Will the real human being please stand up?

Hysteria ◽  
2021 ◽  
pp. 53-69
Author(s):  
Marc Schuilenburg
Keyword(s):  
Human Being ◽  
The Real

MENJADI PEMBELAJAR SEJATI DI ERA BARU GLOBALISASI

Al-Risalah ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 1-10
Author(s):  
Ilyas Ismail
Keyword(s):  
Real World ◽  
Global Competition ◽  
Formal Learning ◽  
Human Being ◽  
Text Book ◽  
Digital Revolution ◽  
New Era ◽  
The Real ◽  
New Man ◽  
New Thinking

The paper is titled, "Becoming True Learners in a New Era of Globalization." This title is important for two reasons. First, internal cause, that is the tendency in society where people only attach importance to degree, certificate or diploma, not science or competence. Second, external cause, that is arising from the digital revolution that gave rise to global competition, where everyone was expected to become true learners. Otherwise, he will be marginalized, as a human being, which according to Michael Fullan, is not feasible, morally, socially, and economically. True learners, as James R. Davis and Adelaide B. Davis point out, refer to people who love new things, new thinking, and new skills. He learned not only to know (learning toknow), but more than that to think (learning to think) and solve (learning to solve) the problem. Human learners try to learn and develop knowledge not only from college, formal learning, and from the text book, but from experiences and from the real world or reality of life. True learners have 5 (five) prominent characters. First, they have a high curiosity that makes them passionate and studying diligently. Second, they like to share knowledge and experience to others. Third, they like to develop and expand knowledge. Fourth, they have contributions to the progress of culture, civilization, and humanity. Fifth, they have a humbleattitude and the open to thoughts of others. The new century, globalization, requires a new man, a true learner.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

MUTUAL TELEXISTENCE SYSTEM USING RETRO-REFLECTIVE PROJECTION TECHNOLOGY

2004 ◽  
Vol 01 (01) ◽  
pp. 45-64 ◽  
Author(s):  
SUSUMU TACHI ◽  
NAOKI KAWAKAMI ◽  
MASAHIKO INAMI ◽  
YOSHITAKA ZAITSU
Keyword(s):  
Real Time ◽  
Human Being ◽  
The Real ◽  
Teleoperation System ◽  
Remote Environment

Telexistence is fundamentally a concept named for the technology that enables a human being to have a real-time sensation of being at a place other than where he or she actually is, and to interact with the remote environment, which may be real, virtual, or a combination of both. It also refers to an advanced type of teleoperation system that enables an operator at the controls to perform remote tasks dexterously with the feeling of existing in a surrogate robot. Although conventional telexistence systems provide an operator the real-time sensation of being in a remote environment, persons in the remote environment have only the sensation that a surrogate robot is present, not the operator. Mutual telexistence aims to solve this problem so that the existence of the operator is apparent to persons in the remote environment by providing mutual sensations of presence. This paper proposes a method of mutual telexistence using projection technology with retro-reflective objects, and describes experimental hardware constructed to demonstrate the feasibility of the proposed method.

scholarly journals A Too-Future Eschatology? The Limits of the Phenomenology of Liturgy in Jean-Yves Lacoste

Open Theology ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 386-402
Author(s):  
Jan Černý
Keyword(s):  
Lord's Supper ◽  
Christian Faith ◽  
Second Step ◽  
Human Being ◽  
Social Changes ◽  
Middle Position ◽  
The Real ◽  
Social Lives ◽  
15Th Century ◽  
The Individual

Abstract The article first outlines Jean-Yves Lacoste’s phenomenological description of “liturgy”, i.e. the encounter between God and the human being. It argues that Lacoste’s rejection of the religious apriori on the side of the human being and emphasis on God’s transcendence and otherness leads to decontextualization of the experience of Christian faith, as his strongly future eschatology does not allow for the real transformation of both the individual and social lives of believers. In the second step, the article gives two counterexamples to Lacoste’s attitude that represent an attempt to recontextualize the experience of Christian faith within concrete historical and cultural coordinates. The examples come from the work of American theologian William Cavanaugh and Czech philosopher Robert Kalivoda, whose focus lies in the hermeneutics of a sacramental experience and the question of the history-making of Christian faith. Cavanaugh recontextualizes the understanding of the sacramental experience in terms of globalization. Kalivoda interprets the transformation of Christian eschatological ideas into a program of real social changes with special attention devoted to the Hussite revolution of the 15th century and the Hussite conception of the Lord’s Supper. The article concludes that Kalivoda’s emphasis on present eschatology stands in opposition to Lacoste’s emphasis on future eschatology, whereas Cavanaugh holds a middle position with balanced emphasis on both poles of Christian eschatology.

scholarly journals Die mens as sondaar - Die beskouing van Karl Barth

1994 ◽  
Vol 50 (1/2) ◽  
Author(s):  
F. J. Van Zyl
Keyword(s):  
Karl Barth ◽  
Human Being ◽  
Reformed Theology ◽  
The Real ◽  
Political Structures ◽  
Real Essence ◽  
Theology Of Liberation

Human being as sinner: The view of Karl Barth Karl Barth’s view on the doctrine of evil, as reflected in KD IV/1(S 60), can be regarded as a critical correction of the theology of revolution and theology of liberation as a deviation from reformed theology - in so far as evil is no longer situated in the heart of human being, but in social, economical and political structures. In this view, people themselves are separated from sin as a quantity within themselves, instead of a quality of themseKfes. Consequently the sins of others are always the greatest. In contrast to this view, Barth argues that evil is not something in human being, but that human being himself/herself is a sinner, radically, totally and universally. In this article the focus is on Barth’s view concerning the knowledge and the real essence of sin. In an ensuing article the question whom the sinner is will be addressed.

Les « marques d'envie » : métaphysique et embryologie chez Descartes

2012 ◽  
Vol 17 (3) ◽  
pp. 309-338
Author(s):  
Lynda Gaudemard
Keyword(s):  
Natural Philosophy ◽  
Human Being ◽  
Metaphysical Necessity ◽  
The Real ◽  
Modern Natural ◽  
Mind And Body

AbstractThis paper explores the interaction between medicine and metaphysics in modern natural philosophy and especially in Descartes' philosophy. I argue that Descartes' hypothetical account of birthmarks in connection with his embryology provides an argumentative proof of the metaphysical necessity of a substantial union between mind and body, which however does not threaten his doctrine of the real distinction between these two substances. It would appear that his argument relies on a temporal conception of alethic modalities and provides a new answer to Henricus Regius who in 1641 claimed that, for Descartes, the human being is an ens per accidens.

scholarly journals SPECULATIVE REALITY OF POST-ANTHROPOCENE

2017 ◽  
Keyword(s):  
Object Oriented ◽  
The State ◽  
Human Being ◽  
The Real ◽  
Speculative Realism ◽  
Human Object ◽  
Turn Taking

The article investigates posthumanism in the context of speculative realism and object-oriented philosophy. Posthumanism is been considering as post-anthropocene on the assumption of critics of conventionalism as a correlation between thinking and being. The speculative turn appears as the non-human turn, taking into account the statement of the existing of existence in the absence of a thought. The post-Anthropocene is understood as postpostmodern in connection with the orientation to the objectivity as an aggregate of objects, one of which is a human being. This kind of objectivity takes into account the aleatoricity of reality and in view of this the speculations of the real have a expressed play component, which at the level of matter is manifested in the mutability of the dark ontology of the slimy. In the speculative reality of the post-Anthropocene, the human being itself is objectified, appears as a human object and it is in this state that it discovers the diversity of its qualities and relations. The human object in this case is an aggregate of objects, in turn splitting into a number of objects, which provides a post-Anthropocentric possibility of thought without thinking. Undermining and overmining, i. e. polytical as subversion of a subject in post-postmodern events brings him to the state of a human object. Thus, the principle contingency of the post-anthropocene is proved.

scholarly journals PARADIGMA PENDIDIKAN ISLAM DALAM MEMBANGUN MASYARAKAT MADANI

2019 ◽  
Vol 3 (2) ◽  
pp. 187
Author(s):  
Mohammad Riza Zainuddin
Keyword(s):  
Civil Society ◽  
Rule Of Law ◽  
Formal Education ◽  
Code Of Ethics ◽  
Islamic Education ◽  
Time Constraints ◽  
Human Being ◽  
The Real ◽  
The Future ◽  
Civilized Society

Education is basically aimed at developing one's personality, so that he becomes intelligent human being and able to solve various problems of life he faces. Islamic education not only teaches or transforms science and skills and sensitivity of taste or religion. But it should provide equipment to students to be able to solve the problems that are visible now and the new look clear in the future. Able to solve problems that are seen as their own obligations either as professionals who are bound to the code of ethics of his profession or because of the inner commitment between himself and God as a humanitarian obligation that consciously and sincerely sees the effort as a useful step for the environment. In other words, Islamic education must be oriented to the future because the real protege of today is the next generation in the future. From here develop the thinking about civil society, a civilized society, put forward pluralism, tasamuh (tolerance) and rule of law without abandoning the devotion to Allah SWT. The development of civil society can not be separated from the support of education, both formal and non-formal education, carried out through holistic and universal divine rules without any dichotomy of thought and time constraints that limit the process of coaching itself. Thus, the civil society will be formed if there is a cadre in every Muslim person by following the Islamic education kaffah, so that he can shine (mendakwahi) others kejalan truth.

scholarly journals Simone Weil’s Radical Ontology of Rootedness: Natural and Supernatural Justices

2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  
Keyword(s):  
Human Person ◽  
Social Reality ◽  
Human Condition ◽  
Human Being ◽  
Human Spirit ◽  
The Real ◽  
The World ◽  
Transcendent Reality ◽  
The Individual ◽  
The Human Condition

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.

“What Is the Human Being?”

2020 ◽  
pp. 143-171
Author(s):  
Mikko Immanen
Keyword(s):  
Vienna Circle ◽  
Being And Time ◽  
Husserlian Phenomenology ◽  
Human Being ◽  
Philosophical Theory ◽  
Inaugural Address ◽  
Popular Opinion ◽  
The Real ◽  
Fundamental Ontology

This chapter talks about Theodor W. Adorno's inaugural address that scrutinized the dominant philosophical trends from scientifically minded positivism of the Vienna Circle and various schools of neo-Kantianism. It examines Adorno's declaration that it is mandatory to reject the illusion that the power of thought is sufficient to grasp the totality of the real. It also details how Adorno challenged the popular opinion that Martin Heidegger's Being and Time marked the beginning of a new concrete philosophy, declaring that Heidegger too aims at ahistorical truth. The chapter discusses Heidegger's rejection of Hegelianism, neo-Kantianism, and Husserlian phenomenology and his turn toward a worldly Dasein. It cites Adorno's concession that the critique of his habilitation study by the representatives of fundamental ontology forced him to articulate better the philosophical theory that had guided his study.

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