Tallberg, Linda, Liisa Välikangas, and Lindsay Hamilton. "Animal activism in the business school: Using fierce compassion for teaching critical and positive perspectives." Management Learning 53, no. 1 (October 1, 2021): 55–75. http://dx.doi.org/10.1177/13505076211044612.
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This article explores a practical approach to teaching animal ethics in food systems as part of a business course. We argue that tackling such complex and emotionally charged topics is vital to shifting unsustainable and hurtful behaviours towards more positive futures. Our teaching example outlines a pedagogy of courageously witnessing, inquiring with empathy and prompting positive action; an activist approach we term fierce compassion. These three layers blend positive and critical perspectives in a classroom to address contentious issues of large-scale industrial animal production hitherto largely neglected in a traditional business curriculum. While acknowledging that academic activism is controversial, we argue that fierce compassion – noticing the suffering that is remote and often systemically hidden – can inform and structure education towards more post-anthropocentric and just futures for all living beings – human and nonhuman alike.
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Vallely, Anne. "Vulnerability, Transcendence, and the Body: Exploring the Human/Nonhuman Animal Divide within Jainism." Society & Animals 28, no. 5-6 (December 1, 2020): 550–66. http://dx.doi.org/10.1163/15685306-12341520.
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Abstract Jainism’s renowned compassion toward nonhuman animals is derived from the vulnerability and finitude we share with them. The tradition recognizes the impetus to avoid suffering and preserve life as basic to all living beings and emphasizes our shared existential condition. Nevertheless, Jainism treats the condition of being human as privileged because of its capacity for radical bodily detachment. This article, based on long-term ethnographic work among Jain communities in India, brings Jainism’s traditional understandings of the human/nonhuman distinction into discussion with contemporary philosophical and anthropological reflections on the category of the “animal.”
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Borody, W. A. "The Japanese Roboticist Masahiro Mori’s Buddhist Inspired Concept of “The Uncanny Valley” (Bukimi no Tani Genshō, 不気味の谷現象)." Journal of Ethics and Emerging Technologies 23, no. 1 (December 1, 2013): 31–44. http://dx.doi.org/10.55613/jeet.v23i1.4.
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In 1970, the Japanese roboticist and practicing Buddhist Masahiro Mori wrote a short essay entitled “On the Uncanny Valley” for the journal Energy (Enerugi, 7/4, 33–35). Since the publication of this two-page essay, Mori’s concept of the Uncanny Valley has become part and parcel of the discourse within the fields of humanoid robotics engineering, the film industry, culture studies, and philosophy, most notably the philosophy of transhumanism. In this paper, the concept of the Uncanny Valley is discussed in terms of the contemporary Japanese cultural milieu relating to humanoid robot technology, and the on-going roboticization of human culture. For Masahiro Mori, who is also the author of The Buddha in the Robot (1981), the same compassion that we ought to offer to all living beings, and Being itself, we ought to offer to humanoid robots, which are also dimensions of the Buddha-nature of Compassion.
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Gaan, Narottam. "Emerging Discourses on Security—From ‘Traditional’ to ‘Worldly’ and Beyond: An Innovative Indian Perspective." Journal of Entrepreneurship and Innovation in Emerging Economies 4, no. 2 (June 3, 2018): 177–94. http://dx.doi.org/10.1177/2393957518775582.
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In the traditional conceptualisation of security, human beings remain predominantly at the centre stage claiming all privileges of military apparatus of the state by virtue of being ‘superior’ to all other living forms. Realist and neo-realist conceptualisations of the state see human kind as the sole reference point and subject of security. It is argued that the security of the state impregnates the individuals against all kinds of threats from the outside ‘other’. With the emergence of non-traditional security paradigms and the broadening of the ambit of security to bring human beings directly to the mainstream, and include non-human material beings, the new materialism and worldly approaches obtain a different kind of prominence in the canon of security analysis. In this new approach, we can find the conceptualisation of ‘being together’ of human beings, other non-human living forms and the non-living material world being part of one whole world. This so-called ‘worldly approach’, articulates and emphasizes the realisation and feeling of human beings for the ‘other’, but falls short of suggesting any means by which human beings could expand themselves to include all-living and non-living forms to create new security models. This article analyses the relevance and applicability of ancient Indian wisdom substantiated by modern science to the analysis of state security.
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Mardiyah, Jeny, and Alim Harun Pamungkas. "The Role of Family Education in Heritage of Local Language Use: A Case Study of Families Associated with Javanese Transmigrant." SPEKTRUM: Jurnal Pendidikan Luar Sekolah (PLS) 9, no. 3 (August 31, 2021): 327. http://dx.doi.org/10.24036/spektrumpls.v9i3.113475.
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This research is motivated by the residents of Nagari Sungai Rumbai who are domiciled by several ethnic tribes such as Minangkabau, Javanese, Sundanese, and Batak residents. This heterogeneous tribe combines the original culture of each ethnic group living in Nagari Sungai Rumbai. This study aims to determine family education for the Javanese community in the habituation of the regional/(Javanese) language in the family, especially describing the role of family education at home, the role of family education in terms of the use of regional/(Javanese) languages, and knowing the supporting factors and inhibiting factors for the use of regional language/(Javanese). This type of research uses qualitative research methods using a case study approach. According to Creswell (2010), qualitative research always has its own characteristics. In another sense, qualitative research is a research approach that is carried out in a natural setting, placing the researcher as a data collection instrument, using inductive analysis and focusing on meaning according to the participant's perspective. Sources of data in this study that became the subject of the study were parents of families associated with Javanese transmigrant families in Nagari Sungai Rumbai, Dharmasraya Regency. While the informants are those who provide information about the research being carried out, namely, children or other family members in Javanese families. Data collection techniques used in this study were observation, interviews, and documentation. As well as the validity of the data obtained from this study was done by triangulation of sources. The results of the study show that (1) the role of family education at home is in the form of compassion (rasa), sharpening (cipta), and fostering (karsa), (2) the role of family education in terms of the use of regional languages, including families who have succeeded in teaching speech, namely passing on good use of the Javanese language to families and teach polite and courteous behavior, (3) the supporting factors are inviting to speak Javanese, marrying fellow Javanese descendants, and inviting children in social activities using the Javanese language. While the inhibiting factors are the influence of the majority language in which the regional language is used, the influence of the environment and association, and the younger generation does not appreciate the local language.
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Kavakci, Merve. "Islam Under Siege." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 105–7. http://dx.doi.org/10.35632/ajis.v21i1.1816.
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Ahmed’s Islam Under Siege is among the most popular books of the post-9/11 period both in the West and in the Muslim world. The subtitle of thebook poses as its summary: Living Dangerously in a Post-Honor World.This multifaceted book addresses a wide audience, including thoseAmericans in the Midwest who fearfully reflect upon the proverbial question“Why do they hate us?,” Muslims who incessantly lament the acrimoniousreality of Islam being associated with terrorism, and intellectuals whostrive to discern the underlying factors of the crisis between Muslims and theWest. Ahmed responds to the query “Could acts of violence be relegatedmerely to Muslim societies?” by adeptly elucidating the underlying factorsof the Muslim world’s crisis and the West’s failure to understand Islam. In ahistorical context, he ponders the emergence of what he coins the “posthonor”world in which we live, and finally offers a road map to global peace.To alleviate extremist behavior and the rise of terrorism, he stresses theindispensability of – sine qua non – dialogue. He invites Muslims to acquirea self-critical retrospective insight so that they can apprehend their contributionto today’s quagmire, and calls on non-Muslims to exercise more discernmentin understanding the complexities in Muslims’ lives.The fulcrum of his argument is the notion of `asabiyah and its convolutedform, dubbed “hyper-asabiyya,” which he states creates an extremistdemeanor in the Muslim world and ultimately results in violence. The term`asabiyah refers to social cohesion, as described by the medieval socialphilosopher Ibn Khaldun, and is accrued in a society that is based on justice,compassion, and knowledge. The need to maintain it against thethreat of any danger to the established social solidarity engenders a hyperbolicform of `asabiyah, namely, “hyper-asabiyya.” Given that `asabiyah’smain goal is to protect and preserve the society’s “honor,” the trepidationover losing honor or any loss of honor spurs a voracious desire to maintainor recover that honor. This inherent urge to preserve the “core” orregain what is already lost intensifies the emergence of “hyper-asabiyya.”In other words, the breakdown of `asabiyah (a lack of social cohesion)engenders “hyper-asabiyya,” which is characterized by control and violence.Hence, ironically, while “hyper-asabiyya” arises because of the lackof `asabiyah, the former is an exaggerated form of the latter ...
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Ali, Moazzam, Aziza Madnia Saeedi, and Imran Ali. "The Concept of Pluralism in the Light of Athar-e-Sahabah (R.A)." Global Political Review V, no. III (September 30, 2020): 115–20. http://dx.doi.org/10.31703/gpr.2020(v-iii).11.
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Pluralism allows the other people to live and practice their beliefs, religions in a same society. This paper explains the behavior of venerable companions of Holy Prophet (PBUH) regarding others who have religion other than Islam. Companions of the Holy Prophet (PBUH) always treated the followers of the other religions with affection, kindness and compassion. The conduct of Venerable Companions will remain as a guiding star for the human beings.
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Babich, Babette. "“What makes Human Beings into Moral Beings?” The Significance of Ethics in the Process of Evolution." Voluntas: Revista Internacional de Filosofia 2, no. 2 (December 1, 2011): 03. http://dx.doi.org/10.5902/2179378634075.
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Just as animals in general are described as “feeling” nothing like “pain” but “stimuli responses” or “behaviours,” scientific theorists once proposed to reduce the differences between socio-cultural expressions of pain to differences in general between the races: Black, White, Asian, and especially so-called aboriginal peoples and Nazi experiments on human pain extended the same test of pain thresholds from experiments performed on animals for centuries (the same experiments on animals unchecked to this day) to human beings designated as subhuman. Ethological studies by Franz de Waal suggest that animals share this capacity for sympathizing with the other. Schopenhauer’s notion of compassion thus serves as the basis for a new understanding of becoming moral. This essay situates Schopenhauer with respect to Kant as well as Nietszche and develops connections with Levinas and Adorno as well as Isaac Bashevis Singer
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Clavel Vázquez, María Jimena. "Two challenges to the embodied version of the autopoietic theory." Adaptive Behavior 28, no. 1 (April 8, 2019): 41–42. http://dx.doi.org/10.1177/1059712319839641.
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“In Are living beings extended autopoietic systems? An embodied reply”, Villalobos and Razeto-Barry offer an articulation of the embodied aspect of the autopoietic theory. Their aim is to block the extended interpretation of this theory. For them, living beings are, simply put, autopoietic bodies. In this commentary, I advance two concerns regarding the alleged cases of extended living beings. On the one hand, I argue that their proposal fails to account for the intuitive difference between these cases and living beings that are embedded in the environment. On the other hand, I argue that, from the perspective offered by the authors, there also seems to be a problem in the way the boundaries of a system are delineated.
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Joy, Morny. "Paul Ricoeur: From Hermeneutics to Ethics." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 125–42. http://dx.doi.org/10.1163/15406253-0420102009.
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Paul Ricoeur’s early appreciation of hermeneutics introduced a dynamic interaction between a reader and a text. Employing both explanation and understanding, aided by the catalyst of Kantian creative imagination, Ricoeur revitalized hermeneutics from being simply a method of interpreting the literal meaning of a text. Such an openness to the text, as a form of otherness, initiated new insights into human ways of being and acting. In time, however, Ricoeur became disheartened by the unmerited suffering that he witnessed human beings were inflicting on other beings. He qualified his hermeneutic foundations so as to introduce compassion and justice as modes of action towards rejected and mistreated others.
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Kaluđerović, Željko. "The Reception of the Non-Human Living Beings in Philosophical and Practical Approaches." Epistēmēs Metron Logos, no. 4 (July 21, 2020): 18. http://dx.doi.org/10.12681/eml.23749.
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In this paper, the author explores the reception of the non-human living beings in modern philosophical and practical approaches. The analysis is aimed at examining both the views of the representatives of classical anthropocentrism, as well as the theses of the representatives of various non-anthropocentric teachings. Anthropocentrism is, in short, a worldview that is based on Aristotle's vision of man as a special being among other natural beings. Advocates of the questioning of the dominant anthropocentric perspective of the cosmos, on the other hand, are trying to establish the new relation by relativizing of the difference between humans and non-human living beings, by attributing specifically human qualities and categories, such as dignity, moral status and rights, as well as feelings, memories, communication, consciousness and thinking to non-human living beings. Non-anthropocentrists, consequently, believe that it is necessary to relax the usual strict hierarchy among beings in nature, that is, the discrediting of animals in relation to man, and that within the applied ethics, alias bioethics, it is possible, even necessary, to establish the "animal ethics".
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Adams, Carol J. "The Poetics of Christian Engagement: Living Compassionately in a Sexual Politics of Meat World." Studies in Christian Ethics 30, no. 1 (November 2, 2016): 45–59. http://dx.doi.org/10.1177/0953946816674148.
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One of the central features of Western existence is the objectification and use of other beings in creating the subjectification of human beings. My argument is for a Christian veganism that rejects the dependence of the subject on the object status of other beings. The roadblocks to recognizing the necessity for Christian veganism I call the pedagogy of the oppressor. I propose that one way to change the subject-object relationship is a poetics of Christian engagement. Christian veganism may seem a radical position theoretically and pragmatically, but I will offer suggestions for expanding Christian engagement with other animals and for the food and environmental justice movements of which veganism is a part.
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Welie, Jos V. M. "Sympathy as the Basis of Compassion." Cambridge Quarterly of Healthcare Ethics 4, no. 4 (1995): 476–87. http://dx.doi.org/10.1017/s0963180100006307.
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On one side of his sign board, a nineteenth century surgeon depicted a physician operating on a patient's leg; the other side showed the Good Samaritan taking care of the victim's wounds. Christ's parable has often been quoted and depicted as a primary example of human compassion, to be followed by all persons and,a fortiori, by so-called professionals such as physicians and nurses. If we grant that the parable has not lost its narrative power for 20th century “postmodern” readers living in a “pluralistic” society, it merits a closer analysis.
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Ridley, Dennis. "Collaboration Trumps Intelligence as a Predictor of Standard of Living." Research in Applied Economics 14, no. 2 (August 24, 2022): 1. http://dx.doi.org/10.5296/rae.v14i2.19960.
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Human beings are intelligent. More importantly, they are a social species capable of cooperation. Other animals in the kingdom can cooperate. But human beings further distinguish themselves by their innate ability to collaborate. They not only take care of their children they also take care of each other. The purpose of this paper is to compare the relative impacts of collaboration and intelligence on economic growth and development. We illustrate by data and analysis, that collaboration is superior to intelligence as a predictor of per capita real gross domestic product adjusted for purchasing power parity. Collaboration is found to be a statistically significant predictor and intelligence quotient (IQ) is not.
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Milenkovic, Sanja, Katarina Paunovic, and Dusica Kocijancic. "Laterality in living beings, hand dominance, and cerebral lateralization." Srpski arhiv za celokupno lekarstvo 144, no. 5-6 (2016): 339–44. http://dx.doi.org/10.2298/sarh1606339m.
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To date, lateralization in living beings is a phenomenon almost mythologically unexplored. Scientists have proved that lateralization is not exclusively a human feature. Investigations in molecular biology, protein structure, mobility of bacteria, and intracellular lateralization in ciliates, shows important and universal nature of lateralization in living systems. Dominant lateralization implies the appearance of a dominant extremity, or a dominant sense during the performance of complex psychomotor activities. Hand dominance is usually defined as a tendency to use one hand rather than another to perform most activities and this is considered to be the most obvious example of cerebral lateralization and exclusive characteristic of humans. However, there are some exceptions in other species. The dominant hand is able to perform more complex and subtle manual tasks than the non-dominant hand, and this behavioral superiority is the absolute result of additional cerebral support. The asymmetry of brain organization was confirmed in rats, chimpanzees, dogs and birds, some fishes and lizards. The relationships between hand dominance with brain structure and function remain far from clear. For a long time, lateralization was considered unique to humans, but recently it has become clear that lateralization is a fundamental characteristic of the organization of brain and behavior in all vertebrates. It has been questioned to what extent lateralization in humans and other vertebrates may be comparable.
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Long, Ann. "Nursing: a spiritual perspective." Nursing Ethics 4, no. 6 (November 1997): 496–510. http://dx.doi.org/10.1177/096973309700400606.
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This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the article argues, and the reverse is also true. Spirituality in health is inextricable in each person’s search for the discovery of the truth about self and the meaning and purpose of life. Healthy communities are the product of healthy individuals who sow spiritual seeds such as unconditional positive regard, acceptance, respect and dignity for the benefit and advancement of individuals and humankind as a whole. The global nature of the phenomenon of spirituality is also shown by using examples of people who demonstrate compassion and communion with other human beings, in other countries in times of suffering, war and disaster. Compassion and empathy is expressed and experienced for victims of earthquakes that happen miles from home and far removed from personal or religious beliefs. Yet at such times we are all connected in the tapestry of life by our own human spirituality and earthiness. Abstract themes like compassion and justice are treated in the text within the context of spirituality. The author argues that being just and fair means that all patients have the right to achieve spiritual healing regardless of their belief systems, culture or creed. The works of some spiritual philosophers are used to reflect on this integral aspect of human caregiving. Historical symbols of spirituality are examined. The need for nurses to explore and reflect on the paradoxical concepts involved in their own spirituality is highlighted. Nurses are the essential providers of care and, therefore, the paper argues, guardians of that essential humanity that ensures that patients never become less than full human beings, whatever their condition, faith, culture or belief, or whoever they may be. The author contends that this responsibility is uniquely essential to being a nurse.
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Karaca, Alp. "Innovative technologies and living spaces; Updated living standards according to the evolution of homo sapiens." New Trends and Issues Proceedings on Advances in Pure and Applied Sciences, no. 12 (April 30, 2020): 91–108. http://dx.doi.org/10.18844/gjpaas.v0i12.4990.
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Homosapiens is the common family name for contemporary human beings. There are different kinds of homo species but the most recent one with the most improved abilities are human beings of the present era, who have adapted themselves to the new technologies and life conditions by improving themselves. The substantial improvements in technology started with the French Revolution in 1799. Initially, technology helped human beings in the production and industry sectors. Thereafter, in the 1990s, technology penetrated living spaces, firstly helping with household duties and then impacting social life, first with the radio and later with the television. Living spaces started to change through the organisation of spaces, and most houses were organised according to location reserved for the television. This is the biggest change brought about by technology in living spaces. The expectations of human beings were on the rise simultaneously with economic welfare and consumption-based demands. In the 2000s, phyisical limitations occurred, while expectations increased even more. These were constraints over time, materials and economy, and the solution came from technology via virtual reality and generated cyber spaces, which were without limits, economical and surpassed the built environments. Due to the lack of physical conditions, built envionments ceded their place to virtual living spaces and virtual cities. In the present study, data collection was undertaken via a study of innovations within living spaces and also via an observation of social lives within living spaces. The present article aims to present what can be foreseen, on the basis of cause and effect, concerning the impacts of the current evolution on the one hand and massive outbreaks of viruses on the other hand, the impacts on the physical spaces of the homosapiens species that have succeeded in adapting to all the changes that they have come across from their beginnings until the present era, the impacts that both phenomena will have on the current living standards and living spaces of humans and what changes human living spaces will undergo in the ongoing process of evolution. Human beings will continue renewing themselves throughout the said phenomena before concluding their process of evolution.
Keywords: Innovative, technology, living spaces, living standards, homosapiens.
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Krylova, T. "Distinguishing between Animals and Other Living Beings in the Russian Linguistic Worldview." Вопросы языкознания, no. 2 (April 2019): 31–46. http://dx.doi.org/10.31857/s0373658x0004301-0.
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Cheong, Eun. "A Study on Unity between the Neuropsychological and Ecological Dimensions of Attachment: Our Hearts Are Connected." Koreanisch-Deutsche Gesellschaft Fuer Erziehungswissenschaft 27, no. 2 (August 30, 2022): 17–36. http://dx.doi.org/10.26894/kdge.2022.27.2.17.
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Human beings are born as connected beings. From the moment of their birth, they expect diverse connections and continuously create new connections with this world. These social expectations or social instincts of the human species are directed to living things other than man as well as other human beings. This study set out to examine the nature and content of such social instincts based on the development process of attachment and the broad social thermoregulation acts of people. The findings show that human social instincts are characterized by unconditional openness and continue to pursue diversity. The study also demonstrated that there were human existential limitations, which mean that they cannot survive even for a moment without their connections to living things other than man, in the background of their development of broad social thermoregulation acts via diverse social networks.
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Jorgenson, Kiara A., and Alan G. Padgett. "Ecotheology: A Christian Conversation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 184–86. http://dx.doi.org/10.56315/pscf9-21jorgenson.
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ECOTHEOLOGY: A Christian Conversation by Kiara A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one time, human domination (dominion) over the nonhuman creation was the most widespread paradigm for that relationship. In the 1980s, Christian environmental stewardship emerged as a corrective to dominion/domination. In recent years, attempts to move beyond stewardship have taken shape. Like many theological questions, a singular and definitive answer is elusive. But the importance of the question is not in doubt. Human exploitation of the nonhuman creation has eroded ecosystems, decimated species, and changed the climate in ways that should cause remorse, bring about repentance, and cause dramatic change. We need to find a new way forward. *Unsurprisingly, the authors in Ecotheology don't provide a single answer. Rather, their goal is to "assist individuals and communities to develop their own ecotheology and to explore the spiritual and theological dimensions of cultivating a greater love of the world" (p. 13). In this review, we summarize and assess each theologian's contribution, and we provide some overall thoughts about the Ecotheology project. The structure of our review echoes the structure of the book. *Chapters 1 and 2 (reviewed by Matt Heun) *Ecotheology begins with Richard Bauckham's essay "Being Human in the Community of Creation," which contains one of the strongest and most effective takedowns yet of the "dominion as domination" narrative. Short and concise, he argues (a) that God's predominant characteristic is love (goodness, compassion, justice, kindness) and (b) that "human dominion over other living creatures will reflect God's rule by showing these same qualities" (p. 30). Continuing, Bauckham argues convincingly that although stewardship has been a valuable paradigm, it ill-advisedly places humans above the nonhuman creation in a vertical power relationship. Instead, he favors the "community of creation" in which human beings live in "conscious mutuality with other creatures" (p. 21). These moves by Bauckham are both helpful and important. Rightly understanding our relationship to the nonhuman creation is essential if we are to honor its inherent value rather than focus on its value to us. *My quibbles with chapter 1 are few. First, Bauckham's focus on other "creatures" leaves one wondering about the nonhuman, noncreatures that also inhabit our planet. Does the community of creation extend to air and water? to coal deposits and lakeshore pebbles? Second, Bauckham occasionally slips into stewardship language, despite wanting to move beyond it. Indeed, his re-reading of Genesis includes "God ... entrusting to our care ... something of priceless value" (p. 25). Bauckham struggles, as we all do, to match our diction to our (eco)theology. *Ecotheology continues with Cynthia Moe-Lobeda's "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice." She exposes the "paradox of the [high-consuming] human," in which the good things of everyday life depend upon fossil fuels and the globalized economy in ways that cause "death and destruction due to climate change and the exploitation of people and their lands" (p. 69). She rightly identifies our consumptive patterns of life to be an externalization of Paul's lament, "I do not do the good I want, but the evil I do not want is what I do" (Romans 7:15b). Moe-Lobeda claims that agape love is the antidote to our moral inertia, and she offers eight helpful guideposts for ways to live in agape love. *My only critique is that she could have done more to highlight the challenges to living according to her guideposts. It will be much harder than "calling down ... the [climate justice] music that already exists" (p. 94). *Response from Dave Warners *Matt's praise for Bauckham's dismissal of the stewardship-as-domination paradigm is spot on. I also agree with his point that Bauckham's "Community of Creation" is a helpful alternative concept with the caveat that "community" should be understood more as "ecosystem," including nonliving elements of creation. I thought Matt would comment on Bauckham's emphasis on order in creation; evolutionarily and ecologically, creation can be a messy place, and too much emphasis on order conjures up unhelpful perceptions from the days of Natural Theology. In reviewing "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice," Matt rightly commends Moe-Lobeda's emphasis on love. Love sacrifices for the sake of the other, and a human-creation relationship marked by love is a worthy aspiration. A regret I had with this chapter is its nearly single-minded focus on climate change. While climate change is the pressing issue of our time, it is certainly not our exclusive ecological/ecotheological challenge. *Chapters 3 and 4 (reviewed by Dave Warners) *Steven Bouma-Prediger's "The Character of Earth-Keeping" does two important things. He starts by deftly detailing the limitations of the stewardship paradigm, offering "earthkeeping" as an improvement. He then pivots to a discussion on virtue ethics and their applicability to the practice of earthkeeping. I especially appreciated Steve's focus on two of the virtues: wonder and humility. His ideas for how these virtues can be used to embody a more appropriate posture and practice of creation care are refreshing. Extending virtues into the realm of creation care is an important contribution by Bouma-Prediger both here and in his other writings. But in light of the strong encouragement for readers to cultivate these virtues, it would have been helpful to offer suggestions for how such cultivation can be achieved. Additionally, the author emphasizes that human beings are unique among all God's creatures, which may be important for avoiding biocentrist accusations. But given the many problems our species has introduced and continues to promulgate, a sobering reality check of our creatureliness, limitations, and finitude might be needed more. *In "The Unfinished Sacrament of Creation: Christian Faith and the Promise of Nature," John Haught takes a long view of planetary well-being. He contends that an eschatological awareness should infiltrate and inform ecotheology. Haught advocates for recognizing that the world we are caring for is an emerging creation, moving from its inception toward a God-ordained end point. His emphasis that creation is in the process of coming into being is a strength of this chapter. And yet, besides encouraging Christians to become aware of the unfolding character of creation, the reader is left wondering what should be done differently in light of this new awareness. Haught points out that our species is a remarkably recent newcomer to this ongoing creational unfolding. Given our evolutionarily recent arrival, combined with the dramatic impact we are imposing, more direction for how and why human influence ought to be exerted would have been helpful. For example, when we recognize that God has been in relationship with nonhuman creation all along, we must admit our relationship with God is of much shorter duration. This realization ought to evoke a deep respect for those other relationships, and deep regret when our selfish actions compromise or terminate them. Although practical implications of the perspectival shift Haught advocates are not provided, he lays ample groundwork for rich dialogue on the creation care actions such an awareness ought to inspire. *Response from Matt Heun *Dave is right to appreciate both pieces of Bouma-Prediger's chapter, earthkeeping and eco-virtues. But the author could have done more to link the concept of earthkeeping to eco-virtues. I was left wondering how earthkeeping (vs. stewardship) leads to better (or different) eco-virtue formation. As Dave says, Haught's long view of creation is a helpful reminder that newcomer status should affect our relationship with the nonhuman creation. But should Haught have been the first chapter instead of the last? He opens a space to discuss how the relationship between human beings and the nonhuman creation should evolve, space that could have been filled by the ideas of Bauckham (the community of creation), Moe-Lobeda (working within and against systems for their reform), and Bouma-Prediger (earthkeeping and personal ethics). *If you enjoy the structure and tone of this review, you will also enjoy the format of Ecotheology. On the positive side, it is economical; readers experience four voices in one book and read responses to each chapter from the other co-authors. *However, if you wish that we reviewers had better coordinated our thoughts before writing this review, you will wish the same of the book. Ecotheology is less the conversation promised by its subtitle and more a conference session with presenters and respondents, appropriate for an audience of theologians. An alternative project would have assembled the same theologians in a collaborative writing process, allowing authors to incorporate coauthor feedback into revised chapters before publication. The result would have been a more polished and more insightful collection of ecotheological contributions. *That said, the Ecotheology project is largely successful in meeting its stated goal of assisting individuals and communities to develop their own ecotheology. The chapters were great conversation starters for us. Although the book could have been sharpened by deeper dialogue and collaboration among the authors and editors, the essays and responses in Ecotheology will stimulate good conversations among other readers, too! *Reviewed by David Paul Warners, Biology Department, and Matthew Kuperus Heun, Engineering Department, Calvin University, Grand Rapids, MI 49546.
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Meyer, Martin F. "Psyche as the Principle and Cause of Life in Aristotle." Peitho. Examina Antiqua, no. 1(3) (February 11, 2013): 115–42. http://dx.doi.org/10.14746/pea.2012.1.5.
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Biology is the most extensive field in the Corpus Aristotelicum. In his fundamental work De anima, Aristotle tries to fix the borders of this life science. The term ψυχή has a twofold explanatory status. On the one hand, ψυχή is understood as a principle of all living beings. On the other hand, it is understood as a cause of the fact that all living beings are alive. The paper is divided into three sections. (1) The first part shows why Aristotle discusses these issues in a work entitled Περὶ ψυχῆς. Since Pythagoras and Heraclitus, ψυχή was understood as a life principle: Pythagoras believed that men, animals and plants share the same nature: they are all ἔμψυχα and they are homogenous qua ψυχή. (2) The second part of this article deals with Aristotle’s definition of the soul in DA II: ψυχή is the principle of all living things. This establishes (i) the external criteria to divide living and non-living beings and (ii) the internal criteria to divide living beings. (3) The third part of this paper is concerned with the methodological consequences of this definition: the life functions (δυνάμεις τῆς ψυχῆς) are the central explanandum in Aristotle’s biology. De anima II defines such various life-functions as nourishment, sense-perception and locomotion. These capacities contour the main fields of the philosopher’s biological investigation. For Aristotle, the faculty of reproduction is a subtype of nourishment. Reproduction is the most important and most natural function of all living beings. Genetics is, therefore, the most important field in Aristotle’s biology.
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Parfit, Derek. "We Are Not Human Beings." Philosophy 87, no. 1 (January 2012): 5–28. http://dx.doi.org/10.1017/s0031819111000520.
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We can start with some science fiction. Here on Earth, I enter the Teletransporter. When I press some button, a machine destroys my body, while recording the exact states of all my cells. This information is sent by radio to Mars, where another machine makes, out of organic materials, a perfect copy of my body. The person who wakes up on Mars seems to remember living my life up to the moment when I pressed the button, and is in every other way just like me.
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Volkova, Anna A. "HUMAN AND NON-HUMAN BEINGS. POSSIBILITIES OF INTERACTION." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 2 (2020): 47–56. http://dx.doi.org/10.28995/2073-6401-2020-2-47-56.
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The paper presents an analysis of the ways for interaction between man and non-human beings. Those ways are considered in anthropological and philosophical-ecological methodical approaches. The approaches imply rejecting the anthropocentrism as actual ontological basis of the Western cultural tradition. T. Morton models a coexistence of humans and non-human beings as a network uniting all living creatures. Human and non-human beings are now placed in a single process of coexistence and the human ends to be at the top of the natural hierarchy. One of the options to revise the system of interaction of human and non-human beings is to rely on the non-Western (Chinese) philosophical tradition. The anthropological approach to rethinking the position of human in the world is presented in E. Cohn’s project. He considers the human being in the framework of his interactions with the world of non-human often crucial for survival. Based on the semiotics by C. Pierce, Cohn postulates that all living beings are capable to represent the world around them using certain signs for that. A way to establish interspecies communication is animism and concept of perspectivism, which clarifies it. Animism is about the internal similarity of living beings, with a difference in external characteristics. Perspectivism allows to add that every living creature is able to understand the other by accepting his or her point of view, his or her perspective. Thus, the rejection of the anthropocentrism enables development of equal relations of human and non-human beings. Such equal coexistence may have a positive impact on sustainability.
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Tika, Putu Dian. "Tat Twam Asi Dan Solusi Masalah Study Chandogya Upanisad." JURNAL YOGA DAN KESEHATAN 2, no. 1 (July 3, 2020): 85. http://dx.doi.org/10.25078/jyk.v2i1.1556.
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<p><em>Mahavakya tat twam asi is contained in the chandogya upanisad 6.8.7 “which means: you are it; You are all that; All beings are You. You are the beginning of jiwatman (spirit) and substance (prakrti) of all beings. Therefore my soul and your soul are single with the soul of all beings, and you are my source and the source of all beings. Therefore I am you, and vice versa. There are still a few Hindus who understand the meaning of Tat Twam Asi. Even though Tat Twam Asi is the Teachings of the similarity of Human Dignity or the Teachings of the Brotherhood. True, indeed all humans are brothers and sisters as a big family of the world, because the Atman of every human being is the same, namely the spark of the divine light of the Almighty God. Therefore there is also interpreting Tat Twam Asi as my Atman is your Atman, on the contrary your Atman is my Atman but there are also those who interpret Tat Twam Asi as the Doctrine of Compassion, where a large number of human beings must love one another, help each other and sharpen each other, love each other and fostering each other, so that life and human life become harmonious, safe, peaceful and peaceful.</em><em></em></p><p><strong><em><br /></em></strong><em></em><em></em></p>
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Magnin, Thierry. "Vulnerability at the Heart of the Ethical Implications of New Biotechnologies." Human and Social Studies 4, no. 3 (October 1, 2015): 13–25. http://dx.doi.org/10.1515/hssr-2015-0021.
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Abstract Starting from research on biotechnology and its applications to living organisms, this paper presents the key features of modern-day synthetic biology, as well as its main ethical implications. The analysis of the paradox of the concept of robustness in the creation of microorganisms through synthetic biology leads us to address the topic of vulnerability, applied to man, but also to all other living beings. The concept of “enhanced human being” will strengthen the link between complexity and vulnerability as inherent features of living beings. Reflecting upon the importance of considering vulnerability applied to man’s three-fold dimensions - physical, psycho-social and spiritual - and their interaction with their environment, we will define a type of anthropology which may constitute the basis of the study on the ethical implications of synthetic biology. This will lead to present the purpose of an ethical limit to the temptation of « allmightiness », which the concept of enhanced human being could entail, and vulnerability as a defining feature of all living beings.
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Chorna, Hanna. "SOCIO- PEDAGOGICAL FACTORS FOR VALUE FORMATION AMONG MODERN STUDENTS YOUTH." Visnyk Taras Shevchenko National University of Kyiv. Pedagogy, no. 2 (8) (2018): 64–68. http://dx.doi.org/10.17721/2415-3699.2018.8.17.
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pedagogical, psychological factors, which influence on the process of values formation and development. It has been figured out the definition of “value”, which is usually considered as importance, significance or usefulness for a personality, society or ethnic group. It has been stated that values formation for a person happens in hard conditions in comparison with social norms and values. Such factor causes contradiction and, perhaps, strong and notable conflicts. In modern students youth environment, high common to all mankind values are diminished and lost; they are namely, kindness, honour, humanity, sincerity, justice, and compassion for other people. Sometimes students youth prefers not spiritual moments of human-being, but the values of material welfare forgetting that the best and most important in life, such as love, smile, family, happiness, can be obtained free of charge. It has been singled out the mental manifestations of spirituality, among which there are development, religiosity, creativity, search, and love. It has been presented here the sociological researches of value orientations among students’ youth of the last decade. These researches convince that the certain personality type has been forming in the consciousness of modern youth. This type is common for the Western society that is a person who first of all values themselves and thinks that their activity, success in life and all of this depend on them. It has been studied that, from a psychological point of view, value orientations are a special meaningful value and sense dimension, which characterizes the subject as a personality. It has been revealed that mass media strongly influences the formation of youth value orientations, considering that mass media occupies the leading positions in the system of communications of the individual in the modern society. According to the conducted study of values and views of young people, the main priorities in life, for most of them, are family happiness and career. Of the lower priority among youth preferences there are the opportunity to be free and independent in their decisions and actions and to be able to realize their talents and abilities. Young people living in urban areas, compared to rural youth, say mostly about their family-oriented happiness, their intentions to make a career and to be able to realize their talents and abilities. As a result of the study, it has been found out that the values of modern youth are significantly influenced by the environment, in which the individual resides and the place of residence. This all defines his opportunities and, accordingly, values orientations.
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Büssing, Arndt, Daniela R. Recchia, and Thomas Dienberg. "Attitudes and Behaviors Related to Franciscan-Inspired Spirituality and Their Associations with Compassion and Altruism in Franciscan Brothers and Sisters." Religions 9, no. 10 (October 22, 2018): 324. http://dx.doi.org/10.3390/rel9100324.
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In Christian tradition there are many different ‘schools’ of spirituality which address an ‘inner transformation’ referring to an individual experience of the Sacred. The focus of this study was to examine the ‘core’ component of Franciscan spirituality (life according to the Gospel) and the ‘transformative’ components (living with and for others in need and respectful commitment to the creation) in a group of brothers and sisters of the Franciscan family. In particular, the reflection on how this spirituality is connected with the perception of the divine in daily life, with feelings of awe and subsequent gratitude on the one hand and compassion and altruistic behavior on the other, was an essential aspect of the present work. Data from a cross-sectional study with standardized instruments among 388 Franciscan brothers and sisters (mean age 61 ± 25 years) showed that “Living from the Faith” and “Seeking God in Silence and Prayer” scored highest, followed by “Commitment to the Creation” and interpersonal factors such as “Peaceful Attitude/Respectful Treatment” and “Commitment to the Disadvantaged”. In all cases, women achieved significantly higher scores than men (with values of F between 5.3 and 23.5, p < 0.05). These dimensions were moderately to strongly associated with experiential aspects of spirituality (i.e., Perception of the Divine, Gratitude/Awe), particularly “Living from the Faith” (r > 5.0, p < 0.0001). With regard to the prosocial ‘outcomes’ (e.g., Compassion and Altruism), stepwise regression analyses showed that Compassion was best predicted by “Peaceful Attitude/Respectful Treatment” and Gratitude/Awe (both explain 27% of variance), and Altruism was best predicted by “Commitment to the Disadvantaged” and Gratitude/Awe (both explain 21% of variance). Mediator analyses with the standardized z-factor values showed that Gratitude/Awe is also a significant mediator of the effects of the Perception of the Divine (as a further significant predictor of prosocial behaviors) on Compassion (beta = 0.05 ± 0.02, p < 0.01) and Altruism (beta = 0.03 ± 0.02, p = 0.04). Surprisingly, “Commitment to the Disadvantaged” was only weakly linked to “Living from the Faith”. It could be shown that “Living from the Faith” was much more connected to Compassion as an intention rather than to Altruism as an action. “Living from the Faith”, as the fundamental aspect of Franciscan spirituality, mediated the effect of the Perception of the Divine on Compassion (beta = 0.08 ± 0.03, p < 0.01) and Altruism (beta = 0.06 ± 0.03, p = 0.04), as well as mediating the effect of Gratitude/Awe on Compassion (beta = 0.07 ± 0.02, p < 0.01) and Altruism (beta = 0.06 ± 0.02, p < 0.01). However, there are significant differences between more contemplative and charitably engaged Franciscans; “Living from the Faith” scored highest in contemplative brothers and sisters within the different branches of Franciscan orders when compared to more charitably engaged persons, while their “Commitment to the Disadvantaged” was significantly lower. These differences could also be ascribed to the different charisms and missions of the Franciscan branches.
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Dhaouadi, Mahmoud. "Social Science's Need for a Cultural Symbols Paradigm." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 1–28. http://dx.doi.org/10.35632/ajis.v19i1.1973.
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The thesis of this paper is that human beings are remarkably distinct from other living beings (animals, birds, insects, etc.) and Artificial Jntelligence (Al) machines (computers, robots, etc.) by what we would like to call cultural symbols. The latter refers to such cultural components as language, science, knowledge, religious beliefs, thought, myths, cultural norms and values.
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Anderton, Joseph. "“living flesh”." Samuel Beckett Today / Aujourd’hui 32, no. 2 (July 30, 2020): 192–206. http://dx.doi.org/10.1163/18757405-03202004.
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Abstract This essay examines the human-nonhuman proximity emerging from Beckett’s representation of a deconstructed human being and his encounters with nonhuman animals in the “The Expelled,” “The Calmative,” “The End” and “First Love.” With reference to Simone Weil’s categories from The Need for Roots, I show how Beckett’s narrator is lacking physical, psychological, socio-political and philosophical aspects associated with normative human being, which result in a precarious, imprecise identity. In light of this dehumanisation, I close read passages featuring nonhuman animals to argue that while they emphasise the narrator’s marginalisation from human community, they also reveal profound alienation from other animals too. The destabilisation of specific identity, I argue, initiates a reevaluation of the narrator’s place among living beings in general and prefigures the multispecies connectedness advocated in twenty-first century ecocritical reviews of the human-nonhuman divide, such as Donna Haraway’s ‘chthulucene.’
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Kavusa, J. "Humans and Non-humans as נפש ח;ה and Ntu-beings: Ecological Appraisal of Gen 2:7 and 19 in Dialogue with African-Bantu Indigenous Cosmology." Old Testament Essays 35, no. 2 (2022): 149–69. http://dx.doi.org/10.17159/2312-3621/2022/v35n2a3.
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The Hebrew text of Gen 2:7, 19 describes both humans and animals as nephesh hayya' (living being). However, a large number of contemporary influential Bible translations render this expression differently for humans and animals. It is translated living being for humans (v.7), but living thing/creature for animals (v.19). This is however not justified by any clue in the text, which views humans and non-humans as both adamah-beings and nephesh hayyah. Likewise, African-Bantu cosmology depicts humans and non-humans as ntu-beings (muntu: human being; kintu: non-human being; hantu: place and time; kuntu: means or approach).The root ntu in the word kuntu implies that the way muntu (human being) interacts with other beings (kintu, hantu) must be informed by a vision of nature not as a "thing" but a living being. In addition to elements of socio-historical approaches and African-Bantu indigenous cosmology, this study makes uses of a hermeneutics of suspicion and the Earth Bible principle of mutual custodianship to retrieve ecological wisdom of Gen 2 in the African context.
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Zaini, M. Farid. "Wajah Bengis Hukum Islam dalam Tafsir Kaum Muslim Radikal." Jurnal Kajian Hukum Islam 7, no. 2 (September 30, 2020): 107–25. http://dx.doi.org/10.52166/jkhi.v7i2.19.
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This paper is a form of literary study of Islamic law related to the interpretation of truth from two groups, namely Radical Muslims and Moderate Muslims. Radical Muslims construct narratives of "imagined Islam", both as a mythology of the past and a future utopia. They are aggressive and speak out loud in expressing their religious understanding, so that the impact becomes acts of violence and terror. In contrast to moderate Muslims, with a narrative of harmony that Islam is compromised with the local context of society, with the aim of realizing God's mercy and compassion for all human beings. The nature of compassion and moderation which are the basic values of Islamic law must always be fought for against other Muslim groups who have violent and fierce faces. Furthermore, this paper wants to reveal the point of issue which is the source of interpretation between moderates and radicals in defining the meaning of "the truth of the Islamic faith" in applying God's laws on earth.