_Purpose._ The article aimed at identifying the effects of modern digital technologies on the formation of human morality. _Theoretical basis._ The research base is the practical communicative philosophy. _Originality._ It lies in the fact that the article considered a moral interaction between a person and artificial intelligence. _Conclusions._ Nowadays modern digital technologies have acquired a new importance. Previously, they were only passive assistants. But now they are able to actively influence human nature not only from the outside, yet also from (...) the inside. Now they influence not only the form of thoughts but also their character. It is artificial intelligence that is the cause of the phenomenon of the "information bubble" ("echo chamber"). They are formed by mathematical algorithms for each individual user of the Internet. It is because of these algorithms, which are the basis of artificial intelligence, that we can conclude: they are guided only by strategic rationality. Therefore, they relate to the Internet user only as an object. That is why such a situation can also be a manifestation of the expansion of strategic rationality into the lifeworld, which gives rise to social pathologies. New digital technologies (first of all, social networks) are becoming an integral part of a person’s everyday life, and therefore the background of his/her life world. Virtual life becomes an important part of real life. However, virtual life is formed by the influence of the information stream, which constantly sets new "trends", including "trends" on morality. That is why a person begins to perceive only those events that are contained in this stream. Moreover, s\he can express his\her empathy only when s/he him/herself is able to join this stream and express it in virtual life. (shrink)

Partindo do viés determinista da tecnologia veremos que esta tem poder suficiente para estabelecer formas-de-vida específicas, configurar a atividade humana, estruturar os comportamentos individuais e coletivos para produzir resultados desejados – entre estes está a construção condicionada e controlada de sujeitos sob encomenda. A ideia de uma razão tecnológica que constrói subjetividades pré-determinadas liga-se à noção foucaultiana de governamentalidade: um poder que se exerce sobre um conjunto de indivíduos através da estruturação dos possíveis campos de ação. Exercer o poder sobre (...) os outros implica em governar ações, administrar eventualidades, gerenciar possíveis riscos e perigos. Nesse sentido, buscamos analisar o papel desempenhado por uma crescente racionalidade de governo efetuada e gerida pelos algoritmos. Com o advento da internet foi possível coletar e armazenar dados sobre os mais diversos aspectos da vida dos indivíduos. Tal situação possibilitou a instalação de um tipo completamente novo de governo que age através da otimização algorítmica dos comportamentos, das relações sociais e da própria vida. (shrink)

The Fourth Industrial Revolution is a phrase that is frequently heard in the media. This study explores the major changes that this revolution has installed for us. The Fourth Industrial Revolution is an umbrella term for many aspects, and the study takes note of the concepts like the Internet of Things, artificial intelligence, artificial general intelligence, artificial superintelligence, transhumanism and Homo digitalis. The spin-off effect of this revolution may cause possible disruptive effects on Homo sapiens by creating (...) greater numbers of Homo disruptus. The term Homo disruptus is not a frequently used term, although it can be used in conjunction with the disruption that will be part of our future. Disruption may occur because of emerging technology, robotics, unemployment, digital dictatorships and exploitation, the side effects of Homo digitalis and transhumanism. The church will be part and parcel of this world, although the church does not have to be a victim and can play a significant role in anchoring Homo disruptus with the timeless message of the gospel and finding innovative ways to deal with their disruptive world. (shrink)

The article presents the problem of formation and determination of the individuality of the subject included in the world of digital culture. The study focuses on educational practices as one of the key factors influencing human subjectivity. The methodological basis of this research is a critical analysis and a multidisciplinary approach. This made it possible to consider a person, his characteristics and the problems of his personality in the postmodern era, as well as to determine the features of the current (...) educational paradigm by comparing modern and postmodern educational models. The active development of mass media and Internet communications in the second half of the XX century is considered one of the factors that contributed to the significant ontological, axiological and anthropological transformations of modern culture, and also became one of the key factors in the formation of digital culture. The category of homo digitalis is explained as a unique phenomenon of the XXI century, its analysis is presented from different positions, including the definition of negative trends: decline of reflection, banalization of the New, primitive subjectivism, laziness, inability and unwillingness of analytical and critical mental activity, psychological problems, deviant manifestations, pedagogical vicissitudes and conflicts based on confrontations between generations, etc. Rejecting logocentrism and a rigid evaluative position, the study made an attempt to overcome skepticism regarding the expansion of digitalization into the educational process in the context of the modern problem of the massive introduction of distance education caused by the pandemic. It is proposed not to stigmatize the problems of individuality, which are characteristic of modern culture, as completely controlled by manipulative technologies, especially in relation to educational practices. (shrink)

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

Esta investigación expone cómo el tiempo, en cuanto categoría existencial, es fundamental en el marco actual de dominación y control neoliberal. Para ello, el artículo se divide en tres momentos: el primero, expone el actual neoliberalismo temporal como esa figura hegemónica con la cualidad de capturar y cancelar el futuro, y evitar toda alternativa a dicho sistema. El segundo presenta los elementos de la ontología aromática, como una forma de resistencia frente a la aceleración, la hiperindividualización y el rendimiento del (...) Homo digitalis. Finalmente, muestra cómo dicho proyecto da paso a una política a contratiempo, la cual, en la práctica, impacta y rompe la barrera de control que el sistema extiende sobre lo cotidiano con la intención de impedir que el sujeto imagine algún futuro posible fuera de la reproducción neoliberal. (shrink)

Актуальність обраної теми статті зумовлена глобалізаційними процесами у різних сферах суспільного буття, їх конвергенцією, появою та розповсюдженням Інтернету у світі, який сприяв якісно новому етапу розвитку світу – загальної цифровізації економіки, політики, державного і муніципального управління, фінансової сфери, освіти, культури, медицини та інших сфер життєдіяльності суспільства. «Цифрова трансформація» набула ознак четвертої промислової революції. Технічні інновації визначають темпи розвитку сучасного соціуму. Цивілізаційні зміни у сфері цифровізації такі революційні, глибинні, що світ не уявляється нам без Інтернету речей, роботизації, штучного інтелекту, створення великих (...) даних, безпаперових технологій, 3D-друку, хмарного та туманного обчислення, безпілотних, мобільних, біометричних технологій тощо. Сучасні цивілізаційно-технологічні зміни формують певні особливості філогенетичного розвитку людини: по-перше, розвиток техніки спричиняє зміни у свідомості людини, «формується» «цифрова людина» – Homo digitalis, з іншим мисленням, світоглядом, доступом до знань у режимі реального часу, яка завдяки штучному інтелекту і робототехніки реалізує та вирішує значно складніші економічні, управлінські, освітні, естетичні, елітарні, творчі проєкти та задачі, змінюючи аксіологічні основи буття. По-друге, у цифровому бутті людина не лише отримує нові можливості для творчості, а й стикається із загрозами власного існування, зумовленими результатами її техніко-раціоналістичної діяльності, яка ігнорує буттєві основи людського роду та пропонує конструкції особливого світу людини – штучної віртуальної реальності, втрачається міжособистісне пізнання. У цифровому просторі людина є учасником усього того, що відбувається у технооб’єднаному та взаємопов'язаному світі, створеному глобалізаційними процесами. Аналіз наукової літератури дає підстави стверджувати, що різні найактуальніші аспекти глобалізації, її трансформації та ролі людини в ній відобразилися у наукових статтях та монографіях українських учених – В. Ляха, В. Воронкової, В. Лук'янець, О. Кравченко, Л. Озадовської, Р. Сам-чука, В. Пазенюка, К. Райди та ін., а також творів західних науковців, серед яких К. Шваб, К. Скіннер, Е. Гідденс, Д. Гелд, У. Мак-Грю, Д. Голдблатт, Д. Перратон, К. Робінсон, С. Грінгард, А. Прасад, М. Форд, К. Келлі, М. Фезерстоун, С. Леш, Р. Робертсон, Д. Стігліц, Ю. Н. Харарі та ін. (shrink)

Purpose. The knowledge influence analysis on the formation process of new anthropological images of man in the contexts of scientific achievements and innovative technologies is the basis of this study. It involves the solution of the following tasks: 1) explication of the ontological content of knowledge in the anthropo-cultural senses of the epoch; 2) analysis of the knowledge influence on the process of forming a new type of man; 3) characteristics of the modern anthropological situation in the context of digital (...) culture; 4) substantiation of interrelation of phatic communication with post-truth society in the dimensions of anthropo-social transformations of the present. Theoretical basis. Ontological content of knowledge determines the anthropo-cultural context of the epoch by forming a system of intellectual, value, social meanings of human life. The assertion of new anthropological types of man is caused by the changes in social and cultural space in the context of the growing influence of achievements in scientific knowledge and technology. Digital revolution as the process of expanding the possibilities of informational-digital reality, the substitution of knowledge for information gives rise to Homo digitalis – the digital man. He focuses on phatic communication, which in its intellectual meaninglessness is commensurate with the anthropological dimensions of post-truth society. Originality. It is substantiated that Homo digitalis is the result of a complex set of heterogeneous effects of scientific knowledge, which in modern post-truth conditions appears as different communicative practices. A condition for the formation of a new anthropological type of man in the perspective of scientific and technological progress is the affirmation of ethical wisdom. Conclusions. Knowledge in the process of evolution of socio-cultural life acquires constitutive significance for the process of formation of anthropological situations that manifest themselves in new images of man. Today, he is commensurate with the demands of digital culture, in which human life practices are increasingly becoming information and digital clusters embedded in the reality of a post-truth society. The means of overcoming the passivity of digital man is the formation of a new anthropological type based on a rethinking of the value system. (shrink)

This paper discusses the irruption of the digital faithful generation of Z in the Indonesian Catholic church and its disruption to citizenship catechesis. The discussion of citizenship catechesis will fall short if we still fixate on the classic definitions of catechesis, the method of catechesis, and the profile of catechists in the apostolic exhortation Cateceshi Tradendae (1979). The predigital world conditions ideas about them. An in-depth discourse on citizenship catechesis needs to depart from the digital faithful generation of Z irrupting (...) in the Indonesian Catholic Church. 'Irruption', according to the liberation theologian Gustavo Gutiérrez, refers to the presence of people who previously lived at the underside of history. Previously being absented, they transform into the subject of history. Irruption is also an ecclesial process. The generation of Z has emerged in the history of the Indonesian Catholic church as homo religiosus digitalis. They bring the disruptive spirit of the digital era to the body of the Catholic church. As digital integrators, they are open to incorporating faith in their lives. Based on their autobiography, homo religiosus digitalis Z lives a connective pedagogy with distinctive characteristics from predigital believers. Their irruption shakes the identity of the catechist and their vocation to "teach the lesson of the faith" to today's disciples of Christ. The irruption of Z's digital faithful generation encourages the further exploration of new methods for citizenship catechesis in the contemporary Indonesian context. (shrink)

The paper deals with the difference between who and what we are in order to take an ethical perspective on algorithms and their regulation. The present casting of ourselves as homo digitalis implies the possibility of projecting who we are as social beings sharing a world, into the digital medium, thereby engendering what can be called digital whoness, or a digital reification of ourselves. A main ethical challenge for the evolving digital age consists in unveiling this ethical difference, (...) particularly when dealing with algorithms and their regulation in the context of human relationships. The paper addresses by way of example some issues raised by autonomous cars. (shrink)

Abstrak: Perkembangan yang sangat cepat dalam teknologi komunikasi digital telah mengubah pola-pola adaptasi manusia terhadap lingkungannya. Sudah saatnya filsafat merenungkan ciri manusia di era digital ini bukan sebagai homo sapiens, melainkan sebagai homo digitalis. Homo digitalis, berbeda dari sosok manusia pra-digital, mengalami perubahan tidak hanya dalam cara berkomunikasi, melainkan juga dalam cara merespons dunia dan menangkap kebenaran. Penulis memberi paparan fenomenologis yang kritis tentang kerumitan baru yang timbul akibat digitalisasi masyarakat. Dia berpendirian bahwa dampak revolusi (...) digital bersifat ambivalen, yakni: membuka kebebasan-kebebasan baru dalam komunikasi, tetapi sekaligus juga melepas kebebasan alamiah manusia dalam bentuk brutalitas dalam dunia digital. Sebuah rekomendasi dan kesimpulan diberikan di bagian akhir tulisan ini. Kata-kata kunci: Homo digitalis, kebenaran, digital state of nature, revolusi digital. Abstract: The fast development of digital communication technology has changed the pattern of human adaptation to their environment. Such shift has prompted philosophy to contemplate on the nature of humans in the time of digital era not as homo sapiens but as homo digitalis. Homo digitalis, being different from the figure of humans in the pre- digital world, has seen changes not only in the way of communication but also in the way of responding to the world and capturing the truth. The writer will discuss the new complexity arising from the digital society through the lens of critical phenomenology. He asserts that the impact of digital revolution is ambivalent in nature, i.e.: giving access to freedom in communication on one hand, but unleashing human natural freedom that has driven brutalities in the digital world on the other hand. A recommendation is offered and conclusion drawn at the end of this paper. Keywords: Homo digitalis, digital communication, truth, new freedom, digital revolution. (shrink)

Macht man sich die anthropologischen Transformationen zu Beginn des 21. Jahrhunderts bewusst, dann sind es gewiss nicht zuletzt die Neuformulierungen des Menschen im Zuge des Digitalen. Mehr noch: Das Digitale wird in den folgenden Überlegungen nicht nur ein neuer Appendix des Menschlichen sein, sondern als Einwohner der sog. ‚Digitalgesellschaft‘ erscheint der Mensch selbst als ‚homo digitalis‘. Aus einer kulturwissenschaftlich getränkten pädagogischen Perspektive stelle ich mir die Frage nach den Ver-Änderungen bzw. Um-Formungen menschlicher Beziehungen im Zuge des rasant fortschreitenden (...) digitalen Wandels. Dabei werde ich weder einer nur kulturpessimistischen noch einer nur technikoptimistischen Sichtweise das Wort reden. Beide scheinen zwar mögliche und plausible Wahrnehmungsmuster im Kontext des Anthropologischen zu sein, beide bergen jedoch die Gefahren der Absolutsetzung und der Vereinseitigung. Stattdessen soll der Versuch eine deskriptive Skizzierung darstellen, an deren Ende sich möglicherweise unerwartete anthropologische Betrachtungen des Emotionalen ergeben werden. (shrink)

In questo testo si affronta, a livello ontologico, la questione della tecnica in relazione allo sviluppo del digitale. Parlare di “tecnontologia digitale” implica che il digitale porta alla luce l’homo technicus in maniera peculiare rispetto alla dimensione analogica. Non avviene un processo di smaterializzazione, bensì di ridefinizione della materia e di pervasività della dimensione digitale nei confronti della nostra corporeità e della nostra esistenza quotidiana. Viene proposta una lettura della relazione con la tecnologia digitale basata sulla fenomenologia della carne, (...) traendo spunto dalle riflessioni di Merleu-Ponty ne Il visibile e l’invisibile. Si mostra che la carne, tessuto comune della corporeità del mondo, rende possibile concepire la relazione tra tutti gli enti secondo un’ontologia piatta. Questo consente di vedere il rapporto con il digitale come compartecipazione e di riconfigurare il problema della responsabilità legato ai dispositivi, ai robot e alle piattaforme digitali. -/- In this paper the issue of technology in relation to its digital developments is addressed from an ontological point of view. The idea of “digital technontology” implies that the digital brings out the homo technicus in a unique way that differs from what happens in the analog dimension. What occurs is not a process of dematerialization, but a redefinition of the matter and a clear pervasiveness of the digital dimension in our corporeity and daily existence. This paper offers an interpretation of the relation between humans and digital technology based on the phenomenology of the flesh, taking inspiration from what Merleau-Ponty writes in The Visible and the Invisible. The idea of flesh, which is the common body of the world, allows us to conceive the relation among all beings according to a flat ontology. In this way, the relation between us and the digital can be seen as a form of involvement and the problem of responsibility concerning devices, robots, and digital platforms can be reconfigured accordingly. (shrink)

Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.

In Homo Aestheticus, Luc Ferry argues that this central problem of aesthetic theory is fundamentally related to the political problem of democratic individualism.

The motif of reading is placed at the center of Ecce Homo as both a vital problem and a practice in action. Nietzsche undertakes to reread every one of his "so good books" except the one he is currently writing, placing his reader in a position identical to his own. Faced with this ultimate Nietzschean "Library of Babel," the reader will have to re-experience for himself what it means to read his works, and assess his own reading biases in (...) light of the ascending or declining values associated with the text. Rarely noticed by its best commentators, Ecce Homo's "abysmal" mirrored reading device is also that of a labyrinth, haunted by the figures of Ariane and Dionysus, and its singular composition combines the doctrine of eternal return with the selective experiment of reading. (shrink)

This article discusses Islam and homo deus as a new agenda for humanity’s future. This article tries to explain the reading of homo deus and the problems of humanity in the future. Likewise, regarding the issue of immortality and human happiness in the future from an Islamic perspective. This article tries to analyze the problem using the library research model in carrying out an analysis of the main problem. Humans to fight death and the problems that humans expect (...) in the future to maintain eternity feel like a god who will live eternally in the world. It is not only immortality in the world that modern humans will achieve, but how humans live in the world and gain happiness. True happiness is difficult for humans to obtain, even though humans use the discoveries of modern science. Humans will truly find happiness if they believe in and draw closer to God. The happiness that modern humans feel is only temporary pseudo-happiness. The immortality that modern humans desire is not directly proportional to happiness. This can be seen from the large number of people dying by suicide in various countries, the majority of which are advanced, and technology is developing rapidly, but it still cannot help their spiritual problems. Modern humans think that everything can be solved with the modern science they have discovered, even though there is God’s intervention in life in this world. (shrink)

Heuristics are efficient cognitive processes that ignore information. In contrast to the widely held view that less processing reduces accuracy, the study of heuristics shows that less information, computation, and time can in fact improve accuracy. We review the major progress made so far: the discovery of less-is-more effects; the study of the ecological rationality of heuristics, which examines in which environments a given strategy succeeds or fails, and why; an advancement from vague labels to computational models of heuristics; the (...) development of a systematic theory of heuristics that identifies their building blocks and the evolved capacities they exploit, and views the cognitive system as relying on an “adaptive toolbox;” and the development of an empirical methodology that accounts for individual differences, conducts competitive tests, and has provided evidence for people’s adaptive use of heuristics. Homo heuristicus has a biased mind and ignores part of the available information, yet a biased mind can handle uncertainty more efficiently and robustly than an unbiased mind relying on more resource-intensive and general-purpose processing strategies. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...) of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

O artigo aqui apresentado faz parte de uma elaboração sistemática de estilos iconográficos e suas respectivas mensagens iconológicas da cultura visual cristã, com foco na arte religiosa devocional. A obra em questão é um interessante exemplo flamengo da linguagem visual católica em uso cem anos depois da reforma protestante e criada, provavelmente, entre a Trégua dos Doze Anos e o início da[s] Guerra[s] dos Trinta Anos. É estudo a gravura Homo moriens de Hieronymus Wierix do ano [1609/1619]. Formalmente, trata-se (...) de um emblema clássico composto por uma Inscriptio, Pictura e Subscriptio. A obra é lida por meio do método iconológico de Erwin Panofsky. Conclua-se que se o tom da narrativa visual não é polêmico ou controverso, mas, pastoral e especialmente sensíveis à necessidade religiosa de pessoas que se encontram no leito da morte. Trata-se de um discurso visual “interno” da igreja, que dá jus às ênfases soteriológicas estabelecidas pelo Concílio de Trento em uma perspectiva de cuidado, construindo certezas, para poder enfrentar a inevitável agonia. (shrink)

Este trabalho examina a evolução da condição humana à luz das teorias de reconhecimento social de Axel Honneth e da ética da responsabilidade de Hans Jonas. Honneth explora como a identidade e a autonomia do indivíduo são moldadas pelo reconhecimento social e pelas relações interativas na sociedade moderna. Jonas, por sua vez, destaca a necessidade de uma ética da responsabilidade diante dos avanços tecnológicos, que devem levar em consideração as consequências futuras das ações humanas. A transição do Homo Sapiens (...) para o Homo Faber simboliza a transformação do ser humano de um ser predominantemente racional e social para um agente produtivo e tecnológico. O diálogo entre Honneth e Jonas revela como a capacidade de transformar o mundo exige não apenas um reconhecimento social contínuo, mas também uma consideração ética profunda sobre o impacto dessas transformações no futuro. O texto argumenta que a intersecção das teorias de ambos oferece uma visão abrangente da nova condição humana, ressaltando a necessidade de integrar a responsabilidade ética e o reconhecimento social na era da tecnologia e da produção. (shrink)

Ogni tentativo di ripensare le nostre categorie politiche deve muovere dalla consapevolezza che della distinzione classica fra zoé e bios, tra vita naturale ed esistenza politica (o tra l'uomo come semplice vivente e l'uomo come soggetto politico), non ne sappiamo piú nulla. Nel diritto romano arcaico homo sacer era un uomo che chiunque poteva uccidere senza commettere omicidio e che non doveva però essere messo a morte nelle forme prescritte dal rito. È la vita uccidibile e insacrificabile dell' 'uomo (...) sacro' a fornire qui la chiave per una rilettura critica della nostra tradizione politica. Quando la vita diventa la posta in gioco della politica e questa si trasforma in biopolitica, tutte le categorie fondamentali della nostra riflessione, dai diritti dell'uomo alla democrazia alla cittadinanza, entrano in un processo di svuotamento e di dislocazione il cui risultato sta oggi davanti ai nostri occhi. Seguendo il filo del rapporto costitutivo fra nuda vita e potere sovrano, da Aristotele ad Auschwitz, dall'Habeas corpus alle Dichiarazioni dei diritti, il libro di Agamben cerca di decifrare gli enigmi - prima di tutti il fascismo e il nazismo - che il nostro secolo ha proposto alla ragione storica. Fino a vedere, nel campo di concentramento, il paradigma biopolitico nascosto della modernità in cui città e casa sono diventate indiscernibili e la possibilità di distinguere tra il nostro corpo biologico e il nostro corpo politico ci è stata tolta una volta per tutte. (shrink)

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early (...) Modernity till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities. (shrink)

The main purpose of this article is a presentation of the H. Elzenberg's philosophical theory of the ethical ideal. I pay special attention to the most interesting, from the ethical point of view, parts of his concept. Elzen-berg proposed the ethical ideal, the so called ‘homo ethicus’. I present two ways of its realisation: melioristic and soteristic. My aim is also to prove that Elzenberg’s theory demonstrates that some features of ethical activity distinguish a human being from the background (...) of the natural world and make them exceptional. These attributes include: the realisation of the perfect values such as the good and the beauty, having an ethical will, self-sacrifice, aspiring to perfection and moral salvation. (shrink)

“Daddy, is God real or is he a part of people's imagination?” The brain constructs reality by bottom‐up, genetically programmed mechanisms. Nature selected the human holistic, symbolically thinking, aesthetic brain using a mechanism of brain‐language coevolution. Our religious nature and moral capabilities are rooted in this brain, and in the real images it constructs.

Although many of the pioneers of present-day bioethics came from religious and theological backgrounds, the recent controversy about the role of religion in bioethics has elicited much attention. Timothy Murphy would ban religion from bioethics altogether. Much of the ado hinges on conflicting understandings of just what bioethics is and just what religion is. This paper attempts to make more explicit how the fields of bioethics and religion have been understood in this context, and how they should not be understood. (...) We begin by looking at bioethics as a field: its origins, purpose, scope, and its methods. We then examine the notion of religion, looking especially at its importance for bioethics. Humanity is not just Homo sapiens but also Homo religiosus. Religion is more than a code of ethics; it gives insight into many of the foundational matters of bioethics. (shrink)

У статті представлено концептуалізацію дихотомії категорій «дух/розум-тіло», в основі якої необхідність формування креативного класу, який несе в собі зміни для держави і сприяє розвитку і самоствердженню особистості. Дихотомія категорій «дух/розум-тіло» пов’язана з формуванням креативної особистості в умовах нових технологій, які сприяють формуванню креативного світогляду, в основі якого інформаційна творчість та інновації. Постановка завдання. Зроблено акцент на те, що філософія економіки направлена на формування креативного класу, який повинен розвивати іманентні сили, які розширяють горизонти дихотомії «дух/розум-тіло», раніше обмежені як людиною, так і (...) суспільством. Аналіз останніх досліджень і публікацій. Філософія економіки використовує різноманітні економічні моделі науково-технічного прогресу Є. Бріньолфссона, Е. Макафі, Ю. Трінкса, М. Фюрст, Р. Флориди та інших, в основі яких вирішення проблем людини. Виділення недосліджених частин загальної проблеми – концептуалізація дихотомії «дух/розум-тіло» та вплив її складових на формування «homo creativus» у філософії економіки та їх значення для сучасності. В основі дослідження - концептуалізація базових понять дух, тіло, розум, креативність та їх вплив на формування креативного класу. Методологія – застосування методів економічної антропології та синергетики для вирішення складних проблем дихотомії «дух/розум-тіло» та їх вплив на формування «homo creativus» у філософії економіки. Виклад основного матеріалу. Розглянуто предмет вивчення філософії економіки, в основі якої глибинна внутрішня сутність дихотомії «дух/розум-тіло» і представлено її основні характеристики. Розкрито сутність економічної антропології та синергетики, які допомагають проникнути в глибину феномена дихотомії «дух/розум-тіло». Досліджено умови формування Homo creativus як визначального чинника нового типу особистості з відповідною поведінкою, здібностями, ціннісними орієнтаціями. Висновки. Виявлено умови, які відкривають нові можливості для творчості, креативності, інтелекту, що сприяють формуванню сталого буття завдяки сучасним технологіям, представленим «другою епохою машин». (shrink)

On September 1 st 2017, Pope Francis and the Ecumenical Patriarch Bartholomew issued a Joint Message for the World Day of Prayer for Creation. The gesture reveals the church’s efforts “to breathe with two lungs” on the urgent matter of climate change and ecological sustainability. But, the church leaders have also insisted on a philosophical and religious reflection on technology if humanity is to take responsibility for the environment. In particular, they have sought to correct the wrong interpretation of the (...) biblical imperative to “have dominion over” the creatures of the Earth and to “subdue it” that for centuries has condoned ecological abuse, in particular in the name of technological progress. In this paper, I propose a theological reflection on Homo technologicus through the writings of the seventh century monk Maximus the Confessor and the twentieth century Catholic priest Romano Guardini. Maximus offers a systematic account of human techne as reflecting the mark of sin, while being God’s gift to assist us in stewarding creation. Guardini offers a challenging argument for the moral nature of technology in our times. In an age where technology extends human power, even as it seemingly takes on a life of its own, Maximus’ and Guardini’s insights on the “technological human” offer a renewed Christian anthropology that, in the tradition of natural law reasoning, can ground a global ethic for a “sustainable and integral development.”. (shrink)

In this groundbreaking work, French legal scholar Alain Supiot examines the relationship of society to legal discourse. He argues that the law is how justice is implmented in secular society, but it is not simply a technique to be manipulated at will: it is also an expression of the core beliefs of the West. We must recognize its universalizing, dogmatic nature and become receptive to other interpretations from non-Western cultures to help us avoid the clash of civilizations. In Homo (...) Juridicus, Supiot deconstructs the illusion of a world that has become flat and undifferentiated, regulated only by supposed "laws" of science and the economy, and peopled by contract-makers driven only by the calculation of their individual interests. Such a liberal perspective is nothing but the flipside of the notion of the withering away of law and the state, promoted this time not under the banner of the struggle between classes, but rather in the name of the free competition between sovereign individuals. Supiot's exploration of the development of the legal subject-the individual as formed through a dense web of contracts and laws-is set to become a classic work of social theory. (shrink)

Ecce Homo is an autobiography like no other. Deliberately provocative, Nietzsche subverts the conventions of the genre and pushes his philosophical positions to combative extremes, constructing a genius-hero whose life is a chronicle of incessant self-overcoming. Written in 1888, a few weeks before his descent into madness, the book sub-titled 'How To Become What You Are' passes under review all Nietzsche's previous works so that we, his 'posthumous' readers, can finally understand him aright, on his own terms. He reaches (...) final reckonings with his many enemies-Richard Wagner, German nationalism, 'modern men' in general-and above all Christianity, proclaiming himself the Antichrist. Ecce Homo is the summation of an extraordinary philosophical career, a last great testament to Nietzsche's will. Book jacket. (shrink)

In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the ...

Resumen: Parece que las últimas tendencias en educación pasan por introducir la gamificación en las aulas y en todas las actividades educativas. La idea de que los contenidos deben interesar a nuestros estudiantes combinada con el convencimiento de que “se aprende mejor jugando”, han llevado a pensar que debemos dar a esos contenidos una forma lúdica o, mejor todavía, convertirlos en juegos. ¿Es la gamificación una moda o una oportunidad? Y en el caso concreto de la educación, ¿se trata sólo (...) de un recurso metodológico para aprender más eficazmente o es una característica que debería tener toda actividad que pretenda ser educativa? ¿Cómo gamificar las clases (de filosofía, en nuestro caso)? Palabras clave: gamificación, Huizinga, Homo ludens. English title: From Homo Ludens to gamificationAbstract: Latest trends in education go through introducing gamification in classrooms and in all educational activities. The idea that contents should interest our students combined with the conviction that “they learn better by playing” have led us to think that we should give these contents a playful form or, even better, turn them into games. Is gamification a trend or an opportunity? And in the specific case of education, is it only a methodological resource to learn more effectively or is it a characteristic that should have all activity that pretends to be educational? How to gamify courses (philosophy courses, more concretely)? Keywords: gamification, Huizinga, Homo ludens. (shrink)

Ecce Homo Videns, or How a Person Becomes What He Beholds: Synchronicity between Bourdieu and Sartori on Television and Democracy What role does television play in liberal democracy? This topical question is the focus of two essays, one by the French sociologist Pierre Bourdieu and another by the Italian political philosopher Giovanni Sartori. Bourdieu’s position, in short, is that the television medium manipulates information from which a structural corruption emerges. Sartori, in turn, argues that television modifies thought at best (...) and impoverishes it at worst. In this contribution, the essays of both authors are taken as the starting point for a comparison. First the article discusses the ‘primacy of the image’, and it elucidates how both thinkers relate to the ubiquitous visual culture. It then examines ‘tele-directed opinion’ and offers a deeper insight into the ‘public opinion’, and in turn the ‘opinion poll’. Here their thinking on what is called media logic unfolds: the idea that media, instead of merely reporting the course of things, influence it. In the third part, the article explores the question of what Bourdieu’s and Sartori’s insights imply for politics and democracy. It discusses the electoral and political influence that television exerts in their view. The article concludes the discussion by asking to what extent Bourdieu’s and Sartori’s essays are still relevant and whether their commentary on television can be applied one-to-one to social media. Thus, the authors are compared not only textually, but also temporally (1990s and 1920s). Despite their differences, we have found that there are striking resemblances between television and social media, especially when it comes to the influence both media have on society and liberal democracy. (shrink)

The phenomenon of war occupies one of the leading places in socio-philosophical and cultural studies. War also has an ambiguous position in human life. On the historical map we see the ongoing waves of armed conflicts, which inevitably lead to fatal consequences for countries, peoples and human beings. War mainly appears in the form of horrors and tragedies. However, in philosophical studies, war is considered from different angles. Philosophers often emphasize the ambiguity and multidimensionality of war. In this work, the (...) authors analyze the phenomenon of war, given a certain “attractiveness” and even the “necessity” of this phenomenon for humans. The authors also summarize the available range of answers to the question of where the desire for violence comes from, that is, the so-called “thirst for war”. It is this desire that gives rise to a constant stay of people in a state of war. The results of this study show that war is indeed an important phenomenon, which can also be considered one of the fundamental attributes of human nature. Analyzing various approaches that explain the causes of war the authors note that the source of any armed conflict is precisely the “militancy” in the very essence of homo sapiens. Human beings must constantly fight for their existence. And such a struggle often takes various forms, which can be considered as concrete variants of the same phenomenon. This phenomenon at the theoretical and philosophical level is fixed in the concept of war. Despite the natural sense of horror that the word “war” evokes at the level of everyday consciousness, pain and hope, death and freedom, faith in human and the justice of the universe, as well as a willingness to fight for this justice, are simultaneously hidden under this “ language shell”. All these internally contradictory meanings are united within the framework of the philosophically processed concept of war, and are also embodied in many different “wars” that a person constantly wages due to his / her specific “being structure”. Human, therefore, is a “warring creature,” or, as the authors propose to denote this feature, “homo militaris”. (shrink)

Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as outspoken (...) and embodied truth, perhaps best exemplified by the Cynics' embrace of social and cultural transformation. (shrink)

This article aims to present a conceptual proposition based on the writings of the Italian philosopher Giorgio Agamben. One of the central notions in his political philosophy is that of Homo Sacer, used as a paradigmatic figure to criticise the violence of law. From this, in this article, I propose a game with this notion, through the syntagma Homo Profanum. This game refers to the role that the concept of profanation plays in Agambenian ethical thought. Through this conceptual (...) proposition, I show how Agamben criticises tradition and the way it conceives the notion of subject. In addition, I also show how, through the concepts of potency and use, the Italian philosopher offers notes to open the ethical horizon of modernity. Thus, I characterise the figure I call Homo Profanum from the way the Italian philosopher conceives the notions of ungovernable, use and life-form, which, orbiting around the concept of potentiality, form a conceptual constellation from which Agamben makes notes to think his ethics of profanation. (shrink)

Since the beginning of business research and teaching, the basic assumptions of the discipline have been intensely debated. One of these basic assumptions concerns the behavioral aspects of human beings, which are traditionally represented in the construct of homo economicus. These assumptions have been increasingly challenged in light of findings from social, ethnological, psychological, and ethical research. Some publications from an integrative perspective have suggested that homo economicus embodies to a high degree dark character traits, particularly related to (...) the construct of psychopathy, representing individuals who are extremely self-centered and ruthless, without feelings of remorse or compassion. While a growing body of research notes such a similarity on a more or less anecdotal basis, this article aims to explore this connection from a more rigorous perspective, bridging insights from psychological, economic, and business research to better understand the potentially dark traits of homo economicus. The analysis shows that homo economicus is not simply some kind of psychopath, but specifically a so-called subclinical or Factor 1 psychopath, who is also referred to as a “corporate psychopath” in business research. With such an analysis, the paper adds an additional perspective and a deeper psychological level of understanding as to why homo economicus is often controversially debated. Based on these insights, several implications for academic research and teaching are discussed and reflected upon in light of an ethics of virtue and care. (shrink)

Homo Mysticus presents three renowned lectures delivered by Wolfgang Struve from 1974 to 1984, translated into English in this volume. Philosophical and mystical experiences are finally given expression in this remarkable collection.

Published posthumously in 1908, Ecce Homo was written in 1888 and completed just a few weeks before Nietzsche’s complete mental collapse. Its outrageously egotistical review of the philosopher’s life and works—featuring chapters called Why I Am So Wise and Why I Write Such Good Books—are redeemed from mere arrogance by masterful language and ever-relevant ideas. In addition to settling scores with his many personal and philosophical enemies, Nietzsche emphasizes the importance of questioning traditional morality, establishing autonomy, and making a (...) commitment to creativity. Essential reading for students of philosophy, this unique memoir is crucial to an understanding of Nietzsche’s other works. (shrink)

The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how (...) the human line came to be the most adaptive and flexible of all, while coming from populations with reduced genetic variability. Their analysis then delves into the importance of neurological plasticity and a lengthening developmental trajectory, and points to their following article and the last building block: the expansion of the parietal areas, which allowed visuospatial reckoning, and imagined spaces and beings essential to human theologies. Approximate times for the major cognitive building blocks of religious capacity are given. (shrink)

Even if formally precise, the economic concept of rationality has different empirical implications depending on how it is used in theory building. If it is used as a tool of microfoundation in multi-level analysis it can be applied universally, but does not imply a specific model of human behavior. As a means of constructing microtheories proper it is, on the other hand, translated into a definite model of man but can be applied only to specific situations. This model, known as (...) homo oeconomicus or economic man, should not be taken as an assertion about human nature but rather as a shorthand description of the behavior enforced and stabilized by social situations of a certain type. (shrink)

The concept of Homo economicus, one of the major foundations of neoclassical economics and a subset of the ideology of laisser-faire capitalism. was recently charged and tried in the island high court. Using the island’s virtual jury system for the first time, the accused was tried before a jury of three — Plato, Schopenhauer and feminist economists — chosen by him while under a veil of ignorance of the charge. All three returned guilty verdicts. Plato’s was prescriptive: ‘One ought (...) not to be like Homo economicus’. Schopenhauer’s verdict was descriptive: ‘Human nature is not Homo economicus’. The feminist verdict was both. Following the trial — described as a thought experiment — the island’s resident philosopher put forward two claims: (a) Neoclassical economists base their theories on a deficient depiction of humankind (descriptive misconception) a claim supported by a witness expert in experimental economics; (b) The depiction holds a dominant but unjustified position in various discourses such as welfare state debates because it is promoted by a small but highly influential group of economically privileged, universityeducated whites, namely graduates of economics, a claim supported by the sociology expert witness. (shrink)

Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.