Gotowe bibliografie tematyczne / Humanism

Gotowa bibliografia na temat „Humanism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Humanism"

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Prasetiani, Dyah. "M Mengajarkan Nilai Humanisme Dalam Sakubun". Chi'e: Journal of Japanese Learning and Teaching 7, nr 1 (1.04.2019): 106–8. http://dx.doi.org/10.15294/chie.v7i1.28643.

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Universitas Negeri Semarang mencanangkan nilai karakter yang harus dikembangkan dalam kegiatan pembelajaran. Salah satunya adalah nilai humanisme. Nilai karakter tersebut perlu dimasukkan dalam kegiatan pembelajaran. Dalam studi ini penulis mencoba untuk menginternalisasikan nilai humanisme ini dalam pembelajaran sakubun (menulis), karena melalui menulis, mahasiswa dapat menuangkan ide dan kreativitasnya. Diharapkan studi ini dapat memberikan gambaran mengenai pengajaran menulis (sakubun) yang bermuatan nilai humanis. Hasil yang diperoleh yakni sample dapat menulis sebuah karangan yang bertema humanisme, namun kegiatan latihan menulis ini masih perlu dikembangkan lagi dalam bentuk latihan menulis yang lebih sering. Agar mahasiswa terbiasa. Kata kunci: sakubun, humanisme Universitas Negeri Semarang proclaims character values ​​that must be developed in learning activities. One of them is the value of humanism. These character values ​​need to be included in learning activities. In this study, the author tries to internalize the value of humanism in sakubun learning (writing), because through writing, students can express their ideas and creativity. It is hoped that this study can provide an overview of teaching writing (sakubun) which contains humanist values. The results obtained that the sample can write an essay with theme of humanism quite well, but this writing exercise activity still needs to be developed in the form of more frequent writing exercises. So that students get used to it. Keywords: sakubun, humanism
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Krstić, Predrag, i Bojana Rradovanović. "Humanism and humanisms: Stretching the term". Kultura, nr 177 (2022): 5–21. http://dx.doi.org/10.5937/kultura2277005k.

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In this paper, the authors have offered an overview of various teachings that fall under the umbrella of humanism. Although the paper primarily focuses on the humanist doctrine, it is often not easy to distinguish the theory of humanism from humanism in practice. In both cases, it turns out that humanism is such a wide-ranging concept that perhaps it is instructive to talk about humanisms instead. Although a single review article cannot present a detailed and comprehensive history of (the idea of) humanism and all the variations it has gone through, the authors believe that this work can provide readers with a basis for understanding and a framework for further research and reflection on humanism/humanisms.
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S. Ag, Muhammad Aqil. "Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur". Wahana Akademika: Jurnal Studi Islam dan Sosial 6, nr 1 (29.09.2020): 25. http://dx.doi.org/10.21580/wa.v6i1.4915.

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<p align="center"><strong>Abstract</strong></p><p>The figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.</p><p><strong> Abstrak</strong></p><p>Sosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal. Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.</p>
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Greer, Matthew C. "Humanist Missteps, A Black Studies Critique of Posthumanist Archaeologies". Cambridge Archaeological Journal 34, nr 1 (luty 2024): 1–14. http://dx.doi.org/10.1017/s0959774323000367.

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Posthumanist archaeologies have attempted to move beyond humanist conceptions of the human for over a decade. But they have done so by primarily focusing on the ontological split between humans and non-human things. This only addresses one part of humanism, as Black studies scholars have long argued that it also equates humanity writ large with white, economically privileged, cis-gendered, heterosexual men, thereby excluding everyone else from the category of the human. They further argue that the violence and oppression inflicted on those excluded from humanism's definition of the human allows this ontological category to come into being. This article introduces Black studies’ critiques of humanism and applies them to posthumanist archaeologies. Ultimately, it argues that by not attending to the critiques raised by Black studies scholars, posthumanist archaeologies have inadvertently made humanist missteps wherein they continue using elements of humanism's definition of the human in their attempts to move beyond humanism.
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Martínez, H. Salvador. "«Humanismo medieval y humanismo vernáculo. Observaciones sobre la obra cultural de Alfonso X el Sabio»". Revista de Literatura Medieval 30 (31.12.2018): 181–217. http://dx.doi.org/10.37536/rpm.2018.30.0.74050.

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Resumen: Estudio sobre el origen del humanismo vernáculo castellano en el ámbito del humanismo medieval. Se analizan sus características, contrastándolas con las del humanismo latino clasicista del siglo XV. Se ilustra por qué es un humanismo total, que, por influjo de la filosofía aristotélica, incluye las letras y las ciencias, e integrador de las tres culturas presentes en la sociedad peninsular del siglo XIII, las cuales usaron el vernáculo como lengua común.Palabras clave: Humanismo medieval, humanismo vernáculo, humanismo latino clasicista, el castellano lengua de cultura, Alfonso X el Sabio.Abstract: A study of the origins of Castilian vernacular humanism in the context of medieval humanism. Its characteristics are analyzed and contrasted with the Latin classicist humanism of the XVth Century. The study illustrates why vernacular humanism, due to the influence of the Aristotelian philosophy, is comprehensive, integrating both the letters and the sciences, and it is inclusive of all three cultures present in the Spanish society of the XIIIth Century that used the vernacular as their common language.Keywords: Medieval humanism, vernacular humanism, Latin classicist humanism, Castilian as language of culture, Alfonso X the Learned.
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Rahimi. "Teori Belajar Humanisme Dalam Perspektif Pendidikan Islam". Al-Ikhtibar: Jurnal Ilmu Pendidikan 8, nr 1 (30.06.2021): 18–29. http://dx.doi.org/10.32505/ikhtibar.v8i1.621.

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Abstract The purpose of this research is to know the Humanism learning theory and how the Humanism Learning theory according to the perspective of Islamic education This research includes the type of library research (library-research). through words or sentences in the form of discussion to draw conclusions. From the results of the research that the authors do, according to humanistic theory, the purpose of learning is to humanize humans. The learning process is considered successful if the student understands his environment and himself. Students in the learning process must try to gradually achieve self-actualization as well as possible. This learning theory seeks to understand learning behavior from the point of view of the doer, not from the point of view of the observer. Humanism education is a process of awareness and improvement of human dignity and its potential in a directed manner, as well as producing a dynamic discussion so as to create a progressive, innovative critical climate as a whole by promoting a humanist dialogical approach pattern between educators and students and students with their environment. Keywords : Learning Theory, Humanism, Islamic Education ABSTRAK Tujuan dari penelitian ini adalah dalah untuk mengetahui teori belajar Humanismedan bagaimana teori Belajar Humanisme menurut perspektif pendidikan Islam Penelitian ini termasuk jenis penelitian kepustakaan (library-research), sumber data dalam penelitian ini bersifat primer dan sekuder kemudian menganalisis data dengan menggambarkan data melalui kata-kata atau kalimat yang berupa pembahasan untuk diambil kesimpulannya. Dari hasil penelitian yang penulis lakukan bahwa Menurut Teori humanistik, tujuan belajar adalah untuk memanusiakan manusia. Proses belajar dianggap berhasil jika si pelajar memahami lingkungannya dan dirinya sendiri. Siswa dalam proses belajarnya harus berusaha agar lambat laun ia mampu mencapai aktualisasi diri dengan sebaik-baiknya. Teori belajar ini berusaha memahami perilaku belajar dari sudut pandang pelakunya, bukan dari sudut pandang pengamatnya. Pedidikan humanisme merupakan sebuah proses penyadaran dan peningkatan terhadap harkat kemanusiaan dan potensi yang dimiliki secara terarah, sekaligus memproduksi suatu pembahasan yang dinamis sehingga tercipta iklim kritis progresif, inofatif secara utuh dengan mengedepankan pola pendekatan dialogis humanis antara pendidik dengan peserta didik dan peserta didik dengan lingkungannya. Kata Kunci: Teori Belajar, Humanisme, Pendidikan Islam
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Zamzambela, Sholahuddin, i Nofi Maria Krisnawati. "INTERNALISASI NILAI-NILAI HUMANISME ISLAM DALAM PENDIDIKAN MODERASI BERAGAMA DI MADRASAH". Hikmah: Journal of Islamic Studies 19, nr 2 (30.12.2023): 187. http://dx.doi.org/10.47466/hikmah.v19i2.250.

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AbstractThis article aims to explain a formula for the process of internalizing the values of Islamic humanism in moderation education. In conducting this study, the author used the library research method. The author blends the values of Islamic humanism then internalized through the theory of social construction developed by Peter L. Berger. Where a social construction is formed through three stages, namely externalization, objectification, and internalization. With this theory, the internalization of humanist values will go through these three processes. Until finally a social construction of society with humanism values will be formed which has become a habitus and penetrated into the subconscious of each individual. Then these values of humenism will then be manifested in a moderate attitude.AbstrakArtikel ini bertujuan untuk memaparkan sebuah formula proses internalisasi nilai-nilai humanisme Islam dalam pendidikan moderasi. Dalam melakukan penelitian ini, penulis menggunakan metode library research. Penulis memadukan antara nilai-nilai humanisme Islam yang kemudian diinternalisasikan melalui teori konstruksi sosial yang dikembangkan oleh Peter L. Berger. Di mana sebuah konstruksi sosial dibentuk melalui tiga tahapan yakni eksternalisasi, objektivasi, dan internalisasi. Dengan teori ini maka internalisasi nilai-nilai humanisme akan melalui tiga proses tersebut. Hingga pada akhirnya akan terbentuk sebuah konstruksi sosial masyarakat dengan nilai-nilai humanisme yang telah menjadi sebuah habitus dan merasuk ke dalam alam bawah sadar setiap individu. Lalu nilai-nilai humenisme ini kemudian akan termanifestasikan dalam sebuah sikap moderat.
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Doro, Marcelo José, i Miguel da Silva Rossetto. "“Tornarmo-nos o que nunca fomos”: a versão pós-humanista de Foucault para o mote tradicional da formação humana". Educação e Filosofia 37, nr 80 (12.12.2023): 933–54. http://dx.doi.org/10.14393/revedfil.v37n80a2017-66773.

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Resumo: A máxima de Píndaro “torna-te o que tu és” representou por muito tempo o mote da formação humana, pautada historicamente por diversos humanismos, até ser ressignificada em um perspectiva pós-humanista por Nietzsche, que a retoma no subtítulo de sua obra autobiográfica Ecce Homo. Coube a Foucault, no entanto, apresentar uma versão transformada da velha máxima. “Tornarmo-nos o que nunca fomos” é a reivindicação de um cuidado de si liberto dos pressupostos metafísicos e ideológicos dos muitos humanismos que almejam impor tipos humanos universais. O objetivo deste artigo é recuperar as linhas gerais desse movimento histórico-filosófico em dois momentos: primeiro, na transformação do sentido originário da máxima de Píndaro no uso que Nietzsche faz dela; depois, na crítica ao humanismo que segue com Heidegger e desemboca em Foucault. Argumenta-se que a versão foucaultiana da máxima de Píndaro, “torna-te o que nunca fostes”, pode ser assumida como um lema da formação pós-humanista. Palavras-chave: Formação; Humanismo; Pós-humanismo; Nietzsche; Foucault “To become what we have never been”: Foucault’s post-humanist version of the traditional motto of human formation Abstract: Pindar’s maxim “become what you are” represented for a long time the motto of human formation, historically guided by different humanisms, until it was re-signified in a post-humanist perspective by Nietzsche, who takes it up in the subtitle of his autobiographical work Ecce Homo. It was up to Foucault, however, to present a transformed version of the old maxim. “We have become what we have never been” is the demand for self-care freed from the metaphysical and ideological assumptions of the many humanisms that aim to impose universal human types. The aim of this article is to recover the general guidelines of this historical-philosophical movement in two moments: first, in the transformation of the original meaning of Pindar’s maxim in the use that Nietzsche makes of it; then, in the critique of humanism that follows with Heidegger and ends in Foucault. It is argued that the Foucauldian version of Pindar’s maxim, “become what you have never been”, may be assumed as a motto of post-humanist education. Key-words: Formation; Humanism; Post-humanism; Nietzsche; Foucault “Convertirse en algo que nunca se ha sido”: la versión poshumanista de Foucault para el mote tradicional de la formación humana Resumen: La máxima de Píndaro “conviértete en lo que tú eres” representó desde hace mucho tiempo el mote de la formación humana, pautada históricamente por diversos humanismos, hasta ser resignificada en una perspectiva poshumanista por Nietzche, que retoma en el subtítulo de su obra autobiográfica Ecce Homo. Sin embargo, cupo a Foucault presentar una versión transformada desde la vieja máxima. “Convertirse en algo que nunca se ha sido” es el reclamo de un cuidado de uno mismo liberto de los supuestos metafísicos e ideológicos de los muchos humanismos que desean imponer tipos humanos universales. El objetivo de este estudio es recuperar las líneas generales de ese movimiento histórico-filosófico en dos momentos: primero, en el cambio del sentido originario de la máxima de Píndaro en el uso que Nietzche hizo de ella; enseguida, en la crítica al humanismo que sigue con Heidegger y termina en Foucault. Se argumenta que la versión foucaultiana de la máxima de Píndaro, “Conviértete en lo que nunca has sido”, puede ser asumida como lema de la formación poshumanista. Palabras-clave: Formación; Humanismo; Poshumanismo; Nietzche; Foucault Data de registro: 22/08/2022 Data de aceite: 13/12/2022
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Batlajery, Agustinus M. L. "Calvin dan Humanisme". Jurnal Ledalero 15, nr 2 (6.12.2016): 240. http://dx.doi.org/10.31385/jl.v15i2.37.240-257.

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Many researches have been done concerning the contexts and the factors which effected the theology and character of John Calvin. At least three contemporary scenes should be considered as the dominant context when speaking about Calvin. First, the Rome from which the Reformer seceded; second, the Anabaptists; and third, the humanists especially Renaissance humanism. This essay looks at the core of Renaissance humanism, namely its emphasis on the Greek and Latin classics as the chief subject of study and as unrivalled models of imitation and in thinking and even in actual conduct. After a brief glance at Calvin’s education, this essay attempts to explain the influence of Christian French humanism on Calvin in his ethics and theology, and its ongoing relevance to our contemporary situation in Indonesia today. <b>Keywords:</b> Calvin, humanism, classical writings, theology, character, sense of discipline, discipline humaniores ---------------------------------------------------------------------------------------------------------------------- Banyak penelitian telah dilakukan mengenai konteks dan faktor-faktor yang berpengaruh terhadap teologi dan karakter Yohanes Calvin. Setidaknya ada tiga hal mendasar yang harus dianggap penting sebagai konteks yang dominan ketika berbicara tentang Calvin. Pertama, Roma dari mana Reformer memisahkan diri; kedua, Anabaptis; dan ketiga, para humanis terutama humanisme Renaisans. Esai ini memperlihatkan inti dari humanisme Renaisans, yang bertitik tolak pada Yunani dan Latin klasik sebagai model tak tertandingi mengenai imitasi, hal berpikir, dan perilaku aktual. Setelah melihat sekilas pendidikan Calvin, esai ini mencoba menjelaskan pengaruh humanisme Kekristenan Prancis terhadap etika dan teologi Calvin, dan relevansi berkelanjutan bagi situasi kontemporer kita di Indonesia saat ini. <b>Kata-kata kunci:</b> Calvin, humanisme, tulisan-tulisan klasik, teologi, karakter, rasa disiplin, disiplin humaniores.
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Thoyyibah, Imadah. "Analisis Aksiologis Kebebasan Ekspresi Majalah Charlie Hebdo dalam Penerbitan Kartun Nabi Muhammad". Jurnal Filsafat Indonesia 5, nr 1 (27.04.2022): 17–29. http://dx.doi.org/10.23887/jfi.v5i1.38824.

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AbstrakPenerbitan secara bebas kartun Nabi Muhammad oleh majalah satir Prancis, Charlie Hebdo, telah mengundang beberapa aksi penyerangan dan teror. Kebebasan berekspresi dan berpendapat menjadi alasan Charlie Hebdo secara berulang menerbitkan kartun Nabi Muhammad yang secara interpretatif dianggap menghina dan menodai agama Islam. Penelitian ini bertujuan mengkritisi alasan kebebasan ekspresi majalah Prancis Charlie Hebdo terkait penggambaran kartun Nabi Muhammad secara aksiologis.Penelitian bersifat deskriptif kualitatif rasionalistik dengan menggunakan metode observasi fenomenologis berdasarkan studi kepustakaan. Hasil analisis ditemukan bahwa akar kebebasan ekspresi tersebut berasal dari nilai humanisme sekular.Tindakan pennggambaran kartun Nabi Muhammad oleh majalah Charlie Hebdo diakui bertujuan untuk mengkritik kaum fundamentalis agama. Meskipun memiliki pesan humanis dan tidak bertujuan untuk menghina atau menistakan agama Islam, namun secara aksiologis Charlie Hebdo telah mencampuradukkan antara prinsip nilai adikodrati dari agama supernatural dengan nilai-nilai kodrati dari humanisme sekular. Basis moral agama supernatural berasal dari prinsip nilai kesucian, keagungan, dan ketaatan. Sedangkan basis moral humanisme sekular berasal dari nilai liberalisme yang antroposentris dan ateistik. Perbedaan prinsip aksiologis keduanya menciptakan benturan ideologis yang berpotensi pada konflik horizontal yang tidak berkesudahan yaitu konflik antara radikalisme agama dan radikalisme politik global. Kata kunci: Kebebasan Ekspresi, Charlie Hebdo, Humanisme Sekular; Kartun Nabi AbstractThe free publication of cartoons of the Prophet Muhammad by the French satirical magazine Charlie Hebdo has invited several acts of attack and terror. Freedom of expression and opinion is the reason Charlie Hebdo repeatedly publishes cartoons of the Prophet Muhammad which are interpretively considered to be insulting and desecrating Islam. This study aims to criticize the reasons for the freedom of expression of the French magazine Charlie Hebdo in relation to the axiological depiction of the Prophet Muhammad's cartoon. This research is descriptive qualitative rationalistic using phenomenological observation method based on literature study. The results of the analysis found that the roots of freedom of expression came from the values of secular humanism. Charlie Hebdo magazine's cartoon depiction of the Prophet Muhammad is purportedly aimed at criticizing religious fundamentalists. Even though it has a humanist message and does not aim to insult or insult Islam, Charlie Hebdo axiologically has confused the supernatural values of supernatural religion with the natural values of secular humanism. . Meanwhile, the moral basis of secular humanism comes from the values of liberalism which are anthropocentric and atheistic. The difference in the axiological principles of the two creates ideological clashes that have the potential for endless horizontal conflicts, namely the conflict between religious radicalism and global political radicalism. Keywords : Freedom of Expresion, Charlie Hebdo, Secular Humanism, Prophet Cartoons.
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Rozprawy doktorskie na temat "Humanism"

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Maxson, Brian. "Social Historical Approaches to Italian Humanists and Humanism". Digital Commons @ East Tennessee State University, 2010. https://dc.etsu.edu/etsu-works/6223.

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Smith, Michael Frederick. "Humanism and anti-humanism in environmental values". Thesis, University of Stirling, 1993. http://hdl.handle.net/1893/21523.

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This thesis identifies a family of humanist presuppositions which, I argue, pervade modern Western society and are partly responsible for our inability to escape from a spiral of environmental destruction. For example, humanist ethical theories frequently assume the existence of an objective / subjective divide, autonomous rational individuals and a neutral rationality. I argue that these assumptions, which are peculiar to our society, provide a wholly inappropriate basis for the expression of many environmental concerns. Humanism imposes particular taxonomies and interpretations on social and environmental relations; these facilitate the treatment of nature as a resource rather than as a part of our (ethical) community. At the theoretical level, humanism develops explicit systems of ''formal rationaiity" which purport to be neutral e.g. axiological systems like neoclassical economics and utilitarianism. However, these systems reduce environmental evaluation to the bureaucratic application of abstract methodologies and, far from being neutral, they impose a particular humanist ideology on decision making processes which marginalises those who speak in a different voice. I develop an alternative perspective; a critical theory informed by the antihumanism of Althusser, the later Wittgenstein and Bourdieu. This post-humanist theoretical problematic works in two ways. First, it explains how ideologies interpellate individuals into social structures and reproduce current social values. Second, it advocates an alternative "ecological paradigm", embedded in anti-humanist and radical traditions which would give due regard to the constitutive role of 'nature' in the formation of our moral values.
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Maxson, Brian Jeffrey. "Civic Humanism". Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/2675.

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Fiedler, Randy M. "Possibilities for Humanism in a Contemporary Setting: Camus' Absurd Humanism". Miami University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1165600212.

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Chia, Mook Soo. "Christologically inclusive humanism". Thesis, University of Exeter, 2008. http://hdl.handle.net/10036/52454.

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Christian faith turns on the claim that God revealed Himself in Jesus of Nazareth and that he is the Lord and Saviour for all humanity. This exclusive claim raises many questions in a pluralistic and multi-cultural world. In particular it seems to be both excluding and therefore to presuppose various kinds of violence towards others. This research endeavors to address such questions by seeing what can be learned from the Swiss theologian Karl Barth. Barth is a good test case because of his famous Christological concentration. He is often taken as a paradigm ‘exclusivist’. Situating Barth in his historical and intellectual context I shall argue that Barth formulates a Christologically inclusive humanism that addresses the supposed tolerance of Liberal theology, the actual violence of anti Semitism, secularizing understandings of community and the imperial mentality of Western Christendom towards non-Christian religions. By adapting a scripturally informed rationality which is cultivated in the Christian community, Barth expounds (1) a Christologically based tolerance towards non-Christian others (Chapter one); (2) a covenantal understanding of Jewish-Christian solidarity (Chapter two); (3) an ethic of the neighbours which grounds solidarity with poor, marginalized and oppressed communities (Chapter three); (4) a Christological anthropology which respects the irreducible otherness of others (Chapter four); (5) a politics of community which celebrates the community of near and distant neighbours (Chapter five); and, based on the above understandings, (6) a self-critical theology of religion for grounding interfaith encounter (Chapter six). By way of conclusion, I argue that Barth’s theology should not be understood on postmodern lines but that it accentuates the universal in the particular. For this reason, I claim that Barth’s theology, though Christologically based, is capable of contributing to a global responsibility for building a society of love and justice. As a Chinese scholar, I also argue that Barth can contribute to a burgeoning Chinese theological tradition, advancing a Christologically based humanism in a multi-religious and cultural society.
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Tomlinson, J. B. "Humanism and ideology". Thesis, University of Bradford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371501.

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Alvares, Maria Claudia. "Humanism after colonialism". Thesis, Goldsmiths College (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249321.

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Baker, Joseph O. "The Politics of Humanism". Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/7808.

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Book Summary: This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online. For more information, please read the site FAQs.
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Lannoch, Martha Calvert. "A critical story: Western humanism, Jewish humanism, and the case of Melville’s Ishmael". Case Western Reserve University School of Graduate Studies / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=case1062682962.

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Waggoner, Robert L. "Biblical theism vs. secular humanism a class to train theists to confront humanism /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Książki na temat "Humanism"

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Nauert, Charles Garfield. Humanism and the culture of Renaissance Europe. Cambridge: Cambridge University Press, 1995.

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Miller, Monica R., red. Humanism in a Non-Humanist World. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57910-8.

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Schauerte, Thomas Ulrich. Matthäus von Pappenheim (1458-1541): Leben und Werk eines Augsburger Humanisten ; mit einer Transkription der Wolfenbütteler Habsburger-Genealogie von 1526. Treuchtlingen: Wek-Verlag, 2009.

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V, Mehl James, red. Humanismus in Köln =: Humanism in Cologne. Köln: Böhlau, 1991.

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Flew, Antony. Atheistic humanism. Buffalo, N.Y: Prometheus Books, 1993.

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Davies, Tony. Humanism. London: Taylor & Francis Group Plc, 2004.

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Tony, Davies. Humanism. Wyd. 2. Abingdon: Routledge, 2008.

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South Place Ethical Society (London, England), red. Humanism. Wyd. 5. London: South Place Ethical Society, 2008.

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Humanist Institute (U.S.), red. Humanism and postmodernism: Essays from the Humanist Institute. New York: North American Committee for Humanism, 1994.

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Askari, Hasan. Towards a spiritual humanism: A Muslim-Humanist dialogue. Leeds: Seven Mirrors, 1991.

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Części książek na temat "Humanism"

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Burston, Daniel. "Humanism". W Encyclopedia of Critical Psychology, 915–18. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_141.

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Møllgaard, Eske J. "Humanism". W The Confucian Political Imagination, 101–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74899-3_5.

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Kircher, Timothy. "Humanism". W Encyclopedia of Renaissance Philosophy, 1–17. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-02848-4_584-1.

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Power, Nina. "Humanism". W A Companion to Critical and Cultural Theory, 477–87. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781118472262.ch30.

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Meskens, Ad. "Humanism". W Travelling Mathematics - The Fate of Diophantos' Arithmetic, 133–38. Basel: Springer Basel, 2010. http://dx.doi.org/10.1007/978-3-0346-0643-1_6.

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Kircher, Timothy. "Humanism". W Encyclopedia of Renaissance Philosophy, 1589–606. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_584.

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Green, Brian. "Humanism". W Hardy's Lyrics, 113–25. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230376779_8.

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Vogel, Peter. "Humanism". W Handbook of Theme-Centered Interaction (TCI), 55–60. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666451904.55.

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Catlin, George. "Humanism". W The Anglo-Saxon Tradition, 91–104. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003133285-4.

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Berriel, Carlos Eduardo Ornelas. "Humanism". W The Palgrave Handbook of Utopian and Dystopian Literatures, 293–302. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-88654-7_23.

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Streszczenia konferencji na temat "Humanism"

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Iblova, Radmila. "LANDSCAPE OF HUMANISM". W 11th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2024. SGEM WORLD SCIENCE, 2024. http://dx.doi.org/10.35603/sws.iscah.2024/fs06.16.

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The place to live and the living space fundamentally shape each person and the possibilities of their own existence. The landscape of humanism defines an environment where the unique local landscape and architecture inspire people to free their minds from the principles and rules that protect the supremacy of the powerful in a way that invites new exploration. The landscape of humanism, as conceived in my work, begins to be born during the early 13th century in central Italy. The progenitor who initiated this transformation by his life example is Saint Francis of Assisi. The life of this man subsequently influenced European civilization not only in the spiritual and philosophical sphere, but also in the sphere of material aesthetics, represented by beautiful art and architecture. The landscape of humanism, thanks to the personal influence of Saint Francis, has helped to give birth to a new creative generation whose works are beginning to speak not only in the local italian language, but at the same time are beginning to use the local landscape and architecture to tell the life stories of people who are not written about in The Bible and who are not the powers of this world. Through this milestone, it is the creative freedom of the new generation that has helped to change the mindset, the rules and the laws of those who set them. In the landscape of humanism, works whose creators are already known by name and whose authorship can be documented appear in art and architecture. A whole new chapter of art history begins here, as citizen investors appear whose influence on the subject of the artwork is evident. The business relationship between the investor and the artist sets new rules and this collaboration begins to influence the creation and existence of the artwork itself. The artistic centre of the landscape of humanism is the Florentine Republic, whose exceptionally successful commercial potential in 13th-century Europe granted it an unexpected autonomy and a position of eminence. Florentine Republic was so influenced by the legacy of Saint Francis that it became the cradle of artists who began to write new rules, were personally responsible for their work to the investor, and received financial rewards for their work, of which there is already written evidence. Florence is the city that is the cradle of a new generation of artists able to author the expression of their work for their client. The personalities who transformed central Italy into a landscape of humanism, and at the same time represent the artistic beginning of the liberation of the mind and spirit from the dictates of the times, are the subject of this work. The authorial differences of the selected artists, differing in their elaboration and in the way of depicting the same assignment, are the purpose of my thesis. The aim of this thesis is to present the landscape of humanism through the artists whose works of art represent this transformation, which at the same time has provided artists with a dignified and desirable place in the hierarchy of the society. The artists working in the landscape of humanism that will be examined in my thesis are Bonaventura Berlinghieri, Coppo di Marcovaldo, Giunta Pisano and Cimabue.
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Kadyrov, Argen. "M. Heidegger’s Non-Metaphysical Humanism and Chingiz Aitmatov’s Spiritual Humanism". W 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.006.

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Hofkirchner, Wolfgang. "The Future of Anthroposociogenesis: Panhumanism, Anthroporelational Humanism and Digital Humanism". W IS4SI 2021. Basel Switzerland: MDPI, 2021. http://dx.doi.org/10.3390/proceedings2022081114.

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Yi Miao. "Exploration of Marxist humanism". W 2011 International Conference on Computer Science and Service System (CSSS). IEEE, 2011. http://dx.doi.org/10.1109/csss.2011.5974562.

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Wenzel, Baris, i Eberhard Moeller. "Humanism through artificial intelligence?" W IABSE Congress, New Delhi 2023: Engineering for Sustainable Development. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2023. http://dx.doi.org/10.2749/newdelhi.2023.0526.

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<p>Today's key challenges for future construction are well known and little disputed. On the one hand, we should put the brakes on climate change; on the other hand, we must prepare ourselves for its probably serious consequences. Doing this without fossil resources currently still poses considerable problems for the construction industry. At the same time, digitization and artificial intelligence are creating major opportunities. Already 50 years ago, Jos Weber stated that computers should become self-learning, artificial-intelligence-developing teaching sources for architects. While the most significant discovery of the past year in the field of chemistry was made by a software program and is discussed to be proposed for the Nobel price, in civil engineering these technologies have been used in a rather rudimentary way so far. In this article, current approaches, tools and areas of application for optimization in structural design are presented, discussed and classified.</p>
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ROTILĂ, Viorel. "An Alternative to Post-Humanism Neo-Humanism. The Argument of Consciousness Singularity". W 8th LUMEN International Scientific Conference Rethinking Social Action. Core Values in Practice | RSACVP 2017 | 6-9 April 2017 | Suceava – Romania. LUMEN Publishing House, 2017. http://dx.doi.org/10.18662/lumproc.rsacvp2017.64.

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Guryanova, Anna Victorovna. "EVOLUTION OF the HUMAN IN THE technical WORLD: FROM HUMANISM TO POST-HUMANISM?" W Актуальные аспекты развития современной науки. Самара: Самарский государственный экономический университет, 2021. http://dx.doi.org/10.46554/cadms-2020-pp.372.

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SCHEWE, PHILLIP F. "CARBON HUMANISM: FREEMAN DYSON AND THE LOOMING BATTLE BETWEEN ENVIRONMENTALISTS AND HUMANISTS". W Conference in Honour of the 90th Birthday of Freeman Dyson. WORLD SCIENTIFIC, 2014. http://dx.doi.org/10.1142/9789814590112_0018.

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Kovba, Dar'ya. "Humanitarian diplomacy: between politics and humanism". W VII Information school of a young scientist. Central Scientific Library of the Urals Branch of the Russian Academy of Sciences, 2019. http://dx.doi.org/10.32460/ishmu-2019-7-0055.

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Laurel, Brenda. "Technological humanism and values-driven design". W CHI98: ACM Conference on Human Factors and Computing Systems. New York, NY, USA: ACM, 1998. http://dx.doi.org/10.1145/286498.286555.

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Raporty organizacyjne na temat "Humanism"

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Moreno Sardà, A., P. Molina Rodríguez-Navas i N. Simelio Solà. CiudadaniaPlural.com: from Digital Humanities to Plural Humanism. Revista Latina de Comunicación Social, luty 2017. http://dx.doi.org/10.4185/rlcs-2017-1155en.

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Horikawa, Nobuko. Not Just Child’s Play: Neo-Romantic Humanism in Ogawa Mimei’s Stories. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.5889.

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Alakoski, Susanna. Moas stafettpinne. Linköping University Electronic Press, sierpień 2023. http://dx.doi.org/10.3384/9789179295882.

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Jag är uppvuxen i ett brandgult hyreshus. Så många ord jag från början inte förstod. Inte ens visste om att de fanns. Till exempel ordet humanism. Trots att jag är en person som sovit i sängar skänkta av Lions och har en mamma som använde kyrkans barnverksamhet som barnvakt...
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Дирда, І. А., i З. П. Бакум. Linguodidactic fundamentals of the development of foreign students’ polycultural competence during the Ukrainian language training. Association 1901 "SEPIKE", 2016. http://dx.doi.org/10.31812/123456789/2994.

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The paper shows the analysis of scientists’ views to the definitions of terms “approaches to studying”,”principles”, “methods” and “techniques”. The development of foreign students’ polycultural competence is realized in particular approaches (competence, activity approach, personal oriented, polycultural approach); principles (communicative principle, principles of humanism, scientific nature, visual methods, systematicness and succession, consciousness, continuity and availability, individualization, text centrism, native language consideration, connection between theory and practice); usage of some methods (method of reading, direct, purposeful and comparative, purposeful and practical, communicative methods) and techniques (explanation of the teacher, usage of speech clichés, sound and letter analysis, etc.).
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Бакум, З. П., i І. А. Дирда. Linguodidactic Fundamentals of the Development of Foreign Students' Polycultural Competence During the Ukrainian Language Training. Криворізький державний педагогічний університет, 2016. http://dx.doi.org/10.31812/0564/398.

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The paper shows the analysis of scientists' views to the definitions of terms "approaches to studying", "principles", "methods" and "techniques". The development of foreign students' polycultural competence is realized in particular approaches (competence, activity approach, personal oriented, polycultural approach); principles (communicative principle, principles of humanism, scientific nature, visual methods, systematicness and succession, consciousness, continuity and availability, individualization, text centrism, native language consideration, connection between theory and practice); usage of some methods (method of reading, direct, purposeful and comparative, purposeful and practical, communicative methods) and techniques (explanation of the teacher, usage of speech clichés, sound and letter analysis, etc).
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Edenhofer, Ottmar, Alberto Valdés, Mahesh Sugathan, Stefano Zamagni, Arancha González, Marcelo Sánchez Sorondo, Cristina Calvo i in. Integration & Trade Journal: Volume 21: No. 41: March, 2017: Eco Integration in Latin America: Ideas Inspired by the Encyclical Laudato Si'. Inter-American Development Bank, kwiecień 2017. http://dx.doi.org/10.18235/0008312.

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Inspired by the encyclical Laudato Si', by Pope Francis, Nobel prizes and world experts pose concrete options for advancing in a regional eco-integration where social and environmental dimension of development are priorities. The commitments made to mitigate climate change at the Paris and Marrakesh summits require the cooperation of different nations in a joint effort to counteract global warming. Latin America has an enormous natural wealth that represents an opportunity, but also a great responsibility: to protect the planet and at the same time find ways to reduce the inequities that characterize the region. The new edition of IDB-INTAL Integration & Trade Journal offers creative measures, analyzes the governance challenges offered by the current scenario, describes sustainable models of trade, examines the impact of climate change and draws bridges to advance in an integral ecology where humanism became the engine of civilization.
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Bjornstad, Lori. English Renaissance Humanist Education. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.2496.

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Moreno Sardà, A., P. Molina Rodríguez-Navas i N. Simelio Solà. CiudadaniaPlural.com: de las Humanidades Digitales al Humanismo Plural. Revista Latina de Comunicación Social, luty 2017. http://dx.doi.org/10.4185/rlcs-2017-1155.

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Azuaje Pirela, Michelle. ¡Sonríe! la inteligencia artificial te está “interpretando”. Universidad Autónoma de Chile, maj 2021. http://dx.doi.org/10.32457/20.500.12728/9031202111.

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Gran revuelo ha causado en la comunidad académica internacional la reciente publicación de la Dra. Kate Crawford, autora del libro “Atlas of AI” quien en un artículo de Nature advierte que: “la pandemia de la COVID-19 se está utilizando como pretexto para introducir herramientas de inteligencia artificial no probadas en los lugares de trabajo y las escuelas.” Por lo que, además, insiste en que es hora de regular a los sistemas de inteligencia artificial (en adelante IA) que “interpretan” emociones humanas. En efecto, esta preocupación no es algo nuevo. Desde hace algunos años la mencionada autora junto a diversos investigadores y organizaciones protectoras de derechos humanos han venido advirtiendo sobre el incremento en la comercialización y el uso de sistemas de IA que aseguran poder analizar los movimientos faciales, el tono de voz y los patrones del habla, para interpretar emociones humanas.
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Forero-Alvarado, Santiago, Nicolás Moreno-Arias i Juan J. Ospina-Tejeiro. Humans Against Virus or Humans Against Humans: A Game Theory Approach to the COVID-19 Pandemic. Banco de la República, maj 2021. http://dx.doi.org/10.32468/be.1160.

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Externalities and private information are key characteristics of an epidemic like the Covid-19 pandemic. We study the welfare costs stemming from the incomplete information environment that these characteristics foster. We develop a framework that embeds a game theory approach into a macro SIR model to analyze the role of information in determining the extent of the health-economy trade-off of a pandemic. We apply the model to the Covid-19 epidemic in the US and find that the costs of keeping health information private are between USD $5.9$ trillion and USD $6.7$ trillion. We then find an optimal policy of disclosure and divulgation that, combined with testing and containment measures, can improve welfare. Since it is private information about individuals' health what produces the greatest welfare losses, finding ways to make such information known as precisely as possible, would result in significantly fewer deaths and significantly higher economic activity.
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