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Journal articles on the topic 'Sense of human being'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Choi, So-In. "A Human Being : A Being between Reason and Sense." Journal of the New Korean Philosophical Association 99 (January 31, 2020): 335–58. http://dx.doi.org/10.20433/jnkpa.2020.01.99.335.

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2

Jasper, D. "Retrieving a Theological Sense of Being Human." Literature and Theology 29, no. 2 (2015): 125–37. http://dx.doi.org/10.1093/litthe/frv020.

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3

ANDREU CELMA, José María. "True Human Being." Revista Española de Filosofía Medieval 25 (December 20, 2018): 37–54. http://dx.doi.org/10.21071/refime.v25i.11631.

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This article is a tribute to Prof. Jorge Ayala, to his kindness and integrity, in both a personal and intellectual sense. In order to contextualise the meaning of Ayala’s contribution, this article refers to a particular conception of coherence between thought and existence which can be traced in part to the main course of Western intellectual history: a way of experiencing the thought, values and beliefs through which our intellectual choices reflect a way of being –an understanding which is very close to Baltasar Gracián’s notion of «moral truth».

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4

Togashi, Koichi. "A Sense of “Being Human” and Twinship Experience." International Journal of Psychoanalytic Self Psychology 9, no. 4 (2014): 265–81. http://dx.doi.org/10.1080/15551024.2014.947676.

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5

Anker, Kathrine Elizabeth. "The sense of being moved." Technoetic Arts 8, no. 2 (2010): 167–72. http://dx.doi.org/10.1386/tear.8.2.167_1.

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6

Ooms, Gorik. "Why the West is Perceived as Being Unworthy of Cooperation." Journal of Law, Medicine & Ethics 38, no. 3 (2010): 594–613. http://dx.doi.org/10.1111/j.1748-720x.2010.00514.x.

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Natural selection generated a natural sense of justice. This natural sense of justice created a set of natural rights; rights humans accorded to each other in virtue of being members of the same tribe. Sharing the responsibility for natural rights between all members of the same tribe allowed humans to take advantage of all opportunities for cooperation. Human rights are the present day political emanation of natural rights. Theoretically, human rights are accorded by all humans to all humans in virtue of being humans; however, the idea that the corresponding responsibility is now shared among

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7

Huneeus, Alexandra. "Human Rights and the Future of Being Human." AJIL Unbound 112 (2018): 324–28. http://dx.doi.org/10.1017/aju.2018.90.

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The seventieth anniversary of the Universal Declaration of Human Rights (UDHR) comes at a time of more contestation than usual over the future of human rights. A sense of urgency animates debates over whether the institutions and ideas of human rights can, or should, survive current geopolitical changes. This symposium, by contrast, shifts the lens to a more slow-moving but equally profound challenge to human rights law: how technology and its impacts on our social and physical environments are reshaping the debate on what it means to be human. Can the UDHR be recast for a time in which new te

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8

Varava, Vladimir. "TIREDNESS OF BEING HUMAN." Chelovek.RU, no. 15 (2020): 180–86. http://dx.doi.org/10.32691/2410-0935-2020-15-180-186.

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In recent decades, the idea of «the end of human exclusivity» has become popular in the intellectual en-vironment. Such concepts as the «non-human life», «world-without-us» became widespread. The article shows that the end of human exclusivity has such manifestations in the sociocultural plane as hyper-trophic visualization of death, the pandemic of gerontophobia and thanatophobia, and the emergence of post-human biotechnology. The article substantiates that the appearance of «post» indicates the ethical collapse of a person, which consists in the fact that a person is tired of being himself.

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Terletska, Natalia. "A human being in meta-anthropology and transhumanism: the sense of human exsistance." Grani 23, no. 1-2 (2020): 59–65. http://dx.doi.org/10.15421/172014.

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From the point of view of metaanthropology, the article analyzes the values of human being: the value of security, power, freedom, love, unity of freedom and love, as well as the value of such existentials as the sense & meaningfullness of human being & exsistance.The value of the sense of human being & exsistance is analized in a research from such points of view as: life not only for the sake of self-preservation and minimization of suffering, but also for the development, holistic harmonious realization by a humanity of such qualities that make a person capable not only for the

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10

Kipke, Roland. "Being human: Why and in what sense it is morally relevant." Bioethics 34, no. 2 (2019): 148–58. http://dx.doi.org/10.1111/bioe.12656.

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11

Martinez del Castillo, Jesus. "Real Language." Education and Linguistics Research 2, no. 1 (2016): 40. http://dx.doi.org/10.5296/elr.v2i1.8832.

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<p>Human beings make themselves with language in history. Language defines human beings making them subjects of their being and mode of being. In this sense language is essential and exclusive of humans. The problem with language consists in explaining the reality of language, something internal to speakers but manifesting itself as external to them.</p>

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12

Duraiappah, Anantha K. "Ecosystem Services and Human Well-being: Do Global Findings Make Any Sense?" BioScience 61, no. 1 (2011): 7–8. http://dx.doi.org/10.1525/bio.2011.61.1.2.

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13

Kameli1, Mohsen, Mehdi Fallah, and Niloufar Nahavandi AsgShahr. "THE IMPACT OF SENSE OF PLACE, FORM AND ENVIRONMENT DESIGN ON INCREASING THE SECURITY OF COMMERCIAL COMPLEXES." Ciência e Natura 38, no. 3 (2016): 1542. http://dx.doi.org/10.5902/2179460x21527.

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The human beings have always acted proactively in the environment and have exchanged information with it. After being located in a place and exchanging information and understanding the symbols by his senses, the human being would be able to communicate with the environment and focus his attention on it. “Sense of place” is the capability of the space or place in creating a unique sense in relation to place as a whole. Regarding the sense of place, form and environment design in commercial region which leads to easy access and high security of the place, the researchers are going to study the

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14

Gilpin, W. Clark. "“Companionable Being”." Journal of Jewish Thought & Philosophy 25, no. 1 (2017): 59–71. http://dx.doi.org/10.1163/1477285x-12341277.

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American religious thinkers of the mid-twentieth century regularly included appreciative comments about Martin Buber’s thought in their books and essays, but they seldom stated specifically what they were drawing from Buber. Their comments did, however, tend to circle around a single issue: modern social, political, and technological changes were destabilizing both the sense of “the uniqueness of human selfhood” and the possibility of its distinctively “religious existence.” They sought a third way through the modern cultural and religious problem of the self, and they took Martin Buber as the

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15

Wojewoda, Mariusz. "Axiology and the mortality of the human being." Ethics & Bioethics 8, no. 3-4 (2018): 219–26. http://dx.doi.org/10.2478/ebce-2018-0019.

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Abstract Awareness of mortality is one of the key aspects of human existence. Death goes beyond the boundary of knowledge, mortality. However, it is actually experienced by man as something inevitable. Death is a fact – the end of life, and the experience of mortality is one of the borderline situations. In the essay, the author puts forward the thesis that the experience of mortality has a significant impact on the human understanding of values. Attitudes towards death be it fear, resignation, indifference, fascination, mourning, sadness, despair after the loss of a loved one, or the desire f

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Brodetska, Yulia. "HUMAN BEING: METAPHYSICAL FUNDAMENTALS OF HUMAN ESSENCE." Almanac of Ukrainian Studies, no. 27 (2020): 28–32. http://dx.doi.org/10.17721/2520-2626/2020.27.4.

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The analysis of the article focuses on the consideration of the essentiality of human nature. We are talking about the foundations of individual development that directly affect the formation of human existence and society. As the above aspects are considered the spiritual nature of the individual and the ethical universals that affect it - spiritual knowledge. It is with the soul that man as a microcosm concentrates in himself all the elements and manifests all the properties of the "great world". And it is the internalization of spiritual knowledge in the human experience that forms virtues

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17

Güremen, Refik. "In what sense exactly are human beings more political according to Aristotle?" Filozofija i drustvo 29, no. 2 (2018): 170–81. http://dx.doi.org/10.2298/fid1802170g.

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According to Aristotle, human beings are by nature political animals. It is now common knowledge that being political is not a human privilege for him: bees, wasps, ants and cranes are other political species. Although they are not the only political animals, human beings, for Aristotle, are still more political than the other political animals. The present article investigates the precise sense of this comparison; and it claims that the higher degree of human politicalness is not to be explained by reference to those exclusively human features like having capacity for speech and moral percept

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18

Larrère, Catherine. "“A Life Worthy of Being Called Human”." Environmental Ethics 41, no. 4 (2019): 319–32. http://dx.doi.org/10.5840/enviroethics201941439.

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“Act so that the effects of your action are compatible with the permanence of genuine human life on Earth.” How can we understand Jonas’ “maxim”? Is it too anthropocentric to be of any interest for an environmental ethic? Is is too limited to survival to have a moral signification in a truly human ethic? One can argue first that it is not so much anti-Kantian than that it challenges the current prevailing “presentism” and obliges us to take into consideration not only future generations, but also the context in which one anticipates these future generations to be living. Therefore, we can dist

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19

HAUSMANN, ANNA, ROB SLOTOW, JONATHAN K. BURNS, and ENRICO DI MININ. "The ecosystem service of sense of place: benefits for human well-being and biodiversity conservation." Environmental Conservation 43, no. 2 (2015): 117–27. http://dx.doi.org/10.1017/s0376892915000314.

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SUMMARYAssessing the cultural benefits provided by non-market ecosystem services can contribute previously unknown information to supplement conservation decision-making. The concept of sense of place embeds all dimensions of peoples’ perceptions and interpretations of the environment, such as attachment, identity or symbolic meaning, and has the potential to link social and ecological issues. This review contains: (1) an evaluation of the importance of sense of place as an ecosystem service; and (2) comprehensive discussion as to how incorporating sense of place in an evaluation can uncover p

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20

Hummel, Thomas, and Ute Walliczek-Dworschak. "The Human Sense of Olfaction." Facial Plastic Surgery 33, no. 04 (2017): 396–404. http://dx.doi.org/10.1055/s-0037-1603828.

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AbstractThe sense of olfaction is important not only for the detection of potential dangers such as fire or spoilt food, but also for the quality of life of human beings. In this article, we review the characteristics of the sense of smell and give a short overview about possible olfactory dysfunctions and their therapy.

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21

Djuric, Jelena. "The modern age and a sense of presence." Theoria, Beograd 64, no. 2 (2021): 69–78. http://dx.doi.org/10.2298/theo2102069d.

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In this paper, the idea of human existence is related to current issues of identities within a complex, technologically globalized modern world. Kierkegaard?s discourse seems very useful in this regard, because of its vivid narrative about obstacles arrising from the superficial offerings of freedom and knowledge that essentially supress the individual?s inner development. By conceptualizing existence and reason as polarities of human experience, it is not possible to implement the existential immediacy of the relationship between knowable structure of Being and the living issues of human bein

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22

Sardinha, Diogo. "In what sense is the Kantian rabble wild?" Estudos Kantianos [EK] 9, no. 1 (2021): 43. http://dx.doi.org/10.36311/2318-0501.2021.v9n1.p43.

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When Kant defines the people in Anthropology from a Pragmatic Point of View, he presents the rabble as “the wild multitude”. This article aims to explore what is meant here concretely by “wild”. It starts by investigating the meaning of the word in Kant’s times, before it asks what it means to be a savage in the midst of the civilized people. In a third moment, I explore the links between being unreasonable and being wild, and I argue that the problem of “the wild multitude” is not originally moral, but juridical and epistemic. A last section will explore the relations between ideal peoples wi

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23

Kowalczyk, Aleksandra Zofia. "Semantic transfers in the domain of FOODSTUFFS." Linguistics Beyond and Within (LingBaW) 5, no. 1 (2019): 90–102. http://dx.doi.org/10.31743/lingbaw.5382.

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In recent literature scholars have worked out a number of new categories of meaning development such as zoosemy, plantosemy and foodsemy. This paper focuses on the mechanism of foodsemy, a new category of metaphorical extension proposed by Kleparski (2008), and in particular on the cases of metaphorical extension that are targeted at human beings and their various qualities. Most frequently, the process discussed here involves the projection of attributive features and values, sometimes positive, yet most frequently negative ones, associated with members of the macrocategory foodstuffs onto th

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24

Kuczyński, Janusz. "The Sense of Existence in Marxism, Christianity and Liberal Mass Culture." Dialogue and Universalism 30, no. 2 (2020): 217–28. http://dx.doi.org/10.5840/du202030227.

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The paper presents reflections on human existence and the nature of human being. The author of the paper presents his own standpoint and compares it with other philosophical and religious conceptions of the human being, inter alia those formed in Christianity, Marxism and Cartesianism. The primary concern of the essay is the existential-anthropological significance of human being’s creativity.

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25

Muliarchuk, Y. I. "“THE EXPERIENCE OF INVISIBLE”: EXPERIENCE OF BEING, SENSE AND UNDERSTANDING IN HUMAN SUBJECTIVE EXISTЕNCE". Philosophical Horizons, № 41 (12 липня 2019): 131–42. http://dx.doi.org/10.33989/2075-1443.2019.41.172993.

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26

O’Riordan, Kate, Jennifer Parker, David Harris, and Emile Devereaux. "Making Sense of Sensors." Digital Culture & Society 3, no. 1 (2017): 147–56. http://dx.doi.org/10.14361/dcs-2017-0110.

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Abstract The paper explores the different projects resulting from a practical workshop on making and hacking biosensors. The projects and the workshop enable a series of reflections about biosensors and their commercial promises and what they might offer to other constituents in digital arts theory and practice. These reflections include issues about expertise and how to “make with sensors,” how inner states of being can be communicated in social situations, non-human relations and the possibility of radical communication beyond the human, and questions about materiality and performance and th

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27

Clopot, Cristina. "Being human, being migrant: senses of self and well-being by Grønseth, Anne Sigfrid." Social Anthropology 22, no. 4 (2014): 506–7. http://dx.doi.org/10.1111/1469-8676.12092_15.

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28

Morra, Francesca. "Anne Sigfrid Grønseth (Ed.), Being Human, Being Migrant: Senses of Self and Well-Being." Transcultural Psychiatry 52, no. 6 (2015): NP12—NP13. http://dx.doi.org/10.1177/1363461515612052.

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29

Stedman, Richard C. "Sense of place as an indicator of community sustainability." Forestry Chronicle 75, no. 5 (1999): 765–70. http://dx.doi.org/10.5558/tfc75765-5.

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"Sense of place," or the meaning and attachments that community residents have towards their community, is a potentially useful and somewhat neglected indicator of sustainability. Issues of human community need to be addressed in forest management. Recent considerations of forests as complex ecological systems to be sustained have tended to neglect human concerns. These include, but are not limited to, economic well-being: other "subjective" indicators of quality of life are also relevant, and comprehensible via conventional scientific inquiry. Sense of place is one such indicator – although q

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30

Chappell, Timothy. "“A logos that increases itself”: response to Burley." Philosophy 85, no. 1 (2010): 105–8. http://dx.doi.org/10.1017/s0031819109990477.

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Mikel Burley says that he thinks that the Makropoulos debate can make no sense unless talk about eternal life makes sense. Here is his most striking argument that it doesn't – that immortality is inconceivable: …the concepts [of birth, death, and sexual relations] are internally related to the concept of a human being in the sense that they form part of the complex system of interrelated concepts of which ‘human being’ is a member. To understand what a human being is, and hence to be able to operate competently with that concept, one must also have some understanding of, among many other thing

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PONTE, Carlos Roger Sales da. "Da importância da tragédia: o gênero dramático e a finitude humana." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 16, no. 2 (2010): 208–13. http://dx.doi.org/10.18065/rag.2010v16n2.10.

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The character of this theoretical study is to realize a reflection concerning the experiencing of the old greeks in relation to the great Tragedies. To show Tragedy in its dimensions to it as form of poetry and celebration, beyond being perennial source of meditation of the “sense of tragic” of the finity the human being.

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Fischer, Johannes. "Menschenwürde und Anerkennung." Zeitschrift für Evangelische Ethik 51, no. 1 (2007): 24–39. http://dx.doi.org/10.14315/zee-2007-0105.

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AbstractThe essay discusses two different conceptions of human dignity. According to the first conception, ›respecting the dignity of a human being‹ means to respect something specific that is given by her being human. According to the second conception, however, ›respecting the dignity of a human being‹ means to respect her as a human being. With regard to the first understanding, one is bound to respect human dignity (as an abstract concept), whereas on the basis of the second conception, we owe respect to the human being herself. The duty to respect human dignity serves as a foundation for

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Herry Priyono, B. "Homo Economicus." MELINTAS 33, no. 2 (2018): 103–29. http://dx.doi.org/10.26593/mel.v33i2.2957.103-129.

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Human being is driven by many factors, but in trading activities, an individual is driven primarily by self-interest rather than other encouragement. This is the point which then develops into the core of the image of an economic being. However, the whole of human self is never driven only by self-interest. Through the history of the idea of homo economicus, what was originally a particular point of view about humans turned into a claim about the whole of human nature. The actions and behaviours of homo economicus were still driven by self-interest, but what was meant by self-interest was no l

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34

Allen, David, and Agata Handley. "“Being Human”: Edward Bond’s Theories of Drama." Text Matters, no. 7 (October 16, 2017): 307–29. http://dx.doi.org/10.1515/texmat-2017-0017.

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The playwright Edward Bond has recalled the impact of seeing photographs of Nazi atrocities at the end of World War Two: “It was the ground zero of the human soul.” He argues we need a different kind of drama, based in “a new interpretation of what it means to be human.” He has developed an extensive body of theoretical writings to set alongside his plays. Arguably, his own reflections on “what it means to be human” are based in his reaction to the Holocaust, and his attempt to confront “the totality of evil.”Bond argues we are born “radically innocent.” There is a “pre-psychological” state of

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35

Oleszkiewicz, A., F. Kunkel, M. Larsson, and T. Hummel. "Consequences of undetected olfactory loss for human chemosensory communication and well-being." Philosophical Transactions of the Royal Society B: Biological Sciences 375, no. 1800 (2020): 20190265. http://dx.doi.org/10.1098/rstb.2019.0265.

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Olfactory perception has implications for human chemosensory communication and in a broader context, it affects well-being. However, most of the studies investigating the consequences of olfactory loss have recruited patients who have already been categorized as having a dysfunctional sense of smell and sought help in an ENT clinic. We revisit these findings by distinguishing subjects with olfactory impairment from a group of subjects who all declared a normal sense of smell when enrolling for this study. In the initial sample of 203 individuals, we found 59 to have impaired olfaction and four

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36

fallon, Laura, and Brent snook. "Beyond Common Sense and Human Experience: Lay Perceptions of Witness Coercion." Criminal Justice and Behavior 47, no. 2 (2019): 208–21. http://dx.doi.org/10.1177/0093854819892654.

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Perceptions of the use of coercive tactics in witness interviews were examined. Canadian community members ( N = 293) were asked to read a transcript of a witness interview that included either (a) threats/overt coercion, (b) minimization/covert coercion, or (c) no coercion, and answer questions about the interview. Participants rated the threat transcript as being the most coercive, containing the most pressure, involving the most serious consequences for withholding information, and eliciting the most negative feelings from witnesses. Conversely, the minimization transcript tended to be rate

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37

Millar, Alan. "Rationality and Higher-Order Intentionality." Royal Institute of Philosophy Supplement 49 (March 2001): 179–98. http://dx.doi.org/10.1017/s1358246100007165.

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According to the rationality thesis, the possession of propositional attitudes is inextricably tied to rationality. How in this context should we conceive of rationality? In one sense, being rational is contrasted with being non-rational, as when human beings are described as rational animals. In another sense, being rational is contrasted with being irrational. I shall call rationality in this latter sense evaluative rationality. Whatever else it might involve, evaluative rationality surely has to do with satisfying requirements of rationality such as, presumably, the following:(1) That one a

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Mackenzie, Ann Wilbur. "Descartes on Life and Sense." Canadian Journal of Philosophy 19, no. 2 (1989): 163–92. http://dx.doi.org/10.1080/00455091.1989.10716476.

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My aim … is to show that the celestial machine is likened not to a kind of divine living being but rather to a clockwork. (Kepler, 1605)I consider the human body to be a machine … (Descartes, 1641)Although it may exaggerate to say that Descartes fathered the mechanization of biology, it is true (without qualification) that his Treatise of Man provided the first systematic development of the idea that a complete understanding of all the phenomena of life, including all abilities and behaviour of (non-human) animals, can be achieved by viewing living things as machines. To make this out, Decarte

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Olson, Eric T. "On Parfit's View That We Are Not Human Beings." Royal Institute of Philosophy Supplement 76 (May 2015): 39–56. http://dx.doi.org/10.1017/s1358246115000107.

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AbstractDerek Parfit claims that we are not human beings. Rather, each of us is the part of a human being that thinks in the strictest sense. This is said to solve a number of difficult metaphysical problems. I argue that the view has metaphysical problems of its own, and is inconsistent with any psychological-continuity account of personal identity over time, including Parfit's own.

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Nåden, Dagfinn, and Berit Sæteren. "Cancer Patients’ Perception of Being or Not Being Confirmed." Nursing Ethics 13, no. 3 (2006): 222–35. http://dx.doi.org/10.1191/0969733006ne873oa.

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The aim of this study was to obtain in-depth knowledge about caring confirmation of patients with cancer, from the patients’ point of view. The research topic was: what is the significance for patients of their being confirmed by nursing personnel? Fifteen men and women between 43 and 80 years of age participated in this study. The method of data collection used was qualitative research interviewing. A hermeneutic approach was used to interpret the data, in which Kvale’s self-perception, the ‘common sense’ level, and theoretical levels were applied. The results are summarized in three areas: a

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Cordo, Paul J., Jean-Louis Horn, Daniela Künster, Anne Cherry, Alex Bratt, and Victor Gurfinkel. "Contributions of skin and muscle afferent input to movement sense in the human hand." Journal of Neurophysiology 105, no. 4 (2011): 1879–88. http://dx.doi.org/10.1152/jn.00201.2010.

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In the stationary hand, static joint-position sense originates from multimodal somatosensory input (e.g., joint, skin, and muscle). In the moving hand, however, it is uncertain how movement sense arises from these different submodalities of proprioceptors. In contrast to static-position sense, movement sense includes multiple parameters such as motion detection, direction, joint angle, and velocity. Because movement sense is both multimodal and multiparametric, it is not known how different movement parameters are represented by different afferent submodalities. In theory, each submodality cou

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Kashchuk, Oleksandr. "Człowiek jako dynamiczna jednostka duchowo-cielesna w nauczaniu św. Maksyma Wyznawcy." Vox Patrum 64 (December 15, 2015): 205–30. http://dx.doi.org/10.31743/vp.3713.

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In St. Maximus the Confessor’s teaching human nature consists of the soul and the body, in which logos of power that unifies them together is inscribed. Human nature manifests itself in the individual human being. The human being as the body and the soul naturally longs for God. This longing is fulfilled by the movement, which is connected to dynamism of the entire human structure. The dynamism is inscribed in the mind, reason, spirit, will, sense, passionate powers and body. The dynamic aspiration for God does not imply getting rid of any of the human elements, even passionate and bodily, but

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Woodspring, Naomi. "AGING APPEARANCE AND ITS SIGNIFICANCE TO WELL-BEING." Innovation in Aging 3, Supplement_1 (2019): S605. http://dx.doi.org/10.1093/geroni/igz038.2254.

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Abstract Ageing is a profoundly embodied process, yet elder’s concerns about appearance are perceived, by many, as trivial. Notions of appearance as a core human concern continues as a significant aspect throughout our lives. Self-presentation choices convey a sense of our identity. This paper is based on a qualitative study which aimed to explore current notions of beauty and age. A diverse group of postwar women (born between 1945 -1955) from the US and the UK were interviewed with a focus on their own self-presentation and the acts of seeing and being seen. This paper explores the some of t

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Flew, Antony. "Freedom and Human Nature." Philosophy 66, no. 255 (1991): 53–63. http://dx.doi.org/10.1017/s0031819100052840.

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The present paper is an attempt to show that Kolakowski's contention is fundamentally correct. But Part I begins by distinguishing, as here he does not, two very different senses of ‘freedom’. In one freedom is a possible but not a necessary condition and objective of human activity: it is a condition which may or may not obtain on particular occasions; and an objective which particular people may or may not choose to pursue. In the other freedom is indeed inescapably ‘rooted in the very quality of being human’. So the remainder of Part I is devoted to the elucidation of this second sense, and

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Baral, Prabitra Raj. "Human Reconnection to Nature: An Ecopsychological Appeal in Corona Time Poetry." Outlook: Journal of English Studies 11 (July 1, 2020): 24–41. http://dx.doi.org/10.3126/ojes.v11i0.36314.

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Ecopsycology emphasizes on the intrinsic bond between humans and nature for mutual well-being. This article examines how poetry of corona time expresses human anxieties of environmental loss and sense of alienation from nature and how it makes people aware of their inherent sense of emotional attachment with natural system for their happiness, well-being and meaningful life. The objective of this paper is to investigate humans’ alienation from nature and their efforts for reconnecting to it. To achieve this, the paper evaluates the selected poems using theoretical modality of ecopsychology pro

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Puig de la Bellacasa, Maria. "Re-animating soils: Transforming human–soil affections through science, culture and community." Sociological Review 67, no. 2 (2019): 391–407. http://dx.doi.org/10.1177/0038026119830601.

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‘In a sense we are unique moist packages of animated soil’. These are the alluring words of Francis D. Hole, a professor of soil science renowned for encouraging love for the soil and understanding of its vital importance. Affirming humans as being soil entangles them in substantial commonness. This article explores how altering the imaginaries of soils as inert matter subjected to human use and re-animating the life within them is transforming contemporary human–soil affections by developing a sense of shared aliveness. Presenting research on current practices, material involvements and stori

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Burley, Mikel. "Eating Human Beings: Varieties of Cannibalism and the Heterogeneity of Human Life." Philosophy 91, no. 4 (2016): 483–501. http://dx.doi.org/10.1017/s0031819116000322.

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AbstractPhilosophy as well as anthropology is a discipline concerned with what it means to be human, and hence with investigating the multiple ways of making sense of human life. An important task in this process is to remain open to diverse conceptions of human beings, not least conceptions that may on the face of it appear to be morally alien. A case in point are conceptions that are bound up with cannibalism, a practice sometimes assumed to be so morally scandalous that it probably never happens, at least in a culturally sanctioned form. Questioning this assumption, along with Cora Diamond'

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Dameria, Christin, Roos Akbar, Petrus Natalivan Indradjati, and Dewi Sawitri Tjokropandojo. "Tinjauan Ulang Potensi Sense of place dalam Pelestarian Kawasan Pusaka Perkotaan." TATALOKA 22, no. 3 (2020): 379–92. http://dx.doi.org/10.14710/tataloka.22.3.379-392.

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Urban heritage conservation planning seeks to produce place experience with historical characteristics to bring sense of place that is a relation between human and place. However heritage urban planning that focuses on the sense of place actually gets criticized for being stuck in place-making purposes only and ignores the human dimension. The study of the sense of place potential in the urban heritage conservation is indeed still limited even though this potential needs to be studied futher because urban heritage place have cultural significant values which should be conserved by involving hu

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Pyasik, Maria, Tiziano Furlanetto, and Lorenzo Pia. "The Role of Body-Related Afferent Signals in Human Sense of Agency." Journal of Experimental Neuroscience 13 (January 2019): 117906951984990. http://dx.doi.org/10.1177/1179069519849907.

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At present, most of the neurocognitive models of human sense of agency (ie, “this action is due to my own will”) have been traditionally rooted in a variety of internal efferent signals arising within the motor system. However, recent neuroscientific evidence has suggested that also the body-related afferent signals that subserve body ownership (ie, “this body is mine”) might have a key role in this process. Accordingly, in the present review paper, we briefly examined the literature investigating how and to what extent body ownership contributes to building up human motor consciousness. Evide

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Trautman, Micah. "Heideggerian Hospitality." Heidegger Circle Proceedings 52 (2018): 54–59. http://dx.doi.org/10.5840/heideggercircle2018528.

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This essay begins to investigate the possibility of a Heideggerian sense of hospitality. By drawing out the concern for home at the center of Heidegger’s analysis of uncanniness and attending carefully to its ethical resonances, I believe we find an opening to just such a possibility. Heidegger’s thinking of uncanniness, of an essential uncanniness that defines human-being as both unhomely and becoming homely, opens us to an ethicality understood in terms of home, an authentic being-with that finds its origin in the uncanny opening of human-being to Being, and thus, to beings.

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