Journal articles on the topic 'Humanist existentialism'
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Swaminathan, Pillai Rajammal, and Dr K. Thiyagarajan. "Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10098.
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Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first principle of existentialism.’ Man’s sufferings and humiliations comes under the aspect of existentialism, which is found in the novels of Anand. Anand is a humanist and his humanism manifests itself in a realistic representation of the inhumanity of the situation of the oppressed masses, suffering, various types of disability, discrimination and alienation. Existentialism is an aspect of humanism and Anand has portrayed it through human beings pathetic sufferings and miseries. Anand’s humanism dwells into the survival of human love through existentialism. The humanism of Anand showcases the concerns of existentialism, exposing the reality of life and its tragic condition of suffering and misery. The pathetic condition of suffering and misery is existential since it has the elements of chance, absurdity and nothingness in them. Their alienated conditions are shaped by fear and loneliness. Though Anand denies of being an existentialist, his most of the works reveal existential ideologies of Sartre and Heidegger.
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Daigle, Christine. "Can Existentialism Be a Posthumanism?" Philosophy Today 64, no. 3 (2020): 763–80. http://dx.doi.org/10.5840/philtoday2020109358.
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In this article, I demonstrate that Simone de Beauvoir’s philosophy represents a first major step toward a rejection of the humanist subject and therefore was influential for the development of contemporary posthumanist material feminism. Specifically, her unprecedented attention to embodiment and biology, in The Second Sex and other works, as well as her notion of ambiguity, serve to challenge the humanist subject. While I am not claiming that Beauvoir was a posthumanist or material feminist thinker avant la lettre, I show that she is an important precursor to some of their key ideas. Indeed, her thinking about the body, sex, gender, and the importance of embodiment and situation constitutes a challenge to the subject of humanism, thereby opening up a path for thinkers that follow to push Beauvoir’s critique and articulate a posthumanism that does away with the subject of humanism.
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Yahyaei, Davood, and Fakhteh Mahini. "The Influence of existentialism on teaching methods." International Journal of Learning and Teaching 9, no. 3 (September 5, 2017): 354–63. http://dx.doi.org/10.18844/ijlt.v9i3.600.
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Existential theories and Humanistic psychology are widely used in education. According to existentialists, fundamental problem of philosophy is Valuation and choice. Making existential methods in the classroom requires a balance in which both teachers and students as human beings preserve its identity. Existentialist philosopher and humanist psychologists advocate the kind of teaching and learning methods that focus on the learner and Care about individual differences. The research objective was identifying the teaching methods and the characteristics of each one supported by this approach. This research was done using qualitative content analysis and reviewing literature on the subject was published. The method of data analysis was thematic coding by using deductive category application. The results showed that the existentialists emphasized on the relation "I - you" between teacher and student thus support the teaching methods that consider individual patterns and indirect instructions. These methods cause growth of efficient relations and positive self-concept. Such methods are dialogue; Learner-centered method and developing positive self-concept. existential education goals cannot be predetermined and cannot the teacher and the educational system impose to students. Everyone assumes responsibility for its education. So, the teaching methods which develop concepts related to individual growth or focus on the learner are supported by this sect. Keywords: existentialism, existential Education, dialogue, Learner-centered method, Positive self-concept;
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BARING, EDWARD. "HUMANIST PRETENSIONS: CATHOLICS, COMMUNISTS, AND SARTRE'S STRUGGLE FOR EXISTENTIALISM IN POSTWAR FRANCE." Modern Intellectual History 7, no. 3 (September 30, 2010): 581–609. http://dx.doi.org/10.1017/s1479244310000247.
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This article reconsiders Sartre's seminal 1945 talk, “Existentialism is a Humanism,” and the stakes of the humanism debate in France by looking at the immediate political context that has been overlooked in previous discussions of the text. It analyses the political discussion of the term “humanism” during the French national elections of 1945 and the rumbling debate over Sartre's philosophy that culminated in his presentation to the Club Maintenant, just one week after France went to the polls. A consideration of this context helps explain both the rise, and later the decline, of existentialism in France, when, in the changing political climate, humanism lost its centrality, setting the stage for new antihumanist criticisms of Sartre's work.
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Pareyson, Luigi, and Daniele Fulvi. "Latest Developments of Existentialism." Journal of Continental Philosophy 1, no. 1 (2020): 85–96. http://dx.doi.org/10.5840/jcp2020875.
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In this paper, Pareyson provides an analysis of the existential features of the philosophies of Jaspers and Heidegger, that he considers as the two greatest philosophers of the second half of the twentieth century. In Jaspers, Pareyson identifies the idea that truth is both singular and one, meaning that it can be grasped only through a personal interpretation and never in absolute terms. This implies that truth and person are inseparably tied to each other and that existence carries transcendence in itself: just as truth transcends our personal knowledge of it, Being itself transcends our personal existence. Moreover, Pareyson sees Heidegger as the initiator of an existential ontology that poses a fundamental relation between the human being and Being itself; hence, the philosophical discourse on human existence inevitably turns into a discourse on Being. Therefore, Heidegger finally manages to overcome traditional metaphysics and its forgetfulness of the question of Being itself, by giving such question a central role within philosophical reflection. In conclusion, Pareyson maintains that Jaspers and Heidegger are able to make the voice of Being been heard, in contrast with the humanist and nihilist tendencies of twentieth century philosophy.
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KLIGER, GILI. "HUMANISM AND THE ENDS OF EMPIRE, 1945–1960." Modern Intellectual History 15, no. 3 (October 4, 2017): 773–800. http://dx.doi.org/10.1017/s1479244317000282.
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This article situates francophone anticolonial thinkers—including Aimé Césaire, Léopold Sédar Senghor, and Frantz Fanon—within the “humanism debate” in postwar French thought. Drawing on their poetry, prose, speeches, and interviews, this article reconstructs their critique of the humanist tradition that had identified the capacity for reason as the essence of “man.” It then traces their dialogue with approaches to this critique, including existentialism, phenomenology, and surrealism, that circulated in the metropole. The particular ways in which anticolonial thinkers built upon such approaches merit our attention because they force us to revise our understanding of the politics motivating the turn to so-called “antihumanism” in the 1960s. Drawing on recent studies that have highlighted proposals for federalist alternatives to empire entertained prior to national independence, this article suggests that the “federalist imagination” helped to inspire the distinctive mode of criticism developed by certain anticolonial thinkers and taken up by later scholars.
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LIMA, Beatriz Furtado. "Alguns apontamentos sobre a origem das psicoterapias fenomenológico-existenciais." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 28–38. http://dx.doi.org/10.18065/rag.2008v14n1.5.
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Psychology has been influenced by philosophical fundaments from the Phenomenological, Existential, and Humanist movements. Such prospect changed the way of conceiving man and making science, contributing, as well, to the emergence of the phenomenological-existential psychotherapies. This paper presents a brief historical journey through the main lines of thought that fundament the psychotherapies of such approach, mentioning the most important philosophers and psychotherapists. The study begins discussing the first perspective changes, when, overcoming the mechanistic point of view; the man begins to be considered part of a functional system interconnected with the world. It is shown that, afterwards, arise the Act Psychology of Brentano and Husserl’s Phenomenology. Subsequently, presents the Existentialism, when man is recognized as a free being and able to build its own history; and the Humanist movement, when many human values are revealed such as the human potential and tendency to growth. Finally, it is discussed the main ideas and concepts, from the thoughts mentioned above, that characterize the phenomenological-existential psychotherapies as an approach that recognizes human freedom and respects the client as someone able to find their own way once immersed in a favorable environment.
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Slavkova, Iveta. "Camille Bryen Avant-Gardist/Abhumanist: A Reappraisal of an Artist Who Called Himself the “Best-Known of the Unknown”." Arts 11, no. 2 (March 8, 2022): 43. http://dx.doi.org/10.3390/arts11020043.
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French artist and poet Camille Bryen (1907–1977) is usually, and always very briefly, cited as a member of the post-Second World War (1939–1945) lyrical abstraction trend in Paris, often designated as Ecole de Paris or Nouvelle Ecole de Paris, Tachisme, or Informel. Bryen painted hybrids of plants, animals, rocks, and humans, mixing the organic with the inorganic, evoking cellular agglomerations, geological structures, or prehistorical drawings. He emphasized the materiality and the process through thick impasto, visible brushstrokes, and automatic drawing. Along with other abstract painters in post-war Paris, Bryen’s work is usually associated with vague humanist interpretations and oversimplified existentialism. If the above statement is true for a number of his peers, it does not correspond to the way he envisaged his art, and art in general. His views are reflected in his intense theoretical reflection revolving around the term of “Abhumanism”, too often completely ignored in the critical literature. Coined by his close friend, the playwright and writer Jacques Audiberti, Abhumanism claimed the inconsistency of a fallacious and pretentious humanism faced with the rawness and cruelty of recent history, and called for a revision of the humanist subject, including anthropocentrism. Both men considered art, namely painting, as a salvatory vitalist “abhumanist” act. In this paper, which is the first consistent publication on Bryen in English, I will argue that Abhumanism is essential for the understanding of the artist’s work because, separating him from the School of Paris, it is, first, harmonious with his artistic production—paintings and writings; second, it clarifies Bryen’s place in the history of the avant-garde, in the wake of Dada and Surrealism. This essay will contribute to the re-evaluation not only of Bryen’s still underestimated œuvre, but more largely to the reappraisal of the artistic life in Paris after the Second World War.
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Ramos da Silva, Felipe Kevin. "GEOGRAFIA E ENSINO: um olhar humanista." InterEspaço: Revista de Geografia e Interdisciplinaridade 4, no. 15 (January 2, 2019): 391. http://dx.doi.org/10.18764/2446-6549.v4n15p391-405.
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GEOGRAPHY AND TEACHING: a humanist lookGEOGRAFÍA Y ENSEÑANZA: una mirada humanistaRESUMOPensar o ensino de geografia a partir do humanismo é o objetivo deste breve ensaio. Tendo em vista que o ser humano é essencialmente um ser geográfico, busca-se, teoricamente, refletir sobre a relação ensino-geografia enquanto dimensão indissociável no qual a subjetividade humana torna-se o ícone referencial. Nesse sentido, a Geografia humanista revela-se como guia deste ensaio sob a regência da perspectiva fenomenológica existencialista. No entanto, não necessariamente iremos fazer um balanço sobre as principais teorias do ensino de geografia, mas, sobretudo, trazer ao leitor, autores que possam, em tese, nos possibilitar a (re)pensar o ensino de geografia mais em sua dimensão ontológica e epistemológica, que propriamente lógica e apriorística.Palavras-chave: Fenomenologia; Ontologia; Geografia Humanista.ABSTRACTThinking about the teaching of geography from humanism is the goal of this brief essay. Considering that the human being is essentially a geographic being, it is theoretically sought to reflect on the teaching-geography relationship as an inseparable dimension in which human subjectivity becomes the referential icon. In this sense, humanist geography reveals itself as a guide to this essay under the regency of the existentialist phenomenological perspective. However, we will not necessarily take stock of the main theories of geography teaching, but above all, bring to the reader, authors who can, in theory, enable us to (re)think geography teaching more in its ontological dimension and epistemological, that properly logical and aprioristic.Keywords: Phenomenology; Ontology; Humanist Geography.RESUMENPensar la enseñanza de la geografía a partir del humanismo es el objetivo de este breve ensayo. Teniendo en cuenta que el ser humano es esencialmente un ser geográfico, se busca, teóricamente, reflexionar sobre la relación enseñanza-geografía como dimensión indisociable en el que la subjetividad humana se convierte en el icono referencial. En ese sentido, la Geografía humanista se revela como guía de este ensayo bajo la regencia de la perspectiva fenomenológica existencialista. Sin embargo, no necesariamente vamos a hacer un balance sobre las principales teorías de la enseñanza de geografía, pero, sobre todo, traer al lector, autores que puedan, en tesis, permitirnos (re) pensar la enseñanza de geografía más en su dimensión ontológica y, epistemológica, que propiamente lógica y apriorística.Palabras clave: Fenomenología; Ontología; Geografía Humanista.
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Prativi, Martina, and Ahsan Siraj. "Irony According to Rorty’s Human Philosophy Perspective." Jurnal Humaniora 33, no. 1 (February 27, 2021): 62. http://dx.doi.org/10.22146/jh.48027.
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In the humanist philosophy of Richard Rorty, the existence and concept of nihilism is used to scrutinize the theory of irony. Nihilism and the humanitarian crisis of cruelty underpin Rorty’s philosophical thinking. One of his basic ideas is how humans have a particular attitude in perceiving reality, which can be found in terms of irony. This term provides a humanist grounding for coping with humanitarian issues in the present day, in this regard functioning as a frame for understanding put forward by Rorty within human selfhood. This literature review is based on both primary and secondary sources, with the formers referring to books written by Rorty, while the latter comprises information from books, journals, articles, and research papers discussing Rorty and human philosophy, especially existentialism. The research steps undertaken were data collection, classification, description, and analysis, and methodological elements were interpretation, heuristics, compilation, and reflection. The results provide an understanding of the use of Rorty’s word, “irony,” a consequence of humans tending to overlook their position as human beings. Humans are apparently ironic for seeing things critically, yet are capable of taking steps in any conditions. The meaning of irony can be understood as humans in the present day acting for others (in a social context). The virtue of ironists is conscious thought that may exist regarding the presence of others inside themselves, with language simply being an intermediary, functioning as a tool for dialectical needs. Humans construct history by considering three things that can be classified as morality, language, and socially constructed basic investigations.
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Enaya, Beljun P., and Al Franjon Villaroya. "Sartrean Freedom and Responsibility in Rousseau’s Emile." Philippine Social Science Journal 4, no. 1 (March 28, 2021): 117–26. http://dx.doi.org/10.52006/main.v4i1.320.
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This paper discusses Jean-Paul Sartre's existentialist interpretation of Jean-Jacques Rousseau's philosophy of education, or Emile. It aims to show the Sartrean concept of freedom and responsibility in understanding education, as shown in Emile and his tutor's narrative. It utilizes Sartre’s significant works, such as Being and Nothingness, and Existentialism is Humanism, in explicating the Sartrean concept in Rousseau's book, Emile. Existentialist hermeneutics helps the paper to re-interpret the text of Emile. It argues that Rousseau's philosophy of education, as demonstrated by Emile and his tutor, implicitly manifests absolute freedom and responsibility in the learning process. Thus, this paper provides a Sartrean existentialist perspective of understanding Rosseau's Emile.
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McCaffrey, Enda. "An Existentialist Epistemology of the Closet: Sexuality and Art in Raymond Queneau's Zazie dans le métro." Nottingham French Studies 51, no. 2 (July 2012): 175–91. http://dx.doi.org/10.3366/nfs.2012.0018.
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This article explores how Sartean existentialism can be used to explain the sexual orientation of the main character Gabriel in Raymond Queneau's Zazie dans le métro. Drawing firstly on the novel's rich and broader philosophical roots, the article proceeds to engage with the philosophy of existentialism as a way of highlighting Gabriel's attempts to conquer himself, champion a morality of action and commitment over secular morality, and give meaning to his sexuality through concepts of choice, situation, authenticity and artistic creation. Gabriel's monologues take him out of the conversational currency of the récit's structure and into a philosophical mode of thinking. In these instances, Queneau's sub-codes and intertextual references to Sartrean existentialism gesture towards an existentialist breakthrough where Gabriel's existence is seen to coalesce with a discrete ‘coming out’ narrative that predates the politics of power, gender and identity construction of the 1970s and beyond. The situatedness and literariness of Gabriel's homosexuality is textual; this textuality is played out existentially in the way his homosexuality as verbal utterance/reality is continually deferred and connected critically to signifiers of Sartrean humanism, intersubjectivity and transcendence.
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Zaitsev, Aleksandr V. "The dialectic of purpose and means in the life, work, and worldview of I.A. Dedkov." Aspirantskiy Vestnik Povolzhiya 21, no. 3-4 (December 10, 2021): 63–72. http://dx.doi.org/10.17816/2072-2354.2021.21.2.63-72.
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The article deals with I.A. Dedkovs views on the ratio of the goal and the means on the way to the high social ideal. The analysis reveals the humanistic ontology of his worldview. I.A. Dedkov was a convinced anti-Stalinist, a supporter of the 20th Communist Party of the Soviet Union Congress decisions. Throughout his life and creative work, in his letters, diary entries, literary-critical and practical activities he consistently denounced the anti-humanist principle the end justifies the means, drawing arguments from the traditions of Russian classical literature and Russian prerevolutionary liberal-oriented philosophy, as well as from the Western European existentialism. This article reveals the latent humanistic-minded intension that existed in the Soviet period in the literary heritage of the critic and journalist I.A. Dedkov. The main methods used by the author in preparing this publication are elements of systematic and comparative (comparative) analysis, biographical, discursive and narrative research methods. The main conclusions from this study are the disclosure of the humanistic nature of I.A. Dedkovs worldview, sharply different from the amoral methodology of political expediency, which neglects the choice and use of ethically justified and adequate to the goal of its implementation. This position is supported by textual analysis of a number of sources, including Yu.V. Trifonovs story Impatience from the series Fiery revolutionaries about the revolutionary folk activist A.I. Zhelyabov. I.A. Dedkov consistently defended his theoretical and ideological postulates based on rejection and rejection of anti-human and inhumane political practices in his literary and journalistic activities, as well as in his personal life, maintaining his devotion to the socialist (communist) ideal in its humanistic (anthropocentric) ideal.
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Baldwin, Thomas. "Sartre, Existentialism and Humanism." Royal Institute of Philosophy Lecture Series 20 (March 1986): 287–307. http://dx.doi.org/10.1017/s1358246100004203.
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Sartre presented ‘Existentialism and Humanism’ to a popular audience in Paris late in 1945. As he implies in the discussion which is appended to the text of the lecture (pp. 57–58), he was here simplifying his views so as to make them intelligible to a wide audience. In this he succeeded only too well; the lecture has become exceedingly well known and has been regarded as a definitive presentation not only of Sartre's philosophy at the time, but also of ‘existentialism’. One thing I hope to show in this essay is that this is not a sensible view to take; Sartre's text requires a good deal of interpretation and qualification in the light of his other writings of the period, and what emerges is a position which is uniquely his own. One way in which this can be seen is by considering Heidegger's ‘Letter on Humanism’ of 1947 which is a response to Sartre's lecture and is, indeed, Heidegger's only direct response to Sartre's work. In the lecture Sartre had associated Heidegger with himself as an ‘existential atheist’ (p. 26), but in his letter Heidegger emphatically dissociates himself both from atheism and from existentialism as characterized by Sartre, and goes on to criticize the position advanced by Sartre in the lecture. Yet despite the popular exaggeration of the significance of Sartre's lecture, it is certainly worth studying; for not only is it short and accessible, though in some respects misleading, it is also one of Sartre's few indications of the positive ethical theory which so many of his writings require but do not supply.
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Baldwin, Thomas. "Sartre, Existentialism and Humanism." Royal Institute of Philosophy Lecture Series 20 (March 1986): 287–307. http://dx.doi.org/10.1017/s0957042x0000420x.
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Sartre presented ‘Existentialism and Humanism’ to a popular audience in Paris late in 1945. As he implies in the discussion which is appended to the text of the lecture (pp. 57–58), he was here simplifying his views so as to make them intelligible to a wide audience. In this he succeeded only too well; the lecture has become exceedingly well known and has been regarded as a definitive presentation not only of Sartre's philosophy at the time, but also of ‘existentialism’. One thing I hope to show in this essay is that this is not a sensible view to take; Sartre's text requires a good deal of interpretation and qualification in the light of his other writings of the period, and what emerges is a position which is uniquely his own. One way in which this can be seen is by considering Heidegger's ‘Letter on Humanism’ of 1947 which is a response to Sartre's lecture and is, indeed, Heidegger's only direct response to Sartre's work. In the lecture Sartre had associated Heidegger with himself as an ‘existential atheist’ (p. 26), but in his letter Heidegger emphatically dissociates himself both from atheism and from existentialism as characterized by Sartre, and goes on to criticize the position advanced by Sartre in the lecture. Yet despite the popular exaggeration of the significance of Sartre's lecture, it is certainly worth studying; for not only is it short and accessible, though in some respects misleading, it is also one of Sartre's few indications of the positive ethical theory which so many of his writings require but do not supply.
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Sartre, Jean-Paul. "Existentialism is a humanism." Psihologìâ ì suspìlʹstvo 2, no. 2022 (December 1, 2022): 49–65. http://dx.doi.org/10.35774/pis2022.02.049.
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Methodological study of the world-famous French philosopher, playwright, writer J.-P. Sartre (1905-1980) is devoted to the reasoned coverage of the cultural-philosophical achievements of existentialism as a teaching that enables human life and accepts as an axiom the statement that every truth and every action presupposes an environment and subjectivity, which is organized either as a behavior or as a deed. The fundamental principle of this doctrine is formulated in the form of the maxim: “existence precedes essence”, in other words, “it is necessary to proceed from the subject”, which became the indisputable ideologeme of the existential movement for decades. And this means that a person firstly exists, meets, appears in the world and only then is defined and acquires authenticity; therefore, he is primarily a p r o j e c t that is experienced and realized subjectively, thus creating a person out of himself. This is where the humanistic meaning of the worldview doctrine of existentialism emerges: it gives each person ownership of their real being and places full responsibility on them. Moreover, naturalistic determinism is denied in this doctrine, because it supports the opinion that there is no human nature, just as there is no God who would have conceived it. Therefore, the essence of a person is in an irrational plane, associated with complete freedom of actions, feelings of sadness and suffering, spontaneous waves of existential fear, insurmountable absurdity of social everyday life, ultimately with randomness and the experience of abandonment-loneliness. In these dramatic circumstances of a world full of vanity and senselessness, a person is doomed to be free, with the potential of his own consciousness to create personal values and determine the meaning of life, to exist for the constant fulfillment of himself, to establish himself in relations with others through the totality of his actions, expanding the inner horizons of both his own authenticity and specific intersubjectivity. He is always face to face with a changing situation, therefore the choice is always a choice in a clearly defined situational context of being. Therefore, existentialism is a philosophical doctrine of action, a person’s presence in the world, and therefore an optimistic, liberating, humanistic teaching.
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Russell, Jesse. "Jewish Humanism in the Late Work of Geoffrey Hill." Religion and the Arts 25, no. 1-2 (March 24, 2021): 99–124. http://dx.doi.org/10.1163/15685292-02501015.
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Abstract Throughout much of his career, Geoffrey Hill has been pilloried for his alleged conservativism as well as his positive treatment of Christianity in his poetry. A careful reading of his works, however, reveals a complex thinker who was attentive to the moral fallout of the Holocaust and the Second World War as he was a lover of England and European culture. Moreover, Hill’s writings reflect the apparent influence of a host of personalist, existentialist and what could also be called “humanist” twentieth century Jewish thinkers such as Martin Buber and Emmanuel Levinas. Throughout his poetry—especially his later work—Hill attempts (whether successfully or not) to fuse together this Jewish humanism with his own Christian and English voice.
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Mitchell, David. "Existentialism is not a Humanism." Symposium 21, no. 2 (2017): 160–78. http://dx.doi.org/10.5840/symposium201721225.
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Abbas, Sarim. "Existence and Being: A Philosophical View." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 74–77. http://dx.doi.org/10.3126/ijssm.v2i2.12295.
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In the contemporary philosophy of existence which coinciding with the thought of the loss of God widely disseminated in the philosophies like that of atheism, materialism and naturalistic humanism have put a modern man into a situation of the dilemma of his existence. Some philosophers have repeatedly disavowed their association with existentialism insisting that their philosophy is primarily concerned with “being” rather than with existence. Terminologies, related to existentialist themes, as coined by like contingency, insecurity, self-extrangement and dereliction of human existence leads to ultimate meaning to temporality, historicity and authenticity has provoked to think about the thought of freedom towards death, the interrelation of ‘being’ and ‘existence’, ‘being’ and ‘truth’, ‘being’ and ‘nothing’, ‘being’ and ‘transcendence’ which ultimately might gave the thinkers the thought of ‘being’, in reality. DOI: http://dx.doi.org/10.3126/ijssm.v2i2.12295 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 74-77
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Tubbs, Nigel. "Existentialism and Humanism: Humanity—Know Thyself!" Studies in Philosophy and Education 32, no. 5 (January 6, 2013): 477–90. http://dx.doi.org/10.1007/s11217-012-9354-z.
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Lowenstein, L. F. "Humanism-Existentialism as a Basis of Psychotherapy." International Journal of Mental Health 22, no. 3 (September 1993): 93–102. http://dx.doi.org/10.1080/00207411.1993.11449262.
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Zuziak, Władysław. "Jean-Paul Sartre and Louis Lavelle – Two Existential Conceptions of Humanism and their Ethical Consequences." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (December 30, 2021): 91–102. http://dx.doi.org/10.34766/fetr.v48i4.977.
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On the basis of the thesis “existence precedes the essence”, L. Lavelle and J.-P. Sartre developed two different versions of existentialism which were the foundation for creating different models of humanism based on the phenomenological approach. I attempt to show that Sartre's atheistic existentialism, which relies on the abstract conception of freedom and an erroneous project of man, is a theory which is less plausible than the existentialism of Lavelle, based on the assumption of man's participation in being. I also discuss the ethical consequences for individual and social development that result from the assumptions of both conceptions.
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Machado, Robson. "A fenomenologia como fundamento filosófico da Pedagogia Libertadora: uma análise histórico-crítica da teoria de Paulo Freire." Revista Educação e Emancipação 12, no. 2 (May 31, 2019): 292. http://dx.doi.org/10.18764/2358-4319.v12n2p292-320.
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Com o avanço das forças neoconservadoras e neoliberais no âmbito da educação pública brasileira, os ataques e as tentativas de interdição da Pedagogia Libertadora e do legado de seu precursor, o professor Paulo Freire, têm se tornado cada vez mais frequentes. Sob ameaça, a teoria pedagógica humanista e progressista de Freire tem sido, equivocadamente, associada ao marxismo. Este artigo tem como objetivo apresentar os pressupostos teórico-filosóficos da Pedagogia Libertadora, bem como as implicações de tais pressupostos no método didático-pedagógico de Paulo Freire. Para isso, destaca sua relação com a fenomenologia, com o existencialismo cristão e com a dialética idealista. Expõe divergências entre o ideário libertador e a filosofia marxista, contrapondo suas perspectivas ontológicas e epistemológicas. No que diz respeito ao método libertador, analisa-o a partir da compreensão de seu desenvolvimento ao longo da produção intelectual de Freire e evidencia sua relação com a Escola Nova. Toma como referencial teórico-metodológico o materialismo histórico dialético, pois o conjunto de ideias existentes em uma dada formação social, dentre elas as ideais pedagógicas, são determinadas pela produção material da vida.Palavras-chave: Contra-Hegemonia. Educação Popular. Marxismo.The phenomenology as a philosophical foundation of Pedagogia Libertadora: a historical-critical analysis of the theory of Paulo FreireABSTRACTWith the advancement of neoconservative and neoliberal forces within Brazilian public education, the attacks and attempts of interdiction of the Pedagogia Libertadora and the legacy of its precursor, teacher Paulo Freire, have become increasingly frequent. Under threat, Freire humanist and progressive pedagogical theory has been mistakenly associated with Marxism. This article aims to present the theoretical-philosophical assumptions of the Pedagogia Libertadora, as well as the implications of such assumptions in the didactic-pedagogical method of Paulo Freire. For this, it highlights its relation with phenomenology, with Christian existentialism and with the idealistic dialectic. It exposes divergences between the liberating ideology and the Marxist philosophy, opposing its ontological and epistemological perspectives. With regard to the liberating method, it analyzes it from the understanding of its development throughout the intellectual production of Freire and evidences its relation with the New School. It takes as a theoretical-methodological reference the dialectical historical materialism, since the set of ideas existing in a given social formation, among them the pedagogical ideals, are determined by the material production of life.Keywords: Counter-Hegemony. Popular Education. Marxism.La fenomenología como fundamento filosófico de la Pedagogía Libertadora: una análisis histórico-crítico de la teoría de Paulo FreireRESUMENCon el avance de las fuerzas neoconservadoras y neoliberales dentro de la educación pública brasileña, los ataques e intentos de interdicción de la Pedagogía Libertadora y el legado de su precursor, el maestro Paulo Freire, se han vuelto cada vez más frecuentes. Bajo amenaza, la teoría pedagógica progresista y humanitaria de Freire ha sido asociada erróneamente con el marxismo. Este artículo pretende presentar los supuestos teórico-filosóficos de la Pedagogía Libertadora, así como las implicaciones de tales supuestos en el método didáctico-pedagógico de Paulo Freire. Para ello, destaca su relación con la fenomenología, con el existencialismo cristiano y con la dialéctica idealista. Expone divergencias entre la ideología liberadora y la filosofía marxista, oponiéndose a sus perspectivas ontológicas y epistemológicas. Con respecto al método liberador, lo analiza desde la comprensión de su desarrollo a lo largo de la producción intelectual de Freire y evidencia su relación con la Nueva Escuela. Toma como referencia teórico-metodológica el materialismo histórico dialéctico, ya que el conjunto de ideas existentes en una formación social dada, entre ellas, los ideales pedagógicos, están determinados por la producción material de la vida.PALABRAS CLAVE: Contrahegemonía. Educación Popular. Marxismo.
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Richey, Lance. "Existentialism and Christian Humanism: Josef Pieper’s Critque of Sartre Revisited." Logos: A Journal of Catholic Thought and Culture 18, no. 3 (2015): 33–56. http://dx.doi.org/10.1353/log.2015.0023.
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Agustina, Yulia, and Darmiyati Zuchdy. "Educational and Language Philosophy Principle: Content Analysis on “Basic English Handout”." VELES Voices of English Language Education Society 4, no. 2 (October 25, 2020): 130–41. http://dx.doi.org/10.29408/veles.v4i2.2261.
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Educational and language philosophy is the combination of education philosophy and language philosophy. Education philosophy seeks the truth in the education section. On the other hand, language philosophy is a combination of linguistics and philosophy. Hence, language is a vital medium in philosophizing. The research was aimed to ascertain the educational and language philosophy principle. This research used content analysis inferential. The data resource was ‘Basic English Handout’ for the first semester students of the Early Childhood Education Program of Hamzanwadi University. The data were collected by data making, data reduction, inference, and analyzing the data. To ascertain valid and reliable data, semantic validation data and test-retest reliability were used. The researchers used an analytical construct with a qualitative conceptual domain in analyzing data. The results showed that educational and language philosophy principle on ‘Basic English Handout’ were: existentialism, reconstructionism, and humanism. Existentialism refers to students’ activities on committing themselves in learning concrete experiences, dynamic reflection, observation, active experimentation, and creating thinking conceptualization. While, reconstructionism created students on: problem-solving, focusing on transformation (direct participation), democracy, learning by doing, cooperation in learning, and doing the exercises. Last, humanism instructed students to think inductively, explore and develop self-concept, develop their own experience and trials, actively participating, and discipline in learning activities.
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Rahmasari, Diana. "Peran Filsafat Eksistensialisme terhadap Terapi Eksistensial-Humanistik untuk Mengatasi Frustasi Eksistensial." Jurnal Psikologi Teori dan Terapan 2, no. 2 (February 19, 2012): 141. http://dx.doi.org/10.26740/jptt.v2n2.p141-148.
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Existential-humanistic therapy helps people to achieve personal meanings of their existence by raising self-awareness and changing the deficient mindset in looking values and meanings of life. Existential philosophy gives an important contribution not only in providing conceptual basis of this therapy but also in determining the therapeutic techniques. Existentialism is a philosophical school that is more adequate than other schools of philosophy, such as empiricism, to understand of human beings as an individual. Meanwhile, humanism is highly valuing of human dignity in a way that of an individual occupies a central position in the theoretical-philosophical reflections as well as in the explanation of daily life practices. This article discusses the basic concepts of existential-humanistic therapy and describes how this approach places the self as the central focus in scientific inquiry and clinical practices. Abstrak: Terapi humanistik eksistensial membantu manusia untuk mengenal kembali keberadan dan kesadaran dirinya. Terapi ini juga membantu manusia mengubah pola pikir yang salah dalam hal nilai-nilai dan makna hidup, yang merupakan sumber utama frustasi eksistensial. Pendekatan terapi ini dilandasi oleh filsafat eksistensialisme dan humanisme tidak hanya dalam konsep-konsep dasarnya tapi juga dalam berbagai langkah terapi. Eksistensialisme berupaya untuk memahami hakikat manusia sebagai individu. Sedangkan humanisme menjunjung tinggi nilai dan martabat manusia sedemikian rupa sehingga manusia menempati posisi yang sentral dan penting baik dalam perenungan filsafati maupun dalam praktis hidup sehari-hari. Tulisan ini mengkaji konsep dasar terapi eksistensial humanistik dan mendeskripsikan bagaimana pendekatan humanistik eksistensial mengembalikan pribadi manusia sebagai fokus sentral dalam kegiatan ilmiah dan praktik terapi klinis.
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Ulfa, Tarwia, and Trikaloka Handayani Putri. "Self-Determination of Liz’s Character in Elizabeth Gilbert’s Eat, Pray, Love." Diglossia: Jurnal Kajian Ilmiah Kebahasaan dan Kesusastraan 10, no. 1 (September 20, 2018): 31. http://dx.doi.org/10.26594/diglossia.v10i1.1454.
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Abstract This study focuses on depicting self-determination performed by main character’s act and how her self-determination gives the impact to her existence. The self determination is the way she takes decision in love life, beliefe, and social life that give impact in her existence. The first problem talks about how Elizabeth Gilbert or Liz determines herself from the conflict in her life. The second will continue the impact she get from her self-determination. This research applies literary criticism in order to describe Self-Determination of Liz’s Character for her existentialism in the phrase, quotation, and statement that related with self-determination in the novel. To answer the problems, this study uses the theory of existentialism by Jean Paul Satre,especially in his book entitled Existentialism is Humanism. The data divides into 2 part that explain about what are the decision Liz take in love life, beliefe, and social life then the impact of her self-determination. The result from the first statement is Liz’s decision as her actualization to determine her destiny in life. Then the impact as her choise she takes is the circumstances she responsible. Key words: Self-determination, existentialism, Jean Paul Sartre, Eat, Pray, Love novel. Abstrak Penelitian ini berfokus pada penggambaran penentuan nasib sendiri yang dilakukan oleh tindakan utama dan bagaimana penentuan nasib sendiri berdampak pada keberadaannya. Penentuan nasib sendiri dari cara dia mengambil keputusan dalam kehidupan cinta, kepercayaan, dan kehidupan sosial yang memberi dampak pada keberadaannya. Masalah pertama berbicara tentang bagaimana Elizabeth Gilbert atau Liz menentukan dirinya dari konflik dalam hidupnya. Yang kedua akan melanjutkan dampak yang didapat dari penentuan nasib sendiri. Penelitian ini menggunakan kritik sastra untuk menggambarkan penentuan nasib sendiri karakter Liz untuk eksistensialismenya dalam frasa, kutipan, dan pernyataan yang terkait dengan penentuan nasib sendiri dalam novel. Untuk menjawab masalah tersebut, penelitian ini menggunakan teori eksistensialisme oleh Jean Paul Satre, khususnya dalam bukunya yang berjudul Existentialism is Humanism. Data dibagi menjadi 2 bagian yang menjelaskan tentang keputusan yang diambil Liz dalam kehidupan cinta, kepercayaan, dan kehidupan sosial kemudian dampak dari penentuan nasib sendiri. Pernyataan pertama adalah keputusan Liz untuk mewujudkan takdirnya dalam kehidupan. Maka dampak dari pilihannya yang dia ambil adalah situasi dia bertanggung jawab. Kata kunci: Penentuan nasib sendiri, eksistensialisme, Jean Paul Sartre, Eat, Pray, Novel cinta.
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Achtenberg, Deborah. "Force Inside Identity: Self and Other in Améry’s “On the Necessity and Impossibility of Being a Jew”." Journal of French and Francophone Philosophy 24, no. 3 (February 24, 2017): 173–91. http://dx.doi.org/10.5195/jffp.2016.794.
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In a statement too strong even to summarize his own views, Jean-Paul Sartre famously declares in “Existentialism is a Humanism” that “man is nothing other than what he makes of himself.” It is bad faith, according to him, to attribute what I am to my family, culture, condition, etc., because through awareness of what I am and have been, I can determine whether what I am will continue into the future. Human being, as a result, is nothing but what he or she has chosen or decided. In “On the Necessity and Impossibility of Being a Jew,” Jean Améry rejects that view.He explicitly rejects the idea that “I am what I am for myself and in myself, and nothing else.” In doing so, he is one of a group of Jewish thinkers, including Emmanuel Levinas and Jacques Derrida, who reject Sartre’s ideas about Jewish identity and identity more generally, ideas expressed particularly in Reflections on the Jewish Question but amplified by views expressed in “Existentialism is a Humanism” and Being and Nothingness.Those in the group go out of their way to express their gratitude to Sartre for writing on “the Jewish question” after the war--Sartre who wrote because he saw no mention of the 77,000 Jews in France who were deported and murdered by the Nazis.
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Evdokimova, K. N. "Later J.-P. Sartre and Early K. Marx: The Humanistic Content of the General and the Depth of the Discrepancies of the Particular." Siberian Journal of Philosophy 19, no. 3 (January 12, 2022): 146–60. http://dx.doi.org/10.25205/2541-7517-2021-19-3-146-160.
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Turning to this topic, one cannot but take into account the fact that some thinkers and philosophers who understand the philosophy of J.-P. Sartre, agreeing with him, are the young intellectuals of France, namely, Hervé Bazin, Pierre Courtade and others. Others do quite the opposite: they are categorically critical in their works, for example, Henri Lefebvre, "L'Existentialisme" (1946), Henri Muzhin "La Sainte famille existentialiste" (1947), Jean Canap "L'Existentialisme n'est pas un humanisme" (1947), Georg Lukacs "Existentialisme ou marxisme?" (1948) and others. In this situation, the question arises of where J.-P. Sartre was a follower of Marxism and where not. Besides, researchers usually do not fully take into account all stages of the development of J.-P. Sartre’s philosophy. Sartre. However, this is a necessary condition for understanding how Marxism influenced the last stage of Sartre's work (we define it as starting from about 1950). The lack of agreement between researchers on the Marxist component of Sartres’s work demonstrates, in our opinion, a lack of attention to all its stages. Of course, the volume of our article does not allow us to make up for this deficiency in full. But we tried, at least briefly, to take into account all the essential points that determine the specifics of the Marxist component in the work of J.-P. Sartre.
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Heter, T. Storm. "Existential Philosophy and Antiracism." Sartre Studies International 28, no. 2 (December 1, 2022): 1–16. http://dx.doi.org/10.3167/ssi.2022.280202.
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Lewis R. Gordon is Professor of Philosophy (and Head of the Department of Philosophy) at the University of Connecticut. His two most recent books are Freedom, Justice, and Decolonization (New York: Routledge, 2020) and Fear of Black Consciousness (New York: Farrar, Straus and Giroux, 2022). Since his first monograph, Bad Faith and Antiblack Racism (1995), Gordon’s many writings have challenged Sartre scholars to move beyond narrowly Euro-centric ideas of reason, humanity, and existence. The existential philosophy pioneered in Bad Faith and Antiblack Racism (a revision of Gordon’s 1993 Ph. D. dissertation), placed the issue of antiracism at the heart of the study of existence. A prolific and highly visible philosopher, Gordon’s writings have inspired an explosion of interest in Africana Existentialism, an open-ended, creolizing philosophy. In the interview below, Gordon outlines the existential situations that face us today. How is human liberation possible given the soul-killing forces of white supremacy, capitalism, and ongoing colonization? Gordon insists on the importance of antiracist institution building, including the transformation of white spaces, especially in academic journals, at conferences, and in university philosophy departments. Importantly, Gordon reminds us that Sartre was one of the few European writers to offer “a genuine engagement with Black intellectuals.” Like Sartre’s famous assertion that “Existentialism is a Humanism,” Gordon’s message is that Black Existentialism is a Humanism. Challenging the Euro-centric notion that human existence is an abstract, color-less category, Gordon teaches us a new way of thinking and listening. Misguided by parochial notions of human reason, many white (and/or non-Black) philosophers have closed their minds and ears to the calls of Black liberation, thinking they have nothing at stake, or that they must remain mere “allies.” Gordon’s work shows us a different path: Black liberation is a universal ethical injunction. Existential philosophy dissolves the supposed contradiction between action and theory, between universal and concrete, between ally and freedom fighter. Done properly, existential philosophy is, in Gordon’s words, “a form of epistemological decolonial practice.”
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Anderson, Kevin B. "Richard Quinney's Journey: The Marxist Dimension." Crime & Delinquency 48, no. 2 (April 2002): 232–42. http://dx.doi.org/10.1177/0011128702048002003.
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The relationship of Richard Quinney's critical criminology to Marxism is explored in this article. The originality of his version of critical criminology is discussed, from its origins in social constructionism, to his engagement with Marxism in the 1970s, to the importance in his later work of issues such as existentialism, Eastern thought, and Erich Fromm's socialist humanism. It is argued that Quinney's writings, despite several shifts of perspective, nonetheless exhibit some basic continuities and that an engagement with various forms of unorthodox, humanistic Marxism is one of these.
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Yulianti, Alma. "Konseling Kelompok Dengan Pendekatan Eksistensial untuk Meningkatkan Kebermaknaan Hidup Orang Dengan HIV-AIDS (ODHA)." AL-IRSYAD 10, no. 1 (July 1, 2020): 86. http://dx.doi.org/10.30829/al-irsyad.v10i1.7656.
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<p><strong><em>Abstract</em></strong><em>. Group counseling with an approach focused on self-existence or better known as existentialism helps individuals to get back to their functions, meanings and awareness. This approach is based on the philosophy of existentialism not only on a substantial basis but also in various therapeutic processes. The existentialism approach seeks to understand the nature and essence of human beings as individuals in the world. On the other hand humanism elevates personal values, dignity and individual dignity and occupies a central position in daily life. Human Immuno Deficiency Virus is a virus that is capable of disrupting the human body's immune system and resulting in the onset of AIDS. The meaningfulness of life sought after experienced by each individual will experience a process that is not the same because there is a uniqueness in each individual, one of whom is a person with HIV-AIDS. This article examines the concept of self-existence based on a humanistic existential approach and focuses on the individual person in increasing the meaningfulness of Life of People with HIV AIDS</em><em>.</em></p><p><strong>Keywords:</strong> group counseling, existential approach, meaning of life, people with HIV/AIDS.</p>
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Hefferman, George. "Phenomenology Is A Humanism: Husserl’s Hermeneutical- Historical Struggle to Determine the Genuine Meaning of Human Existence in "The Crisis of the European Sciencies and Transcendental Phenomenology"." Investigaciones Fenomenológicas, no. 4-II (February 11, 2021): 213. http://dx.doi.org/10.5944/rif.4-ii.2013.29794.
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In The Crisis of the European Sciences and Transcendental Phenomenology (1936), Husserl expands his philosophical horizon to include the question about the genuine meaning of human existence. Understanding the crisis of the European sciences as a symptom of the crisis of European philosophy and as an expression of the life-crisis of European humanity, and interpreting European science, philosophy, and humanity as representative of their global-historical counterparts, Husserl argues that the life-crisis of European humanity is reflective of the critical condition of global-historical humanity. The crisis of “European” life emerges as a crisis of human existence, and Husserl’s phenomenology unfolds as a search for an answer to the question not only about the sense of the life-world but also about the meaning of human life. Thus phenomenology, as care for humanity, shares with existentialism, as a humanism in the broadest sense, the conviction that human beings live in a world not in which life makes sense, but in which they must make sense of life. Accordingly, the genuine essence of human existence is not passively “given” but actively “taken,” since it involves an entelechy that constitutes itself in an evolutionary achievement, and it is the evidentiary result of an existential struggle for meaning against annihilating forms of meaninglessness, namely, irrationalism, positivism, and skepticism. This paper examines Husserl’s hermeneutical-historical approach to the question about the meaning of human existence and suggests an understanding of phenomenology as a form of humanism, and perhaps even as a unique kind of “existentialism,” that is, an ethical philosophy that takes absolute moral responsibility for the presuppositionless application of reason to life.En La crisis e las ciencias europeas y la fenomenología trascendental (1936), Husserl expande su horizonte filosófico a fin de incluir en él la pregunta por el auténtico sentido de la existencia humana. Al entender la crisis de las ciencias europeas como un síntoma de la crisis de la filosofía europea y como una expresión de la crisis vital de la humanidad europea, y al interpretar la ciencia, la filosofía y la humanidad europeas como representativas de sus contrapartes históricas y globales, Husserl argumenta que la crisis vital de la humanidad europea refleja la condición crítica en que se encuentra la humanidad en perspectiva histórica global. La crisis de la vida “europea” emerge como una crisis de la existencia humana, y la fenomenología de Husserl se despliega como la búsqueda de una respuesta a la cuestión no sólo del sentido del mundo de la vida, sino también del significado de la vida humana. La fe-nomenología, como cuidado de la humanidad, comparte con el existencialismo, entendido como un humanismo en el sentido más amplio, la convicción de que los seres humanos viven en un mundo en el cual no es que la vida tenga sentido sino que ellos deben dar sentido a la vida. En consonancia, la auténtica esencia de la existencia humana no está pasivamente “dada” sino que es activamente “tomada”, ya que ella envuelve una entelequia que se constituye en una realización evolutiva, y que es el resultado evidenciador de un combate existencial por el significado contra las formas de sinsentido que son aniquiladoras, a saber: irracionalismo, positivismo y escepticismo. Este ensayo examina la aproximación histórico-hermenéutica de Husserl a la cuestión del significado de la existencia humana, y sugiere una comprensión de la fenomenología como una forma de humanismo, y quizá incluso como un tipo único de existencialismo; esto es, como una filosofía ética que asume una responsabilidad moral absoluta en la aplicación sin presupuestos de la razón a la vida.
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Kola, Étienne. "Idéologie des droits de l’enfant et réalité en Afrique subsaharienne, quels paradigmes mobilisateurs?" Éthique en éducation et en formation, no. 3 (January 24, 2018): 69–83. http://dx.doi.org/10.7202/1042937ar.
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Les droits de l’homme sont un patrimoine de l’humanité. L’idéologie qui les sous-tend repose sur un présupposé humaniste qui fait de la dignité humaine une constante imprescriptible. Les droits de l’enfant qui sont une application particulière des droits de l’homme connaissent des violations souvent massives qui heurtent le bon sens. La situation en Afrique subsaharienne est d’autant préoccupante que la précarité, les conflits armés et certaines pesanteurs socioculturelles constituent des pierres d’achoppement à la jouissance effective des droits par les enfants. Les conséquences des violations tous azimuts de ces droits sont si pesantes au point de constituer un drame humain et social dans ce continent. Les stratégies d’éradication de ce phénomène exigent non seulement l’activation des mécanismes juridiques et répressifs opérationnels mais aussi l’intégration des rationalités humaniste, personnaliste et existentialiste dans les systèmes éducatifs africains. La teneur éthique et humaniste de ces pensées pourrait infléchir même les esprits les plus rigides.
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Yadav, Savita. "Existentialist Perspective: A Study of Taslima Nasrin's Novel French Lover." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 27, 2020): 177–91. http://dx.doi.org/10.24113/ijellh.v8i7.10674.
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Taslima Nasrin is a liberal humanist writer who struggles for freedom and continues to stand by people who face injustice in her writings. French Lover is the story of an Indian woman who in a traditional cover-up of patriarchy is submissive, conventional, and oppressive. The novel is a portrait of a woman who efforts to subvert the patriarchal traditions and come out from the shackles of stereotypical beliefs and conventionality. Nila, the protagonist, meanders her way in real life where she breaks and goes away from the mismatched marriage and rejects the experience offered by Benoir. Nila being a strong character retains her individuality against the destructive forces that challenged her existence. She faces an existential crisis when she detaches herself from her family, her husband, and her French lover. She undergoes the subsequent trauma and her successful exit from all the hurdles makes her realize that she has an existence of her own that is distinct from all others and She is free to choose and exist authentically. Danielle, the other character subjugated by her near and dear in her very early age, disowned her relations and denied conventionality where she lives via her way.
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Teixeira, Teixeira Teixeira. "O OUTRO E A SOLIDARIEDADE: UMA ANÁLISE EXISTENCIALISTA DO CISMA ÉTICO NA CONTEMPORANEIDADE." Sapere Aude 10, no. 19 (June 2, 2019): 282–93. http://dx.doi.org/10.5752/p.2177-6342.2019v10n19p282-293.
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Embora a solidariedade possa ser confundida com um valor absoluto, assumimos a empreitada de demonstrar como ela pode ser lida no cerne da perspectiva sartriana. Nesse lugar epistemológico, reconhecemos que todos os valores são constituições humanas, pois partem da liberdade, em situação. Demonstraremos, aqui, como o encontro entre os indivíduos é marcado por uma imediatez banal que pode alimentar condutas de má fé[1] e, por conseguinte, instaurar um ambiente de inautenticidade e de colapso moral. Nossa proposta versa sobre a discussão acerca das relações autênticas e tensionais que, a nosso ver, responderiam o problema do reconhecimento contemporâneo. Inclinamo-nos a demonstrar como o encontro com o outro — enquanto outro —, indica uma força na compreensão existencialista humanista de Sartre. Requisitamos, assim, a análise da solidariedade, aos moldes do pensamento sartriano, como escapamento das percepções banais do outro.PALAVRAS-CHAVE: Solidariedade. Valor. Liberdade. Situação.ABSTRACTAlthough solidarity can be confused with an absolute value, we undertake a task of demonstrating how it can be read without the sartrian perspective. In this place of speech, we recognized that all values are human constitutions, because they depart from freedom, in situation. We will demonstrate here how the encounter between the components and the content by a banal immediacy that can feed bad faith conducts and therefore, establish an environment of inauthenticity and moral collapse. Our proposal for a discussion of authentic and tentative relations, one might say, would respond to the problem of contemporary recognition. We are inclined to show how the encounter with the other - as another - indicates a strength in Sartre's existentialist humanist understanding. We thus require the analysis of solidarity, in the molds of Sartrian thought, as an escape from the banal perceptions of the other.KEYWORDS: Solidarity. Value. Freedom. Situation.
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Jędraszewski, Marek. "Uwieczniać się jako gatunek ludzki." Zeszyty Naukowe Centrum Badań im. Edyty Stein, no. 15 (October 22, 2018): 49–61. http://dx.doi.org/10.14746/cbes.2016.15.4.
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In this article author analyses the value on being itself as a basis and reason for prolongation of the mankind. Against some nihilistic and existentialist philosophers and writers who denied the value of life-giving, author refers to thoughts of Emmanuel Levinas and Remi Brague and shows that, like in the ancient and scholastic philosophy, we can find here the belief that Being is essentially connected with the Good itself. Neitherscience (as well as ideologies it evolves), nor pessimistic overview can give us such a powerful perspective to mankind’s durability and its genuine value as a humanism,strengthened with religious faith, can do.
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Shahar, Golan, and Moran Schiller. "A conqueror by stealth: Introduction to the special issue on humanism, existentialism, and psychotherapy integration." Journal of Psychotherapy Integration 26, no. 1 (March 2016): 1–4. http://dx.doi.org/10.1037/int0000024.
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Carew, Peter J., Larry Stapleton, and Gabriel J. Byrne. "Ethical Behaviour and Rationality in Automation Systems Development: Promoting the Humanist/Existentialist Axis for International Stability." IFAC Proceedings Volumes 44, no. 1 (January 2011): 4022–27. http://dx.doi.org/10.3182/20110828-6-it-1002.01347.
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Błaszczyk, Marek. "Antropologia wolności w filozofii Sartre’a i Lévinasa." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 77–87. http://dx.doi.org/10.14746/seg.2016.13.4.
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This paper sets out to outline the singular nature of the dimension of anthropology of freedom in the philosophies of Jean-Paul Sartre and Emmanuel Lévinas, the leading existentialists of the 20th century. It seems that the phenomenon of human freedom, one of the fundamental issues in philosophical anthropology, in particular in the humanist reflection, proves to be problematic when one seeks to elucidate it without ambiguity. This becomes even more difficult given that it prompts further momentous intellectual quandaries, mostly those concerned with the nature of the meaning of existence itself. The concepts advanced by Sartre and Lévinas – although they represent different visions of the human – undoubtedly provide much philosophical inspiration for all kinds of reflection on the vital issue of freedom.
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Sugianti, Lilik, Oikurema Purwati, Slamet Setiawan, and Syafi'ul Anam. "HARMONY OF THE PHILOSOPHICAL FOUNDATION OF ENGLISH TEXTBOOKS AND THE 2013 ENGLISH CURRICULUM." Premise: Journal of English Education 11, no. 3 (October 31, 2022): 458. http://dx.doi.org/10.24127/pj.v11i3.5018.
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Philosophy is one of the most important fundamental aspects in developing the 2013 curriculum to determine teaching and learning objectives and processes. Accordingly, textbooks should represent curriculum ideas. It must be developed in line with the philosophical foundation of the curriculum. It is to realize the objectives of teaching and learning that emphasize critical thinking and student character development. This study aimed to reveal the philosophical foundations of LKS (Lembar Kerja Siswa) in English ninth grade and its compatibility with the 2013 curriculum. LKS is an exercise guide for developing cognitive aspects and all learning aspects in the form of an experimental or demonstration guide. This study used inferential content analysis on six units of LKS-English in ninth grade, semester one, publisher by CV. Library Pillar. It examined six philosophical foundations in LKS-English of ninth grade: existentialism, essentialism, perennials, humanism, social reconstruction, and progressivism. It also examines six philosophical foundations in the 2013 curriculum, including essentialism, perennials, humanism, social reconstruction, progressivism, and idealism. So, there is a harmony between the philosophical foundation of the LKS-English of ninth grade and the 2013 Curriculum. The LKS-English and the 2013 curriculum focus on developing students' character and 21st-century skills, such as critical thinking, problem-solving, communication, collaboration, creativity, and innovation.
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Zulfa, M. "Persoalan riba dalam aktifitas pelepas modal: tinjauan humanisme dan moralitas agama." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 12, no. 1 (June 30, 2012): 63. http://dx.doi.org/10.18326/ijtihad.v12i1.63-77.
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This article presents a preliminary study on cases of interests added loans between the creditors and small scale merchants. The cases are seen through the textual perspective as the interests embedded transactions (riba). Thus, textually, these kinds of transactions are said to have violated or at least ignored the religious law (fiqh). But in reality, these practices exist and continuous to exist. Hence, there is a thought whether the interconnected and interdisciplinary approach aimed at promoting the spirit of humanity and religious morality can accommodate these practices. This is due to the argument that the religious teaching based merely on texts may provoke exclusivist attitudes that will be less conducive for today’s cultural and religious globalization era. However, the contextual approach neglecting the textual norms as guidance and directions for everyday’s lives will trap someone into the nihilistic attitudes. One of the characteristics of the philosophical approach -in the era of post-existentialism- toward multi faces of Islam is the pattern of the study which does not merely refer to texts of the holy Book and the Prophet’s traditions literally, out of contexts.
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Hastuti, Saptin Dwi Setyo. "Keselarasan Landasan Filosofis Buku Ajar ‘Bahasa Inggris’ Dengan Landasan Filosofis Pada Kurikulum 2013." WACANA AKADEMIKA: Majalah Ilmiah Kependidikan 4, no. 1 (May 13, 2020): 64. http://dx.doi.org/10.30738/wa.v4i1.6360.
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Philosophy is one of three aspects of curriculum development. It is used for determining the purposes and the process of teaching and learning. Considering this issue, textbooks must represent the ideas of the curriculum. It has to be developed in harmony with the curriculum’s philosophic foundation. It is to realize the purposes of teaching and learning which are emphasized on students’ critical thinking and character development. This study is aimed to reveal the philosophic foundation of Bahasa Inggris XI and its compatibility with curriculum 2013. This study was inferential content analysis. The object of this study was Bahasa Inggris XI textbook. There were two kinds of unit data, i.e. physical and referential units. The sample of this study were five main chapters and three enrichment chapters. The inferences were conducted by utilizing the linguistic and communication construct analysis. It was conducted after recording and categorizing the data. The inferences were analyzed by applying attributions analysis. There were 11 conclusions made from the analysis. Regarding the results, there were six philosophic foundations in the Bahasa Inggris textbook. They were existentialism, essentialism, perennials, humanism, social reconstruction, and progressivism. There were also six philosophic foundations in curriculum 2013. They were essentialism, perennials, humanism, social reconstruction, progressivism, and idealism. Both Bahasa Inggris textbook and curriculum 2013 focused on developing students’ character and 21st-century skills, such as critical thinking, problem-solving, communication, collaboration, creativity, and innovation.
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Salazar, Joseph. "Sujeto y resistencia en la obra de Michel Foucault." Theorein. Revista de Ciencias Sociales. 1, no. 1 (August 8, 2017): 33–71. http://dx.doi.org/10.26807/theorein.v1i1.2.
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The objective of this paper is to show that both the archaeological method and the genealogical method developed by Michel Foucault do not provide an appropriate approach to think the resistance of subjectivity nor it is possible to explain it from those perspectives for the lack of appropriate theoretical devices. Thus, it is necessary to go against those who see both methods either as totally different or as a part of an evolutionary process in the thought of Foucault. It is argued that the impossibility to think seriously the resistance lays down in the fact that the French thinker was involved in a tradition which aim was to undermine the Humanist, Existentialist and Phenomenological philosophies. To expose this problem in the thought of Foucault, some of Judith Butler’s ideas are recovered to show the necessity of thinking the resistance as a constitutive part of the process of configuration of the subjectivity. This does not mean to abandon the Foucauldian thought, but to make it more complex by looking its weak points.
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Holyoake, D. D. "A little lady called Pandora: an exploration of philosophical traditions of humanism and existentialism in nursing ill children." Child: Care, Health and Development 24, no. 4 (July 1998): 325–37. http://dx.doi.org/10.1111/j.1365-2214.1998.tb00951.x.
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Diyanti, Yuniar, and Darmiyati Zuhdi. "Teaching English to Young Learners Practicum Program: Do Philosophical Foundations Matter?" Journal of English Education and Teaching 4, no. 3 (September 2, 2020): 294–309. http://dx.doi.org/10.33369/jeet.4.3.294-309.
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A practicum, like any other educational practices, is supported by a set of an operating procedure or a guideline. The guideline may be in the form of a curriculum book, a syllabus, or a set of Standard Operating Procedure (SOP). A curriculum or guidelines in education carry their philosophical foundations that serve as the driving forces of the educational practice. This article aims at revealing the philosophical foundations that embody English for Young Learners' practicum program through an inferential content analysis study. The data were in the form of phrases and sentences taken from the practicum operating procedures and other relevant documents. The results showed that the most mentioned aspect of the documents was the learners’ roles. This finding led to the discovery of the philosophical foundations of the practicum which were dominated by Progressivism and followed by Social Reconstruction, Existentialism, and Religious Humanism. The findings of the study also raised the discussion on how relevant educational philosophies towards the efforts of preparing teachers in the 21st century.
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Rahman, Musthofa. "Pemikiran Pendidikan Humanistik dalam Islam." Hikmah: Journal of Islamic Studies 13, no. 2 (September 15, 2017): 111. http://dx.doi.org/10.47466/hikmah.v13i2.155.
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Since its birth, Islam has brought a humanitarian mission as it is
manifested in the apostolate of Muhammad with the main vision
of mercy and kindness to humankind. Islamic education is built
on the humanitarian mission with a goal to humanize humans
(humanization). In other words, Islamic education is very close
to human values. The thought about education that humanizes
humans brings to the concept of humanistic education. The
concept of humanistic education is strongly influenced by three
philosophical thoughts namely pragmatism, progressivism, and
existentialism. Each of them contributes a lot to the thoughts
of humanistic education. Humanistic is interpreted more asone
approach of education that uses humanism approach. This paper
explores the process of humanizing humans (humanization) in
the concept of humanistic education as an issue and the main
goal since the birth of Islam. The process of humanizing people in
Islamic education is manifested in the process of humanization,
liberation, and transcendence which have strong roots in the
teachings of Islam.
Keywords: Islam, education, humanistic, and humanization.
Sejak kemunculannya, Islam membawa misi kemanusiaan
sebagaimana termanifestasi dalam kerasulan Muhammad dengan
visi utama memberikan rahmat dan kebaikan kepada seluruh umat
manusia. Pendidikan Islam dibangun di atas misi kemanusiaan
tersebut dengan tujuan memanusiakan manusia (humanisasi).
Dengan kata lain, pendidikan Islam sangat dekat dengan nilainilai kemanusiaan. Pemikiran mengenai pendidikan yang
memanusiakan manusia itulah yang melahirkan konsep pendidikan
humanistik. Konsep pendidikan humanistik sangat dipengaruhi
oleh tiga pemikiran filsafat yaitu pragmatisme, progresivisme, dan
eksistensialisme. Masing-masing dari ketiga pemikiran tersebut
memberi kontribusi besar bagi bangunan pemikiran pendidikan
humanistik. Humanistik lebih dimaknai sebagai salah satu
pendekatan pendidikan yang menggunakan kacamata humanisme.
Tulisan ini mengetengahkan proses memanusiakan manusia
(humanisasi) dalamkonseppendidikanhumanistiksebagaipersoalan
yang sudah sejak kemunculan Islam menjadi tujuan utama.Proses
memanusiakan manusia dalam pendidikan Islam termanifestasikan
dalam proses humanisasi, liberasi, dan transendensi yang memiliki
akar kuat dalam ajaran-ajaran Islam.
Kata kunci: Islam, pendidikan, humanistik, humanisasi
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Khaleefa, Omar H. "THE IMPERIALISM OF IN A NONWESTERN CULTURE." American Journal of Islam and Society 14, no. 1 (April 1, 1997): 44–69. http://dx.doi.org/10.35632/ajis.v14i1.2268.
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General psychology includes many areas of investigation: biologicalbases of behavior, sensation and perception, consciousness andattention, motivation and emotion, conditioning, learning, cognition,language, thinking, remembering and forgetting, intelligence, and personality.During the first half of the twentieth century, psychologistsclassified themselves as structuralists, functionalists, behaviorists,gestaltists, psychoanalysts, existentialists, humanists, or cognitivists.Today, such classifications are little used in the West. If one looks at thepublications of the American Psychological Association and the BritishPsychological Society, psychologists classify themselves according totheir fields or specific topic of hterest, such as social psychology,developmental psychology, abnormal psychology, psychotherapy,counseling, occupational psychology, psychometrics, media, women,and so on. Several tools are used in psychology to study behavior,among them surveys, questionnaires, interviews, observations, experiments,and tests.Psychology is defined as the scientific study of human behavior, andits theories and methods are considered scientific and universal.According to this understanding, there are four important terms that need ...
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Megawati, Ida, and Darmiyati Zuchdy. "The Compatibility between Philosophy Basis of ‘English in Mind’ Textbook and Curriculum 2013." VELES Voices of English Language Education Society 4, no. 2 (October 25, 2020): 163–76. http://dx.doi.org/10.29408/veles.v4i2.2555.
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A textbook should reflect a curriculum being applied. The compability of the philosophical foundation between the curriculum and textbook is needed to achieve the educational goals. This study aims to find the philosophical foundation of the English in Mind Students' Book and the compability of the philosophical foundation between the curriculum and the textbook. This study is an inferential content analysis. The object is the English in Mind Students' Book. The procedure is the data making; physical and referential units, sampling; six chapters, data recording, data reduction, and withdrawal of inference. This study used semantic validity and test-retest reliability. This study used analytic constructs as a reference for the meaning of data to be analyzed using conceptual domain analysis techniques. Based on data analysis, there are six philosophies namely philosophy of perennialism, progressivism, essentialism, existentialism, humanism, and social reconstruction in the English in Mind Students' book and in the curriculum 2013. It means that there is no difference in philosophical foundation between the curriculum 2013 and textbooks. Both of them also emphasize on critical thinking skills, problem solving, communication and collaboration, creative and innovative and character development for students.
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Kuiper, R. "Herman Paul, Masks of Meaning. Existentialist Humanism in Hayden White’s Philosophy of History. Groningen 2006: Rijksuniversiteit Groningen, proefschrift. 235 pagina’s." Philosophia Reformata 71, no. 2 (December 2, 2006): 190–92. http://dx.doi.org/10.1163/22116117-90000393.
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