New Humanism Research Papers - Academia.edu (original) (raw)

These are troubling days for the humanities in America. In response, a recent prolieration of works defending the humanities has emerged. But, taken together, what are these works really saying, and how persuasive do they prove? The... more

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- American History, Classics, Education, Humanities

Rohinton Mistry is widely acknowledged for his postcolonial approach to the marginalized. In his novels, he has not only highlighted the marginal position of the poor and the destitute in the Parsi community but also in the wider Indian society. In Family Matters, we find he locates the marginalized within the family set up also. The aged people are objects of neglect, more so in poor families where financing the upkeep of old people seems burdensome. As is his wont, Mistry shows the impact of dirty politics on ordinary, politically unattached lives. Politics is also responsible for the fall of the city of Bombay from a cosmopolitan to a ghettoized one. As an intellectual, Mistry cannot escape casting a glance at the declining numbers of the Parsi community and comes up with his views on the issue ty and how the community can forge links with other communities. For his focus on the Parsi identity, political suppression, and the weak and the destitute in society, Mistry comes out as ...

- by Jagdish Batra
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- Ageism, New Humanism, Rohinton Mistry, Parsis in India

The vast majority of political scientists, sociologists, and philosophers continue to label Frantz Fanon as an apostle of violence. In the process, they deny his deep commitment to revolutionary humanism and mutual recognition among colonizer and colonized. This chapter argues that Fanon is highly relevant for understanding and confronting colonial violence in the contemporary world-system. It starts by discussing Fanon's analysis of total violence in colonial contexts, before considering his original approach to decolonizing counter-violence. Then it examines Fanon's concept of new humanism and illustrates the latter's significance. We propose that "stretching Fanon" allows us to make sense of how today's wretched of the earth struggle against and beyond conditions of colonial annihilation.

- by Sean Chabot
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- Violence, Fanon, New Humanism, Damned of the Earth
- by Liping Bai
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- Comparative Literature, Translation Studies, Chinese Studies, Sinology

The “end of the World” trope can be crushingly rote in apocalyptic discourses, but its critical deployment is not, and it goes to the heart of rhetoric’s self-concept. My starting point is obvious and well-marked: world is not severable from Man, so the end of the world is about the end of Man. Etymologically, the term “world” derives from Germanic languages and refers to the life of mankind, being a compound term of “man” and “age” with the literal meaning of “age of man.” Unsurprisingly, the “end of the world” invoked by many feminist, post-structural, and posthuman theorists, as well as by Black, decolonial, and science studies scholars is often a comment on the death of Man’s entitlement as the organizing matrix for life on earth. I’ll pull at three threads of “end of the world” troping, all of which revolve around diffracted conceptions of world and, concomitantly, humanity. Then I pose two questions raised by multi-world ontologies for the potential of humanism in rhetoric: First, how do diffracted ‘worlds’ impact rhetoric’s know-ability? Second, can co-extensive being function as an orienting heart of ‘worlds’ without contradicting a logic of diffraction?

- by Nathan Stormer
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- Humanism, Rhetorical Theory, Edouard Glissant, New Humanism

The article proposes a reading of the great heroic myths of antiquity as the foundations of the psychic experiences of the human nature. A philological examination of the texts narrating of these heroes, precedes a clinical experience that aimes at solving the difficulties may arise with a young mind in the course of its development. Finally, this article tries to find a sort of paradigm of "New Humanism", that is needed in a world where the people prefers technical and professional aspects of education.

- by Kelsey Dayle John
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- Indigenous Studies, Queer Theory, Animal Studies, Indigenous Feminisms

Humanity is on the threshold of recognizing the fundamental error in its view of life and death. Both death as well as active life is necessary to the vital formation of a larger, more essential whole. In this paper, I apply the sociology of knowledge and change as it pertains to death and focus on ways in which we can step outside its traditional frameworks and limitations. I also discuss topics related to death such as birth, aging, sickness, and war, and examine cultural differences in attitudes toward death. I offer varying perspectives including the Buddhist view and from these draw implications and conclusions. I apply the lenses of contemporary social scientists such as Edgar Morin, Kenneth Gergen, Edward Stewart, Milton Bennett, Mary Catherine Bateson, E. Doyle McCarthy, Philip Slater, and Piotr Sztompka. To these I add other relevant passages from the writings and speeches of key thinkers on the topic of death, in particular, Buddhist philosopher, peacebuilder, and educator, Daisaku Ikeda. To construct a more humanistic and sustainable view of life, it is first of all crucial to establish a culture which perceives death in its larger living context as but one cycle in the expansive eternity of life.

- by Dr. Carol L . Simpson
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- Semiotics, Religion, Buddhism, Comparative Religion

Are the Basis for Education with the focus of the New Humanism. These are general guidelines for any institution to carry out ethical positions, and move toward a more humane education, and less violent.

- by Daniel C Robaldo
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- Ethics, Education, Nonviolence, Argentina

- by Jagdish Batra
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- Ageism, New Humanism, Rohinton Mistry, Parsis in India
- by Eric Adler
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- Classics, Higher Education, Renaissance Humanism, Humanism
- by Mirta Devidi
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- Interdisciplinarity, New Humanism, German Modernism, Mirror Neurones and empathy

The main aim of this article is to outline the discussion on euthanasia that affects the basic issues of human life – the foundation of human dignity, sense of pain and suffering, conception of the afterlife, quality and value of life, etc. All the indications are that the process of the legalization of euthanasia will develop in the coming decades. Today we need a new paradigm of bioethics, built on the basis of a new humanism which will allow us to adequately analyze such phenomena as death, suffering and dying. The new paradigm of bioethics can be an effective tool in the dispute over the death on request.

- by Andrzej Kobyliński
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- Bioethics, Euthanasia, New Humanism, Hans Küng
- by Andy Wang
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- Comparative Literature, Colonial Modernity, New Humanism, Kōjin Karatani

A brief overview of new trends in the humanities.

- by Przemysław Czapliński
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- Theory of literature, New Humanism, Humanities and politics
- by Liping Bai
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- Comparative Literature, Translation Studies, Chinese Studies, Sinology

Beside the main aim of present paper, i.e. to delineate life and work of
George Sarton (1884–1956), was to determine (according to George Sarton) the relations between history of science and other spheres of human spiritual and intellectual world (religion, technology, visual and decorative art) and between above mentioned discipline and civilization as such. Science as “systematized positive knowledge” – in Sarton’s view – has the power to be indefinitely open to changes as well as to be truly cumulative and progressive as the only human activity. Th erefore its place within the civilization is of high importance. According to that position a history of science is relevant as well. From this point of view fate of civilization is depended on the development of science or onto her stagnation or decline. History of science helps to understand the human position within the world and “to increase our part in the cosmic evolution”. Th is paper was focused also on Sarton’s concept of “new humanism” bridging the gap between the exact and natural sciences
on one side and humanities on the other one. Sarton’s aim was to make
a place for a mutual understanding and co-operation of diff erent scientific approaches. It is the history of science, which has a task to fulfill this mission.

- by Marcel Martin
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- History of Science, Historiography of science, Positivismo, Positivism
- by David Torrijos-Castrillejo
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- Religion, Christianity, Philosophy, Metaphysics

We are facing a global Education is in crisis. Education with a strong influence of the banks, leaving the education of many countries, the total bankruptcy. Violence in schools is a clear symptom of an education system mismatch of an age old and older who died.
We are working on developing a new education system that is transitional between the current and the education we all want, more caring, more humane.

- by Jorge Botelho Moniz
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- Religion, Sociology of Religion, Catholic Studies, Practical theology

Per accedere al convegno da remoto inquadra il QR Code o clicca sul link: urly.it/3nq69

- by Greta Venturelli and +2
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- Renaissance Humanism, Renaissance Philosophy, Humanism, Nicholas of Cusa

One of the key notions of Raimon Panikkar's thought, the logomythic dynamis describe the process in which human logos analyze and deconstruct the mythos, by allowing a new remitologization. Western contemporary world lives inside a mythos made of Science, Technology and "Democracy", but there are new forms of logos rising in the last years that challenges this Western pedestal. In this communication, after a brief philological layout of the evolution of logomythic dynamis in Panikkar's works, I try to argue how a panikkarian approach to the digital contemporarity can help in establishing a new Humanism.

- by Leonardo Marcato
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- Philosophy, Intercultural Philosophy, Contemporary Philosophy, New Humanism
- by Jim Farmelant
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- Secular Humanism, Atheism, History of Atheism, Humanism

The article is a voice in the discussion on the current
precarious status of humanities, which, according to some researchers, is
undergoing a crisis, and its shape seems undefined and inconsistent. Inspired
by comments by Przemysław Czapliński and Agata Bielik-Robson as well as
theories of posthumanism, the author attempted to illustrate the problem by
showing the mechanisms in board games. She asks, following Bruno Latour's
footsteps, who is the driving force in the game: a player or a non-human being
who, unlike video games, has no visual representation (the body of the
character we play or with whom we interact). Attention has been focused on
the player's relationship with the game environment, in which the participant
voluntarily submits to the rules dictated by the game. This leads to the creation
of a gameplay, which is supposed to be a metaphor for the perfect relationship
between man and nature – around which deliberations occupy an important
place in reflections on New Humanities, based on Heidegger criticism.

- by Katarzyna Kurowska
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- Game Theory, Philosophy, Posthumanism, Actor Network Theory

Introduzione al volume "Estudios Europeos".

- by Greta Venturelli
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- Renaissance Humanism, Ortega y Gasset, New Humanism, Europa

The main aim of this article is to outline the discussion on euthanasia that affects the basic aspects of human life – the foundation of human dignity, sense of pain and suffering, the conception of the afterlife, quality and value of life, etc. All the indications are that the process of the legalisation of euthanasia will develop in the coming decades. Today we need a new paradigm of bioethics, built on the basis of a new humanism, which will allow us to adequately analyse such phenomena as death, suffering and dying. The new paradigm of bioethics can be an effective tool in the dispute over the death on request.

- by Andrzej Kobyliński
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- Ethics, Bioethics, Posthumanism, Euthanasia

Notwithstanding the work of a small number of acolytes, the reception of Irving Babbitt’s humanism among Christians has been rather chilly, to say the least. Part of the reason for this is undoubtedly the criticism leveled against Babbitt’s ideas by his most prominent student, the great poet and literary critic T.S. Eliot, who nonetheless remained under Babbitt’s intellectual influence throughout his lifetime. Eliot’s criticisms were significant, not only because of his prominence and intellectual kinship with Babbitt, but because they offered an explicitly Christian interpretation which saw his New Humanism as problematically trying to supplant the religious foundations of Western civilization with a secular alternative. It is interesting that even among contemporary Christian writers who extol the idea of a “Christian Humanism,” there has likewise been a reluctance to see the thinking of Babbitt as compatible with or supportive of Christianity. The present essay seeks to remedy what is seen as a misinterpretation of Babbitt from the Christian perspective, which has its origins in these criticisms of Eliot. In order to do so, it will reframe this early discussion, arguing that Babbitt’s humanism is not only compatible with Christianity but that his early phenomenological account of moral decision making actually bolsters Christian ethics. In the end, the essay will argue that Babbitt’s relationship to Christianity should be understood as comparable to that of Aristotle, insofar as Babbitt may be seen to anticipate and inform the contemporary philosophical approach known as virtue ethics, which has much to offer Christian thinking about the ethical life.

- by Ryan Holston
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- Religion, Christianity, Aristotle, Virtue Ethics

This text introduces the special issue of Artnodes magazine. Journal on Art, Science and Technology, dedicated to the digital humanities, under the subtitle "Policies, societies, nowledge", which brings together some of the most... more

- by Nuria Rodríguez-Ortega
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- Digital Humanities, New Humanism
- by Eric Adler
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- Classics, Humanities, Critical Thinking, Humanism

The main aim of this article is to outline the discussion on euthanasia that affects the basic aspects of human life-the foundation of human dignity, sense of pain and suffering, the conception of the afterlife, quality and value of life, etc. All the indications are that the process of the legalisation of euthanasia will develop in the coming decades. Today we need a new paradigm of bioethics, built on the basis of a new humanism, which will allow us to adequately analyse such phenomena as death, suffering and dying. The new paradigm of bioethics can be an effective tool in the dispute over the death on request.

The study of the popularisation of English Catholic Catholic journalism in Catalonia in the 1920's and 1930's has mainly focused on the figure of G. K. Chesterton. However, his great friend, the polemicist Hilaire Belloc, also had a certain presence in Catalonia through direct contact with the country, translation of his articles and works and collaboration in Catalan media. The fact that Belloc was clearly an anti-modern apologist of the Christian faith and the original ideologist of a ‘medievalist’ political and economic system called ‘distributism’, as well as a prominent historian and author of biographies, endowed him with a multifaceted character and special interest for the Catalan intellectuals, especially the Catholics. In the shadow of Chesterton, the present article highlights how his texts and ideas had a valuable impact, which ultimately contributed to the penetration into Catalonia of the new English-Catholic Catholic humanism.

- by Francesc Montero
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- G.K. Chesterton, New Humanism, Catalan Literature, Hilaire Belloc
- by Eric Adler
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- Classics, Humanities, Higher Education, Renaissance Humanism
- by Grzegorz Sztabiński
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- Avant-Garde, 20th century Avant-Garde, New Humanism

This volume pursues the question of Christianity's contribution to a new humanism. It tries to introduce a view of the mortality, fragility and vulnerability of life as starting points of its transcendence. Time, language, modern symbolic... more

- by Kurt Appel
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- Christianity, Jacques Lacan, Robert Musil, Philosophy of Time

Throughout history, humanism has been considered a cultural movement that has placed the human being as a central focus. Although the human being is the central element of humanism, it is not always clear how much and to what extent it... more

- by Vito Correddu
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- Martin Heidegger, Humanism, New Humanism, Existence
- by Leonardo Marcato
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- Philosophy Of Religion, Posthumanism, Transhumanism, Transhumanism/Posthumanism

Il problema del ruolo della filosofia nella sua contemporaneità è una questione che esiste sin da quando la filosofia come predisposizione d’animo del pensatore ha cercato di aprirsi all’esterno e di farsi pratica nell’ambiente circostante. Nell’epoca di Aristotele e Platone, il filosofo aveva parte attiva nella vita della polis, a Roma consigliava imperatori e generali, nel medioevo manteneva la conoscenza del passato e promuoveva lo studio del futuro. Sino alla seconda guerra mondiale il ruolo della filosofia veniva comunque mantenuto più o meno forte; erano filosofi governanti, scienziati, uomini d’affari. Solo in stati autoritari la figura del filosofo sembra mantenersi autonoma: in Nord Corea, ad esempio, la figura del filosofo di stato è riconosciuta dai governanti e dalla popolazione, rispondendo ai dubbi ed ai quesiti dei cittadini in relazione al Juche, la dottrina politica nordcoreana. Da qualche tempo la crisi sempre maggiore delle discipline umanistiche ha relegato la filosofia a ruoli marginali da talk show, od essa stessa per reazione si è chiusa nella torre d’avorio dell’accademia.
Eppure, ci possono essere dei punti dove la filosofia può ancora dimostrarsi presente ed in grado di dire qualcosa all’Umano: dalla storia della filosofia alla teoresi, dall’estetica alla bioetica, questa disciplina si mantiene tutt’ora vitale e resistente al passare del tempo ed alla sua paventata crisi. In questo intervento, si cercherà di presentare come la riflessione filosofica può e deve far fronte ad un sorgere delle nuove tecnologie sempre più forte e sempre più presente. Informatica, biotecnologie, potenziamento umano ed altre forme di tecnologia avanzata dividono il pensiero in due macroschieramenti: da una parte i critici verso tecnica e tecnologia, fino ad arrivare alle forme più estreme di luddismo e tecnofobia, mettono in guardia dai rischi e dai danni che un’accelerazione simile può portare. Dall’altra, il movimento transumanista ed il pensiero postumano accoglie i cambiamenti integrandoli nella vita umana, spingendo per un superamento dell’Umano in quanto tale. Entrambi gli schieramenti si rivelano però manchevoli nell’affrontare determinate questioni teoretiche fondamentali, che non possono essere tralasciate quando si parla dell’Umano: la frammentazione della Realtà, il distacco da essa, e soprattutto un aggrapparsi tenacemente a definizioni di Umano ormai non più attuali o, al contrario, rifiutarle totalmente per abbracciare un Altro di plastica e silicio. Per questo in questo intervento si cercherà, con l’aiuto della filosofia di Raimon Panikkar, di indicare una terza via, un “nuovo umanesimo” consapevole di queste problematiche in cui la filosofia sia in grado di affrontare le sfide della modernità e di offrire il suo aiuto a comprendere rischi e possibilità delle nuove tecnologie senza per questo perdere il senso di essere Umani.

- by Leonardo Marcato
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- Posthumanism, Transhumanism, Contemporary Philosophy, Teilhard de Chardin