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Journal articles on the topic 'Cosmocentrism'
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1
J, Steven. "Astroethics and Cosmocentrism." Scientific American 1, no. 4 (2018): None. http://dx.doi.org/10.1038/scientificamericanspace1018-27.
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Aquino, Marcelo F. de. "MEMÓRIA DO SER E AFIRMAÇÃO DE DEUS EM LIMA-VAZ (II)." Síntese: Revista de Filosofia 44, no. 138 (2017): 39. http://dx.doi.org/10.20911/21769389v44n138p39/2017.
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Resumo: A questão de Deus é exposta neste segundo artigo assim como Lima Vaz a compreendeu em sua leitura de Agostinho e Tomás de Aquino. Trata-se da exposição da teologia filosófica cristã que resultou do diálogo fecundo mas tenso da Palavra da revelação bíblico-cristã com o cosmocentrismo da filosofia grega, clássica e helenística.Abstract: The question of God is explained in this second article as Lima Vaz understood it in his reading of Augustine and Thomas Aquinas. It is the exposition of the Christian philosophical theology that resulted from the fruitful but tense dialogue between the Word of the biblical- Christian revelation and the cosmocentrism of the classical and Hellenistic Greek philosophy.
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Mukambetov, D. D. "THE ERA OF KYRGYZ COSMOCENTRISM." Vestnik of the Kyrgyz-Russian Slavic University 25, no. 2 (2025): 79–85. https://doi.org/10.36979/1694-500x-2025-25-2-79-85.
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The article provides an overview of the socio-political and cultural-confessional situation in the Tien Shan in the post-Mongol era, highlights the socio-cultural role of the Kyrgyz ethnos in the context of dynamically changing dispositions in the region. In addition, the spiritual needs of the people, the place and role of oral improvisers are reflected, the main conceptual routes are traced, the key horizon of natural philosophical ideas of medieval Kyrgyz thinkers is described. Each section, in addition to the analytical part, contains conclusions. The main attention of the study is paid to the natural philosophical foundations of humanism, socio-cultural traditions and utopian ideas. The section on utopian ideas reflects the main dialectical tension of that time, which unfolded between the idealistic views of Asan-Kaigy and Tolubay-Synchy.
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SYUKUR. "KOSMOSENTRISME TAFSIR QS. AS-SYAMS AYAT 1-6: PENERAPAN TAFSIR ILMI DALAM TELAAH ILMU FALAK." ELFALAKY 6, no. 2 (2022): 331–45. http://dx.doi.org/10.24252/ifk.v6i2.34622.
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The contents of the Qur'an are full of cosmocentrism dimensions that elaborate on various phenomena of the universe in it. Normative theological cues that Allah swt. convey to QS. as-Shams verses 1-6 is one of the illustrations of the Qur'an that directs humans to understand themselves by referring to various phenomena of the universe because reading the universe is an inseparable part of reading the verses of Kauniyah in addition to reading the verses qauliyah written in the Qur'an so that scientific interpretation becomes one of the appropriate interpretation approaches in its interpretation. Humans are creatures who have been equipped with various potentials, both empirical senses and rational reason, so that they are always directed to observe and reason a lot about cosmocentric universe phenomena. QS. as-Shams verses 1-6 describe how the sun, moon, day, night, sky, and earth with all the sunnatullah framework that accompanies it become one of the objects of study of astronomy which has many epistemological intersections with various cosmocentric universe phenomena through scientific interpretation.
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Мirgorodskiy, Andrey A. "The Anthropological Dimension of the Philosophy of Cosmocentrism of Antiquity." Общество: философия, история, культура, no. 7 (July 24, 2024): 85–90. http://dx.doi.org/10.24158/fik.2024.7.10.
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The paper examines the content of the problem of man in ancient philosophy, in which anthropocentrism can be discerned long before the Renaissance. The problem of man forms an important part of reflections at all stages of cultural and historical development. In the philosophy of Antiquity, man and the Cosmos were never radically opposed. On the contrary, they always correlated with each other, because the Cosmos was under-stood as animate and human-like. At the same time, whatever the greatness of man, he always fit into the hori-zon of the cosmocentric worldview and did not surpass the Cosmos. The focus of Antiquity was the natural-cosmic life, in which he appeared exclusively as a natural being. In order to realize his potencies on the basis of love and creativity, from a means of achieving any natural-cosmic goals, man had to become a comprehen-sive and harmonious personality, first of all, in social life.
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Sarkarova, Naila Akhedovna. "A person through the centrist metric of a central worldview: pros and cons." KANT 38, no. 1 (2021): 166–71. http://dx.doi.org/10.24923/2222-243x.2021-38.33.
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The article describes the main centrist matrix of the study of man: cosmocentrism, theocentrism, anthropocentrism, ratiocentrism, sociocentrism. Their strengths and weaknesses, as well as the limits of applicability, are analyzed. Some ways of overcoming centrist thinking, which is an exclusive, divisive strategy in culture and thinking, are explored. The article substantiates the importance of an inclusive, connective strategy in culture and anthropology, which allows us to find new dimensions of human essence.
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Vlasova, Tatyana, Natalia Koroleva, and Natalia Merkulova. "The idea of cosmic rationality as a guiding vector of spiritual and moral development of the individual." KANT 35, no. 2 (2020): 124–30. http://dx.doi.org/10.24923/2222-243x.2020-35.26.
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The article attempts to reconstruct the idea of cosmic rationality, the origins of which lie in the ancient philosophical tradition. Referring to the thought of the early Greek philosophers, the author demonstrates the formation of the concepts "cosmos" and "techne" in the context of the transition from myth to logos. Cosmocentrism finds its complete integrity in Plato's philosophical system, which, in turn, forms the idea of cosmic rationality as such. The original revision of the Platonic concept allows us to find guidelines for the spiritual and moral growth of the individual, which remain relevant in the modern era.
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Ivanova, E. V., and E. V. Leykand. "UNIVERSALISM AND PARTICULARISM: PHILOSOPHICAL DISCUSSIONS ABOUT RESEARCHING OF CONSPIRACY BELIEFS." Intellect. Innovations. Investments, no. 4 (2024): 98–107. http://dx.doi.org/10.25198/2077-7175-2024-4-98.
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The relevance of the study of D. V. Pivovarov’s philosophical heritage, his proposed approach to under¬standing religious spirituality, the developed concept of forms of religion and religiosity (cosmocentrism, egocentrism, sociocentrism) is related to the fact that today Russia is in search of that spiritual foundation that could unite all Rus¬sians. The purpose of the article is to show the methodological possibilities of applying D. V. Pivovarov’s concept to com¬prehend the phenomenon of «new spirituality» expressed through such concepts introduced by modern Russian legal acts: «Russian nation», «all-Russian civil identity», «common cultural (civilizational) code of the Russian people». To describe the approach of D.V. Pivovarov, the principles of system analysis are used, which allows us to evaluate the contribution of an outstanding Ural scientist to Russian religious studies; the judgments and conclusions of the author of the concept are used as methodological guidelines for the analysis of the phenomenon of «new spirituality». As a result of the study, the authors came to the conclusion that it is possible to interpret the phenomenon of «new spirituality» as an attempt to create such a «solid core» of sacred values of the unified Russian culture, which will en¬sure the non-conflict coexistence of the ideals of cosmocentrism, sociocentrism and egocentrism. The practical significance is seen in the fact that, being an important methodological tool, the approach proposed by D. V. Pivovarov will find application in the study and explanation of new religious ideas and spiritual practices ad¬equate to the needs of the time, in the teaching of historical and religious studies courses, in assessing the effectiveness of mechanisms for strengthening Russian identity.
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Шатило, I. Shatilo, Кащенко, and T. Kashchenko. "Humanitarian culture as a phenomenon of spirituality." Socio-Humanitarian Research and Technology 2, no. 3 (2013): 9–18. http://dx.doi.org/10.12737/1665.
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The substance of spiritual culture and humanitarian culture 
 and interrelations between these phenomena are analyzed. The levels, 
 functions and important attributes which differentiate humanitarian culture 
 and natural science culture are described. The author also highlights 
 the main characteristics of the Russian humanitarian culture, such as 
 cosmocentrism, integrity and «sobornost», the prevalence of moral and 
 spiritual regulators over the law restrictions and ontological realism. 
 The humanitarian culture influences the whole system of education and 
 determines the main body of the liberal education. The liberal education 
 not only reveals the reasons of human existence, but also provides the 
 techniques for resolving conflicts. Moral and psychological conflicts are 
 treated as forms, in which objective contradictions intrinsic to moral 
 progress of society are manifested.
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Saputri, Ayu Aprilina, and Fadia Putri Nasution. "Implikasi Humanisme Antroposentris dalam Kehidupan Manusia Modern." JURNAL AL-AQIDAH 16, no. 2 (2024): 146–56. https://doi.org/10.15548/ja.v16i2.10243.
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Humanism is a school of thought that emphasizes human value and dignity, individual freedom, and the potential for human rationality in shaping their own lives. This research was conducted using qualitative research with a descriptive approach. Humanism developed from Renaissance thought which shifted attention from cosmocentrism and theocentrism to anthropocentrism, where humans became the center of thought. However, humanism is not free from criticism, especially from the perspective of religion, postmodern philosophy, and ecology which considers humanism to be too human-centered and ignores divine and environmental aspects. In this research, humanism is discussed in relation to divinity, criticism of humanism, and its implications in various aspects of life, such as education, psychology, philosophy, and art. This descriptive qualitative research was carried out through data analysis from various literary sources, revealing that despite criticism, humanism has had a significant influence on the development of human rights, democracy, and rational and secular thinking in the modern world.
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Suharto, Toto. "THE PARADIGM OF THEO-ANTHROPO-COSMOCENTRISM: REPOSITION OF THE CLUSTER OF NON-ISLAMIC STUDIES IN INDONESIAN STATE ISLAMIC UNIVERSITIES." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (2015): 251. http://dx.doi.org/10.21580/ws.2015.23.2.308.
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<p class="IIABSBARU">State Islamic Universities (UIN) in Indonesia nowadays has developed their study courses by opening the faculty of social science and humanities and the faculty of the natural science. This development is constitutionally “has gone beyond” scientific mandate of UIN, which only had the authority to execute the education in the cluster of religious sciences. Applying the approach of philosiphy of knowledge, this paper tried to commit the reposition the sciences of non Islamic studies cluster in UIN so that there is no gap between the two clusters, by offering the application of the paradigm of theo-antropo-cosmosentrism. Applying content analysis on texts related to the theme of the study, this paper offered the integration model of "Triangle of Science" which is based on the paradigm of Theo-anhropo-cosmosentrism. This paradigm tried to integrate the paradigms of theocentrism, anthropocentrism and cosmocentrism.</p><p class="IIABSBARU" align="center">***</p>Universitas Islam Negeri (UIN) di Indonesia dewasa ini telah mengembangkan wilayah studi Islamnya dengan membuka fakultas dalam ilmu-ilmu sosial-humaniora dan ilmu-ilmu kealaman. Perkembangan ini secara konstitusional telah “melampaui batas” mandat keilmuan UIN, yang hanya diberi kewenangan untuk menyelenggarakan pendidikan dalam rumpun ilmu agama. Tulisan ini dengan pendekatan filsafat ilmu mencoba mereposisi ilmu-ilmu non-rumpun ilmu agama yang ada di UIN, sehingga tidak terjadi <em>gap</em> antar keduanya, dengan menawarkan penggunaan paradigma teo-antropo-kosmosentrisme. Dengan analisis isi terhadap teks-teks yang terkait dengan tema kajian, tulisan ini menawarkan model integrasi “Segitiga Ilmu” yang berbasiskan pada paradigma teo-antropo-kosmosentrisme. Paradigma ini mencoba mengintegrasikan antara paradigma teosentrisme, antroposentrisme dan kosmosentrisme.
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Suharto, Toto. "THE PARADIGM OF THEO-ANTHROPO-COSMOCENTRISM: REPOSITION OF THE CLUSTER OF NON-ISLAMIC STUDIES IN INDONESIAN STATE ISLAMIC UNIVERSITIES." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (2015): 251. http://dx.doi.org/10.21580/ws.23.2.308.
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<p class="IIABSBARU">State Islamic Universities (UIN) in Indonesia nowadays has developed their study courses by opening the faculty of social science and humanities and the faculty of the natural science. This development is constitutionally “has gone beyond” scientific mandate of UIN, which only had the authority to execute the education in the cluster of religious sciences. Applying the approach of philosiphy of knowledge, this paper tried to commit the reposition the sciences of non Islamic studies cluster in UIN so that there is no gap between the two clusters, by offering the application of the paradigm of theo-antropo-cosmosentrism. Applying content analysis on texts related to the theme of the study, this paper offered the integration model of "Triangle of Science" which is based on the paradigm of Theo-anhropo-cosmosentrism. This paradigm tried to integrate the paradigms of theocentrism, anthropocentrism and cosmocentrism.</p><p class="IIABSBARU" align="center">***</p>Universitas Islam Negeri (UIN) di Indonesia dewasa ini telah mengembangkan wilayah studi Islamnya dengan membuka fakultas dalam ilmu-ilmu sosial-humaniora dan ilmu-ilmu kealaman. Perkembangan ini secara konstitusional telah “melampaui batas” mandat keilmuan UIN, yang hanya diberi kewenangan untuk menyelenggarakan pendidikan dalam rumpun ilmu agama. Tulisan ini dengan pendekatan filsafat ilmu mencoba mereposisi ilmu-ilmu non-rumpun ilmu agama yang ada di UIN, sehingga tidak terjadi <em>gap</em> antar keduanya, dengan menawarkan penggunaan paradigma teo-antropo-kosmosentrisme. Dengan analisis isi terhadap teks-teks yang terkait dengan tema kajian, tulisan ini menawarkan model integrasi “Segitiga Ilmu” yang berbasiskan pada paradigma teo-antropo-kosmosentrisme. Paradigma ini mencoba mengintegrasikan antara paradigma teosentrisme, antroposentrisme dan kosmosentrisme.
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Potapov, Maksim Yurievich. "The development of the concept of personality: from individuality to autonomy." Философская мысль, no. 11 (November 2024): 76–90. http://dx.doi.org/10.25136/2409-8728.2024.11.72249.
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The article analyzes the process of development of the concept of personality in the history of philosophy. Attention is paid to a brief examination of the ideas about the essence of man peculiar to ancient philosophers (using the example of the iconic thinkers of the classical period – Plato and Aristotle). It is argued that during the dogmatic design of the Christian worldview, a concept of personality close to the modern one was developed, which was reflected in the philosophical works of medieval authors. The philosophers of the Renaissance and Modern times brought their novelty to the understanding of personality, focusing primarily on its autonomous character. The relevance of the analysis is determined by the fact that the evolution of the concept of personality traced in it is not complete, in modern philosophy there are many different approaches to understanding this concept, however, according to the author, such a direction of philosophical thought as personalism inherits the historical and philosophical tradition, continuing to develop our ideas about personality, enriching them with new aspects arising as a result of the strengthening of the technological component of social life. The philosophical and methodological basis of the research is a comparative analysis of the ideas of specific philosophers about the essence of man, which contributed to the formation of the modern concept of personality. The results of the comparative analysis carried out by the author have elements of scientific novelty, confirming the development of the concept of personality in the history of philosophy, corresponding to the worldview evolution from cosmocentrism through theocentrism to anthropocentrism. It is noted that in cosmocentric representations of the human essence, the search for mechanisms for the formation of individuality, included in the world order and experiencing constant influence from both their inner motives and other people, society, prevailed. Medieval theocentric concepts of personality focused on Divine providence, at the same time elevating man as the image and likeness of God above the created world around him. Subsequently, philosophical thought, while preserving mainly the previously developed ideas about personality, added to them an essentially new understanding of the human personality as an autonomous principle.
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Morland, Arthur. "The Outer Space Regime of Property Rights through the Lens of the Third World: Towards a Copernican Revolution from Anthropocentrism to Cosmocentrism." Revue interdisciplinaire d'études juridiques Volume 92, no. 1 (2024): 159–83. http://dx.doi.org/10.3917/riej.092.0159.
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As the scarcity of resources on Earth becomes more evident, the financial promise of space mining has recently fostered interests among both private and public actors, raising the issue of property rights in outer space. This article considers this subject matter through the prism of Third World Approaches to International Law and aims to uncover the extent to which a logic of domination currently underpins space exploration. It shows that International Space Law has historically served as an experimenting field for legal concepts that challenge the traditional logic of international law. However, conventional power dynamics have regained control, undermining the original equitable potential of the international legal framework governing property in outer space. This is also evidenced by the rhetoric of space exploration, which tacitly implies Western primacy in resource extraction and marginalises the history of the Third World. Against this backdrop, this paper calls for a new legal regime balancing the needs of the Third World with the investment of spacefaring countries and for a redefinition of space sustainability. This would entail a Copernican Revolution regarding our approach to space exploration – shifting from anthropocentrism to cosmocentrism.
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Fuad, Ah Zakki. "Rekonstruksi Tujuan Pendidikan Islam Berbasis Taksonomi Transenden." ISLAMICA: Jurnal Studi Keislaman 9, no. 2 (2016): 424. http://dx.doi.org/10.15642/islamica.2015.9.2.424-446.
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<p>This article focuses on the reconstruction of the objective of Islamic education based on transcendent taxonomy. This study is based on the idea that “the objective of Islamic education is to make students good”. The word “good” becomes the key as well as the entrance to formulate the objective of Islamic education by examining the concept of “good” in the Qur’ân. The concept is studied using a model of thematic tafsir (<em>mawdû‘î</em>) approach. Using this approach, the word “good” is sought through three stems, i.e., the words <em>ahsan-yuhsin</em>, <em>saluh-yasluh</em>, and <em>khayr</em> with their various forms and changes in the Qur’ân. The classification of verses uses the theory of taxonomy. This article reveals that the objectives of Islamic education taxonomy can be called the ‘transcendent taxonomy.’ The objectives of Islamic education based on the Qur’an can be classified into three dimensions: <em>ilâhîyah</em> (theocentrism; divinity), <em>insânîyah</em> (anthro-pocentrism; humanity), and <em>kawnîyah</em> (cosmocentrism; naturality).</p>
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Bidjiev, Djasharbek U., Svetlana A. Borlakova, Nadezhda P. Klushinа, et al. "Students’ Worldview Attitude and Education Content Orientation." Journal of History Culture and Art Research 6, no. 5 (2017): 277. http://dx.doi.org/10.7596/taksad.v6i5.1269.
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<p>The idea of students’ worldview attitude application when forming educational content is proved in the article on the basis of scientific literature. In particular, it is claimed that any natural phenomenon can be comprehended, apparently, two-fold: either through its comparison to other beings or the phenomena, or through disclosure of its own unique nature. For example, studying the person "from the outside", assumes interpretation of the relations good fortune, the nature (space), society (culture), the law and other people. Approach to the secret of the person is accompanied by comprehension of his corporal, emotional, moral, spiritual and social life "from within". In many respects it depends on what methodology will be chosen by the researcher, and, the choice of methodology is connected with worldview attitude of the personality. In the publication definition of worldview attitude is given; briefly the essence of such worldviews as teocentrism, logocentrism, cosmocentrism, sociocentrism, anthropocentrism are revealed, as well as results of pilot study from students’ worldview attitude of higher education institution are presented. The obtained data demonstrate that in student's audience there are young people, with various worldview attitudes that can be used by the teacher in selecting subject content. The variety of approaches and views of natural and social processes and the phenomena allow forming an overall picture of the world in students of higher education institutions.</p>
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Panjaitan, Firman. "Teo Ekologi Kontekstual dalam Titik Temu antara Kejadian 1:26-31 dengan Konsep Sangkan Paraning Dumadi dalam Budaya Jawa." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 7, no. 2 (2022): 223. http://dx.doi.org/10.21460/gema.2022.72.931.
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AbstractThis article supports the criticism of anthropocentrism as a factor in the environmental crisis. Using the cross-textual reading method, especially looking for similarities between the two texts in a balanced comparison, this study demonstrates the integration of humans and nonhuman creatures in the community of God. References for this thought are found in Genesis 1:26-31 and the Javanese philosophy of Sangkan Paraning Dumadi, a concept about cosmic consciousness asserting that God, human being and nature are one entity. This study attempts to build a contextual theo-ecology by examining the two texts equally. This resulted in a theological awareness that degrades anthropocentrism and replaces it with cosmocentrism emphasizing the unity of humans and non-humans as mutually sustaining God’s creatures.
 AbstrakArtikel ini mendukung kritik terhadap antroposentrisme sebagai faktor penyebab krisis lingkungan. Menggunakan metode pembacaan lintas tekstual, khususnya mencari kesamaan kedua teks dalam perbandingan yang seimbang, artikel ini memperlihatkan bahwa manusia dan alam tergabung dalam komunitas Allah. Acuan dari pemikiran ini terdapat dalam Kejadian 1:26-31 dan filosofi Sangkan Paraning Dumadi, sebuah konsep tentang kesadaran kosmik yang menegaskan bahwa Allah, manusia dan alam adalah satu kesatuan. Melalui penelitian dua teks secara berimbang, artikel ini berupaya untuk membangun sebuah teoekologi kontekstual. Hasilnya adalah kesadaran teologis yang mendegradasi antroposentrisme dan menggantikannya dengan kosmosentrisme, yang menekankan kesatuan manusia dan alam sebagai ciptaan Allah yang saling melestarikan.
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Lehenkyi, Yurii, and Anna Arefieva. "Methodological Issues of Shaping the Environment During the Era of Globalisation." Bulletin of Kyiv National University of Culture and Arts. Series in Arts, no. 46 (May 22, 2022): 244–50. https://doi.org/10.31866/2410-1176.46.2022.258803.
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The purpose of the article is to define the methodology of the modern ecological approach to the environment as system integrity. The methods are systematic, polysystemic, comparative approach, transcendental method, phenomenological, and dialectical, which are used for cultural and historical reconstruction of the environment and to reveal the essence of the modern project process. Results. It is proved that cultural practices of modern environment formation become repeaters of anthropological, semiotic and visual turns, and institutions of cultural practices — a branched whole, from ideological guidelines, schools, formal and informal movements, art formations, to virtual communities. Design is a constructive activity that models the universe. It is especially clear in archaic cultures, even in Greek culture. The cultures of the Middle Ages and the Renaissance are already changing the paradigm; the New Age is transforming it, but ethnoculture retains cosmocentrism and variability of space models; that is, the universe is included in the model of the environment as a constructive strategy. Everything models the universe, every thing carries the archetypes of catholicity, a cosmological group focused on the totality of the community, understood as tribal integrity. The scientific novelty of the article is that it defines how modern design space makes it possible to characterise the processes of modernisation, transformation and imaginative space of the environment. The environment is considered as a metacultural integrity at the local, regional, and global levels of presentation of its cultural and historical potential.
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ШАПОВАЛ, Володимир Миколайович. "ОНТОЛОГІЧНІ ЗАСАДИ ПОСТСУЧАСНОЇ МОРАЛІ". Філософські обрії, № 40 (8 січня 2019): 84–96. https://doi.org/10.5281/zenodo.2535673.
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The joint life of people in society needs certain rules and norms that regulate human behavior and ensure the achievement of individual and generally significant goals. For many centuries, this regulation was carried out with the help of morality and law sanctified by religion. Although religion gave divine sanction to morality and law, this did not eliminate the constant manifestations of immoral and criminal behavior, did not make society more orderly and calm. Since science took the lead in understanding the world, the search for the causes of people’s destructive actions has been transferred to the social, psychological and biological fields. However, each of the anthropological theories arising from this, as a result, turned out to be one-sided, did not take into account all the multidimensionality of the human personality, as well as the numerous connections of man with the world. Recent discoveries in the field of synergetic and universal history allow us to take a new look at the problem of abnormal human behavior, as well as the principles that could be used as the basis for modern morality. According to the second law of thermodynamics, the entropy in the Universe observed by us increases, and every system that exists here tends to the most stable, simplest of all possible states. All the more surprising is the fact that the activity of such a complex structure as the human mind, and the culture created with its help, are generally antientropic in nature. Since its inception, culture has the goal of transforming a person into something more orderly and harmonious than his wild chaotic nature. However, as synergetic shows, antientropic human activity is possible only at the cost of increasing the entropy of the surrounding space. Thus, the destructiveness of people in relation to nature and each other has physical foundations embedded in nature itself. The latter means that immorality and criminality in social life, in principle, cannot be eliminated. Moreover, the complication of the structure and unctions of society is likely to lead to an increase in the destructiveness of human behavior in all its forms and forms. At the same time, people more and more fully understand that information plays a decisive role in the universe, along with mass and energy. Human knowledge, the infinite expansion of which cannot be hindered by any physical laws, in the long run, can govern the entire Universe. It is human knowledge, having unlimited possibilities for its development, that are the most important factor that will allow to work out the principles of a new morality. The complexity of the world requires an increasingly complex person. Mastering the newest knowledge, such a person is already emerging. The deep awareness that each individual performs not only the civilizational, but also the space mission, that he is responsible for life on earth and the entire cosmos, can become the cornerstone of the new morality. Prospects for the further development of world civilization rest on the crucial issue of transition from religious morality, built on dividing the world into “our own” and “alien”, to a consistently secular morality based on holistic, cosmocentric thinking.
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Gravina, Irina. "Alexey Losev and Sergey Horuzhiy: Ontological and Anthropological Approach to the Consideration of Human Nature." Logos et Praxis, no. 3 (November 2024): 61–67. https://doi.org/10.15688/lp.jvolsu.2024.3.7.
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The article deals with two different religious approaches to human nature on the example of the philosophical systems of Alexey Losev and Sergey Horuzhiy. Alexey Losev's system is not really aimed at clarifying anthropology; nevertheless, few ideas about it can be extracted from his works. This article will examine these ideas in the light of contemporary views on Christian anthropology (or personology). Sergey Horuzhiy's ideas, on the contrary, are fundamentally anthropocentric; moreover, they are in dispute with the ideas of Losev, among others. If the Losev system is based primarily on ontology and considers man in the light of some variation of Christian Neoplatonism, where man is a part of the microcosm, then Horuzhiy, criticising this view, emphasises that such an approach, even called Christian, is by and large pagan and was destroyed by the emergence of the Christian approach to man, but historically incorrectly articulated, as the very fact of the development of Christian philosophy from the original pagan conceptual system is erroneous. An alternative approach to considering the nature of man in the light of Christianity is called by him "synergistic anthropology," based on the ideas of both St. Gr. Palamas and twentieth-century thinkers (especially Michel Foucault). It will be stressed that in Losev's system the most important place is given to God and the God-world connection, while in Horuzhiy's system it is given only to man (in perspective, to the deified man, the God-man), since from his point of view Christianity opposes pagan cosmocentrism in a fundamental way, suggesting the idea of the practice of theosis.
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Івахно, Наталія. "Поглиблена робота з міфонімами (на основі літературних творів шкільної програми для 10 класу)". Viae Educationis. Studies of Education and Didactics 1, № 4 (2022): 30–36. http://dx.doi.org/10.15804/ve.2022.04.03.
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Not common and not widespread in literary texts, such as anthroponymic or toponymic names, but quit functionally important can be considered mythonyms. Their role is revealed in the study of genre and stylistic features of some works of art of the school curriculum in Ukrainian literature for senior classes and worldviews of individual characters of those texts. The in-depth study of mythological artistic onyms is essential for tenth-grades. On the example of two works – Mykhailo Kotsyubynsky’s novel “Shadows og Forgotten Ancestors” and Lesya Ukrainka’s drama-extravaganza ‘Forest Song” – 10th grades can explore the role of the mythological names as one of the features of the drama genre, neo-romanticism style and ideology of cosmocentrism and paganism. That is why mythonyms need to be studied in depth within the genre, structural-stylistic and ideational-conceptual areas of research of a work of art. Like names of toponymic origin, mythological names combine both traditional etymological meanings and author’s additional meanings, which are valuable only in the context of a particular literary work. However, such names can often be symbolic. For example, Mavka is the heroine of Lesya Ukrainka’s neo-romantic drama-extravaganza “Forest Song”. The article outlines the optimal approach to the study of literary texts of the school curriculum in Ukrainian literature for 10th grade on the basis of genre, stylistic and ideological and conceptual analysis with in-depth study of mythological names. The paper identifies and proposes the basic requirements for the topics and objectives of the lessons devoted to the study of literary texts through involvement in the analysis of mythological names. The algorithm for constructing educational situations has been developed, the content of which corresponds to the proper names of methological characters and the author’s meanings contained in them.
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Kuznetsov, Nikita V., and Alexey M. Sokolov. "Sovereignty and property in the history of European identity." Philosophy of the History of Philosophy 3 (2023): 106–19. http://dx.doi.org/10.21638/spbu34.2022.107.
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The article attempts to reconstruct the history of Western self-consciousness in the context of the development of the concepts of property and sovereignty. The author justifies the validity of this approach by the fact that it is the concept of one’s own as the most obvious and pre-established that presupposes the possibility of posing a problem about the source of everything. After all, philosophy begins with it not only as a specific form of knowledge, but also as the highest form of self–consciousness of Western civilization. In addition, the anthropological domain inherent in the philosophical thought of the theoretical and contemplative sets the practical aspect, which is grasped by the concept of sovereignty. The author consistently examines the ancient, medieval, New European and modern periods of Western history, reconstructing the dynamics of the understanding of property and sovereignty, which reflected the main features of civilizational development. The article emphasizes that during the period of ancient cosmocentrism, an aesthetic understanding of one’s own was formed, realized through its public demonstration in artistic and political amateur activities. The theocentrism of the Middle Ages “reoriented” the understanding of one’s own to the inner content of human existence, fundamentally contrasting the intimate essence of the personality with the tempting sinfulness of the surrounding reality. The New European egocentrism, following in the paradigm of speculative rationalism, the essence of property and, as a consequence, the manifestation of the sovereign status of the individual, confirmed in the active resolution of the contradiction of internal and external, deployed in the temporal dimension of historical reality. According to the author’s point of view, the essence of the bourgeois world, in which the fundamental opposition of self-sufficient subjectivity and a natural element distinct from it was embodied, was expressed by the universality of world history. And the main contradiction that characterizes the present state of modern civilization is determined by the gradual blurring of the boundaries that structure the essence of subjectivity, and indicates the loss of its sovereignty and productive potential.
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Kovnierova, I. O. "ANTHROPOLOGICAL FOUNDATIONS OF THE CONCEPT OF "CRIME" IN HISTORICO-PHILOSOPHICAL DISCOURSE." Anthropological Measurements of Philosophical Research, no. 17 (June 29, 2020): 131–43. https://doi.org/10.15802/ampr.v0i17.206727.
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<strong>Purpose.</strong> The paper considers the establishment of the paradigmatic determinants of the understanding of crime on the basis of fundamental changes in understanding of the essence of a man in ancient, medieval, Renaissance, modern and postmodern philosophy. <strong>Theoretical basis.</strong> The author determines that the understanding of the concept of crime is possible only in the combination of historical, philosophical, legal and sociological approaches. The interpretation of the essence of this concept dynamics and relevant legal practices is based on structuralist, post-structuralist and hermeneutical methodological principles. <strong>Originality.</strong> The author has proved that the concept of "crime" is not a constant but a historically variable category whose dynamics of meanings is linked to a change in philosophical anthropological paradigms. Its understanding is primarily related to the interpretation of the essence of a man and the imperatives of his behavior. This allows a new understanding of the philosophical foundations of modern criminology.<strong> Conclusions.</strong> The article establishes that in the history of Western philosophy, there are five anthropological paradigms that differ in a thorough rethinking of the essence of a man. The first cosmocentric regards man as a microcosm, his soul and actions must be in harmony with the harmony of the Cosmos. The second Theocentric considers a man the image and likeness of God, though he is at the same time burdened with original sin. In the era of early Modernism, the third paradigm, which we called cognitive-centric, becomes dominant, since the essence of a man is reduced primarily to his mind. It gradually changes to the fourth – sociocentric, which focuses on the social essence of a man. However, despite its continued existence in our time, at the end of the XX century, there is a transition to the fifth paradigm – postmodernist, which deconstructs the essence of a man, reducing it to the role of an element of power systems. These paradigms, with a certain synchronicity, create the corresponding concepts of "crime": from violation of polis-space laws to identification with sin, from non-observance of mental and moral standards to social deviance. Contemporary understandings of crime are, for the most part, relativistic and constructivist, which is consistent with the postmodern anthropological paradigm. However, the diversity of interpretations of the concept of "crime" that exists in the current scientific literature needs further comprehension.
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Tereshkun, O. F. "ANTIQUE PARADIGM OF TECHNOLOGY." Anthropological Measurements of Philosophical Research, no. 9 (June 22, 2016): 78–88. https://doi.org/10.15802/ampr2016/72237.
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<strong>The purpose</strong> is to find out the specifics of the ancient paradigm of technology. <strong>Task:</strong> to determine the ancient worldview universals that define ancient picture of the world; find out the meaning of the ancient concept of «techne». <strong>Methodology.</strong> To perform the tasks it was used the paradigm approach to the historical transformation technology, and was made historical reconstruction and explication of the production and development of technology in antiquity. Using a functional approach has revealed a close, the inextricable link between the constitution and functioning of ancient technology and ancient philosophical universals. The elements of scientific novelty is, first, the paradigm approach to historical transformation technology, and secondly, research technology within the ideological world view that is due to the domination of ancient philosophical wagon filled with new content, different from the archaic paradigm of technology and paradigms machinery Ancient East. <strong>Conclusions.</strong> Proved that historical transformation technology primarily due to dramatic changes philosophical Universal, which in turn lead to a new world and a new content and technology space in it. Proved that the development of technology and its inclusion in an ideological view of the world contributed to several factors: first, the ancient world view is no longer a purely mythological, woven natural-philosophical ideas about the universe; basis of ancient philosophy cosmocentrism with signs of logocentrism. Second, the ability to think through concepts, form them, allowing isolate rational considerations of practical everyday experience was the great achievement of ancient philosophy, the first attempt at scientific understanding of the world, the precondition and foundation of science as such. Thirdly, purely mechanical, technical model of the world that started the ancient Greek philosophers, initiated the transition to a scientific rational explanation of nature, unlike the previous one - irrational and mystical. Fourth, despite the fact that ancient man was still dependent on the nature of space needed, he was sufficiently autonomous from traditional models of life and behaviour in the implementation of his career. Fifthly, the principle of creative development, production of the new, which was characteristic of the macrocosm, nature, spread his microcosm - man.
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Karimundackal, Thomas. "Dialogical Biblical Hermeneutics: George M. Soares-Prabhu's Contribution towards an Indian Biblical Theology." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 42–65. https://doi.org/10.5281/zenodo.4438480.
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This paper analyses George M. Soares-Prabhu’s contribution towards developing a method for an Indian biblical interpretation and biblical Theology is quite unique and admirable. As a biblical exegete, Soares-Prabhu was moved by one singular concern throughout his career, such as to interpret the message of the Bible for contemporary India. Therefore, the dialogical hermeneutics that he proposed for an Indian reading of the Bible comes from a deeper reflection and experience of several years. For him an Indian reading of the Bible means to read the Bible using the traditional Indian methods in the light of specifically Indian social concerns, with an Indian mind and with the sensibilities proper to an Indian culture. Such a dialogical hermeneutics will generate a hermeneutical circle giving us an Indian reading that involves a fruitful ‘conversation’ between the text and the reader, the biblical text and its Indian context. This dialogical hermeneutical reading will involve a radical commitment to the poor with a contextual, inclusive, holistic, cosmocentric, symbolic and pragmatic Indian world-view. This could be done with a three-fold reading keeping in mind the sensibilities proper to the Indian culture and context, such as a religious, social and an inter-textual reading.
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Astawa, Ida Bagus Made. "The Implication of Local Wisdom-Based Geographical Curriculum and its Course Book on the Cosmocentric Attitude of the Students in Bali Upland Region." Jurnal Pendidikan dan Pengajaran 55, no. 1 (2022): 53–63. http://dx.doi.org/10.23887/jpp.v55i1.44323.
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The ability of teachers in Bali to write lesson plans that contain local wisdom is also low, while the competence of local wisdom is high. It happens because the teacher does not yet have a guideline to be used as a reference in compiling the syllabus and lesson plans. This study aims to analyze the implications of applying the geography curriculum based on local wisdom and its textbooks to the cosmocentric attitude of high school students in the highlands of Bali. This study was designed as a "causal-comparative study" with purposively determined samples in two public high schools in the highlands of Bali. Data from teaching were collected using observation sheets and data about students' cosmocentric attitudes using a questionnaire (Likert model). Data were analyzed quantitatively using a t-test at a significance level of 1%. The results showed that the scores of students' concentric attitudes in the highlands of Bali increased after implementing the Geography curriculum based on local wisdom and textbooks as a complement to teaching Geography. The increase occurred consistently in all classes (Class X, XI, and XII), with an average score of 25.58% increase. The results of statistical tests show a significant difference in cosmocentric attitudes before and after implementing the geography curriculum based on local wisdom with textbooks as a complement to teaching. It shows that the supplement to the local-based geography curriculum and textbooks has positive implications for the cosmocentric attitude of students in senior high schools in the highlands of Bali.
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Doss, Erika. "Athena Tacha's Cosmocentric Sculpture and Contemporary Public Art." Woman's Art Journal 9, no. 2 (1988): 38. http://dx.doi.org/10.2307/1358319.
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Sequeira, Cinderella. "Laudato Si’: caring beyond limits with a cosmocentric world vision." Theology 122, no. 6 (2019): 427–34. http://dx.doi.org/10.1177/0040571x19872106.
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The aim of this article is to reflect on the necessity of building a new approach to perceive nature from the perspective of a cosmocentric world in the light of the papal document Laudato Si’. Laudato Si’ made its appearance at a very crucial point in human history, when human beings are in the process of plunging towards and into a technocentric space. We now stand on the threshold of a techno-centric world where our future generations will be born into the age of technology. We are the ones who shoulder the responsibility of moulding their perspectives towards a cosmocentric universe.
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Kravchenko, P. "THE MENTAL FEATURES OF NATIONAL EDUCATION AND CULTURE OF NATIONAL SELF-CONSCIOUSNESS." Philosophical Horizons, no. 44 (November 11, 2020): 43–56. https://doi.org/10.33989/2075-1443.2020.44.220514.
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From the beginning the process of education in Ukraine was based on such existential features of national self-consciousness as polyphony (tolerance to various spiritual features of other peoples), anteism (pronounced “earthly” material principle in culture and life), cosmocentrism (“cordiality” focused on “Inner” being), which are inextricably linked with individualism.The educational process in Ukraine has a clear anti-positivist humanistic orientation and is focused on the education of moral qualities which are characterized by heroic ideals. Nowadays we have necessary to accelerate this process, especially in the direction of its existential-humanistic content. The teaching of any science can not ignore the worldview and moral assessments of those things which characterize, for example, a market economy. The basis of moral charity should be the national state of patriotism.The nation asserts its right to exist as an ethnic community when it reaches a level of self-awareness that requires active formation. The culture of the “national spirit” is an objectified spiritual form of human self-determination, which allows it to maintain positive personal qualities in the real contradictions of public life. The culture of national self-consciousness, as a factor of positive action on public life, includes an understanding of the real conditions for the implementation of the principles of morality and the objective historical situation in which social classes and specific individuals operate. Awareness of each person as an object and “demiurge” of the historical process, the generalization of personal practical position through the prism of social requirements of the modern time in a contradictory world, real social, national, professional and other differences in humanity is the main condition of human living.Individual opposites in their social essence can be spiritually identified. In the national self-consciousness, the opposite becomes identical, and this identity is affirmed with the help of appropriate philosophical considerations, which can determine people’s self-esteem of the essence of their existence. Conversely, the ability of individuals to rise above their objective differences and contradictions in order to solve national (and ultimately universal) tasks is an expression of their moral nobility and wisdom.To organize the practical life of individuals on the basis of national principles is a manifestation of a certain culture of their self-consciousness. This culture is not based on dogmatic attitudes, but it’s based on the truth of national interpersonal and social ties of individuals and on their real life. In public life, people are the bearers of only certain, defined national principles. This certainty is determined by the level of historical development of the nation, social relations, which are formed objectively. To a large extent, the culture of national self-consciousness is manifested in the language, which is the basis of ethnic consciousness, ethnocultural. Religious beliefs have a great influence on the formation of the culture of national self-consciousness. Freedom of conscience implies the right of citizens to profess any faith or to be an atheist, while respecting the views and beliefs of everyone.
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Ivleva, M. L. "The emergence of ideological elements of the concept of giftedness in antiquity and the Middle Ages." Izvestiya MGTU MAMI 9, no. 1-6 (2015): 93–98. http://dx.doi.org/10.17816/2074-0530-67044.
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The article analyzes the theoretical and methodological background of psychological origin and development of the concept of giftedness, its philosophical foundations in terms of totality of influences exerted by social and cultural conditions of antiquity and the Middle Ages. This analysis allowed us to identify cosmocentric theocentric and socio-cultural paradigm, corresponding to certain historical periods.
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Tsygantsova, S. I. "International Legal Protection of Animals: Problems and Prospects." Moscow Journal of International Law, no. 2 (July 9, 2021): 122–32. http://dx.doi.org/10.24833/0869-0049-2021-2-122-132.
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INTRODUCTION. The purpose of this work is to identify the main problems of modern international legal protection of animals and the theoretical justification of the need to change their legal status (regime). The main task of the research is to study modern concepts that have already become the basis of international legal acts for the protection of various categories of animals, as well as ideas that have sufficient potential to lay the foundation for a more conscious attitude to other biological species. Furthermore, the research highlights significant shortcomings of the global legal policy on animal protection, which hinder the achievement of the main goals of international cooperation in this area. The research also suggests new approaches that can solve both ethical and environmental problems of human-animal relationships in the very near future. In addition, this scientific work provides various philosophical and legal arguments that confirm the need to assign a special legal status to animals.MATERIALS AND METHODS. The research examines the doctrinal positions of mainly foreign researchers and legal experts dealing with the problems of international legal protection of animals. This study uses the norms of some international legal agreements of a global and regional nature, as well as the provisions of recommendation documents. The research used general theoretical (analysis, synthesis, comparison, induction, deduction, abstraction, generalization, idealization, analogy, modeling, concretization, logical, systematic and comparative approaches) and special legal methods (historical-legal, formal-legal and the method of legal forecasting).RESEARCH RESULTS. Based on the results of the study, the author identifies the main problems of international legal regulation of relations on the conservation of biodiversity in the framework of the implementation of the concepts of environmental protection and sustainable development. In addition, the study highlights the most important achievements and significant gaps in the EU's legal policy on animal welfare. Through the synthesis and generalization of the main provisions of the concept of well-being and the concept of animal rights, this scientific work forms an idea of the most successful model of international legal protection of animals. Based on the obtained result, the study predicts the inevitable change in their legal status (regime) and the revision of the existing anthropocentric paradigm of modern legal science.DISCUSSION AND CONCLUSIONS. The vast majority of existing international legal agreements on the protection and use of animals protect the secondary interests of modern consumer society, where animals have a rank based on their usefulness, without taking into account their immanent value. If the trends of recent decades continue, the environmental goals set by international environmental law will remain unattainable. In order to solve a layer of ethical and environmental problems, it is necessary to abandon the anthropocentric approach, which permeates the entire system of international law, in favor of a more perfect organization of human relations with nature (for example, in favor of anthropocosmocentrism, cosmocentrism, biocentrism, etc.). In addition, the identification of animals with property does not correspond to modern ideas about them as sentient beings. It is unacceptable to treat them as «things» within the framework of national legal systems and international law. Regardless of whether they will have legal capacity or will lead a new, specific category of persons, animals must have a certain set of international legal guarantees.
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Florentino Neto, Antonio. "Diálogos futuros e necessários entre cosmologias indígenas e chinesas." Hermès Brasil 1, no. 1 (2024): 169–76. https://doi.org/10.29327/2477414.1.1-15.
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Desde os escritos de Weber sobre o Confucionismo e Budismo, as concepções cosmocêntricas de mundo passam a ser, predominantemente, consideradas inferiores ao antropocentrismo e essa perspectiva prevalece durante o século XX. Porém, com as grandes transformações ocorridas no planeta neste período e com o iminente colapso ambiental pelo qual passamos nas últimas décadas, somos levados a repensar o modelo de desenvolvimento que prevaleceu até então e os diálogos entre as cosmologias indígenas e chinesas que afirmam a precedência da coexistência sobre a existência, se tornam mais que necessários para a garantia da existência humana no planeta. Palavras-chave: cosmocentrismo, antropocentrismo, cosmologias indígenas, cosmologias chinesas, diálogo, existência, coexistência.
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Zar, Sirajuddin. "INTERNALISASI NILAI-NILAI AL-QUR’AN TERHADAP ILMU DAN PENDIDIKAN DALAM ISLAM." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 20, no. 1 (2019): 13–21. http://dx.doi.org/10.15548/tajdid.v20i1.163.
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Islam is a religion that concerned to all aspects of life. Everything has been arranged in accordance with a command from Allah. Religion in Islamic view is a basic principle and a way of life and tawhid is the basis of everything. Islamic science focused on how Islam as the foundation of science that binding value and science based on the framework of tawhid which containing three components, namely, theocentric, anthropocentric and cosmocentric and those components become the basis for the character education in Islam
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Islamy, Athoillah, Zulihi, and M. Syukri Nawir. "REVIEWING PESANTREN REGULATION IN INDONESIA: A TRANSCENDENT TAXONOMY PERSPECTIVE." Jurnal Manajemen Pendidikan Islam Al-Idarah 9, no. 01 (2024): 48–55. http://dx.doi.org/10.54892/jmpialidarah.v9i01.403.
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The role of the government and Islamic educational institutions in responding to social problems and the natural environment in Indonesia is urgent. In this context, Pesantren as part of Islamic education institutions in Indonesia is also expected to contribute greatly in overcoming these problems. Through a normative-philosophical approach, this qualitative study aims to identify the taxonomic form of Islamic education in regulations related to the orientation of organizing Islamic boarding schools in Indonesia. The primary data of this study is the document of Law No.18/2019 on Pesantren. The concept of transcendent taxonomy formulated by Ah. Zakki Fuad became the foundation of the perspective. Data collection using documentation techniques, and data analysis includes reduction, presentation, and verification. This study confirms the existence of theocentric (ilahiyat) and anthropocentric (insaniyat) dimensions as a transcendent taxonomy in regulations related to the orientation of Pesantren education. The theocentric dimension can be seen in the formation and strengthening of students who are faithful and pious. Then, the anthropocentric dimension can be seen in the formation of students who are knowledgeable, humanist, tolerant, moderate, and nationalist. This study confirms that the cosmocentric (kawniyat) dimension as part of the transcendent taxonomy is explicitly-normatively not yet included in the regulations related to the orientation of the Pesantren implementation in Indonesia. Therefore, it is important for the Indonesian government to pay further attention to include the cosmocentric dimension in the Pesantren regulation.
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Tooker, Deborah E. "Rethinking Depth Metaphors with a Cosmocentric Self: The “Steep” and the “Level” in Akha Emotional Practices." Ethos 47, no. 3 (2019): 346–66. http://dx.doi.org/10.1111/etho.12248.
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Jurana, Jurana, Rahayu Indriasari, Chalarce Totanan, Ni Made Suwitri Parwati, Arung Gihna Mayapada, and Muhammad Ilham Pakawaru. "Basic environmental accountability in the yadnya ceremony in Malakosa Village, Indonesia." AMCA Journal of Community Development 2, no. 1 (2022): 1–6. http://dx.doi.org/10.51773/ajcd.v2i1.89.
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This study aims to explain the basis of environmental accountability implemented in the Yadnya ceremony in Malakosa Village, Parigi Moutong, Indonesia where majority of the population is Balinese Hindu. The research method employed is qualitative descriptive. This study reveals that the concept of environmental accontability in the Yadnya ceremony in Malakosa Village is based on the Tri Hita Karana values. Tri Hita Karana value is a form of self-reminder and self-control to maintain one’s relationship with God, human, and environment. This concept emphasizes the balance and harmony values which build the concept of environmental accountability in the Yadnya ceremony. In this culture, humans are commanded to care for the surrounding environment. Tri Hita Karana (THK) is one of the local wisdoms of the Balinese people, the heritage of their ancestors (ancestors) based on Hinduitis. The philosophical aspects of THK are sourced in 4 (four) philosophical thoughts, namely: Theocentric, Cosmocentric, Anthropocentric, and Logocentric aspects. Theocentrism is a theory of philosophical thought that everything comes from God. God is the creator of the universe and its contents. Anthropocentric is a theory of philosophical thought that humans are the center point, because complete humans have tri pramana (sabda, bayu, and idep) which are advantages over other living things, namely having the ability to think. Cosmocentric theory of philosophical thought that nature is the center of everything, while Logocentric is a theory of philosophical thought that the term or statement/expression is the source. In this case, Logocentric animates the term or word harmony in THK which is used as an interpretation of the Balinese philosophy of life which is always in process, changing, innovative, and constructive. In this concept, humans become the central point as well as the subject in the implementation of THK in everyday life, especially at the yadnya ceremony in the village of Malakosa.
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Varese, Stefano. "Shaping Natural Regions. Capitalism, Environment, and the Geography of Post-Colonial Peru." Historia Ambiental Latinoamericana y Caribeña (HALAC) revista de la Solcha 12, no. 3 (2022): 108–39. http://dx.doi.org/10.32991/2237-2717.2022v12i3.p108-139.
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During millennia Amazonia has shaped herself as an integrated cosmos of tangible and intangible beings interweaved as a totality of relatives. This indigenous non-anthropocentric civilizational construction can be better defined by the neologism cosmocentric rather than contemporary ecological terms such as biocentric or geocentric, which emphasize exclusively the materialistic component of the whole system. Colonial and capitalist occupation of Amazonia portrayed and actively reconfigured a manageable “social reconstruction” of Peru’s Amazon Rainforest –La Selva, imposing a new ontology devoid of any ethical concerns. This article will explore the ethnic and political journey of Indigenous Amazonian Communities since the early 1960s to restore a pre-modern and post-modern environmental, cultural, social and ethical conception and practice of Amazonia.
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Ragimova, O. A., and E. M. Lysenko. "Historico-Philocophical Analysis of the Notion of Health in Natural Science and Russian Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 14, no. 1 (2014): 27–31. http://dx.doi.org/10.18500/1819-7671-2014-14-1-27-31.
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A historico-philosophical analysis of the notion of health in the ontological, gnoseological, and axiological context has been carried out in the article. It analyses the views on the notion of health, starting from the cosmocentric indigenous beliefs of the Rusichi and ending with the modern scientific and philosophical interpretations of that phenomenon. The article illustratively proves that the issue of health concerns not only the exponents in the field of medicine but also physiologists, teachers, psychologists, philosophers and each of us, for it functions as an essential characteristic of the human life-manifestations, harmonizing our interaction with the world. The authors accentuate the significance of the social and spiritual moral element of the notion of health. The authorial definition of human health in the anthropocentric sense is given.
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Anthony, Francis-Vincent. "Models of Cosmotheandric Life-experience in the Face of Coronavirus Pandemic: Empirical Research in the European Context." Salesianum 83, no. 3 (2021): 551–79. https://doi.org/10.63343/fu1455el.
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Una minaccia per la nostra vita ci fa cogliere il valore fondamentale della nostra vita e cercare le risorse necessarie per salvaguardarla. Paradossalmente, la pandemia Covid-19, imponendo il distanziamento sociale, ha messo in forte rilievo la natura relazionale della vita umana, vale a dire l’esperienza cosmoteandrica dell’interdi&#2;pendenza tra la realtà teista, cosmica ed antropica. Uno dei vari obiettivi dell’attuale ricerca empirica con la partecipazione di 1162 intervistati nel contesto europeo è quello di esplorare il tipo di esperienza di vita che emerge di fronte al Covid-19. Le analisi fattoriali portano alla luce la configurazione specifica di tre modelli correlati: religioso teocentrico, spirituale cosmocentrico, e secolare antropocentrico. Le correlazioni e le tendenze di affermazione evidenziano le caratteristiche cruciali e interconnesse dei tre modelli di fronte alla pandemia che mette la vita in pericolo. Concludiamo con una discussione sui risultati emergenti e sul loro significato per la ricerca teologica empirica e per la cura sanitaria ed educazione religiosa.
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Martynov, Mihail, and Alena Gaberkorn. "THE CHILDREN OF THE LOGOS OR HOW THE CLEVER GREEKS CONSTRUCTED A CIVIL IDENTITY FOR THEMSELVES." Вестник Пермского университета. Политология 14, no. 4 (2020): 76–84. http://dx.doi.org/10.17072/2218-1067-2020-4-76-84.
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The article studies the contribution of philosophy to the formation of political unity and the civic identity of ancient society. Ancient philosophy used to construct civic identity, consistently justifying it with physics, morality, and the concept of the best form of government. Initially, this construction was based on cosmocentric natural philosophy. The crisis of the Polis led to criticism of this concept by sophists and the development of the concept of civic duty of patriotism as a political category. Civic identity and patriotism in the eyes of these thinkers presuppose a political choice. The ancient experience of identity construction is connected with the appeal to science and rational argumentation. Modern identity theories often appeal to non-rationalist arguments, including nationalist ones. However, the concept of "national identity" is too ambiguous. State identity, based on national, historical, and cultural traditions, will constantly face the risk of alienating some people. The ancient experience of constructing civil unity by means of rational argumentation can be considered as a historical tradition, which "constitutional patriotism" needs to justify the modern version of civil identity.
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Lausevic, Savo. "Being and responsibility." Filozofija i drustvo, no. 21 (2003): 87–96. http://dx.doi.org/10.2298/fid0321087l.
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Drawing on Levinas, the author seeks to explore the question of being and responsibility, as a relation between ontology and ethics, from the perspective of a meta-position that would enable a critique of the classical West European ontological tradition with its strongly cosmocentric, anthropocentric, and egocentric character. The main purpose of the paper is to examine whether there is in West European thought a possibility to found the ethics of responsibility on overcoming the ontology of being. More precisely, the author seeks to show that in contemporary Western philosophy the significance and validity of the classical ontological principle are declining when it gets separated from the ethos of philosophy itself. Moreover, a gradual shift from the impersonal being to the ontology of the personality takes place. This ontology of the personality is grounded in the Other. It withdraws from the game of consciousness which represents being. The personality thus understood, in Levinas' words, carries within itself vested responsibility, because in the personality there lie the infinite and transcendence.
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Piątek, Zdzisława. "A New Dimension of Etihcs of Global Responsibility." Studies in Global Ethics and Global Education 5 (August 25, 2016): 3–27. http://dx.doi.org/10.5604/23920890.1215484.
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The article addresses the issue of ethics of global responsibility approached from a new and cosmocentric point of view. Philosophical considerations enriched by current natural knowledge allow us to look at the world from a cosmic perspective and at human nature from the evolutionary point of view which should be taken into account when defining the scope of our moral obligations. Questions concerning the human moral condition and the scope of human responsibility and the impact of that responsibility on human behavior in relation to the Earth and the Universe gain a distinctive meaning in the fight against various global perils and problems. The paper provides a justification of why contemporary ethics requires reformulation and such a complementing that would broaden the scope of moral responsibility so it would include not only the current and future generations and other species, but also the whole living community of the earth. Responsibility is treated here as a link that is ontic, evolutionarily shaped and characteristic for the homo sapiens species, which connects the human beings with the surrounding world. Such a conceived responsibility is the foundation of the sense of planetary solidarity and provides reasons to include the whole cosmic ecosphere into the scope of moral care.
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Rosdin, Ali. "Buton, Islamization, and this Manuscript Tradition." International Journal of Nusantara Islam 2, no. 2 (2015): 101–16. http://dx.doi.org/10.15575/ijni.v2i2.75.
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Buton the beginning of the country is filled with myths, which serves to form a world view of cosmocentric in determining descriptions of time, space, and society. Buton as a kingdom lasted for over two centuries (1327-1541) and then continued with a sultanate era for more than four centuries (1541-1960). During the era of the kingdom, Buton was not acquainted with script and literary tradition. Apparently, tradition of writing manuscript was firstly known in the sultanate era, when the process of Islamization began by the scholars who introduced the tradition of reading and writing the Arabic script, which was later modified into a Buton script (Buri Wolio). Sultanate built on the basis of ideology of Islam and Sufism applied teachings of “martabat tujuh” on the system and structure of government. The manuscripts tradition achieved its golden peak in the reign of the 29th Sultan, La Ode Muhammad Idrus Kaimuddin (1824-1851), which was instituted in a Zawiah school. Today, there are about 340 texts in Buton manuscripts, which are mostly found in the collections of Abdul Mulku Zahari. In addition, there are still many other texts may be found on varied other private collections, which the numbers are difficult to determine because of various reasons.
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Wirasanti, Niken, and Mahirta Mahirta. "Menelisik Tanda Nitik pada Batik." Panggung 34, no. 4 (2024): 599–613. https://doi.org/10.26742/panggung.v34i4.2835.
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This research aims to explore the background knowledge and way of thinking of the people who still continue to make batik with nitik motifs in Trimulyo Bantul Village, Yogyakarta. The characteristic of nitik motifs is geometric motifs with dots (squares), lines, curves, ovals, ellipses, and repetition in simple to complex forms. How to research qualitative methods with an ethnographic approach. The result is that the nitik decorative art pattern is full of spiritual values that depict a cosmocentric way of thinking. The character of natik continues to develop into various nitik motifs with changing structures, but the pattern remains the same. Keywords: nitik batik, geometric patterns, sacred-profane, Trimulyo village Penelitian ini bertujuan menelusuri latar belakang pengetahuan dan cara berpikir masyarakat yang sampai sekarang masih bertahan membatik motif nitik di Desa Trimulyo Bantul, Yogyakarta. Cirikhas motif nitik yaitu motif geometris dengan penanda bentuk titik (persegi), garis, lengkung, oval, ellips, dan terjadi pengulangan dengan wujud yang sederhana hingga rumit. Cara penelitian metode kualitatif dengan pendekatan etnografi. Hasilnya pola seni hias nitik sarat dengan nilai spiritualitas yang menggambarkan cara berpikir kosmosentris. Karakter nitik terus berkembang mewujud yang beragam dengan struktur yang berubah-ubah, namun polanya masih tetap sama. Keyword : batik nitik, pola geomtris, sakral-profan, desa Trimulyo
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Mongrain, Kevin. "The Burden of Guilt and the Imperative of Reform: Pope Francis and Patriarch Bartholomew Take Up the Challenge of Re-Spiritualizing Christianity in the Anthropocene Age." Horizons 44, no. 1 (2017): 80–107. http://dx.doi.org/10.1017/hor.2017.57.
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This article discusses the pro-environmental theology of two contemporary Christian leaders. The first is the current ecumenical patriarch of Constantinople, Bartholomew I. The second is Roman Catholicism's Pope Francis. Both leaders seek to support members of their respective churches who are working to protect the environment, and also to speak globally across cultural and religious lines. Both Bartholomew and Francis believe the crisis of climate change has deep roots in modern culture's anthropocentric ethos, and hence there must be an “apocalypse” or an unveiling of this ethos as a betrayal not only of nature but also of God the Creator. Contrary to some religious environmentalists, therefore, both Bartholomew and Francis are careful to distinguish cosmocentric theology (pantheism and animism) and theocentric cosmology (monotheism centered on the Incarnation of the Trinity in creation). Francis in particular aims for a retrieval of Saint Francis of Assisi's relationship to the natural world as it was expressed by Saint Bonaventure, and later developed by Saint Ignatius of Loyola into a discipline (ascesis) of learning to see all created things as expressions of God's glory. In rivalry with theascesisof modern capitalism, which could be described as “disciplined avarice in action,” Bartholomew and Francis advocate the classical monastic-Franciscan-Ignatian spiritual ethos of “disciplined contemplation in action.”
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Sukmawan, Sony. "Environmental Wisdom in Oral Literature of Arjuna Slopes People." Lingua Cultura 12, no. 1 (2018): 1. http://dx.doi.org/10.21512/lc.v12i1.1459.
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This study sought to describe the orientation, representation, and the relationship of oral literary texts of the Slopes Arjuna towards its nature, poetical characteristics and literary texts narrative by using ecocriticism theory. The interdisciplinary approach used to understand the data were ecocritics, literary, ethical approach to the environment, cultural approach, and folkloristic approach. The instruments used were observation and in-depth- interview. The research was conducted on the slopes of Mount Arjuna, East Java from November 2012 to February 2014. The result shows that the range of oral literature texts of Arjuna Slopes communities explicitly and implicitly, intensively and extensively, show the orientation towards nature. It shows that the oral literature of Arjuna slope people obtains the pastoral narrative and apocalyptic narrative. The study also reveals the presence of biological nature and the psychological nature which are conveyed explicitly and demonstrated in its vitality. The texts orientation towards nature is more detailed presented in the various forms of nature. Nature orientation occurred in the text becomes an emphatic and important marker of environmental wisdom literature. Furthermore, the characteristics of environmental wisdom literature which are identified and constructed based on the review of the public oral literature of Slopes Arjuna have its distinctiveness. This peculiarity is seen in the breath of cosmocentric-spirituality born from harmony syncretization between spirituality Kejawen, Islami Sarengat, Hindu-Buddhist mysticism, as the source of wisdom of environmental values in the society of Slopes Arjuna oral literature.
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Parkhomenko, Yurii. "Transhumanism in the context of Ethos of enhancement and search for Identity: philosophical origins." Skhid 6, no. 4 (2024): 24–28. https://doi.org/10.21847/2411-3093.2024.645.
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The article considers the problem of transhumanism in the context of the ethics of enhancement. It is noted that modern experiments on the transformation of human identity, the improvement of physical and intellectual capabilities of a person with the help of modern biotechnologies are just a modification of old idea of self-transcendence, which has always worried humanity. Pre-philosophical versions of human improvement within mythology outlined the horizon of the ethos of enhancement, its main directions. They consisted in ritual attempts to go beyond the constants of human identity: mortality, division into two sexes and intelligence. Accordingly, the foundations were laid for future directions of intellectual thought that comprehend these constants: immortalism, transgenderism and the philosophy of artificial intelligence. It is proved that within the classical tradition of philosophy there are three paradigms (cosmocentric, theocentric and anthropocentric), which, despite their individual characteristics, are based on the common idea of representation and the metaphysical opposition of essence and existence, which must be removed in the eschatological perspective of the “end of history”. In the non-classical tradition, metaphysical ideas of essence and representation are denied, and a new constructivist paradigm is put forward, which becomes the basis for the ethos of enhancement in general and the project of transhumanism in particular. At the same time, the article expresses concern that the constructivist non-classical paradigm, taken as the foundation for the ethical examination of transhumanism, contains significantly more existential risks than the classical representative one.
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Karelova, Liubov. "Nishida Kitaro’s Logical Theory as a Reflection of the Rationality of Japanese Language and Culture". Russian Journal of Philosophical Sciences, № 7 (8 листопада 2018): 59–70. http://dx.doi.org/10.30727/0235-1188-2018-7-59-70.
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The search for the backbone of the types of rationality inherent in different cultures keeps on to be an open problem, which remains relevant to the need of closer intercultural interaction in the global world. At the same time, the analysis of the logic of language as the basis for the study of rationality types continues to occupy an important place. Meanwhile, the studies of grammatical structures and language models from the point of view of their connection to a certain type of thinking and influence on the method of philosophizing are still quantitatively inferior to the researches of lexical aspects. Expansion of this type of research with the involvement of a diverse cultural material over time will allow us to reach the level of establishing regularities of a more general nature. This article contributes to the development of this issue. The author deals with the approaches to the defnition of the paradigm of Japanese rationality proposed by researchers of grammatical features of the Japanese language, on the one hand, and the “logic of place” concept and the “absolutely contradictory identity” principle of prominent philosopher Nishida Kitaro (1870–1945), on the other hand. A special attention is drawn to the structural similarity of the grammatical form highlighted by linguists, in which the decisive role belongs to the predicate, and to Nishida’s logical model reflecting specifcs of subject-predicate relationship as well as perception of opposition in terms of “contradictory self-identity.” In the conclusion of the article, the author demonstrates the relationship of this model with the certain idea of subject, the type of epistemology overcoming dualism, the processual and cosmocentric comprehension of the world that can be traced in Nishida’s statements.
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Shaifudin, Arif. "Fiqih dalam Perspektif Filsafat Ilmu: Hakikat dan Objek Ilmu Fiqih." AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam 1, no. 2 (2019): 197–206. http://dx.doi.org/10.37680/almanhaj.v1i2.170.
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Every Muslim is aware and at the same time believes that all the activities of his life in his capacity as a creature of Allah certainly will not be separated from the signs of shari'ah. There are norms that regulate and bind every activity carried out along with the legal consequences. This rule or norm is commonly referred to as jurisprudence. Fiqh with this meaning is the fiqh that we find in religious practices or Muslim activities every day. But there is one anxiety when jurisprudence is read with academic glasses that require scientific empiricism. This is important to answer in order to provide proof of "jurisprudence as a science" so that jurisprudence is not seen only as ijtihadiyyah products by the sciences developing in the West. This also reinforces that all Islamic education can be used as a reference in living life in the theocentric, anthropocentric and cosmocentric dimensions of every Muslim.
 Setiap muslim tentunya sadar dan sekaligus percaya bahwa seluruh aktifitas kehidupannya dalam kapasitasnya sebagai makhluk Allah tentunya tidak akan lepas dari rambu-rambu syari’at. Ada norma yang mengatur dan mengikat setiap kegiatan yang dilakukan berikut konsekuensi hukumnya. Aturan atau norma ini biasa disebut dengan fiqih. Fiqih dengan makna tersebut merupakan fiqih yang banyak kita temukan dalam praktik-praktik ibadah atau aktifitas muslim setiap harinya. Namun ada satu kegelisahan ketika fiqih dibaca dengan kaca mata akademik yang mensyaratkan empiris keilmuan. Hal ini penting untuk dijawab dalam rangka memberikan pembuktian “fiqih sebagai ilmu” agar fiqih tidak dipandang hanya sebagai produk-produk ijtihadiyyah oleh ilmu-ilmu yang berkembang di Barat. Hal ini juga semakin meneguhkan bahwa semua ilmu pendidikan Islam dapat dijadikan sebagai rujukan dalam menjalani kehidupan dalam dimensi teosentris, antroposentris dan kosmosentris setiap umat Islam.
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Soroka, Maryna. "General Characteristics of Ethnocultural Dimensions of Clothes." Bulletin of KNUKiM. Series in Arts, no. 41 (December 30, 2019): 192–97. https://doi.org/10.31866/2410-1176.41.2019.188696.
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The purpose of the article is to examine socio-cultural determinants in the formation of ethnocultural technology of scenism in clothes with the definition of hierarchical levels of its manifestations and features. The research methodology is based on problematic and chronological, historical and comparative methods, which made it possible to identify certain difficult issues of the object of study and to highlight the features and system of inheritance of the ethnoculture of clothes; the meaning and the place of stylization and ethno-reconstructive modelling of the fashion space in the world culture were determined with the help of analytical method, and social and psychological method revealed the social demand for the development of national traditions and such cultural function of the culturally valuable spectacle as promotion of the common and individual values. The scientific novelty of the study is to identify ethnographic clothes as a peculiar model space and semantic marker of the Ukrainian ethnicos, which creates chthonic symbolism, and to enlighten the ethnomode as a cultural integrity. Conclusions. It has been shown that ethnoculture as metaphysical basis is reconstructed by any other system of cultural practices, exists in different reflection contexts as a response to the values of lost folklore being, folklore fashion; amateur culture is close to ethnoculture. As a cosmocentric factor of man’s unity in its generic dimension and in the world, ethnocultural clothing is an anthropo-dimensional (anthropic) phenomenon that attempts to make the human body cosmic, to describe it in cosmic archetypes. Thus, the semantic marker of the Ukrainian ethnicos is modelling the chenical symbolism. The author concludes that ethnoculture as a contemporary reconstructive paradigm is focused on two models: the museumification of the environment, the ethnoregeneration of crafts, arts and crafts, and a certain “layout” of the image of the time in ethnographic museums, ethnic designing of the costume, etc.