Al-Ghazali's intellectuality and capabilities have been recognized worldwide until he was nicknamed H{ujjatul Islam. Therefore, if there are people who refute his thinking in many ways, then the ...refutation needs to be investigated further. In this case, Ibn Rushd rejected and blamed al-Ghazali's criticism of the peculiarities of the philosophers on three things, namely the nature’s immortality, God's knowledge, and physical resurrection. This study aims to find a clear position regarding the controversial discussion between Ibn Rushd and al-Ghazali. Both had different views on these three issues. This qualitative discussion with a critical hermeneutic approach presents various analyzes of the arguments of the two figures, especially concerning Ibn Rushd's criticism toward al-Ghazali. This study resulted in a conclusion that Ibn Rushd's criticism toward al-Ghazali can be said to still have gaps in his argumentation. When Ibn Rushd presented a proposition in the form of verses of the Qur'an, the verse he delivered supported al-Ghazali's opinion if analyzed in more depth, and was cross-checked with other verses.
The article concentrates on the question of euthanasia in relation to the emerging life-extension technologies and the immortality industry within the philosophical framework of transhumanism. I ...begin by sketching the picture of human enhancement and immortality research and industry and pointing to its preliminary assessment of social impact, drawn by Jacobsen (2017). I present immortalism as a specific branch of transhumanism, leading to the rise of postmortal society informed by neohedonism and negative utilitarianism: oriented towards the pursuit of pleasure and minimization of suffering. I ask the question if in the postmortal society the problem of euthanasia will exist. To answer this question, firstly, I briefly present the changes in understanding the notion of a good death; secondly, I discuss the transhumanist approach to euthanasia. And thirdly, I point to the challenges to the biopolitics of death and dying in the postmortal society. The discussion of these areas leads to the conclusion that the problem of euthanasia in the postmortal society will not disappear; rather, it will become more aggravated due to the paradoxical nature of the transhumanist approach to death, personal freedom, autonomy, and dignity.
Članak se bavi pitanjem eutanazije u odnosu na nove tehnologije produženja života i industriju dugovječnosti u filozofskom okviru transhumanizma. Rad započinjem ocrtavanjem slike istraživanja o poboljšanju čovjeka i njegove dugovječnosti, ukazujući na preliminarnu procjenu društvenog utjecaja tih istraživanja koju je izradio Jacobsen (2017.). Predstavljam besmrtnost kao specifičnu granu transhumanizma, koja dovodi do uspona postmortalnog društva utemeljenog na neohedonizmu i negativnom utilitarizmu: orijentiranom na potragu za užitkom i minimaliziranje patnje. Postavljam pitanje hoće li u postmortalnom društvu uopće postojati problem eutanazije. Da bih odgovorila na ovo pitanje, prvo ukratko predstavljam promjene u shvaćanju pojma dobre smrti; drugo, raspravljam o transhumanističkom pristupu eutanaziji i treće, ukazujem na izazove biopolitike smrti i umiranja u postmortalnom društvu. Rasprava o tim pitanjima dovodi do zaključka da problem eutanazije u postmortalnom društvu neće nestati, nego će se pogoršati zbog paradoksalne prirode transhumanističkog pristupa smrti, osobnoj slobodi, autonomiji i dostojanstvu.
El presente trabajo tiene como propósito el análisis del papel de la moral en una de las promesas más grandes profesadas por el transhumanismo, la promesa por la inmortalidad humana. Dicho propósito ...se llevará a cabo mediante la interpretación del breve cuento: El inmortal del literato Jorge Luis Borges. Esto con el fin de develar la estrecha relación que existe entre la dimensión moral del hombre – la pregunta por el qué debo hacer – y el reconocimiento de su finitud, de su devenir, como ser que va formando su propia narrativa en el mundo.
The purpose of this paper is a new approach from an interdisciplinary standpoint to the long lasting phenomena of the vampires. Consequently, I have drawn on from multiple sources in history, ...folklore, literary studies and anthropology. As monsters, they have been analysed in the light of their symbolic meaning. Previous studies place them in realms of mythical thinking and belonging to a liminal state of the nature-culture classification. As undead, their specificity is to trespass sides, a matter of fear for the living. Although we want to consider our civilization as rational and free from superstition, undead keep coming back through different narrative media. I will try to address that question by emphasising the liminality of death and the allure of immortality. The chosen case of research is Bram Stoker's Dracula (1897) and the film adaptation directed by Francis Ford Coppola (1992). By comparing the changes in the characters and the plot I have tried to frame them as different versions along the history of a myth. Any social order need to set boundaries but, being humans, we are tempted to trespass at least through fiction.
This essay examines the ideological parallels between the transhuman pursuit for immortality and xenofeminism’s call for biological manipulation. Paying particular attention to the patriarchal legacy ...of technoscience, I identify eugenic principles embedded in the discursive emphasis on anti-naturalism, freedom, and alienation. My intention is to recuperate xenofeminism’s more radical manoeuvres by resituating its aims through a historical materialist approach. Specifically, I suggest a reinterpretation of nature as inherently technological. In so doing, I argue for an alliance between xenofeminism and ecofeminist political economy to engage a discursive redirection toward degrowth and dealienation. I then build on Rosi Braidotti’s (2013) posthuman theory of death to suggest an uncomfortable biopolitical expansion: a biopolitics for the Anthropocene should not only seek an equal right to live, but also an equal predisposition to death. My countervailing materialism centres a politics of finitude through an analysis of the vital-fatal entanglement in the body’s reproductive capacities.
The method of the present research is descriptive-analytical and it is discussed to express the arguments of the immortality of the soul and reincarnation in Phaedo and their similarities and ...differences with Orpheusian and Pythagorean doctrines. There is a difference of opinion regarding how Plato was influenced by these traditions. Some commentators believe that Plato was influenced by Orpheusian thought in expressing his eschatological teachings, and others considered them to be influenced by the Pythagoreans. Reincarnation is the most important eschatological doctrine, which has many disagreements about its origin, and some of Plato's arguments are based on it. This doctrine raises questions, such as what is the connection between liberation from the cycle of reincarnation and the divinity of the soul? In addition, what is the necessary condition of this divinity? In this article, while expressing and analyzing Plato's arguments based on Orpheusian and Pythagorean eschatological thinking, we address these questions and express our position regarding how and how they influenced much Plato.
Unamuno esteemed the book Psyche by Erwin Rohde as the «leading work» on the faith of the Greeks in the immortality of the soul. The work deeply influenced Unamuno ́s writings. Here we study its ...presence in The Tragic Sense of Life (1911-1912), Orfeo’s «Funeral Oration» in Mist (1914), and the drama The Other(1926). We focus on the Greek cult of souls and on the psyche as the Other in Rohde and Unamuno.
In Orphism, through Pythagoras to Plato, the soul survives the death of the body. But for Aristotle it is the form of the body, and this makes its immortality unlikely, since form cannot exist ...without an individuating matter. Exploring synthesis, the soul is for Aquinas an incarnate spirit whose union with the body creates a unique union. This paper then employing the critical-analytic model argued that these traditions were quite myopic; and this informed the interrogation of another cultural position which is, the immortality of the soul in Igbo-African ontology. The intention is to brace the classical positions towards a holistic idea of the immortality of the soul. This is because, in Igbo ontology, there is no distinction between body and soul, as the attention is on man as a complete being, who at death experiences what this paper called ontological mutation.
The People Paradox Dickinson, Janis L.
Ecology and society,
06/2009, Letnik:
14, Številka:
1
Journal Article
Recenzirano
Odprti dostop
In 1973, Ernest Becker, a cultural anthropologist cross-trained in philosophy, sociology, and psychiatry, invoked consciousness of self and the inevitability of death as the primary sources of human ...anxiety and repression. He proposed that the psychological basis of cooperation, competition, and emotional and mental health is a tendency to hold tightly to anxiety-buffering cultural world views or “immortality projects” that serve as the basis for self-esteem and meaning. Although he focused mainly on social and political outcomes like war, torture, and genocide, he was increasingly aware that materialism, denial of nature, and immortality-striving efforts to control, rather than sanctify, the natural world were problems whose severity was increasing. In this paper I review Becker’s ideas and suggest ways in which they illuminate human response to global climate change. Because immortality projects range from belief in technology and materialism to reverence for nature or belief in a celestial god, they act both as barriers to and facilitators of sustainable practices. I propose that Becker’s cross-disciplinary “science of man,” and the predictions it generates for proximate-level determinants of social behavior, add significantly to our understanding of and potential for managing the people paradox, i.e., that the very things that bring us symbolic immortality often conflict with our prospects for survival. Analysis of immortality projects as one of the proximate barriers to addressing climate change is both cautionary and hopeful, providing insights that should be included in the cross-disciplinary quest to uncover new pathways toward rational, social change.
The book Ecclesiastes has been regarded as one of the most profound pieces of ‘wisdom’ literature in the ancient Orient. It rivals in depth and the courage to challenge the institutional status quo ...with the literature from Mesopotamia and Egypt. It has puzzled readers in the last three millennia with its unparalleled courage to ask uncomfortable questions about faith, Gods and humanity. Ironically, many of the questions that Ecclesiastes asked have found reverberations in the hearts of post-modern men and women today. On the one hand, the author affirms his belief that one can discern the ‘hand of God’ dispensing justice even in the most tragic of circumstances. On the other hand, Ecclesiastes confesses that, even though he applied his heart ‘to know wisdom and to know madness and folly,’ in the end he perceived ‘that this also is but a striving after wind.’ His conclusion? ‘Vanity of vanities: all is vanity!’ Statements like these have compelled us to approach Ecclesiastes in order to find the equilibrium in his vision between ‘despair’ and ‘hope.’ To do so, we will select a number of divine attributes that offer clarity not only to the vision of God in Ecclesiastes, but also to the sensitive issues of the meaning of life, suffering, justice, death and eternity. In the course of our analysis we will examine the views of contempoerary scholars who have written on this subject. We will show how Ecclesiastes’ vision takes into account human suffering and despair, without sacrificing the integrity of hope.
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