Journal articles: 'Human beings – history'

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Lederer, S. "Experimentation on Human Beings." OAH Magazine of History 19, no. 5 (September 1, 2005): 20–22. http://dx.doi.org/10.1093/maghis/19.5.20.

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Gabriel, Norman, and Lars Bo Kaspersen. "‘Human beings in the round’." History of the Human Sciences 27, no. 3 (July 2014): 3–19. http://dx.doi.org/10.1177/0952695114539803.

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HERZOG, DAGMAR. "What Incredible Yearnings Human Beings Have." Contemporary European History 22, no. 2 (April 4, 2013): 303–17. http://dx.doi.org/10.1017/s0960777313000131.

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I was preoccupied by a number of puzzles during the time I was researching and writingSexuality in Europe: A Twentieth-Century History. Among other things, I was interested in the puzzle of historical causation. I was curious to use the tools of comparative history as well as the study of transnational flows of people and ideas, and of market forces and wars and diplomatic pressures, to understand what particular conjunctions of multiple factors may have caused sexual cultures (including laws, behaviours, and values) to move either in more liberal-progressive or more neotraditionalist-conservative or overtly repressive directions. At the same time, and throughout, I was all too acutely aware that ‘sexuality’ – that elusive and contested ‘it’ – was and is precisely one of those realms of human existence that continually defy and confuse our assumptions about what exactly constitutes restriction or liberation. I was thus also especially interested to reconstruct as well as possible, using the broadest range of types of sources, how exactly people in the past expressed how they imagined and experienced whatever they thought sexuality was and, in addition, how they battled over the ethics of sexual matters. On the one hand, sexuality – like faith or work – is one of those phenomena in which representations and reality are inevitably inextricable, and I was constantly fascinated with how people grappled with that inextricability, in all its complex manifestations. After all, not only what was considered appropriate or normal or good (in the eyes of God, or the neighbours, or the doctors, or the activists, or the popular advice-writers), but also what was considered (or even physiologicallyfelt) as anxiety-producing or immoral and/or – not least – as sexually thrilling or deeply satisfying has clearly varied considerably across time and place. On the other hand, I was particularly interested in the recurrent and remarkable gaps between lived experiences and personal, private insights, and that which was perceived to be publicly, politically defensible. The gap between the quietly lived and the openly articulable could be stark; it often took tremendous courage to defend sexual freedom, in dictatorships certainly, but also in democracies. I therefore also paid special attention to how those defences were framed, in each place and moment, and with what intended and unintended effects. So while the twentieth century in Europe is often called ‘the century of sex’ and seen as an era of increasing liberalisation, I was convinced of the need to complicate the liberalisation paradigm.

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FUKUDA, Kenji. "Exergy, Economics and the History of Human Beings." Journal of the Atomic Energy Society of Japan 50, no. 6 (2008): 374–77. http://dx.doi.org/10.3327/jaesjb.50.6_374.

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Horton, Richard. "Offline: AIDS—learning from history (and human beings)." Lancet 390, no. 10105 (October 2017): 1822. http://dx.doi.org/10.1016/s0140-6736(17)32705-8.

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Murillo, José Ignacio. "Soul, Subject and Person: A Brief History of Western Humanism." Res novae: revija za celovito znanost 4, no. 1 (June 2019): 7–29. http://dx.doi.org/10.62983/rn2865.191.1.

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The history of Western humanism is marked by the emergence of philosophy as a theoretical way for investigating reality. Philosophy studies human beings in connection with the ultimate foundation of reality. Within Western thought, the tradition associated with this kind of research has forged three basic ways of conceiving of human beings’ most radical and distinctive features: man as rational soul, as a self-conscious subject, and as a person. All three are based on important theoretical discoveries, but their coexistence has not always been exactly peaceful. Given that human beings cannot live without self-knowledge, the way we see ourselves has important socio-cultural and ethical consequences, which broaden our view of human beings, bringing to light previously hidden features of humanity. Attempting to recover and make sense of the diverse notions of what it is to be a human being is especially important when the very notion of being human is blurred and its normative value is threatened.

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Sarkar, Somasree. "Human Dominance or Human Vulnerability?: Reviewing Amitav Ghosh’s The Living Mountain: a Fable for Our Times." transcript: An e-Journal of Literary and Cultural Studies 02, no. 02 (2022): 79–85. http://dx.doi.org/10.53034/transcript.2022.v02.n02.005.

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The term ‘Anthropocene’ – the human-dominated epoch has emphasised the evolution of human beings as the dominating species causing the environmental changes and affecting the current climate crisis. The proposal of the Anthropocene as the new geological epoch integrally entangles the human world with the geophysical world, insisting that human history can hardly be separated from environmental history. Realising that both worlds are entangled, it underpins an environmental consciousness among environmental thinkers. Their consciousness rests on their understanding of human beings’ vulnerability to being intertwined with the fragile ecosystem. In this review, I attempt to place Amitav Ghosh’s The Living Mountain: a Fable for Our Times (2022) within Anthropocene discourses which consider human beings as the dominating species in the current epoch, while remaining vulnerable to their destructive activities.

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Melnyk, O. A. "UNDERSTANDING OF MENTAL DEVELOPMENT OF HUMAN BEINGS: HISTORY OF VIEWS." Habitus, no. 15 (2020): 72–76. http://dx.doi.org/10.32843/2663-5208.2020.15.11.

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Ujma, Christina, and Beatrice Hansen. "Walter Benjamin's Other History: Of Stones, Animals, Human Beings and Angels." Modern Language Review 96, no. 1 (January 2001): 269. http://dx.doi.org/10.2307/3735829.

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Novakovic, Andreja. "Human Beings as Ends-in-Themselves in Hegel's Philosophy of History." Review of Metaphysics 73, no. 2 (December 2019): 227–54. http://dx.doi.org/10.1353/rvm.2019.0080.

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Müller-Schöll, Nikolaus. "Walter Benjamin's Other History: Of Stones, Animals, Human Beings, and Angels." MLN 113, no. 5 (1998): 1220–23. http://dx.doi.org/10.1353/mln.1998.0073.

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APPEL, JACOB M. "Privacy versus History." Cambridge Quarterly of Healthcare Ethics 21, no. 1 (December 13, 2011): 51–63. http://dx.doi.org/10.1017/s0963180111000491.

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One of the most fundamental tenets of medical research, enshrined in the World Medical Association’s Declaration of Helsinki, is that scientific investigation involving human beings requires the informed consent of the subjects.

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Chen, Xinghui. "A Critique of Feuerbach’s Anthropological Thought in the German Ideology." Studies in Social Science & Humanities 3, no. 3 (March 2024): 46–51. http://dx.doi.org/10.56397/sssh.2024.03.08.

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The German Ideology is often seen as a sign of Marx’s creation of a new worldview, the so-called new worldview, which is the materialism of practice and history, i.e., the materialist conception of history. In the first chapter “Feuerbach” chapter, Marx criticized against Feuerbach’s anthropological thought based on the old materialism. In terms of anthropological thought, Feuerbach understood human beings as abstract beings as “classes”, while Marx pointed out that human beings are “real human beings”. This critique is not only important for the formation of the materialist conception of history, but also has many guiding values for the path of human emancipation in reality.

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Martinez del Castillo, Jesus. "Real Language." Education and Linguistics Research 2, no. 1 (March 2, 2016): 40. http://dx.doi.org/10.5296/elr.v2i1.8832.

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<p>Human beings make themselves with language in history. Language defines human beings making them subjects of their being and mode of being. In this sense language is essential and exclusive of humans. The problem with language consists in explaining the reality of language, something internal to speakers but manifesting itself as external to them.</p>

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Schoenbrun, David L., and Jennifer L. Johnson. "Introduction: Ethnic Formation with Other-Than-Human Beings." History in Africa 45 (June 2018): 307–45. http://dx.doi.org/10.1017/hia.2018.11.

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Abstract:Literature on ethnicity in Africa meets literature on multispecies ethnography to their mutual benefit. Multispecies ethnography considers people together with other-than-human beings, insisting the figure of the human is an interspecific one. We explore the ways in which multispecies ethnography needs history as part of a story about power and politics. But, the burden of the essay argues that historians of ethnicity need multispecies ethnographers’ embrace of a broader canvas of life, in motion at many scales. Historians of ethnicity need a greater awareness of change and continuity in the presence of other-than-human life forms, over time. Those same historians also might adopt the readiness of multispecies ethnographers to recognize other than the descent metaphor at the heart of thinking and making groups.

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UEDA, Yoshihiro. "Roses and Their History of Cultivation—The history of relationships between human beings and roses—." Journal of Japan Association on Odor Environment 41, no. 3 (2010): 157–63. http://dx.doi.org/10.2171/jao.41.157.

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Dewandre*, Nicole, and Orsolya Gulyás. "Sensitive economic personae and functional human beings." Journal of Language and Politics 17, no. 6 (December 14, 2018): 831–57. http://dx.doi.org/10.1075/jlp.17068.dew.

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AbstractThis study is aimed at unveiling the implicit assumptions underlying the language of EU policy-making, drawing on Hannah Arendt’s critique of modernity. It conducts a critical metaphor analysis of strategic EU policy documents from 1985 to 2014 to reveal the extent to which EU policy-making, by relentlessly focusing on the ‘competitiveness, growth, and jobs’ narrative, relies on modern conceptual frameworks. These are characterized by the prominence of rationality and causality, at the expense of sense of purpose, reality and meaning, which is revealed through the validation of four metaphorical keys. These are (i)sensitive inversion, i.e.economic agents are sensitiveandhumans are functional; (ii)size matters, i.e.big is better than smallandone is better than many; (iii)deficit framing, i.e.potential is lockedandpresent is broken/future is bright; and (iv)speed is of the essence, i.e.the world moves fastandwe must hurry up.

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Richter, Gerhard. "Walter Benjamin's Other History: Of Stones, Animals, Human Beings, and Angels (review)." Modernism/modernity 6, no. 3 (1999): 168–69. http://dx.doi.org/10.1353/mod.1999.0034.

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Sevinç, Tuğba. "The Nature of Human Activity." Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 6, no. 2 (2019): 116–28. http://dx.doi.org/10.5840/kilikya20196213.

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In this work I present some of Arendt’s criticisms of Marx and assess whether these criticisms are fair. I claim that Arendt reads Marx erroneously, which results in her failure to grasp certain similarities between Marx and herself, at least on some points. It is important to mention that Arendt’s interest in Marx is part of a wider project she pursues. She believes that Marx’s theory might allow us to establish a link between Bolshevism and the history of Western thought. Marx’s notion of history and progress enables Arendt to support her claim that Marx’s theory involves totalitarian elements. By way of correcting Arendt’s misreading of Marx, my purpose has been to get a better understanding of the theories of Marx and Arendt, as well as to see their incompatible views regarding the nature of human activity and of freedom. Arendt charges Marx of ignoring the most central human activity, that is ‘action’; and of denying human beings a genuine political existence and freedom. Furthermore, according to Arendt, Marx conceives labor as human being’s highest activity and ignores the significance of other two activities, namely work and action. In the last analysis, Marx and Arendt prioritizes distinct human activities as the most central (labor and action, respectively) to human beings; and as a result, they provide us two irreconcilable views of politics, history and freedom.

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Bronstein, David, and Whitney Schwab. "Is Plato an Innatist in the Meno?" Phronesis 64, no. 4 (October 25, 2019): 392–430. http://dx.doi.org/10.1163/15685284-12341969.

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AbstractPlato in the Meno is standardly interpreted as committed to condition innatism: human beings are born with latent innate states of knowledge. Against this view, Gail Fine has argued for prenatalism: human souls possess knowledge in a disembodied state but lose it upon being embodied. We argue against both views and in favor of content innatism: human beings are born with innate cognitive contents that can be, but do not exist innately in the soul as, the contents of states of knowledge. Content innatism has strong textual support and constitutes a philosophically interesting theory.

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Spang-Hanssen, Ebbe. "Humanism and linguistic diversity." European Review 7, no. 4 (October 1999): 519–27. http://dx.doi.org/10.1017/s1062798700004452.

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Traditional humanism emphasized equal rights for all human beings, and consequently the similarity of human beings. Recently it has been pointed out that postmodernism, which can be considered as a modern humanism, focuses on the diversity of mankind. In this paper it is claimed that these two aspects – sameness and diversity of human beings – are both essential to humanism. The history of linguistics, which is closely correlated with the history of humanism, demonstrates that the focus has constantly shifted between uniformity (universality) and diversity.

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Syahraeni, Andi Syahraeni. "SEJARAH DALAM PERSPEKTIF AL-QUR’AN." Rihlah: Jurnal Sejarah dan Kebudayaan 5, no. 1 (June 3, 2017): 29–40. http://dx.doi.org/10.24252/rihlah.v5i1.3181.

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The history of human beings is an invaluable lesson, for it is rich with wisdoms. History contains significant events in the past is systematically organized and widely circulated to the societies as a repertoire of knowledge. History is an inherent element of human life, for history is an essential product of human civilization as well as a basic need of the human life per se. The Qur’an as a source of guidance integrates history into the moral narratives to provide moral lessons to human beings. It tells the stories of the societies in the past, their culture, civilization, and morality to serve as moral lessons that the current societies need to learn to maintain the harmony of their life.

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Martin, Luther H. "History, historiography and Christian origins." Studies in Religion/Sciences Religieuses 29, no. 1 (March 2000): 69–89. http://dx.doi.org/10.1177/000842980002900105.

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The study of Christian origins should in no way differ from the study of anything past and, yet, historical studies of Christianity continue to "privilege" the data with imagined origins. In contrast to such imaginative fictions, critical historiography is based on human events presumed actually to have occurred. The productions of and, consequently, the explanations for such data instantiate both the material and the mental environments of human beings. Whereas the common constraints of biology are clear and those of cognition are increasingly so (although both are traditionally discounted in accounts of Christian beginnings), historically valid theories of socio-cultural contingencies remain contested, as does the relationship between these three domains. Since the earliest historical evidence for "Christian" groups is socio-cultural, i.e., textual, might these texts be better understood historically as themselves positive data for a plurality of Christian social formations rather than as historiographical documents containing positivistic data about Christian origins? In this way, it is possible to access real activities of real human beings in the past in their actual relationships.

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Risan, Lars Christian. "The Boundary of Animality." Environment and Planning D: Society and Space 23, no. 5 (October 2005): 787–93. http://dx.doi.org/10.1068/d359t.

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In this paper I explore some limits of the generalized symmetry of actor-network theory. The paper is based on a study on cows, farming technology, and farming science, and is empirically based on an anthropological fieldwork in modern, computerized cowsheds. By exploring differences in interactions between human beings and cows, on the one hand, and between human beings and computers, on the other, I argue that the partly common natural history of human beings and cows, and the lack of such a history in human–computer interactions, makes it impossible to be agnostic about where to find subjectivity in such a place as a cowshed. Animal bodies (including human beings) demand certain kinds of interactions, and thus produce certain distributions of subjectivities. The boundary of animality is not a purely ‘cultural’ distinction, and cannot be deconstructed as such.

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Gou, Xibo. "Logical Proof of Unified Philosophy." Transactions on Social Science, Education and Humanities Research 3 (December 28, 2023): 42–46. http://dx.doi.org/10.62051/y40nx907.

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The history of philosophy is complex. It's not a systematic theorization of philosophy. The history of philosophy doesn't tell us what philosophy is, so philosophy can't be learned, it can only be practiced. Practical philosophy is a problem-oriented thinking activity that reveals the nature of things and the world by means of philosophical reflection and criticism in accordance with the universal principles of reason. It is also a process of systematizing and constructing theories and proving their legitimacy. Unified philosophy is the goal of philosophy. Recognizing the essential connection between happiness, human beings, and the world is the way to practice philosophy, and the cosmos is the result of practicing philosophy. Unified philosophy is based on the revision and refinement of Maslow's theory of the hierarchy of human needs, and recognizes happiness by discovering that it is rooted in the relationship between all people, and that the essence of happiness is the recognition of human beings. On this basis, it was discovered that human beings are constructed by human relations, and that happiness is the most basic unit of human relations, thus recognizing that human beings are constructed by happiness, and thus recognizing human beings. On this basis, it reflects on and critically transcends Confucianism, Buddhism, Taoism, and Western philosophy, and finds all rationality before completing philosophy and constructing a unified philosophy. The unified philosophy is the philosophy of the atomism of happiness, which is the total wisdom and the total rationality that makes human beings become human beings and transcend human beings. It can explain human beings and the world in terms of happiness. It can use happiness to change human beings and the world, to realize the freedom and liberation of human beings and to realize a common world in which everyone is happy. In the course of practicing philosophy, the "three clear" criteria and the "four sentences" principle are followed at all times, thus guaranteeing the integrity and correctness of the theory.

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Nourse, Erin. "Turning ‘Water Babies’ (Zaza Rano) into ‘Real Human Beings’ (Vrai Humains)." Journal of Religion in Africa 47, no. 2 (January 16, 2017): 224–56. http://dx.doi.org/10.1163/15700666-12340104.

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Abstract This article examines the protective measures and rites of blessing that residents of Diégo Suarez use to keep their babies safe from harm and incorporate them into their respective religious and ethnic communities. I argue that new mothers, and their ‘water babies,’ are ‘acquiring bones’ (establishing themselves within the community) in ways that challenge the widely held perception that Malagasy practices around ancestors are primarily remembrance-oriented. By shifting our gaze away from death, and towards the family-specific ancestral practices around pregnancy and birth, we see that the process of ‘acquiring bones’ is as aspirational as it is retrospective. Moreover, securing one’s worth in society is not exclusively tied to adulthood activities or paternal ancestral lineages; instead it is a flexible process that begins in childhood when parents first instill in their children a sense of what it means to be a member of a particular family or religious community.

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Bessman, Samuel P., and R. Adams Cowley. "BIOCHEMICAL CHANGES IN HUMAN BEINGS DURING REFRIGERATION ANESTHESIA*." Annals of the New York Academy of Sciences 80, no. 2 (December 15, 2006): 540–46. http://dx.doi.org/10.1111/j.1749-6632.1959.tb49231.x.

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Wright, Barbara W. "Power, Trust, and Science of Unitary Human Beings Influence Political Leadership." Nursing Science Quarterly 23, no. 1 (December 21, 2009): 60–62. http://dx.doi.org/10.1177/0894318409353794.

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The importance of nurses’ participation in health policy leadership is discussed within the context of Rogers’ science of unitary human beings, Barrett’s power theory, and one nurse-politician’s experience. Nurses have a major role to play in resolving public policy issues that influence the health of people. A brief review of the history of nurses in the political arena is presented. Research related to power and trust is reviewed. Suggested strategies for success in political situations are offered.

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Kumar, Ranjan. "Environment, diseases and Indian History." International Journal of Historical Insight and Research 7, no. 1 (January 5, 2021): 11–17. http://dx.doi.org/10.48001/ijhir.2021.07.01.002.

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One can state that in studying environmental change, it is true that most human activities have environmental consequences, and that change in the natural systems, whether induced by humans or by nature itself, almost inevitably affects human beings. Environmental history is a multidisciplinary subject that draws widely on both the human influences and nature. There are many components of it, i.e., physical impact of human on earth, human and their exploitation of the nature, settlements and colonial expansion etc. Many of these components of environmental history examine the circumstances that produce the environmental problems. Apart from it there is separate line of study which is more cantered around historical perspectives and is specific toward environment and its impact on historical change.

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Halladay, Leonard J. "Kant’s Universal History and The Paradox of Ethnocentric Egalitarianism." Agora: Political Science Undergraduate Journal 2, no. 1 (December 20, 2011): 3–12. http://dx.doi.org/10.29173/agora12403.

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As a subset of political theory, postcolonial critique exists to examine the fundamental disparity in the asymmetrical power relations between the actors involved in colonial and imperial interaction. Part of this examination includes the assumption that the totalizing nature of imperial practice and its effects are necessarily problematic. This paper examines the notion that there can be a ‘universal history’ for human beings, as sketched in the political writings of Immanuel Kant. In addition, the historical context of Kant’s political theory, centered within 18th century European imperialism, forms a substantial portion of the examination. The paper begins with a consideration of the friction between Kant’s ideas of human freedom and natural necessity. Kant’s solution to this conflict is to sketch a model of historical development that is then applied universally to human beings and human societies. This paper considers Kant’s writings, in their historical context, in order to evaluate the degree to which Kant is subject to the problems inherent to the discourse of imperialism.

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Cohen, Mendel F. "Causation in History." Philosophy 62, no. 241 (July 1987): 341–60. http://dx.doi.org/10.1017/s0031819100038833.

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Following the practice of human beings everywhere historians distinguish the real or most significant cause(s) of an occurrence or state of affairs from ‘less important considerations’, ‘precipitating circumstances’, or ‘mere conditions’. I shall term claims that some phenomenon is most basically to be attributed to some one (or few) of the factors causally necessary for its occurrence attributive causal explanations or causal attributions and discusshere the extent to which moral convictions are constitutive of them.

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Hong Jung-Geun. "Is the Morality of Human Beings Superior to the Morality of Non-Human Beings? : Debate over Human versus Animal Nature in the Joseon Period." Korea Journal 51, no. 1 (March 2011): 72–96. http://dx.doi.org/10.25024/kj.2011.51.1.72.

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Herry Priyono, B. "Homo Economicus." MELINTAS 33, no. 2 (July 13, 2018): 103–29. http://dx.doi.org/10.26593/mel.v33i2.2957.103-129.

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Human being is driven by many factors, but in trading activities, an individual is driven primarily by self-interest rather than other encouragement. This is the point which then develops into the core of the image of an economic being. However, the whole of human self is never driven only by self-interest. Through the history of the idea of homo economicus, what was originally a particular point of view about humans turned into a claim about the whole of human nature. The actions and behaviours of homo economicus were still driven by self-interest, but what was meant by self-interest was no longer in its classical sense. Its meaning has been much more extensive. This article shows the ambiguity of the idea of homo economicus: what was originally a certain point of view about human being, was applied to human nature and then became an agenda of how human beings and society should be. Humans must be homo economicus, but the latter is definitely not the whole picture of human nature. The image of an economic being is not the real description of the nature of human self, for it has its own territory. It is not the economic beings that gave birth to economics, but the economics that created economic beings.

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Sauer, Jim. "Philosophy and History in David Hume." Journal of Scottish Philosophy 4, no. 1 (March 2006): 51–62. http://dx.doi.org/10.3366/jsp.2006.4.1.51.

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In this paper, I argue that there is a recursive relationship between history and philosophy that provides the methodological basis for the moral (human) sciences in the work of David Hume. A grasp of Hume's use of history is integral to understanding his project which I believe to be the establishment of “moral science” (i.e., the social sciences) on an empirical basis by linking that history and philosophy as two sides of the same discourse about human beings.

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Maduraiveeran, A. "Thirukkural Virtues and the Fruits of the Spirit of the Bible." Shanlax International Journal of Tamil Research 6, no. 2 (October 1, 2021): 140–45. http://dx.doi.org/10.34293/tamil.v6i2.4420.

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Charity literatures are essential in the literature that traces the history of ancient Tamil civilization. Virtues work to make human beings better or to make them live in accordance with the norms of the socio-cultural system. Thirukkural is found in Tamil charitable texts to have the reputation of being the world’s public secret. In society, human beings establish various moral values within themselves. They enlighten people naturally and in a state of mind. Virtues began to emerge from the time when humans began to process and eat food.

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Delorme, Damien, Noemi Calidori, and Giovanni Frigo. "Ecological Virtuous Selves: Towards a Non-Anthropocentric Environmental Virtue Ethic?" Philosophies 9, no. 1 (January 9, 2024): 11. http://dx.doi.org/10.3390/philosophies9010011.

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Existing predominant approaches within virtue ethics (VE) assume humans as the typical agent and virtues as dispositions that pertain primarily to human–human interpersonal relationships. Similarly, the main accounts in the more specific area of environmental virtue ethics (EVE) tend to support weak anthropocentric positions, in which virtues are understood as excellent dispositions of human agents. In addition, however, several EVE authors have also considered virtues that benefit non-human beings and entities (e.g., environmental or ecological virtues). The latter correspond to excellent character dispositions that would extend moral consideration and care for the benefit of non-human beings, entities, or entire ecosystems. In this direction, a few authors have argued that EVE could be considered non-anthropocentric insofar as it could: (a) promote non-human ends, well-being, and the flourishing of non-human beings and entities; (b) involve significant relations to non-humans. Drawing from different traditions, including ecofeminism and care ethics, we argue for a broader notion of self and a decentered notion of virtues. The broader notion of selfhood corresponds to the “ecological self”, one that can be enacted by both human and non-human beings, is embedded in a network of relations, and recognizes the more-than-human world as fundamental and yet indispensable otherness. We suggest that this broader notion of agency allows for an expansive understanding of virtues that includes a-moral functional ecological virtues, which can be exercised not only by humans but also by certain non-human beings. This alternative understanding of selfhood and ecological virtues within EVE could have several theoretical and practical implications, some of which may enable different types of agencies and transform collective action.

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Kovalenko, Vera, Nikolay Pavlichenko, and Alexander Samodelkin. "Historical experience in the fight against human trafficking and criminal exploitation in the pre-revolutionary period of the Russian state." OOO "Zhurnal "Voprosy Istorii" 2020, no. 11-1 (November 1, 2020): 198–211. http://dx.doi.org/10.31166/voprosyistorii202011statyi02.

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The author studies the history of the development of Russian legislation in the pre-revolutionary period (X - beginning of XX century), which reflected the historical experience of the state’s struggle against serious infringements on human freedom, the historical milestones of the Genesis of illegal forms of human trafficking and illegal exploitation of human beings are reflected, during which the state made attempts to regulate legal and prohibit illegal forms of sale and exploitation of human beings with the help of legal regulations.

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Rosner, L. "Sarah Ferber and Sally Wilde (eds), The Body Divided: Human Beings and Human 'Material' in Modern Medical History." Social History of Medicine 26, no. 3 (May 7, 2013): 588–90. http://dx.doi.org/10.1093/shm/hkt026.

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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

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Katayama, Hirofumi. "Cosmic Humanism: A Vision of Humanism from Big History." Journal of Big History 6, no. 3 (December 1, 2023): 84–93. http://dx.doi.org/10.22339/jbh.v6i3.6307.

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In this paper I pick up humanism, and try to show a vision of humanism based on Big History. Of course, the concept of humanism has its own long history, and it has various meanings. To examine them in detail is out of my scope. American Humanist Association defines humanism as: “Humanism is a progressive philosophy of life that, without theism or other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good.” 1 Here, for the time being, I simply define it as an idea to admit human dignity and oppose those which oppress human beings, and discuss how Big History deals with this idea.

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Jacobsen, Anders-Christian. "The nature, function, and destiny of the human body—Origen’s interpretation of 1 Cor 15." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 36–52. http://dx.doi.org/10.1515/zac-2019-0003.

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Abstract In this article, I will investigate Origen’s use of two metaphors: The seed metaphor and the clothing metaphor. Both metaphors are found in Paul’s first letter to the Corinthians, which Origen uses as his biblical foundation in the passage from On First Principles that will be analyzed in this article. My focus will be on how Origen understands the nature, the function, and the destiny of human beings and especially of human bodies. According to Origen, the nature of the human body is changeable and unstable. This is because the bodily matter has merely been added to the rational beings at a certain time and will disappear again when its function is fulfilled. The function of the human body is to clothe the rational being on its way through fall and spiritual progress towards perfection. Thus, the body allows the rational being to be punished and educated. The destiny of the human body is eventually to disappear, but this will only happen when the body has gone through many stages of fall and progress in its service of the rational being.

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Strang, Veronica. "Making Waves: The Role of Indigenous Water Beings in Debates about Human and Non‐Human Rights." Oceania 93, no. 3 (November 2023): 216–40. http://dx.doi.org/10.1002/ocea.5375.

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ABSTRACTRejecting nature‐culture dualism, contemporary anthropology recognises the mutually constitutive processes that create shared human and non‐human lifeworlds. Such recognition owes much to ethnographic engagement with diverse indigenous cosmologies many of which have, for millennia, upheld ideas about indivisible worlds in which all living kinds occupy a shared ontological space and non‐human species and environments are approached respectfully, with expectations of reciprocity and partnership. As many societies confront the global chaos caused by the anthropocentric prioritisation of human interests, anthropologists and indigenous communities are therefore well placed to articulate alternative models in which the non‐human domain is dealt with more equitably and inclusively. This paper is located comparatively in long‐term ethnographic research with indigenous communities in Australia, alongside the Mitchell River in North Queensland and the Brisbane River in South Queensland. It draws more specifically on involvement in legal claims for water rights by Māori iwis in New Zealand; in land claims by the Kunjen language group in Cape York; and in a recent ‘sea country’ case brought against a major multi‐national by the Tiwi Islanders in Australia's Northern Territory. It also makes use of a major comparative study of water beings in diverse cultural and historical contexts, and considers the central importance of water beings such as Māori taniwha and the Australian Rainbow Serpent in such legal conflicts, and in broader debates about human and non‐human rights. Like other water deities around the world, these beings personify the generative (and potentially punitive) powers of water and its co‐creative role in shaping human and non‐human lives. They are resurfacing today with an important representational role in contemporary conflicts over land and water.

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Olsson, Susanne, and Jonas Svensson. "‘One of the most important questions that human beings have to understand’." Approaching Religion 12, no. 2 (June 14, 2022): 59–76. http://dx.doi.org/10.30664/ar.112804.

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In the present article, the authors argue that the study of Salafism as a contemporary Islamic new religious movement could benefit from an analytical perspective separating fundamentalism into the modes of inferentialism and deferentialism. The basics of these concepts are outlined and discussed in relation to different aspects of contemporary Salafism as well as in relation to previous tendencies in Islamic history. As a case study, the authors employ the concept in an analysis of a contemporary Swedish Salafi discourse on the ‘wiping of the (leather) socks’ in the context of ritual purity. The authors argue that the concept of ‘deferential fundamentalism’ has a potential in the study of Salafism in that it allows for comparative analysis, both cross-religiously and diachronically, in contextualising Salafism historically. It also allows for an analysis of Salafi thought and practice in relation to theories of how human beings in general process social information.

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Feng, Li. "The Tripartite Dimensions of “Ren 人” (Human Beings) in Pre-Qin Confucianism in Terms of “Li 礼” (Ritual)." Religions 14, no. 7 (July 11, 2023): 891. http://dx.doi.org/10.3390/rel14070891.

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This study delves into the Pre-Qin Confucian understanding of “ren 人” (human beings), focusing on the tripartite dimensions of “shen 身” (body), “qing 情” (sentiment), and “xin 心” (mind) as viewed through the lens of “li 礼” (ritual). By analyzing the works of Confucius, Mencius, Xunzi, and other significant early texts, we unravel how these early Confucian philosophers reconceptualized human beings within the framework of “li 礼” (ritual). In doing so, they presented a novel perspective on the human experience that emphasized the interconnectedness of these three dimensions, transforming the way people thought about themselves and their place in the world. This research illuminates the unique contributions of Pre-Qin Confucianism to the understanding of human beings and provides valuable insights into the philosophical breakthroughs of this period in Chinese thought. Furthermore, this understanding of human beings persisted throughout the subsequent imperial history of China.

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Limano, Ferric. "Human and Technology in the Animation Industry." Business Economic, Communication, and Social Sciences (BECOSS) Journal 3, no. 1 (January 31, 2021): 1–7. http://dx.doi.org/10.21512/becossjournal.v3i1.6748.

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Humanism is a term in intellectual history that is often used in the fields of philosophy, education and literature. In classical greek times, this humanism manifested itself in paideia, a classical greek education system that was intended to translate the vision of the ideal human being. However, this classical Greek perspective departs from a purely natural view of humans. So, humans and education are like two sides of a coin that cannot be divorced. Technology is also the result of educated human beings, technology holds many beautiful promises, but in the experience and history of technology also contains threats and dangers contained in it. In this study, how to discuss the history and development of the Indonesian animation industry, from a human and technological perspective. The result of this research is to provide a viewpoint of thinking in the animation industry that humans and technology can coordinate together, resulting in many animation actors who maximize potential in animation technology.

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Hurren, E. T. "The Body Divided: Human Beings and Human 'Material' in Modern Medical History, ed. Sarah Ferber and Sally Wilde." English Historical Review 129, no. 541 (December 1, 2014): 1527–29. http://dx.doi.org/10.1093/ehr/ceu338.

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ROBERTSON, JOHN A. "Reproductive Liberty and the Right to Clone Human Beings." Annals of the New York Academy of Sciences 913, no. 1 (January 25, 2006): 198–208. http://dx.doi.org/10.1111/j.1749-6632.2000.tb05172.x.

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Lang, Christopher, Elliott Sober, and Karen Strier. "Are human beings part of the rest of nature?" Biology & Philosophy 17, no. 5 (November 2002): 661–71. http://dx.doi.org/10.1023/a:1022560403398.

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Giordano, Christian. "Anthropology Meets History." Anthropological Journal of European Cultures 21, no. 2 (September 1, 2012): 20–34. http://dx.doi.org/10.3167/ajec.2012.210204.

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This article analyses the difficult relation between anthropology and history. The point, therefore, is to show how anthropology conceptualises the past differently from history as a discipline. Beginning with the differences between anthropology and history in terms of the concept of time, the article highlights that while for history time is concrete, objective and exogenous to human beings, for anthropology it is characterised by its being condensed, collectively subjective and endogenous. By analyzing actual examples, the article shows that the anthropologist is not interested in the past per se, but rather in the past as a dimension of the present. Accordingly, actualised, revised and manipulated history as well as the role of the past in the present need to be taken into account. Consequently, history and the past have their own specific efficiency because they are also a form of knowledge and social resource mobilised by single individuals or groups to find their bearings and act accordingly in the present and likewise to plan the future.

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Grunwald, Armin, and Yannick Julliard. "Nanotechnology – Steps Towards Understanding Human Beings as Technology?" NanoEthics 1, no. 2 (August 4, 2007): 77–87. http://dx.doi.org/10.1007/s11569-007-0010-y.

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Journal articles on the topic 'Human beings – history'

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