In Paul and Palestinian Judaism, E. P. Sanders argues that, for Paul, humanity’s
plight was not the condition that necessitated the solution of Jesus Christ. Instead, the solution
was presented to Paul first on the Damascus road, and humanity’s plight was simply the logical
corollary to the solution. This study will critically examine the particulars of Sanders’s argument—
particularly with regard to Romans 7, Philippians 3, and Galatians 3—and offer some
alternative exegetical analyses. This essay will argue that, while the development of Paul’s thinking
may indeed have run from solution to plight, the exposition of Paul’s thinking goes from
plight to solution. The movement of Paul’s exposition may suggest that his conception of the
plight of humanity was born out of his ideational milieu, which must have been fed, at least, by
the Old Testament and evidenced, at least, by literature such as 4 Ezra.
At a time when humanity experiences its greatest advances, major conflicts and abuses arise around the world due to a lack of humanism and reason within the meaning of the Enlightenment. Modernity and western comfort in our globalized society have not helped share and balance the wealth, nor preserve the natural resources; it has not prevented crimes against humanity nor the most insane dictatorial actions of the 20th and early 21st centuries. This went hand in hand with a massive degradation of the environment. Could the animal be the solution to all the mistakes we have made during the last century, instead of being considered an inferior, a slave? Could he not be the one who has managed the best in the fields of intelligence, self-regulation and respect of his vital environment? Should we not rather turn toward the animal to find a new balanced model? Respecting the environment and his peers seems to be the most striking evidence of intelligence, does it not? The animal has achieved this. Man has not. Focusing on the way man has treated animals may therefore help us to understand why we have treated our peers so badly.
In this article, the author presents an overview of the 20th century Polish humanist Mieczysław Wallis who searches for answers to the question of the essence of humanity. The philosopher saw it in human axiological activities building a world of specifically human creations thus giving Man a meaningful existence. An axiological perspective of human subjectivity – the search for the purpose and meaning of human existence in the implementation of aesthetical and ethical values can be seen as a methodological proposal worthy of deeper consideration which could facilitate solving modern ethical and bio-ethical problems.
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Robson, D. (2018) Civilisation’s true dawn. In M. Marshall (Ed.), Civilisation (pp. 6–11). New
In the 1930s W.H. Auden taught at several public schools in Britain while simultaneously embarking on his poetic career. Later in life, he lectured at various educational institutions and returned to Oxford, his alma mater, in the 1950s as Oxford Professor of Poetry. His experience of teaching allowed Auden to reflect upon the pitfalls of Britain’s interwar educational system and its social function. Therefore, this article diverts attention from the prevailing scholarly focus on Auden’s poetry to his critical prose in order to examine the poet’s concerns about the content, purpose and role of education in society, his views on the structure of the educational system and disquiet about the tension between the utilitarian and humanistic dimensions of the educational process. At a more general level, the paper points out the relation that Auden maintained existed between education, democracy, art and the “crystallizing” power of poetry.
dôstojnosti v bioetike [ The Problem of Humanity and Human Dignity in Bioethics ]. Prešov: Grafotlač.
GLUCHMAN, M. (2014b): The Aspects of Physician Relationship to Patient’s Autonomy. In: Ethics & Bioethics (in Central Europe) , 4(1–2), pp. 73–82.
GLUCHMAN, V. (2005): Miesto humánnosti v etike sociálnych dôsledkov [The place of humanity in the ethics of social consequences]. In: Filozofia , 60(8), pp. 613–623.
HERRING, J. (2006): Medical law and ethics (First Edition). Oxford: Oxford University Press.
JENNINGS, B. (2004): Alzheimer’s disease
The school can therefore accommodate television screens and computers but provided they are confined to specific practices, limited, criticized, to allow time and space for a transmission of knowledge, know-how and skills which require a group, microcosm of humanity, and an authority, carrying values and ends. The screen must lose all its fantastic power, its omnipresence, to remain a complementary and partial tool in a school world, a space and a time proper, intended to instruct and educate the pupil or the student, to lead him towards a citizenship that is not confused with a consumer or with a player on screens.
Maria Sklodowska-Curie - scientist, friend, manager
Great names in science represent an inexhaustible source and richness of inspiration, satisfaction and consolation, a moving and victorious force. Throughout her exemplifying life, Maria Sklodowska remained modest but with a keen sense of humor, of an outstanding style, a mine of knowledge and experience, of innovative ideas and a rich inner life. Full of love, of passion to give and to share, of natural optimism, mixed with a light melancholy, so typical for sages. She vehemently defended the love of scientific research, of the spirit of adventure and entrepreneurship and fought for international culture, for the protection of personality and talent. Maria Sklodowska left her passion to science, her dedication to work including education and training of young people, her passionate adherence to her family, her belief in her friends, her pure and profound humanity and warmth!
The paper should be a homage to her, an appreciation of her work over the years, but not less a correspondence, a conversation with her! On the other hand, the present solemn occasion resuscitates the personalities of Maria and Pierre Curie and their work, in particular of Maria Sklodowska in her own native land! In this manner, it truly contributes to her immortality!
The article talks about a common searching by the Western and Eastern countries the ways of solving environmental problems of humanity based on the improving the worldview reflections. The authors propose the dialogue of cultures as a methodological key solution to these problems. In the context of comparative analysis the authors characterize the ecologism of tao-Buddhistic traditions and values of the Oriental attitude, that have a great influence on Western civilization. The environmental philosophy of attitude towards nature is offered in the article as a common product of dialogue of cultures. The authors also present the experience of using the Eastern philosophical concepts of attitude towards nature in Ukraine.
This text presents an assessment of the literary work of Karel Čapek from a perspective that has not yet been discussed. It focuses on analysing Čapek’s works from the viewpoint of their possible inspiration by bioethical issues. Čapek’s philosophy and the powerful ethical charge of his texts tend to be associated with his interest in pragmatism, a subject to which he, however, took an individual and critical approach. One of the most important categories of his way of thinking is life. In his prose works and plays we therefore see motifs that may be associated with the thematic definition of bioethics. These are questions concerning the value and quality of human life, issues concerning the dehumanizing impact of science and technology, as well as reflections upon the moral dimension of man’s relationship to nature and also to the relationship between people and animals. Čapek’s work may therefore provide inspiration from the perspective of the history of the gradual formation of the bioethical point of view.