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Evanson, Peter. "Being human." Thesis, University of Hull, 2001. http://hydra.hull.ac.uk/resources/hull:13139.
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"What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god: the beauty of the world, the paragon of animals! And yet to me what is this quintessence of dust?" In his angry and depressed state, Hamlet finds no consolation in his fellow human beings, but that's not to say that he doesn't attribute them with many fine qualities. But what are we to make of this 'quintessence of dust'? What a piece of work is a (hu)man? How are we to understand ourselves? What's more to the point perhaps is, why should we try? One reason springs to mind immediately that we can point to in order to justify an attempt at such understanding. It is surely true that by way of a greater understanding of ourselves we can come to a more complete understanding of 'the way things are' per se. By coming to a greater and more complete understanding of being a human being we can start to see how what we are informs the way we are and vice versa. For instance, the sort of beings that we are as human beings allows us to experience the world around us in a particular way, it may 'open' the world up to us in some respects, whilst 'closing' it off in others. The kind of understanding that I am aiming for involves an exploration and clarification of what it is to be human; what it is to exist as a human being and if there is anything unique about being a human being. If we look for a dictionary definition of 'human being' we find something like the following: "Of or belonging to the genus Homo ... any man or woman or child of the species Homo Sapiens., Defining human beings in this way places them firmly in the 'natural order' of things, it makes them one species amongst many. Admittedly human beings are probably the most complex species in the natural world, but nevertheless they are open to understanding in just the same way as any other species be it an oyster, a cat or a chimpanzee. If we are to take this 'speciesistic', biological line then, we should aim to understand human beings in purely natural, materialistic terms supplied by the 'best' theory that science can offer to us at the time of investigation. In doing this though we might worry that we are missing out on something 'special' about human beings, surely there is something that sets human beings apart from the rest of the animal kingdom, for instance the fact that human beings possess the kind of consciousness that they do. In fact this worry goes deeper than just worrying about human beings being 'special' in some way and whether or not they are the only species that possess such consciousness. Indeed, we might think that there is in general something special about each animal species; namely that each one possesses a distinctive viewpoint upon the world and that this is only accessible if one is a member of that species. This is precisely the sort of worry aired by Nagel. Of course if Nagel is right, then human beings should have no problem with access to what it is like to be human beings, but he also argues that such access can never be explained in purely scientific, naturalistic terms. His argument focuses on attempts to capture experience from the objective perspective of science and he claims that "no matter how the form may vary, the fact that an organism has conscious experience at all means, basically that there is something it is like to be that organism.' This being the case, if a scientific naturalist account is to succeed '''something it is like to be' features must be given a physicalist account." Nagel denies that this is a possibility, he claims that: "Every subjective phenomenon is, essentially, connected with a single point of view, and it seems inevitable that an objective, physical theory will abandon that point of view." According to Nagel, materialist philosophies rest on the fundamental principle that the whole of reality can be described in objective physical terms. The physically objective world is the only world there is and it exists independently of subjective human or animal perspectives. He describes the materialist conception of reality as saying that underneath the different appearances of things there must lie a reality that is independent of how things appear to human beings or any other animals. The world would exist even if there were no human or other observers in it; hence its true nature must be detachable from how it seems to any observers. This means that according to materialist philosophies, if we wish to reach a conception of the world as it objectively is we have to not think of it from an individual point of view or perspective, and not think of it from a general human perspective. The physical world as it is in itself contains no points of view and nothing that can appear only to one particular point of view. Whatever it contains can be apprehended by a general rational consciousness divorced from the sensory organs of particular individuals or species. Although this conception of reality has been immensely useful in the development of physics, Nagel believes that it cannot be the whole story. He argues that the subjective perceptual points of view which are left out of the objective account continue to exist, furthermore they are the necessary conditions of human beings acquiring evidence about the physical world. Human beings cannot collect evidence except from their spatio-temporal location and this means they must have a perspective; as well as this, the objective conception of the world is formed by mental activity. For Nagel then, a complete explanation of reality will have to take account of these things because they are also part of reality. In his arguments against a scientific, objective conception of reality, Nagel appears to take an overly positivistic view of science and of philosophical analyses that take science seriously. However, I think Nagel is correct though in his attack on materialist theories of mind (and by implication, human beings) even if there are some problems with his arguments.7 In the next chapter I will show how materialist, conventionally naturalistic theories of human beings miss out on essential features of them, and also how non-naturalist accounts miss out on much the same sort of features. Much of this is due to both of them working with the same sort of disengaged view of the world, just the sort of view that Nagel is so critical of. I don't believe that Nagel's criticisms should make us give up on a naturalist programme altogether though. Rather what we need to do is to draw it in as inclusive a way as possible, a way that takes into account not just the 'objective' features of the world, but also the 'subjective' features of human experience of the world. In Chapter 2, I outline just such an inclusive, broad framework. Such a framework provides us with the opportunity to explore the continuity between human beings and other non-human animals, whilst at the same time preserving the uniqueness of being human without having to resort to any form of unnecessary or distorting humanism. In other words, it allows us to place human beings alongside other non-human animals firmly in the 'natural order' whilst at the same time recognising human beings unique characteristics. The most interesting of these characteristics is human beings' 'personhood', which I will explore in Chapter 6. However, human beings are also uniquely 'social' beings and I shall look at this fact in Chapter 4 and show how being a social being is an essential feature of being human. This sociality depends in part upon the 'lived' nature of the human beings bodies and I shall look in detail at this in Chapter 3. However, I believe we also need to guard against any unwarranted humanism whereby human beings are overly distanced from other non-human animals. To this end I shall show how human beings can be regarded as unique but at the same time as continuous with the rest of the 'animal kingdom' in Chapter 5. In the course of this thesis, my primary aim is not to provide conclusive or damning arguments against either conventional naturalism or non-naturalism; rather I hope to weave together the components of an alternative picture, one that presents a more convincing, persuasive and plausible alternative - broad naturalism. As Sherlock Holmes says: "One's ideas must be as broad as Nature if they are to interpret Nature." In other words I intend to show that to come to anything like a full understanding of what it is like to be a human being we have to adopt a broadly naturalistic framework. Conventional naturalism and non-naturalism will be shown to be lacking because they cannot fully account for human beings' experience of the world or of how they are 'at home' in their world. However, at the same time by taking the broad approach we can accept that there are 'truths' in both conventional pictures and weave these into a cohesive whole that can account for the experience of being a human being. Most of all though a broadly naturalistic account will allow us to see what a wonderful 'piece of work' a human being truly is.
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Joanne, Pirie. "Human Being Leader." Licentiate thesis, Handelshögskolan i Stockholm, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hhs:diva-2286.
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Oehler, Alexander Christian. "Being between beings : Soiot herder-hunters in a sacred landscape." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231818.
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This study is an ethnography of Oka-Soiot human-animal relations in the Eastern Saian Mountains of westernmost Buriatia in South Central Siberia. It follows ten herder-hunter households from their winter residences to their summer camps, describing their year-round relations with dogs, reindeer, horses, and wolves. Although known in Russian literature as descendants of the people who first harnessed and saddled reindeer, contemporary Soiot herder hunters have shifted their skills to other species. Yet they continue to share with their Tozhu, Tofa, and Dukha neighbours a heritage of hunting, aided by transport reindeer. Historically, all four groups engaged other species alongside reindeer to varying degree. This diversity of animals is particularly magnified in Soiot households as a result of their proximity to Buriat settler pastoralists since the 18th century. In the early 20th century Buddhist ritual practice became widespread among these settlers, affecting also Soiot cosmology. Exploring Soiot relations with 'wild' and 'domestic' animals, this thesis positions domestication as 'ongoing perspectival expansion,' experienced at the intersection of shamanist and Buddhist approaches to sentient beings. The first part of the thesis focuses on how people and animals move between perspectives associated with forest and pasture, as a strategy for life in a shared landscape. It presents the Soiot household as a mirror image of the spirit-mastered household, while contrasting it to the Eurocentric model of the domus. It then shows how interspecies collaboration within the household can lead to perspectival expansion among its members, arguing that such a perspective furthers the recognition of affordances in the landscape. This is followed by a study of shamanist and Buddhist approaches to spirit masters, presenting parallel but non-identical views of the landscape. As the perspective of animals become As the perspective of animals becomes expanded in the human household, so householders' perspectives of the landscape are expanded in their encounter with the ritual domain of Buddhism. While Buddhist ritual practice attempts to domesticate spirit masters, it remains vital to Soiot hunters that the domestication of spirit masters remain incomplete, and that reciprocal relations with spirit households are maintained. Part two focuses on proximity between species, introducing dog-human and reindeer human collaborations. It examines the autonomy of dogs as hunters in their own right, and looks at evolving reindeer herd dynamics and species flux in Soiot households. Part three focuses on the material aspect of human-animal relations, focusing on implements and structures of the household as communicative devices rather than tools of domination. Horses and humans are seen to signal their intentions through roping techniques, while wolves and humans 'read each other' through trap design, den placement, and empathy. Being the first ethnography of Soiot human-animal relations, this thesis offers new knowledge to anthropology by filling a void in south Siberian ethnography, while calling renewed attention to a multi species perspective in Siberia. It contributes to classical debates on the human role in animal domestication, and challenges the division between hunting and pastoralist economies in its presentation of households that engage in both, and for whom the two remain inseparable.
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Campbell, Michael. "Being human : fine-tuning moral naturalism." Thesis, King's College London (University of London), 2012. https://kclpure.kcl.ac.uk/portal/en/theses/being-human(164780a7-2816-4fd3-9163-f8addefa279f).html.
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This thesis addresses the question of whether morality needs to be grounded in theory of human nature. I argue that it does not. Two pressures incline us towards the view that morality must be grounded in such a theory. The first of these is the thought that the absence of belief in a divine law giver creates special problems for the putative authority of moral considerations. If we are to avoid moral scepticism, so this line of thought goes, we must show how moral requirements serve or express our natural purposes. The second pressure is the observation that moral codes vary based on contexts (environmental and cultural) in ways that are too uniform to be accidental. An ethical theory is naturalistic if it denies that morality depends on the existence of God, and accommodates the intuition that morality is necessarily connected to human ends. I describe these pressures, focussing on an example of an individual (Mary) who declares themselves morally incapable of acting in a certain way. I explain why there is a problem in accommodating this modal appeal within the structures of practical deliberative inference. I then go on to describe what I take to be the distinctive features of moral experience. These include our confidence in moral requirements, their importance within our lives, their inescapability and our inability to resent them. These features are explained from the points of view of the agent and recipient, and in relation to both past and future circumstances. I then ask whether it is possible to accommodate a view of morality with these distinctive features within a non-sceptical naturalistic framework. I consider more carefully what moral naturalism requires. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I suggest that formal non-romanticism (FNR) provides a way of grounding moral requirements which is naturalistic but which does not depend on the provision of a theory of human nature. On this view, moral necessities are sui generis and are grounded in an awareness of the presence of another human being. FNR is compared and contrasted to the dominant contemporary forms of moral naturalism. These are Kantianism, Humeanism and Aristotelianism. In general, these positions share a commitment to grounding moral claims on the deliverances of theory. Therefore I dub this family of views theoretical naturalism (TN). I explain what ’theory’ means in this context, and show how such views account for Mary’s appeal to moral necessity. Within the family of theoretical naturalism, Humeanism and Aristotelianism form a distinctive sub-set which I call rationalism. I compare and contrast their views, arguing that underlying their approaches is a shared presumption that an account of ethics is complete insofar as we have a full account of the panoply of human ends and the most effective means to their satisfaction. Having explained the various alternatives available, I show that FNR is superior to its rivals. I argue that TN in general, in virtue of its conception of the role of theory in morality, cannot accommodate the fineness of morally good deeds. Turning to the work of writers in the Wittgensteinian tradition I show how ethics is dependent on a sense of the human condition, rather than on a theory of human nature. In other words, to explain the fineness of fine deeds and the vileness of bad ones we need to aver to considerations about what it means for an individual to have been wronged, what pathos it has given our sense of life and what may come of it.
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Линник, Юлія Миколаївна, Юлия Николаевна Линник, Yuliia Mykolaivna Lynnyk, Сергій Миколайович Ілляшенко, Сергей Николаевич Ильяшенко, and Serhii Mykolaiovych Illiashenko. "Nuclear safety and the human being." Thesis, Видавництво СумДУ, 2004. http://essuir.sumdu.edu.ua/handle/123456789/22961.
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Vito, Vincenzo L. "Being human : an argument for improvising." Thesis, University of Strathclyde, 2016. http://digitool.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=28476.
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This research is about improvisation. By applying a compare and contrast view, it examines two successful organizations operating in the same market. Each company chose a different way of structurally coping with market requirements; one applied a traditional structure with a top-down strategy whereas the other relied on a bottom-up improvisational setup. The dissertation discusses the concept of improvisation emerging from behavioural disciplines into organizational and management research and the problems with applying an exclusively positivist measurement on it. Instead, it vouches for a postmodern social construction to reveal benefits for organizations and contribute to theory building. It connects improvisation with two other relevant concepts, sensemaking and emergent strategizing. It aims to show that while organizational members improvise they draw on believe and action driven sensemaking which acts as a validated framework. This implies a strong cultural foundation. While creating new realities, patterns of actions are produced. Bundling them in hindsight allows the organization to use an emergent strategizing concept. While working for each of the companies and by applying a participant-observer research method, I took a closer look at how the two companies were set up, how members cooperated and how everyday issues were handled. The top-down organization controlled strategy delivery via strong financial controlling, technology and personal goals and incentives. However, it counted more employees in relation to its customer base and struggled with target setting. The second company just set a rough annual focus and relied on a strong vision and mission agreement with staff, subordinating budgeting, technology and controlling processes. It was cost efficient. Organizational life was improvisational, but it made sense because it enabled the whole organization to adapt to market needs fast and continuously. Above all, it was very human.
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Lauinger, William Anthony. "Human well-being the no priority theory /." Connect to Electronic Thesis (ProQuest), 2009. http://0-pqdtopen.proquest.com.library.lausys.georgetown.edu/#abstract?dispub=3371617.
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Miranda, Alvaro. "Agency, human dignity and subjective well-being." Tesis, Universidad de Chile, 2015. http://repositorio.uchile.cl/handle/2250/134489.
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Tesis para optar al grado de Magíster en Análisis EconómicoAutor no autoriza el acceso a texto completo de su documento
Over the last two decades there has been an important shift in the way economists understand welfare and development. The discipline has gone from assessing wellbeing in terms of an unideminsional measure like income, to multidimensional measures that take into account non-economic variables such as what individuals do and can do, how they feel, and the natural environment they live in (Alkire, 2002; Stiglitz et al., 2009; Alkire and Foster, 2011; Alkire and Santos, 2014). In the vein of Amartya Sen's in uential work, development is seen as the process of expanding freedoms that people value and have reason to value (Sen, 1999). Two important aspects of this freedom linked to the basis of social rights are agency and human dignity (Gauri, 2004). Agency freedom refers to what the person is free to do and achieve in pursuit of whatever goals or values he or she regards as important (Sen, 1985). On the other hand, dignity is related with social inclusion, taking part in the life of the community (Sen, 1999).1 This paper explores the importance of agency, and dignity in explaining subjective well- being. We are speci cally interested in measures of life satisfaction and job satisfaction. Our work uses a unique dataset of Chilean households, the \Other Dimensions of Household Quality of Life" survey, especially designed by the Oxford Poverty and Human Development Initiative (OPHI) to gather internationally comparable indicators on employment quality, empowerment, physical safety, human dignity and psychological and subjective wellbeing, sometimes referred as the missing dimensions of poverty (Alkire, 2007). Our hypothesis is that agency is positively correlated with individual's subjective wellbe- ing, because it re ects the capacity the individual has to do what he values. The measure we use for agency is related with the individual's perception of freedom to decide for himself how to lead his life. A natural interpretation of the hypothesis is thus that the more freedom an individual has to decide how to lead her life, more wellbeing she experiences. On the other hand, our hypothesis is that individuals less likely to regularly experience shame in public are associated with higher subjective wellbeing. In particular, we focus on two aspects of dignity: shame proneness and discrimination. Therefore, individuals that experience more shame or feel discriminated should experience less wellbeing. Our rst set of results provides correlational evidence on the importance of agency, shame and discrimination in life satisfaction. The results suggest that agency, shame and discrimi- nation are correlated with life satisfaction. Next, we explore if agency and discrimination at work are correlated with job satisfaction. The results show that both agency and discrimi- nation at work explain job satisfaction. An important potencial source of bias in our estimates is the absence of personality traits. It has been shown that genetics factor are strongly correlated with happiness (Lykken and Tellegen, 1996; Inglehart and Klingemann, 2000). Moreover, personality traits as repressive- defensiveness, trust, emotional stability, locus of control-chance, desire for control, hardiness, positive a ectivity, private collective self-esteem, and tension have been linked to subjective wellbeing (DeNeve and Cooper, 1998; Diener et al., 2003). In order to attenuate the potencial bias for omitting personality traits, we follow Van Praag and Ferrer-i Carbonell (2008) and we construct a measure of personality traits that we in- clude in our regressions.The results show an important positive bias in the estimates of the relationship between subjective wellbeing, agency, shame and discrimination. In particular, after controlling by personality traits the OLS parameters associated with agency and shame decrease their magnitude in nearly 50% in the life satisfaction estimates. Also, the parameter associated with discrimination decreases in magnitude and becomes statistically insigni cant. On the other hand, the bias is less important in the estimates of job satisfaction, agency and discrimination. Overall, our results show that the di erence in life satisfaction between individuals who feel they have freedom to decide for themselves how to lead their life in comparison with the individuals that don't, has the same magnitude as the di erence in life satisfaction between people from the rst and fth quintile of income. Also, being in the fth quintile of the shame proneness index in comparison with the rst quintile has the same e ect on life satisfaction as the di erence in life satisfaction between the people from the second and fth quintile of income. Finally, perceived discrimination is not associated with life satisfaction. On the other hand, individuals with more agency at work are more satis ed with their job. In particular, individuals that do their job only because they need the money are less satis ed with their job in comparison with the individuals that do their job because they find almost twice the e ect related with working part-time. This study contributes to the recent but vast literature on subjective wellbeing and the literature on multidimensional wellbeing in development, more speci cally to recent studies emphasizing the importance of measuring dimensions of wellbeing that seem central to human development traditionally ignored in empirical work. Our results related with the relationship between agency and subjective wellbeing are consistent with international evidence (Veen- hoven, 2000; Welzel et al., 2003; Inglehart et al., 2008; Verme, 2009; Welzel and Inglehart, 2010; Fischer and Boer, 2011; Victor et al., 2013). The same can be said with respect to the results related with the relationship between perceived discrimination and subjective well- being (Werkuyten and Nekuee, 1999; Pascoe and Smart Richman, 2009). To our knowledge the association between subjective wellbeing and shame proneness has not been explored before. More closely related to our paper, Inglehart et al. (2008) and Welzel and Inglehart (2010) provide cross country evidence of the link between subjective wellbeing and freedom. In particular, Welzel and Inglehart (2010) presents a human development model that links agency to subjective wellbeing. Using data form the World Values Survey, they show that people that have more opportunities in life put more emphasis on emancipative values, and, in turn, their gains in agency have a greater impact in their subjective wellbeing. On the other hand, Verme (2009) tries to address the role of personality traits in the relationship of agency and subjective wellbeing. He argue that the locus of control plays an important role in how humans value freedom of choice. Using a combination of all rounds of the World and European Value Surveys, he nds that the variables that measures freedom of choice and the locus of control predicts life satisfaction better than any other factors included in the study. In particular, people who believe that the outcome of their actions depends on internal factors appreciate more having freedom than people who believe that the results of their actions are determined by external factors. This work, highlights the importance of taking into account personality traits when analyzing the relationship between agency and subjective wellbeing. Our paper contributes to the literature mainly in three ways. First, alongside with Verme (2009) we make a special e ort in order to control by personality traits which allow us avoid bias in the estimates of the relationship between subjective wellbeing, agency, shame and discrimination. Second, we explore the relationship between subjective wellbeing and shame. Third, we analyze the relationship between job satisfaction, agency and discrimination. The rest of the paper is organized as follows: Section 2 describes the data and introduces our measures of agency and dignity. Section 3 presents the empirical strategy. Section 4 presents the estimation results. Section 5 concludes.
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Wayland, Anda. "Religious experience of the destined human being." Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/17027.
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Bibliography: pages 749-755.Six people fitting the above description of "destined human beings" were studied as far as possible from their own work, i.e. writings, paintings, music, speeches, letters, etc. They were studied on two levels, that of their own metier, and then how they retained that holistic quality which enabled them to remain in touch with a greater vision of life and humanity as a whole. They are Leonardo da Vinci, Rembrandt van Rijn, Johann Sebastian Bach, Winston Churchill, Albert Einstein, and, as an exception to some things which have been said, Pablo Picasso. It is hoped that this research demonstrates that these people understand humanity and its needs for religion, and that their experiences and interpretations thereof help humanity engage those needs sanely and fruitfully. In other words, they enrich religion as a quest. Different senses of identity, modes of engagement, models of reality, methods of expression are examined, all of which demonstrably fit into Cumpsty's Theory of Religion of Belonging. One of the case studies demonstrates what happens when the sense of belonging is impaired. The thesis takes a very broad view of what constitutes religious experience, but the expressions of the case studies can be considered as religion at its best, or most universal.
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Anderalm, Ida. "Human Being or Human Brain? : Animalism and the Problem of Thinking Brains." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-122886.
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Animalismens huvudargument säger att du är det tänkande objektet som sitter i din stol, och enligt animalisterna själva innebär detta att du är identisk med ett mänskligt djur. Argumentet är dock problematiskt då det inte tycks utesluta eventuella tänkande delar hos det mänskliga djuret, som till exempel dess hjärna. Detta beror på att hjärnor också kan beskrivas som tänkande, samt att även de befinner sig inom det spatiella område som upptas av det mänskliga djuret. I den här uppsatsen argumenterar jag för att tänkande hjärnor är ett problem för animalismen och att tesen att vi är identiska med hjärnor är ett verkligt hot mot den animalistiska teorin om personlig identitet. Olika argument som lagts fram mot tesen att vi är hjärnor avhandlas, som till exempel att hjärnor inte existerar och att hjärnor inte tänker. Jag diskuterar även två argument som tidigare använts för att visa att vi är personer snarare än mänskliga djur (the Transplant Intuition och the Remnant Person Problem), men i det här sammanhanget bedöms de utifrån deras förmåga att stödja hjärnteorin.
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Davis, Zachary D. "Max Scheler on becoming a political human being /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1240700391&sid=4&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Danzer, Natalie. "Essays on subjective well-being and human capital." Thesis, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.542427.
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Lee, Ho Young. "Dai Zhen's ethical philosophy of the human being." Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/28811/.
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The moral philosophy of Dai Zhen can be summarised as "fulfil desires and express feelings". Because he believed that life is the most cherished thing for all man and thing, he maintains that "whatever issues from desire is always for the sake of life and nurture." He also claimed that "caring for oneself, and extending this care to those close to oneself, are both aspects of humanity" He set up a strong monastic moral philosophy based on individual human desire and feeling. As the title 'Dai Zhen's philosophy of the ethical human being' demonstrate, human physical body and activities of life is ethical base of philosophy of Dai Zhen. He regards the cause of activities for life is desire and feeling and he claimed that it is the prime concern of his moral philosophy. He set up a strong monastic moral philosophy base on the individual human desire and feeling to establish man as the moral subjectivity. Dai Zhen applied a systematic research agenda and built on palaeography and phonology to reconstruct the meaning of the Canons to become a sage by using the "meanings" of words as a method of reconstructing the "intentions" of the words of Canons, rather than by using metaphysics and intuitive meditation.
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Coad, Dominic John. "Creation's praise of God : an ecological theology of non-human and human being." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/118190.
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This thesis is the articulation of a doctrine of creation centred on the concept of creation’s praise. It aims to make care for the environment a habitual expression of Christian faith by fostering a kinship between human and non-human. The thesis attempts to achieve this by developing the claim that non-humanity and humanity are united in a joint project of praise. This argument is developed through bringing biblical texts into conversation with voices from the Christian tradition and, in so doing, trusting that Scripture might allow us to know the presence of God in our own context. Creation’s praise consists in its ontological relationship to God, the source of all being and sustainer of the cosmos. In the diverse particularity of each thing the glory of God is actively displayed as an offering of praise and there is no created thing in the cosmos which does not participate in this symphonic worship. Yet suffering and death are intrinsic to the character of living things and God actively resists natural evil which God did not will. Creation joins God in this resistance and suffering and death are transfigured into ever-greater flourishing which deepens creation’s praise. Evil, however, remains a painful mystery and its final resolution awaits the Eschaton. Creation’s praise, therefore, looks to a heavenly fulfilment. Such fulfilment will be found in Christ and be characterised by the final unity of all creation, a unity which will not dissolve its particularity. Anticipating this fulfilment, humanity act as priests of creation, summarising and uniting creation’s praise in themselves and presenting it to God. Humanity’s priesthood is a task of service which does not mask but rather highlights the particularity of non-human praise.
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Filipe, Carina da Conceição. "A happiness index of human development." Master's thesis, NSBE - UNL, 2010. http://hdl.handle.net/10362/10303.
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A Work Project, presented as part of the requirements for the Award of a Masters Degree in Economics from the NOVA – School of Business and EconomicsNowadays many social scientists defend the advantages to define a measure of well being able to complement the GDP per capita. This work project proposes a new index of human development: the happiness index. Many studies have been undertaken in order to determine the best measurement of happiness. Happiness is much more than just feeling good, it is also living and doing well. Thus, in order to create a measure of happiness, it is required to evaluate all factors that intervene and, on the other hand, to consider the best practices, combining growth, environmental sustainability and efficiency. The estimation was made based on data for 83 countries, and then applied to 130 countries in the period 1997-2005. Countries with the highest GDP per capita or Human Development Index are not the ones with the higher happiness index.
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Shahrukhi, Ali. "Nietzsche and Heidegger On the Question of Being Human." Thesis, University of Reading, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.485707.
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Heidegger claims in Being and Time that philosophy has continually refused to take up the task of working out a 'natural' conception of the world. (One. where, for example, certain sceptical worries do not arise). My thesis argues that this task is one which emerges clearly from Kant's response to British empiricism - so that Kant's critical philosophy marks the emergence of a new kind of 'naturalism' in which the question of what is distinctively human about human animality is brought to the fore. What is still lacking in Kant, however, is the idea of our t~ching or being responsive to entities themselves which is registered, in Heidegger, by the idea of our 'attunedness'. But, the question of Dasein's precise relation to being human - or, the question of precisely who Dasein is - is problematised, for example, by cases of human children, the physically. disabled and non-human animals. I suggest that Ni~tzsche'sconception of the world as will-ta-power - whose basic unit is the 'drive' - is one which (already) provides the 'natural' conception of the world that (the early) Heidegger is loo~g for. I argue, with . constant reference to Camus' Meursault and Shakespeare's Juliet, that seeing the world as will to power means being able to affirm what the Doctrine of the Eternal Recurrence asks us to affirm.
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Reiter, Eric H. "Towards a reintegration of the human being in law." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81231.
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The person has in theory been at the center of the law since Gaius divided the private law into persons, things, and actions. In constructing the person, however, the law takes apart and sets aside the human being, replacing it with a legal abstraction that diverges markedly from it. This gap is partly due to the way the law has been structured conceptually, as a set of bounded categories clearly distinguished from each other. Viewing the person as the result of a series of either/or classificatory decisions privileges the liberal model of the person: a partimonialized, transactionalized bearer of rights. If instead we reconceptualize the persons-things-actions structure of the private law to emphasize the dynamic interactions between the categories, we can bring back into the concept of the person some aspects of the human being---such as personal relationships---that have traditionally been outside legal analysis.
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Proctor, Devin. "On Being Non-Human| Otherkin Identification and Virtual Space." Thesis, The George Washington University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13810285.
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This dissertation examines digitally-mediated identity and community construction through the lens of the Otherkin, a group of several thousand people who identify as other-than-human. They recognize their biological humanness, but nonetheless experience non-human memories, urges, and sensations. I argue the Otherkin characterize a larger shift in body-identification that is underway in many industrialized countries, away from bounded, biologically defined bodies and toward a more plastic, negotiable type of embodiment I am calling open-bodied identification, evidenced in growing numbers of people identifying as trans*, nonbinary, fluid, and neurodiverse.
Otherkin experience can be understood as a form of animism, yet it arises out of a post-Enlightenment paradigm that rejects the infrastructural elements needed for animist thought (e.g. magic, spirits, kinship with natural elements). The industrialized West simply does not have the cultural vocabulary to comprehend the virtuality that is animist experience. What it does have are the virtualities of language and of Internet technology. Therefore, departing from conceptions of the body as disciplined citizen-subjectivity or an embodied politics, I approach the human body as a media platform, mediating a Self. I offer the theoretical and heuristic spectrum of virtuality—a sliding situation of being-in-the-Internet, between poles of the corporeal and the digital—as a way of tracing this Self-mediation, and through the virtualities of Internet space and language, I propose an experience of animism that is legible to the West, because it is articulated through its own tools.
The Otherkin experience an incongruence, i.e. "misfit" in the relationship between their corporeal bodies and their Selves, so they turn to Internet technologies to facilitate an "alignment" between the two. This dissertation traces Otherkin engagement with the techno-virtuality afforded by the Internet, along the spectrum of virtuality—through chat forums, personal blogs, 3D virtual worlds, Facebook, YouTube, Tumblr, and Reddit—troubling conventional notions about our relationships with the virtual, our understandings of the Self, and what it means to be a human. Analyzing the Otherkin use of these technologies sheds light on the ways in which we all work to understand ourselves through the animist virtuality of the Internet.
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McDade, Pedro Miguel Leite Alves. "Thinking the human being in economics: Autonomy and relationality." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:106918.
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Elliston, Clark. "Bonhoeffer's ethically oriented self : responsible 'as a human being'." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:1a2d4b24-05a5-41a1-a5c1-ee5c3c59ca7f.
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Dietrich Bonhoeffer offers a vibrant, theological depiction of the self constituted by and for the other in responsibility. The thesis argues that the concept of orientation is crucial for understanding this self; the self is a being oriented to, or away from, the other. To grasp the distinctiveness of Bonhoeffer’s self this thesis aims to open up critical conversation with his historical contemporaries, Emmanuel Levinas and Simone Weil. Like Levinas, Bonhoeffer depicts the self as confronted by the other. Yet unlike Levinas, Bonhoeffer’s other does not render the self a ‘host-hostage’. An oriented self, grounded in Bonhoeffer’s theology, is neither dominating nor other-dominated. Bringing Bonhoeffer and Weil into critical dialogue with one another helps to describe the precise way in which the self is responsible for the other. Conversation with Weil refines Bonhoeffer’s account of responsibility by integrating her account of attention into his account of existing on behalf of another. It is also neither self-affirming nor self-negating. The first chapter outlines two recent conceptions of the self as oriented; but each, as will be demonstrated, does not recognise fully the ethical contours of the oriented self. The second chapter examines in detail Bonhoeffer’s contributions to a Christological account of the responsibly oriented self. Integral to this account are the images of ‘the heart turned in on itself’ (cor curvum in se) and Christ who is fundamentally ‘for’ the other. The third chapter converses with Emmanuel Levinas, both constructively and critically. Of help is Levinas’s reading of the other as a confrontation to the self. His rendering of the other as dominating, or holding hostage, the self is a serious issue. Such a construction resists positive elements of the self-other relation. The fourth chapter investigates what conversation with Simone Weil can offer to Bonhoeffer’s framework. Her concept of attention helps to articulate how the self becomes a self through engagement with another. The fifth chapter presents Adolph Eichmann, as portrayed by Hannah Arendt, as the supreme and pivotal opposite of attentive responsibility. In Eichmann’s irresponsibility and disunity [while doing his ‘duties’] one finds justification for a fundamental re-working of ethics in a Bonhoefferian vein. The image of the ethically blind cor curvum in se exposes Eichmann’s fundamental issue. In contrast, Bonhoeffer’s ethically oriented self both perceives the other and gives of itself as for that other.
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Suzuki, Sayaka. "One Is Concerned Because One Is A Human Being." VCU Scholars Compass, 2005. http://scholarscompass.vcu.edu/etd/944.
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I am a nomad. I have not had a place to call home in almost two decades. I wander around the world searching for a place to belong, only to discover the forgotten lives and silenced voices. I have come to realize that to find a "home," I need to first create a world in which to belong to. My recent works are investigations of possibilities for another world, a world of compassion, through a critique of our current society. I create as I rediscover the forgotten histories and lives. My work captures my process of remembering and celebrating while simultaneously imagining our capacity to function as philanthropists.
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Thomas, Elisabeth Louise. "Emmanuel Levinas : ethics, justice, and the human beyond being /." New York : Routledge, 2004. http://catalogue.bnf.fr/ark:/12148/cb39190635z.
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Liu, Li. "Human resource management and employee well-being in China." Thesis, Toulouse 1, 2018. http://www.theses.fr/2018TOU10071.
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Le résumé en français n'a pas été communiqué par l'auteurContext-specific and employee-centred have emerged as two central perspectives to advance HRM research. Context-specific inquires the contextual antecedents and boundary conditions of HRM; employee-centred underlines the incorporation of employee experience, particularly employee well-being into HRM-performance models. The two perspectives extend the classic HRM-performance model into a multilevel model channelled via multiple processes. The present thesis aims to study Chinese HRM by integrating the context-specific and employee-centred perspective. It primarily consists of three papers: a systematic review on the HRM-performance link in the China-based literature (Chapter 2), a construct clarification on employee wellbeing (Chapter 3), and an empirical study on the detrimental effect of guanxi HRM (Chapter 4). By synthesising 52 survey studies, the review (Chapter 2) shows that the Chinese literature is following the West to embrace the context-specific and employee-centred perspective, but the former is less extensively addressed than the latter. This review contributes to the literature by providing a research map on empirical Chinese HRM research focusing on the context-specific and employee-centred perspective. Building on extant well-being models, the second paper (Chapter 3) substantiates employee wellbeing as an equilibrium of multiple dimensions: hedonic and eudaimonic well-being, individual and social well-being, and positive and negative affect. The qualitative and quantitative analyses based on a survey of 544 Chinese employees support the propositions except for the distinction between individual and social well-being. Drawing on basic psychological needs theory, the third paper (Chapter 4) postulates that guanxi HRM creates a detrimental environment that would frustrate employees’ basic psychological needs, and it would undermine employee well-being in sequence; reflecting on the Chinese context, it proposes that the value of perseverance would moderate the process from need frustration to employee well-being. The results based on a survey of 321 Chinese employees support the hypotheses except for the moderating effect of perseverance when employee well-being is operationalised as emotional exhaustion. The thesis contributes to the literature by integrating the context-specific and employee-centred perspective to study HRM in China. It has generated a research map on HRM-performance link, clarified the conceptualisation of employee well-being, and delineated the detrimental effect of guanxi HRM. The exploration invites researchers to contribute to the global HRM research base by addressing the context and paying due attention to employee well-being in China
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Thomas, Elisabeth Louise. "Emmanuel Levinas: Ethics, Justice and the Human Beyond Being." Thesis, The University of Sydney, 1999. http://hdl.handle.net/2123/415.
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Abstract: Emmanuel Levinas: Ethics, Justice and the Human beyond Being. Levinas finds the early twentieth century to be marked by a rejection of the concept of humanity, at the moment of its awakening to its own brutality. While accepting the anti-humanist position, insofar as it questions the primacy of free will, and an unquestionable security in its attachment to a pregiven, universal Reason, Levinas' work questions the value of rethinking the human in terms of being. This thesis traces Levinas' attempt to rehabilitate humanity from its devotion to ontology as first philosophy. It argues that Levinas offers a reinterpretation of the relation of being and the human, tracing the movement in Levinas' work from a critical attempt to rethink the human and being, to the notion of the human beyond being. The thesis begins with a critical engagement with Heideggerian ontology suggesting that Levinas' renewal of the question of being in his prewar essays reflects a concern for the meaning of subjective existence and its relation to the social and political totality. These concerns lie behind his reinterpretation of the relation of existence and the existent in his essays of the 1940's in which Levinas undertakes a critique of a Platonic social totality and introduces a notion of the alterity of eros which does not have its value determined in terms of a teleology of social production. From this basis, Levinas is shown to address the question of justice by articulating the essentially ambiguous relation between the subject and another in terms of the ambivalence of the face, and contrasting this with the alterity of love. The development of these ideas is traced across Levinas' major works. In Totality and Infinity, Levinas argues that the response to the singular other is conceived of as the event of the production of a universal which affirms the tertiality of the social totality, that is, attests to the whole of humanity. In Otherwise than Being, the relation of ethics and justice is discussed in different terms, those of the relation of the ethical Saying and the realm of the Said or being's justice. Levinas juxtaposes the ontological tertiality of the third, with the notion of an ethical tertiality, which he calls illeity. Illeity is found to not be reducible to the ontological tertiality of the third party, but to name the exceeding of subjectivity in terms of an absolute susceptibility to the Other, and is an excessive concept of a singular universal: the human beyond being.
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Thomas, Elisabeth Louise. "Emmanuel Levinas ethics, justice and the human beyond being /." University of Sydney, Philosophy, 1999. http://hdl.handle.net/2123/415.
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Abstract: Emmanuel Levinas: Ethics, Justice and the Human beyond Being. Levinas finds the early twentieth century to be marked by a rejection of the concept of humanity, at the moment of its awakening to its own brutality. While accepting the anti-humanist position, insofar as it questions the primacy of free will, and an unquestionable security in its attachment to a pregiven, universal Reason, Levinas' work questions the value of rethinking the human in terms of being. This thesis traces Levinas' attempt to rehabilitate humanity from its devotion to ontology as first philosophy. It argues that Levinas offers a reinterpretation of the relation of being and the human, tracing the movement in Levinas' work from a critical attempt to rethink the human and being, to the notion of the human beyond being. The thesis begins with a critical engagement with Heideggerian ontology suggesting that Levinas' renewal of the question of being in his prewar essays reflects a concern for the meaning of subjective existence and its relation to the social and political totality. These concerns lie behind his reinterpretation of the relation of existence and the existent in his essays of the 1940's in which Levinas undertakes a critique of a Platonic social totality and introduces a notion of the alterity of eros which does not have its value determined in terms of a teleology of social production. From this basis, Levinas is shown to address the question of justice by articulating the essentially ambiguous relation between the subject and another in terms of the ambivalence of the face, and contrasting this with the alterity of love. The development of these ideas is traced across Levinas' major works. In Totality and Infinity, Levinas argues that the response to the singular other is conceived of as the event of the production of a universal which affirms the tertiality of the social totality, that is, attests to the whole of humanity. In Otherwise than Being, the relation of ethics and justice is discussed in different terms, those of the relation of the ethical Saying and the realm of the Said or being's justice. Levinas juxtaposes the ontological tertiality of the third, with the notion of an ethical tertiality, which he calls illeity. Illeity is found to not be reducible to the ontological tertiality of the third party, but to name the exceeding of subjectivity in terms of an absolute susceptibility to the Other, and is an excessive concept of a singular universal: the human beyond being.
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Bates, Michael. "This being called human : nature and human identity in W.G. Sebald and Samuel Beckett." Thesis, University of Sheffield, 2015. http://etheses.whiterose.ac.uk/10501/.
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This thesis examines the representation of human identity in regards to the relationships and interactions with non-human nature in the writing of W.G. Sebald and Samuel Beckett. Through a discussion of the processes through which humans inhabit, delineate, and preserve settlements and cultural artefacts, the analysis proceeds to interrogate the impact of these upon the depiction of the urban and rural landscapes, and the interaction of humanity with the natural world. This approach depends upon a phenomenological strand of ecocritical thought, informed by the writing of Martin Heidegger and Robert Pogue Harrison, in order to establish the underlying signification of human landscapes via land ownership and memorialisation. The thesis then approaches the impact of modern technology and modes of living, particularly in industrial cities, upon the process of human self-identification, and the impact of this upon human interactions with animals. The discussion that follows approaches the fluidity of the human state, informed by Eric L. Santner's writing on creatureliness, and Carolyn Merchant's research regarding the role of empiricism in setting the precedent for human domination of the natural world. This leads to an analysis of the pastoral trope and notions of land ownership, through which the narrators of Sebald's and Beckett's writing hope to elide the human/nature division so that they might escape the dehumanising influence of the modern city, and the ecophobic worldview preserved within it.
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Plant, Jon. "Being in care : deconstructing childhood in residential care." Thesis, University of Hull, 2002. http://hydra.hull.ac.uk/resources/hull:3548.
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SANTOS, VICTOR SIQUEIRA. "THE HUMAN BEING AND GOD: THE ANTHROPOLOGICAL TWIST ON MODERNITY IN BEING AND GOD BY PAUL TILLICH." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=33800@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROO avanço da modernidade é um marco na história da teologia. Pois, com ele, também se acentua o caráter antropocêntrico moderno. O ser humano, com suas criações e descobertas, caminha para tomar o lugar de Deus e da cosmovisão cristã clássica, caracterizando um giro antropológico moderno. Naturalmente, esta situação de dualismo moderno envolvendo o ser humano e Deus acaba por exigir alguma reação por parte das teologias cristãs. Algumas acham a saída para tal problema na própria figura humana, fazendo dela um novo caminho através do qual é possível falar de Deus. Tal atitude caracteriza um giro antropológico, na teologia. Nessa dissertação, serão apontadas as atitudes básicas de uma teologia que se propõe a realizar tal giro antropológica, cujo teórico principal é o teólogo jesuíta Karl Rahner, enfatizando alguns de seus desdobramentos acerca da questão de Deus. Este caminho será feito para que, ao fim, seja possível expor a construção teológica de Paul Tillich acerca da questão de Deus em sua Teologia Sistemática, levantando a hipótese de que, nela, ele realiza o giro antropológico necessário a toda teologia que pretende reagir ao antropocentrismo moderno. Isto mostra que a possibilidade de Deus não recai, necessariamente, no desprezo ao ser humano e seus avanços.
The modernity advance is a mark in the history of Theology. And because of this progress, the anthropocentric character of modernity is also accentuated. The human being, with his creations and discoveries, walks to take the place of God and the classical Christian worldview, which characterizes a modern anthropological twist. Naturally, this situation of modern dualism involving human being and God asks for some reaction of the Christian theologies. Some of them find the solution for this problem at the human figure itself, making of it a new way through what is possible to talk about god. Such attitude characterizes an anthropological twist in the theology. This dissertation will show the basic attitudes of a theology that propose itself on realizing such anthropological twist, whose the main theorist is the Jesuit theologian Karl Rahner, emphasizing some of its developments about the question of God. This way will be done in order to make the exposition of Paul Tillich s theological construction about the question of God on his Systematic Theology possible, raising the hypothesis that he realizes the anthropological twist in his work, which is necessary to any theology that aims to react to the modern anthropocentrism. Thus, it shows that the possibility of God does not necessarily end in contempt for human being and his advances.
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Corring, Deborah J. "Client-centred care means I am a valued human being." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq21041.pdf.
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Hamilton, Susan Bruce. "The constitution of the human being according to early Buddhism." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334984.
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Abdel-Hady, Zakariyya Mohamed. "The human being in the Holy Qur'an : (a psychological approach)." Thesis, University of Glasgow, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325221.
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SANTOS, JULIO CESAR DOS. "THE GODS IMAGE IN THE HUMAN BEING, ACCORDING TO EMIL BRUNNERS THEOLOGY: THE HUMAN BEING AS A RELATIONAL AND RESPONSIBLE IN THE FACE OF GOD." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15176@1.
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O ser humano é incontestavelmente um ser que se destaca dos demais tipos
de vida existentes na terra. O teólogo suíço Emil Brunner entende este diferencial
da dignidade humana a partir da compreensão teológica de que o ser humano foi
criado segundo a Imagem de Deus. Mesmo diante da maldade humana, ainda
assim, o ser humano é reconhecido pela teologia cristã como alguém que está em
relação com Deus, por isso é responsável. São nestas duas características humanas
que Brunner enxerga os traços da Imagem de Deus na existência humana. Pois
somente um ser que é relacional (portanto livre e sujeito) e responsável pode ser
um interlocutor de Deus, e assim ser capaz de receber e transmitir o amor que
procede de Deus. Mas o ser humano pecador vive mal a sua relação e
responsabilidade, pois encontra-se em um estado de pecado, que é rebelião e
inimizade contra Deus. Em Jesus Cristo o ser humano tem restaurada a sua
relação e responsabilidade com Deus, a Imagem de Deus é restaurada à situação
que Deus quer que ela esteja. Sendo assim, nesta dissertação tratamos da teologia
brunneriana em sua compreensão sobre a Imagem de Deus no ser humano antes
do pecado, no estado de pecado, e à luz da revelação de Jesus Cristo.The human being is clearly a being that stands out from other types of life existing on earth. The Swiss theologian Emil Brunner understands this human dignity differential from the theological comprehension that the human being was created according to God`s Image. Even in the face of human evil, the human being is recognized by the Christian theology as someone who is in relation with God, for this reason he is responsible. These are two human characteristics that Brunner sees traces of the God`s image in human existence. Because only a being that is relational (i.e. subject and free) and responsible can be God`s interlocutor and thus be able to receive and transmit the love that comes from God, But the sinful human being lives badly its relationship and responsibility because it is in a state of sin, which is rebellion and enmity against God. In Jesus Christ the human being has restored its relationship and responsibility to God, the God`s Image is restored to the situation that God wants. Thus, this dissertation deals of the brunneriana`s theology in his understanding on God`s image in man before the sin, the state of sin and over the light of Jesus Christ`s revelation.
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Vrba, Minka. "Being, eating and being eaten : deconstructing the ethical subject." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/1296.
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Taylor, Teresa Brooks. "Being Intentional: Active Learning, Student Reflection." Digital Commons @ East Tennessee State University, 2000. https://dc.etsu.edu/etsu-works/3645.
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Cox, Melanie. "Impacts of changes in coastal waterway condition on human well-being /." [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19564.pdf.
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Poliakova, T., and P. Vasylenko. "Interaction of language, human being and culture when teaching foreign languages." Thesis, Харківський національний технічний університет сільського господарства ім. Петра Василенка, 2018. http://repository.kpi.kharkov.ua/handle/KhPI-Press/37066.
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Bergamin, Joshua Adam. "In the Beginning was the Word : concepts, perception, and human being." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11744/.
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In this thesis, I argue that humans are differentiated from other animals through a faculty of linguistically-structured perception through which we directly perceive things in virtue of their higher-order, conceptually-articulated properties. Yet I also argue that we retain a non-conceptual form of awareness that we share with non-human animals. Through an investigation of the debate between Hubert Dreyfus and John McDowell, I explore a phenomenology of expertise in order to defend a Dreyfusian view that argues that the experiential content of our practical dealings must undergo a translation if it is to become the content of conceptual capacities. However, although I agree with Dreyfus that our untranslated experience is of a kind that is shared with other animals, I also argue that he plays down the interdependence of conceptual and non-conceptual content in humans. I articulate this interdependence through a discussion of phronesis, 'practical wisdom,' as it is used in the debate, as well as by Heidegger. Drawing on McDowell's assertion that our conceptual capacities develop with our acquisition of a language and our initiation into a second-nature 'world,' I argue that our practical coping is better described not as non-conceptual but as post-conceptual; that is to say, human coping involves navigating our second-nature 'worlds' in the same, direct way that animals navigate their first nature environments. In the second part, I argue that this 'world' is ultimately linguistic in the sense that our conceptual experience is drawn from a grammatically-structured perception that Heidegger called vernehmen, 'apprehension,' which he identified with noesis. This structure creates the object-subject relationship through which we directly perceive entities as being objects. Through noesis, we experience concepts as things, and our capacity to cope post-conceptually with language and ideas powers the exponential creativity of human thought and action in our rich, second-nature ‘worlds.’ However, the cultural contingency of many concepts indicates a potential discordance between concepts and their experiential source. I conclude that while such discordances are not incommensurable, and that knowledge of reality is not inaccessible to us, we must be careful about the faith we put in language to describe it, for as soon as we conceptualise, we enter a sphere as much created as perceived.
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Sánchez-Flores, Mónica Judith. "Order and self : an exercise in the phenomenology of human being." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/22616.
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This thesis is an exercise in the phenomenology of human order, as a necessary prelude to a new understanding of postcolonial global change. Its starting point is to question the Western tradition of knowledge as the highest point of human “development”. This is a critique of the traditionally Western notion of reason in which I argue that an understanding of human order must be grounded in a phenomenology of religion. In this way I seek to reinterpret the Weberian categories which have shaped modern/ Western social understanding. In the first part of the thesis, “Institutions and Legitimation”, I describe three ideal types of views of reality: the pagan/primitive, the Western/Christian, and the Eastern/mystic types. Nevertheless, these pure types are also theoretically posed as three aspects of experienced reality, and so, they are considered as both mixed and complementary in human interaction. I am aware that this leads to a theoretical paradox; but this is justified by the intuition that at the same time as paradox rules the immediacy of experienced reality, coherence rules the order and exposition of our disciplined observations, explanations and cosmologies. The appreciation of this “simultaneity” (social reality as both “created” and “creative”) leads me to propose a perspective of observation: the present moment of meaningful experience. This perspective highlights this aspect of “simultaneity” (synchrony) as opposed to, and in contrast with, the aspect of coherent “sequentially” (diachrony) in human order. In the second part of the thesis, “Organisation and Structure”, I propose two ideal types of organisation structured around the experience of immediate simultaneity. These two types are considered as complementary aspects of human order: the organic and the artificial ideal types of organisation. This perspective of observation is congenial both with phenomenological observation and with the emerging paradigm of “complexity”. My approach counters the traditional view in the social sciences that “complex” or “higher” forms of order progressively emerge in interaction through specialisation and differentiation from homogeneity to heterogeneity in time. While belief in progress may be an important feature of discipline (and a particularly important one for the modern notion of self), I argue that it should not be imposed as a deterministic characteristic of the observed processes themselves (social or otherwise).
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Aoki, Yuko. "Approaches to Housing Design Focusing on Human Well-being in Japan." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/theses/633.
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This thesis attempts to find ways in which the designs of single family residential units can be changed to increase the happiness and comfort of residents. Houses are humans' fundamental locations to start and end their days. They are places to grow a family's health and safety. By looking at a failed attempt at residential housing (Pruitt-Igoe), this thesis will try to gain insight about what design aspects are not effective. No one want the same result as what was created at Pruitt-Igoe. The main thrust of the research presented in this thesis was captured by use of a survey. The questions was designed using three (3) categories with which Happy Index uses to measure happiness, life satisfaction, life expectancy, and ecological footprint (Abdallah, Michaelson, Marks, & Steuer, 2009). The survey was given to both Japanese and American people. Japan makes us think of a very different culture and efficient use of limited space. Conducting a survey on happiness, greenery, comfort, lighting, stress, community interactions, and satisfaction of homes with total of one hundred twenty one (121) Japanese and American participants shed some light on what the most important design aspects are to be happy. For most of the participants, family makes up a huge part of their happiness. For this reason, single family homes need to be designed for more easy interaction with family members. Even with the difference of cultures, the definition of happiness is the same, but American people comment more positively in regard to comfort, satisfaction and happiness in their current homes.
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Stains, Dianne Marie. "Spiritual Well-being, Job Meaningfulness, and Engagement for Human Resource Managers." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/6128.
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Employee engagement is a significant problem for leaders in most organizations today. Though many reasons are given for the growing number of disengaged employees, little is understood about what role spirituality in the workplace may play into employee engagement. Humanocracy theory guided the study on three aspects of workplace spirituality, employee engagement, and meaningfulness of work. An online survey combining elements of a Spiritual Well-being Scale, the Work and Meaning Inventory, and the Utrecht Work Engagement Scale was administered to 325 human resource managers. Linear multiple regression results showed a strong negative correlation between spiritual well-being and job engagement, and no significant correlation between spiritual well-being and workplace meaningfulness, which contradicted findings in the literature. Results indicated the need for future research and to further refine a working definition of spirituality as it applies to the workplace and to identify or redefine traditional variables to better assess engagement and meaningfulness within a new workplace landscape. The findings may also be indicative of how the landscape of traditional workplace culture is shifting with the values and motivations of a workforce of newer generations. The findings of this study make apparent the urgency to rethink the definition of spirituality and its application to the workplace and employee engagement. The workplace today is often a barometer of societal norms and values. Understanding the need for new ways to view engagement, spirituality, and meaning has the potential to extend beyond the organization to the communities and society the organizations exist within and serve.
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Low, Yuen-man Angela, and 劉婉雯. "Would the role change of human resources function from being administrative to being strategic be successful in Hong Kong?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31268171.
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Low, Yuen-man Angela. "Would the role change of human resources function from being administrative to being strategic be successful in Hong Kong? /." Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18831345.
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Heurlén, Sanna. "Individualization of information being presented in cars : An interaction study of interfaces in cars with focus on individualization of the information being presented." Thesis, Linköpings universitet, Institutionen för datavetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-69621.
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Denna studie har resulterat i ett nytt koncept med tillhörande design för hur individualiserad informationspresentation till förare i bilar skulle kunna se ut. Designen har framkommit genom litteraturstudier, State of the Art studier om informationssystem i dagens nya bilar, domänexpertintervjuer och användarstudier i form av Goal Directed Design. Slutligen utvärderades designen. Litteraturstudierna gav en god grund för vilken informationspresentation som finns i bilar idag. State of the Art studierna resulterade i en sammanfattning av nya informationssystem som fanns i tre nya bilar från tre olika bilmärken. Domänexpertintervjuer visade på vilken problematik som finns gällande informationspresentation i bilar idag, samt visade på framtidstro inom området. Goal Directed Design resulterade i fyra personor vilka ska representera typanvändare inom den målgrupp som användes, fyra kontextscenarios som är beskrivningar av dessa personors användande av designen och slutligen designer av det nya konceptet i form av en ramverksdesign och fyra detaljdesigner. Utvärderingen genomfördes som ett försök att bekräfta att de olika detaljdesignerna presenterade den information som de olika personorna var intresserade av, vilket utvärderingen tyvärr inte visade på. Dock visade utvärderingen på att användare inom samma målgrupp har olika intressen och troligen är ombytliga i deras tyckande gällande vikt av de olika typer av information som kan presenteras, vilket visar på att gränssnitt i bilar som kan presentera olika typer av information vid olika tillfällen, för att till
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Holm, Robyn Janet. "The influence of the human-companionate dog bond on psychological well-being." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1020978.
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Many individuals across the world own dogs for a variety of reasons. For some individuals, dogs can be viewed as providing the most important relationship in their lives. Others may own dogs for protection, companionship, and even health benefits. Some families across the world view their dogs as family members and a vital aspect of the family unit. This study explored the perceived bond between a human and a dog and how this bond influenced the human‟s psychological well-being. Although studies have been conducted on the human-companionate dog bond, empirical research on the perceptions of the bond between a dog and a human and the influence it has on an individual‟s psychological well-being, falls short. Studies on the human-companionate bond have been on the rise internationally, yet studies in this field in the South African context are scarce. This study contributes to psychology‟s broad body of knowledge regarding the human-companionate dog bond and identifies the important influences the bond has on human psychological well-being. The researcher utilized a qualitative research approach. A non-probability purposive sample was employed and semi-structured interviews were conducted with seven participants. Two participants were male and five were female. All participants had developed a bond with their dog and were able to speak English fluently. Interviews were conducted until data saturation was reached. Results demonstrate that having a human-companionate dog bond can enhance an individual's psychological well-being. Themes identified demonstrate that a human-companionate dog bond can enhance physical health, relational well-being, and mental health. This bond also fulfils specific individual needs which enhance psychological well-being. Limitations of the study and recommendations for further research are identified.
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Uzukwu, Elochukwu Eugene. "Book Review: Shawn M. Copeland. "Enfleshing Freedom: Body, Race, and Human Being."." Bulletin of Ecumenical Theology, 2010. http://digital.library.duq.edu/u?/bet,3365.
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Neff, Daniel F. "Subjective well being, human capability and monetary poverty in rural Andhra Pradesh." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.499941.
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Rulison, Megan. "The Full Complexity of Being Human: A Study of Science and Art." Thesis, Boston College, 2006. http://hdl.handle.net/2345/369.
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Thesis advisor: Scott T. CummingsThis Senior Honors Thesis evolved from a personal fascination with the intersection of art and science both in drama and on a grander theoretical scale. It is a three-part investigation with each part written in different voice with a different intention. The first is a short personal introduction offering insight to the genesis of the project. This is followed by a comparative dramaturgical analysis of two science plays, Bertolt Brecht's GALILEO and Michael Frayn's COPENHAGEN, examining the role of science in drama. The final component is a philosophical dialogue on the model of Brecht's MESSINGKAUF DIALOGUES which articulates larger philosophical questions in an examination of the similarities and differences between science and art
Thesis (BA) — Boston College, 2006
Submitted to: Boston College. College of Arts and Sciences
Discipline: Theater
Discipline: College Honors Program
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Turner, Dwight. "Being the other : a transpersonal exploration of the meaning of human difference." Thesis, University of Northampton, 2017. http://nectar.northampton.ac.uk/9734/.
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This research recognized that being other was an experience we all endure at varying times. Rooting itself within post-colonial theories, this research sought to expand the understanding of this experience into the worlds of relational psychotherapy and the transpersonal. With a phenomenological epistemology, this research therefore utilized creative techniques such as visualizations, drawing, and sand tray work, to understand the unconscious experience of being other, and what the other is. It also explored the unconscious impact of othering, and why the other is drawn to the subject. This research also undertook a heuristic study recognizing that a connection to our own sense of otherness was a route towards psychological wholeness.
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Hansson, Mats G. "Human dignity and animal well-being a Kantian contribution to biomedical ethics /." Uppsala : Stockholm, Sweden : [Uppsala University] ; Distributor, Almqvist & Wiksell International, 1991. http://catalog.hathitrust.org/api/volumes/oclc/24766855.html.
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Storrie, Robert D. "Being human : personhood, cosmology and subsistence for the Hoti of Venezuelan Guiana." Thesis, University of Manchester, 1999. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.659013.
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