Artículos de revistas: "Human beings"

1

Gill, Christopher y David Cockburn. "Human Beings." Philosophical Quarterly 42, n.º 169 (octubre de 1992): 502. http://dx.doi.org/10.2307/2220294.

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2

Johnston, Mark. "Human Beings". Journal of Philosophy 84, n.º 2 (febrero de 1987): 59. http://dx.doi.org/10.2307/2026626.

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3

Cooke, Vincent M. "Human Beings". International Philosophical Quarterly 26, n.º 3 (1986): 269–75. http://dx.doi.org/10.5840/ipq198626317.

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4

CURTIN, LEAH L. "Human Problems, Human Beings". Nursing Management (Springhouse) 25, n.º 5 (mayo de 1994): 35???39. http://dx.doi.org/10.1097/00006247-199405000-00006.

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5

O'Hear, Anthony y David Cockburn. "Other Human Beings." Philosophical Quarterly 41, n.º 165 (octubre de 1991): 502. http://dx.doi.org/10.2307/2220087.

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6

Walshak, Lynn G. "Cloning Human Beings". Journal of Government Information 26, n.º 6 (noviembre de 1999): 773–75. http://dx.doi.org/10.1016/s1352-0237(99)00127-6.

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7

Breitbart, William. "“Messenger” human beings". Palliative and Supportive Care 17, n.º 6 (diciembre de 2019): 619–20. http://dx.doi.org/10.1017/s1478951519001081.

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8

Hancock, P. A. "The humane use of human beings?" Applied Ergonomics 79 (septiembre de 2019): 91–97. http://dx.doi.org/10.1016/j.apergo.2018.07.009.

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9

Ellis, Wesley W. "Human Beings and Human Becomings". Journal of Youth and Theology 14, n.º 2 (27 de octubre de 2015): 119–37. http://dx.doi.org/10.1163/24055093-01402001.

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The dominant approach to youth ministry in the United States is a developmental model wherein outcomes of maturity are granted normative authority. Preoccupation with development has made our attention to young people’s experience of divine action problematic if not impossible. Offering an interpretive corrective, by introducing childhood studies as an interdisciplinary partner alternative to developmental psychology, and a theological corrective by drawing on the eschatological theology of Jürgen Moltmann, I provide rationale for youth workers to recognise and participate in God’s action in the lives of young people, even those who will not progress according to standards of spiritual maturity.1

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10

Wu, Junru. "Permanent Resident Virus in Human Beings Viral Microecology of Human Being". American Journal of Biomedical Science & Research 3, n.º 3 (10 de junio de 2019): 229–35. http://dx.doi.org/10.34297/ajbsr.2019.03.000667.

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11

Shotter, John. "Worldly beings becoming human beings: Differentiations and articulations within our different ways of being". Culture & Psychology 21, n.º 2 (junio de 2015): 231–42. http://dx.doi.org/10.1177/1354067x15575797.

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These excellent papers by Pablo Rojas and Mariagrazia Grantella, both in their own very different ways, begin to bring into view aspects of our social psychological functioning that Descartes’ mechanical–mathematical world view has occluded, i.e., made rationally invisible to us. They both emphasize the degree to which we have our being within already flowing, intra-mingling, strands of both physical and social activities that influence us more than we can influence them. Rojas’ interest is in our coming to feel so “at home,” so to speak, in moving around on a piano keyboard, that we can come to relate to it as we relate to our own vocal tracts in singing—skills that we can develop (but not easily) by rigorous training. Grantella too, in turning to Vico’s notion that the early people’s “were almost entirely body, and practically not at all reflection,” makes a similar point: we need to replace our rationalistic interest in abstract entities with an interest in origins and processes, and to focus on our human ways of being and of living our lives. My only point of criticism of these two excellent paper is that I think that they still start too late in the day.

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12

Corrêa, Diogo Silva, Gabriel Peters y João Lucas Tziminadis. "“Human beings are first and foremost resonant beings”". Civitas - Revista de Ciências Sociais 21, n.º 1 (4 de mayo de 2021): 120–29. http://dx.doi.org/10.15448/1984-7289.2021.1.39974.

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Hartmut Rosa is a Professor of Sociology at the University of Jena, and one of the most original and prolific critical social theorists of our time. The connections between the theoretical and substantive concerns of Rosa’s work, on the one hand, and the analytical purposes of this issue of Civitas dedicated to “existential sociology”, on the other, are manifold. Rosa’s arguments on how acceleration as a social-structural trend of late modernity throws light upon intimate dilemmas of individual self-identity, for instance, could certainly be interpreted as (existential) sociological imagination at its best. The same goes for Rosa’s subtlety and ingenuity in capturing human modes of relating to the world in his theory of resonance, which apprehends the intermingling of bodily, affective, evaluative and cognitive dimensions in a manner that could be deemed “existential” - in a broad and original sense of the word - as broad and original is also the conception of the “critical” element in his “critical theory” of late modernity. For these reasons, we are very pleased to include the following interview in this issue of Civitas.

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13

Adhisivam, B. "Human beings as ventilators--is it humane?" BMJ 345, aug17 1 (17 de agosto de 2012): e5486-e5486. http://dx.doi.org/10.1136/bmj.e5486.

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14

Oderberg, David S. "Johnston on Human Beings". Journal of Philosophy 86, n.º 3 (marzo de 1989): 137. http://dx.doi.org/10.2307/2027116.

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15

Lee, Patrick. "Human Beings Are Animals". International Philosophical Quarterly 37, n.º 3 (1997): 291–303. http://dx.doi.org/10.5840/ipq199737323.

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16

Hildebrand, Adam J. "On “Vegetative” Human Beings". Ethics & Medics 30, n.º 1 (2005): 1–2. http://dx.doi.org/10.5840/em20053011.

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17

Lederer, S. "Experimentation on Human Beings". OAH Magazine of History 19, n.º 5 (1 de septiembre de 2005): 20–22. http://dx.doi.org/10.1093/maghis/19.5.20.

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18

Walker, Bailus. "Neurotoxicity in human beings". Journal of Laboratory and Clinical Medicine 136, n.º 3 (septiembre de 2000): 168–80. http://dx.doi.org/10.1067/mlc.2000.108940.

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19

Christias, Dionysis. "Are Persons Human Beings?" Res Philosophica 97, n.º 3 (2020): 363–85. http://dx.doi.org/10.11612/resphil.1905.

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20

McGee, Andrew. "We Are Human Beings". Journal of Medicine and Philosophy 41, n.º 2 (24 de enero de 2016): 148–71. http://dx.doi.org/10.1093/jmp/jhv064.

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21

Rattan, Suresh I. S. "Scientists and human beings". EMBO reports 6, n.º 3 (marzo de 2005): 211. http://dx.doi.org/10.1038/sj.embor.7400368.

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22

Goldberg, Bruce. "Are Human Beings Mechanisms?" Idealistic Studies 29, n.º 3 (1999): 139–52. http://dx.doi.org/10.5840/idstudies199929313.

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23

Rhéaume, Charles. "Human Beings over Systems". International Journal: Canada's Journal of Global Policy Analysis 63, n.º 4 (diciembre de 2008): 979–89. http://dx.doi.org/10.1177/002070200806300410.

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24

de Melo-Martin, Inmaculada. "On Cloning Human Beings". Bioethics 16, n.º 3 (junio de 2002): 246–65. http://dx.doi.org/10.1111/1467-8519.00284.

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25

Cullipord, Larry. "Human beings and knowledge". Bulletin of the Royal College of Psychiatrists 11, n.º 6 (junio de 1987): 205–6. http://dx.doi.org/10.1192/pb.11.6.205-a.

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26

Bossard, James H. S. "Children Are Human Beings". Childhood Education 93, n.º 3 (4 de mayo de 2017): 242–45. http://dx.doi.org/10.1080/00094056.2017.1325286.

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27

Maeda, Sengaku. "Human Beings and Desire". TRENDS IN THE SCIENCES 9, n.º 7 (2004): 86–88. http://dx.doi.org/10.5363/tits.9.7_86.

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28

Vanderstein, Noémi. "Losses of human beings". Jelenkori Társadalmi és Gazdasági Folyamatok 4, n.º 2 (1 de enero de 2009): 93–99. http://dx.doi.org/10.14232/jtgf.2009.2.93-99.

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Losses are essential in every human being's life. My goal is to make an attempt to introduce the main aspects of loss. I think that losses occur by two modes: in our cultural surroundings and in our identity. Culture plays an important role in people's lives, culture that we are bom into. However, Otherness is a new field of investigating the individuals and of investigating the world at the same time. What is the end of losing culture? What is the end of losing Otherness? To reach the state of being a Subject is the unconscious desire of human beings' psyches. Every human being reaches a development in his thinking, and he becomes a Subject through his losses because these losses serve as profit at the same time.

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29

Auger, Lucien. "Are human beings free?" Journal of Rational-Emotive Therapy 5, n.º 1 (1987): 49–53. http://dx.doi.org/10.1007/bf01080520.

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30

Avanesov, G. A. y M. V. Mikhailov. "Human Beings and Climate". Cosmic Research 60, S1 (diciembre de 2022): S1—S9. http://dx.doi.org/10.1134/s0010952522700010.

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31

Frenkel, J. K. "Toxoplasmosis in human beings". Journal of the American Veterinary Medical Association 196, n.º 2 (15 de enero de 1990): 240–48. http://dx.doi.org/10.2460/javma.1990.196.02.240.

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32

Boyce, Niall. "Talking to human beings". Lancet 403, n.º 10432 (marzo de 2024): 1129. http://dx.doi.org/10.1016/s0140-6736(24)00541-5.

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33

Dorfmann-Lazarev, Igor. "The Primordial Human Beings According to the Biblical Tradition". Филология, n.º 44 (mayo de 2023): 11–39. http://dx.doi.org/10.60055/phl.2023.44.11-39.

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This article outlines salient features of the primordial humans as portrayed in the Book of Genesis: their creation, their nature and the qualities with which they are endowed, their relation to God and the created universe, as well as their vocation and destiny. In our compass are not only the figures of Adam and Eve, but also that of Noah who, while echoing Adam, represents yet another type of the father of humankind. In Sections i–iv the Biblical accounts are analysed against the background of ancient Mesopotamian and Egyptian sources, while Section iv.i explores the localisation of the beginnings of the post-diluvian humanity on the Biblical map of the world. In Section v, a special attention is paid to the connections between the humans, the plants and the animals, before and after the flood. The focus of Section vi is on the representation of the primæval humans in Jewish and Christian para-Biblical literature. Section vii is dedicated to the reception of the Biblical tradition of human origins in the New Testament and its elaboration in early Patristic texts, apocryphal writings and figurative sources. Our investigation highlights the persistence of royal imagery in textual and figurative portrayals of Adam.

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34

Zavala Olalde, Juan Carlos. "Human animal and the dynamic of becoming humans." Thémata Revista de Filosofía, n.º 64 (2021): 54–78. http://dx.doi.org/10.12795/themata.2021.i64.03.

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This essay shows an organization of the explanation of the human being as a humanized animal. It is based on explaining the human tendency to educate and generate human beings as the peculiar emergence of the human being. To explain the human quality, it addresses the understanding of human development that is humanized in society, that builds a reality of being human in the culture, and to become human as an aim. Humanization comes as the opposite of animality in whose dynamics the human being is. Several examples of how human beings act in making and becoming human are presented. We propose a process and how important it is to respond to; what are human beings, in a world like the current one that does not have a firm foundation to build knowledge

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35

Ha, Youngmi. "Later Wittgenstein’s View on Human Beings as Ritual Beings". Journal of The Society of philosophical studies 122 (30 de septiembre de 2018): 25–50. http://dx.doi.org/10.23908/jsps.2018.9.122.25.

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36

Schacht, Richard. "Whither determinism? On humean beings, human beings, and originators". Inquiry 32, n.º 1 (enero de 1989): 55–77. http://dx.doi.org/10.1080/00201748908602178.

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37

Volkova, Anna A. "HUMAN AND NON-HUMAN BEINGS. POSSIBILITIES OF INTERACTION". RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, n.º 2 (2020): 47–56. http://dx.doi.org/10.28995/2073-6401-2020-2-47-56.

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The paper presents an analysis of the ways for interaction between man and non-human beings. Those ways are considered in anthropological and philosophical-ecological methodical approaches. The approaches imply rejecting the anthropocentrism as actual ontological basis of the Western cultural tradition. T. Morton models a coexistence of humans and non-human beings as a network uniting all living creatures. Human and non-human beings are now placed in a single process of coexistence and the human ends to be at the top of the natural hierarchy. One of the options to revise the system of interaction of human and non-human beings is to rely on the non-Western (Chinese) philosophical tradition. The anthropological approach to rethinking the position of human in the world is presented in E. Cohn’s project. He considers the human being in the framework of his interactions with the world of non-human often crucial for survival. Based on the semiotics by C. Pierce, Cohn postulates that all living beings are capable to represent the world around them using certain signs for that. A way to establish interspecies communication is animism and concept of perspectivism, which clarifies it. Animism is about the internal similarity of living beings, with a difference in external characteristics. Perspectivism allows to add that every living creature is able to understand the other by accepting his or her point of view, his or her perspective. Thus, the rejection of the anthropocentrism enables development of equal relations of human and non-human beings. Such equal coexistence may have a positive impact on sustainability.

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38

Gajda, Stanisław. "Lingwoekologia – ochrona języka przed człowiekiem i człowieka przed językiem". Poradnik Językowy, n.º 3/2021(782) (30 de marzo de 2021): 85–98. http://dx.doi.org/10.33896/porj.2021.3.7.

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What should be considered the central problem of linguaecology is the issue of protection of language quality (its various manners of existence: language use, system as well as individual and collective linguistic awareness) against destructive human impact, in particular culture, and protection of human health (individuals and human communities) against harmful language. The ecological nature of linguistic communication is determined not only by its axiological (emotional and moral) dimension but also, and foremost, by the intention not to harm oneself and others. In order to meet the challenges of our times (from climate crisis to hate speech), we need to oppose the view that human beings are selfi sh and aggressive by nature. This view contributes to us becoming like that. However, the true human nature is different: human beings are decent, they are homo cooperans. Keywords: ecology – language – human being – emotions – morality – ecological communication – homo cooperans

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39

Pragya, Samani Amal y Sonam Jain. "Impression of Celestial Being (Deva) on Human Beings in Jainism". Journal of Indian Council of Philosophical Research 37, n.º 2 (24 de febrero de 2020): 207–24. http://dx.doi.org/10.1007/s40961-020-00196-5.

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40

Dilqem Hajizade, Fidan. "COMBATING TRAFFICKING IN HUMAN BEINGS: APPROACH OF THE COUNCIL OF EUROPE". SCIENTIFIC WORK 65, n.º 04 (23 de abril de 2021): 234–36. http://dx.doi.org/10.36719/2663-4619/65/234-236.

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The 2005 Council of Europe Convention on Action against Trafficking in Human Beings is open for signature not only by Member States of the Council of Europe, but also non-members of the Council of Europe. This Convention is comprehensive treaty mainly focused on the protection of victims of trafficking in human beings and ensure of their rights. It also aims at preventing human trafficking as well as prosecuting perpetrators. The provisions of this Convention are applied to all forms of trafficking: both national and international trafficking and whether or not it is related to organized crime. The Convention protects the rights of women, men and children who have been subjected to any form of exploitation (sexual exploitation, forced labor, services, etc.). Moreover, the Convention provides an independent monitoring mechanism to control the implementation of the provisions of the Convention. Key words: Convention on Action against Trafficking in Human Beings, Council of Europe, GRETA, exploitation, implementation, victims of human trafficking

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41

Bailey, Andrew M. y Alexander R. Pruss. "Human Beings Among the Beasts". Pacific Philosophical Quarterly 102, n.º 3 (16 de marzo de 2021): 455–67. http://dx.doi.org/10.1111/papq.12348.

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42

Koch, Insa. "‘Turning Human Beings into Lawyers’". Journal of Legal Anthropology 2, n.º 2 (1 de diciembre de 2018): 99–104. http://dx.doi.org/10.3167/jla.2018.020210.

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Does anthropology matter to law? At first sight, this question might seem redundant: of course, anthropology matters to law, and it does so a great deal. Anthropologists have made important contributions to legal debates. Legal anthropology is a thriving sub-discipline, encompassing an ever-increasing range of topics, from long-standing concerns with customary law and legal culture to areas that have historically been left to lawyers, including corporate law and financial regulation. Anthropology’s relevance to law is also reflected in the world of legal practice. Some anthropologists act as cultural experts in, while others have challenged the workings of, particular legal regimes, including with respect to immigration law and social welfare.

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43

BERENDSEN, Desiree. "Are Human Beings Intrinsically Religious?" Studies in Interreligious Dialogue 9, n.º 2 (1 de septiembre de 1999): 189–206. http://dx.doi.org/10.2143/sid.9.2.2003991.

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44

KIZUKI, Hironori. "Shinran on Benefiting Human Beings". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, n.º 1 (1993): 121–23. http://dx.doi.org/10.4259/ibk.42.121.

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45

ICHIKAWA, Sadataka. "Honen's View of Human Beings". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, n.º 1 (2005): 182–85. http://dx.doi.org/10.4259/ibk.54.182.

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46

Zacchigna, Serena y Mauro Giacca. "Genetic manipulation on human beings". SALUTE E SOCIETÀ, n.º 3 (noviembre de 2010): 52–72. http://dx.doi.org/10.3280/ses2010-003005-ing.

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Since the early days of gene therapy, both the scientific community and the public have perceived the ethical challenges intrinsic to this discipline. First, the technology exploited by gene therapy is still experimental and burdened by important safety issues. Second, in several instances gene therapy aims at stably modifying the genetic characteristics of individuals. Third, the same modifications could in principle be applied also to embryos, foetuses or germ cells. Finally, while gene therapy applications are generally accepted for therapeutic purposes, the same gene transfer technologies could also be exploited to improve the aesthetic appearance, or the physical and intellectual performance of people. The definition of suitable guidelines for a controlled, ethically accepted translation of gene therapy to the clinics remains a major challenge for the near future.

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47

Hageman, Gwen. "Medical Coding of Human Beings". Ethics & Medics 40, n.º 9 (2015): 1–2. http://dx.doi.org/10.5840/em201540919.

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48

Kojima, T. "From Concrete to Human Beings?" Concrete Journal 51, n.º 2 (2013): 217. http://dx.doi.org/10.3151/coj.51.217.

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49

Baumann, Peter. "Persons, Human Beings, and Respect". Polish Journal of Philosophy 1, n.º 2 (2007): 5–17. http://dx.doi.org/10.5840/pjphil2007121.

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Hebe Uhart y Translated by Maureen Shaughnessy. "Human Beings Are Radically Alone". Antioch Review 72, n.º 4 (2014): 758. http://dx.doi.org/10.7723/antiochreview.72.4.0758.

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Artículos de revistas sobre el tema "Human beings"

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