Search

An increasing number of young adults are immersed in a virtual world where social media dominates their daily lives, but beneath the digital facade are people struggling with the weight of virtual existence which ranges from depression, anxiety, low self-esteem to even suicidal thoughts. The paper seeks to explore the intricate relationship between social media use and mental health among young adults in Awka, examine the factors are driving this relationship, propose ways in which the negative effects of social media on them can be mitigated and also promote healthier online interactions. By examining the period from 2020 to 2024, the paper also seeks to provide a context related to the COVID-19 pandemic which significantly increased social media use adopting the Social Comparison Theory. The data for this paper comprises surveys and structured questionnaires administered to young adults between the ages of 18 and 30 in Awka; these surveys contain detailed information about their social media usage patterns, types of platforms used, duration of use and the nature of their interactions online. Existing literature on social media and mental health were also adopted to compare them with global trends and studies. The findings of the paper reveal that social media has become an essential part of human life, exerting a significant influence on individuals. On the one hand, the benefits of social media, such as online/offline chatting, video calling, sharing thoughts, posting photos, accessing real-time news, advertising, and conducting meetings, are rapidly attracting users. On the other hand, it has led to unhealthy addiction, resulting in various social, physical, and mental health issues. This will contribute to a broader understanding of the mental health implications of social media and provide insights for developing strategies to mitigate its negative effects while enhancing its positive aspects. [ABSTRACT FROM AUTHOR]

This paper asks whether a Nietzschean defense of the Christian valuation of human life is tenable. Nietzsche has long been noted for his anti-Christian stance in his writings. Despite his candid revulsion and antipathy towards Christianity, however, there are scholars who argue that Nietzsche is a "Christian," because we can actually find a good number of Nietzschean ideas that coincide with the teachings of the Christian faith. Foremost of these ideas is Nietzsche's insistence that life must be affirmed and valued at all times -- a position that perfectly resonates with the Christian doctrine on the value of human life. For this reason, in this paper, I aim to examine whether a Nietzschean defense of the Christian valuation of human life is tenable, given that Nietzsche's writings abound with direct and scathing attacks against Christianity. [ABSTRACT FROM AUTHOR]

The rapid development of biotechnology and its presence in the various spheres of human social life brings new issues every day to different fields of science. Using a descriptive-analytical method, this research aims to answer the questions, "How is the embryonic life and when is the beginning of the soul, regarding the Qur'ān and Shiite Hadith?" and "Is determining the exact time of breathing soul in the fetus an intentional obligation or is it associated with symptoms that can be seen with the development of the fetus?" According to the Qur'ān and narratives, the embryo, a few days before the implantation stage, has vegetative life, not plant and human life. The embryonic cell, during the period when the physical creation of the fetus in the womb is not complete, does not have a human life. So it is not an actual human being. Then, the state in which the spirit is blown into the fetus starts with the movement of the fetus into the mother's body and is considered alive human. This honored soul (al-nafs al-muhtaramah) refers to a stage of embryonic development in which the human soul is blown up (wulūj). Additionally, acceptance of a specific time for breathing the soul is not an intentional obligation (ta'abbud) and is an unchangeable matter, but the birth of the soul does not have a specific and definite time, such as the end of four months, etc. Also, the diagnosis of this natural phenomenon will be based on its natural symptoms, which may be before or after the age of four months or may be realized at different times in different cases and living conditions. [ABSTRACT FROM AUTHOR]

Nature being the powerful force in the universe greatly influences man. According to man nature is the source of original happiness. Man forgets his distress and sorrows when in company of nature, as nature cures man internally. Nature also inculcates a sense of beauty in man and provide a heavenly pleasure which man cannot invent anywhere in the universe. For Man, nature is the reflection of heaven on Earth. Later man attempted to rule this world considering it to be his own which led to disturbances in the natural environment. Nature started teaching man to accept the changes in life. Nature motivates man to a greater extent. Nature plays a vital role in the world of literature. The aspects of human life are revealed by the creative artist using nature in his work. Nature also acts as one of the most dominating characters in a text and exerts its powerful impression upon the characters. Nature elevates their inner and abstract feelings in them and also cures the disgrace and calamity in the life of man. [ABSTRACT FROM AUTHOR]

Immanuel Kant was a philosopher who put forward the idea of ​​rational ethical philosophy. He is also a philosopher who succeeded in interpreting ethics in terms of moral imperatives, not only in terms of efforts to achieve happiness. He also proposed a rational transcendental philosophy as opposed to a speculative metaphysical-dogmatic philosophy. The purpose of this research study is an attempt to study the inherent structure of the mind or the inherent laws of thought. In the context of rational transcendental philosophy, Kant directed his ethical or moral philosophy to religion, even though religion was not directly used as the basis for religion. The research method used in this research is Kant analyzing the nature of human knowledge, especially in his discussion of Transcendental Analytics. Kant applied the Analytical Method by asking three basic things. The result of this research is that Kant's life as a philosopher is divided into two periods. First, the precritical period was passed by adopting the rationalistic attitude launched by Leibniz and Wolff. Second, critical period. This second period was a time when Kant gradually abandoned rationalism because he was influenced by Hume. In this second period Kant began to change the face of philosophy radically. The research conclusion is that the highest goal of Kant's ethical philosophical thought is the social goal or essential social good (summum bonum).

Since the summer of 2022, statutory health insurance in Germany reimburses the costs of using non-invasive prenatal testing (NIPT), a new technology used in prenatal testing, in 'justified individual cases'. Analysing moments in the long debate on NIPT in Germany through the framework of bioconstitutionalism and with pragmatic lenses helps us to understand how and why this comparatively unique reimbursement decision became a reasonable and moral one. Conflicts and conversations in these moments reveal two competing definitions and visions of human life relating to measures deemed desirable and legitimate to protect that life. Actors articulating a liberal bioconstitutional vision framed NIPT as a biomedical technology that could protect the lives of foetuses and enable women to exercise their right to know without putting their pregnancy at risk. Actors foregrounding a societal bioconstitutional vision framed NIPT as a selective technology and spoke in the name of all those lives that would be affected by the direct and indirect consequences of NIPT. When public health care authorities endorsed NIPT as a biomedical technology to be reimbursed in individual cases, they sought to reconcile elements of both visions. The case of Germany shows that enduring controversies on reproductive technologies can put constraints on what state authorities are allowed to do. It also suggests that moral controversies on reproductive technologies and the salience of private markets of reproductive care might be the two sides of the same coin. [ABSTRACT FROM AUTHOR]

Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God's creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one's own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study. [ABSTRACT FROM AUTHOR]

The aim of the article is to examine the carving ARBOR HUMANAE VITAE ("The Tree of Human Life"), conceived by Mikołaj Krzysztof "The Orphan" Radziwiłł and carved by the Antwerp engraver Theodoor Galle, from the perspective of the Christian concept of time. This study builds on my previous research published in the journal AAAV,1 which discussed the carving's iconography, its relation to Latin texts, and the issue of authorial invention. The article aims to highlight the crucial shifts in human life emphasized in the work and the pursuit of eternity, both important for understanding the concepts of age (aevum) and eternity (aeternus) during the Baroque era. It seeks to unravel the values and concepts of human life as encoded in the carving, focusing on the personality of the nobleman Mikołaj Krzysztof "The Orphan" Radziwiłł. The article is structured into several segments: "The Two-Stemmed Tree - An Allegory of the Rich and the Poor," "Human Life - The Quest for a Heavenly Homeland," "Death and Funerals," "The Grave and the Monument - The Keeper of Human Memory," and "The Resurrection of Man and Eternal Life." These sections explore Radziwiłł's personality, his life choices and priorities. The discussion relies on 17th-century sources directly related to Radziwiłł, including "The Rise of the Radziwiłłs," written for his inauguration (1604), and the funerary sermon by Jesuit Jan Aland commemorating the anniversary of his death (1617). The article attempts to connect the biographical details and personal characteristics mentioned in these texts with the copper carving, which serves as the visual document of this study. The novelty of the research lies in linking visual material with contemporary written sources, thus contextualizing the carving within the environment of the Radziwiłłs and expanding the contemplation of human life in Baroque art. Mikołaj Krzysztof "The Orphan" Radziwiłł sought to exemplify a virtuous life. Born into a wealthy family, he sought to enter the Kingdom of Heaven and secure eternal life through his virtuous deeds and acts of charity. When discussing the life of "The Orphan" Radziwiłł, the importance of his burial place emerges as a significant choice for an early 17th-century nobleman and as an important commemorative sign influenced and partially determined by the individual himself. The church of Nesvizh serves as the place of eternal memory for Mikołaj Krzysztof "The Orphan" Radziwiłł. Here, his tombstone appears to extend his life, "speaking" through its inscriptions about the temporality of life and, simultaneously, its continuity. [ABSTRACT FROM AUTHOR]

Copyright of Middle East Journal of Legal & Jurisprudence Studies / Mağallaẗ al-Šarq al-Awsaṭ li-l-ʿulūm al-Qānūniyyaẗ wa-al-Fiqhiyyaẗ is the property of Manar Elsharq for Studies & Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on the Buddhist outlook on life, the author analyses the relationship between religion and politics and clarifies the Buddhism influence on the political life of Hanoi in two periods: the Ly-Tran dynasties and the present. The shared point of these two periods was that Buddhism flourished, not only attracting the faith and veneration of many people but also being treated by the State as a national religion. However, Buddhism was not recognized in official documents.

The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the dimension of social prevention. The present article has explained these strategies by studying the verses of the Qur'an and the narrations related to the verses in a descriptive and analytical way in order to help those involved in the criminal policy of Iran in the fight against crimes against human life. Based on the findings of the research, the Quranic criminal policy of Islam has predicted the following strategies in order to eliminate the grounds of crimes against human life and prevent differences from turning into conflict: "Drawing a progressive and superior horizon in social relations based on the elements of unity and love and kindness, peace, peace and forgiveness", "Institutionalization of values such as tender human feelings and emotions, empathy and kindness", "An epistemological view of human beings as the highest of creations and based on the single origin of all human beings", "Remembering the covenant and covenant of the first human with God in preserving the life of fellow human beings", "encouraging to preserve human life and condemning crimes against human life". Introduction Today, after more than two centuries have passed since the introduction of the term "criminal policy" in the literature of criminal science, the thinkers of criminal science rightly believe that at the same time as the need for a general criminal policy to fight crime in any legal system, it is inevitable to have a differential criminal policy. In terms of some criminals, such as white-collar criminals or delinquent children, or in terms of some crimes, such as economic crimes or political crimes. The crime of taking human life is a very big and important crime that, in terms of the factors that play a role in its occurrence, as well as how to prevent it, both social, situational, and criminal, has characteristics that require a separate criminal policy. Therefore, the criminal policy of Islam in the Qur'an is a differential criminal policy that has different dimensions, and social prevention is the most important aspect of it. In this regard, the approach of all Islamic teachings in general and Qur'anic teachings in particular is that a person should reach a level of education, growth and recognition of the value of a human being, that he sees the violation of the regulations related to the protection of human life as inferior to his exalted human status and the thought of disobeying these regulations should not enter his mind, and if he imagines and thinks about it, he should consider doing it as harmful to himself and the society, and consider leaving it as necessary for his own and society's happiness and avoid it.In order to reach the Qur'anic social prevention strategies of Islamic criminal policy in order to curb and reduce crimes against human life, this article has studied these strategies in two stages; first, in the previous stage, he discussed strategies that prevent the creation of a platform for differences between people, and second, in the latter stage, he discussed strategies that prevent the difference from turning into a conflict between them, and under each of the strategies, the elements of formation of the donor has studied it carefully.Research backgroundThe existing research about this is general research about criminal policy or social prevention, such as; "Criminal Policy in Islam and the Islamic Republic of Iran", written by Seyyed Mohammad Hosseini, who has discussed the general topics of the criminal policy of Islam and Iran and its model regardless of a specific type of crime; "Fundamentals of the Criminal Policy of the Islamic Government" written by Jalal al-Din Ghiazi, which is about which model the criminal policy of the Islamic Government is among the various governmental and social models, and also aims to answer some doubts about the criminal policy model of Islam; "Preventive criminology" written by Ronaldo Clarke, who discussed one of the types of criminology, i.e. preventive criminology, and "Islam's role in preventing and reducing crime" written by Mehdi Alizadeh, who talked about Islam's prevention of crime in general, regardless of the specific crime. Therefore, none of these researches have differentially addressed criminal policy in crimes against human life or social prevention in fighting these crimes.Research MethodologyThis article is library research, the data was collected by the method of extracting data from the study of Quranic verses, authentic interpretations about verses, and narrations related to verses; then, he explained and analyzed the data using a descriptive and analytical method, and finally, he came up with strategies to help those involved in Iran's criminal policy in fighting crimes against human life.Final resultBased on the findings of the research, Islamic Quranic criminal policy has foreseen two types of strategies in order to eliminate the bases of crime against human life and to prevent differences from turning into conflict: previous strategies include: the strategy of "drawing a progressive and superior horizon in Social relations based on the elements of unity, love and affection, peace and forgiveness, and the strategy of "institutionalizing values such as tender human feelings and emotions, empathy and kindness" and the subsequent strategies which include: the strategy of "epistemologically looking at the man as Ashraf" creations and based on the single origin of all human beings", the strategy of "remembering the covenant of the first man with God in preserving the life of his fellow species", the strategy of "encouraging the preservation of human life" and the strategy of "condemning crimes against human life".The application of these strategies will create a society full of unity, empathy, kindness, friendship, love for each other, forgiveness, altruism and far from tension and disagreement, which will remove all the bases of disagreement, and in case of disagreement, the greatness of man in the eyes of people. Such a society and divine covenant, bowing to human life and strongly condemning the deprivation of human life will prevent this dispute and conflict from causing an attack on human life.

The matter of the present writing has to do with a question that Heidegger expounds in The Question Concerning Technology (Die Frage nach der Technik), namely the question of an essential determination of Technology in his relationship with Ortegas's approaches to it. Specifically, we will try to examine an issue that Acevedo (1997) insinuates in his introduction to The Question Concerning Technology, namely if is the case that Ortega’s reflections about Technology —especially, for his remarkable consideration in relation to human life as a project— remain at the plane of a mere correct determination —as an anthropological means-end relationship— or they would eventually transcend such schema in favor a phenomenological treatment which links technology with the most profound of human existence.

Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God’s creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one’s own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study.

This article aims to assess whether the criminal law regulations on causing human death are consistent with each other, but primarily whether they are coherent with the axiology of the entire legal system in that area. First, the author presents the significance of axiological consistency and - based on the Constitutional provisions, rulings of the Constitutional Tribunal and arguments of representatives of the doctrine - decodes the basic assumptions relating to the protection of human life. Further, by means of an examination of the provisions of the Criminal Code and the law on infertility treatment, the author diagnoses a state of complete axiological inconsistency in the area of a criminal law response to causing death, pointing to the causes of that state of affairs. The significance of axiological consistency indicated at the outset (on numerous levels) does not let one ignore that conclusion. [ABSTRACT FROM AUTHOR]

This article aims to assess whether the criminal law regulations on causing human death are consistent with each other, but primarily whether they are coherent with the axiology of the entire legal system in that area. First, the author presents the significance of axiological consistency and – based on the Constitutional provisions, rulings of the Constitutional Tribunal and arguments of representatives of the doctrine – decodes the basic assumptions relating to the protection of human life. Further, by means of an examination of the provisions of the Criminal Code and the law on infertility treatment, the author diagnoses a state of complete axiological inconsistency in the area of a criminal law response to causing death, pointing to the causes of that state of affairs. The significance of axiological consistency indicated at the outset (on numerous levels) does not let one ignore that conclusion. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UIS is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Endoxa is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines one of the sources of David Benatar’s anti-natalism. This is the view that ‘all procreation is [morally] wrong.’ (Benatar and Wasserman, 2015:12) One of its sources is the claim that each of our lives is objectively bad, hence bad whether we think so or not. The question I will pose is whether the constraints of metaphysical naturalism allow for an objective devaluation of human life sufficiently negative to justify anti-natalism. My thesis is that metaphysical naturalism does not have the resources to support such a negative evaluation. Metaphysical naturalism is the view that causal reality is exhausted by nature, the space-time system and its contents.

Copyright of Synesis is the property of Synesis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

No abstract available.

Religion, being the strongest bond between God and Human Being, ensures humanity to be in one unit of a universal brotherhood. Religion has been always a source of physical comfort and spiritual elevation for human beings. It has been always guiding humanity through its sacred books, revealed to the prophets. It has been with humankind in all periods of human history, and anything that is associated with human being forever, must have a permanent role in human life. This research paper is discusses the meaning, history and role of religion along-with its relationship and importance in human life. [ABSTRACT FROM AUTHOR]

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jungle justice in Nigeria/Africa is a practice that has continued to escalate. In the time of Jesus, the Pharisees dragged a woman caught in adultery to him in order to test his fidelity to the law of Moses. This law commanded that such offenders should be stoned to death. After a brief silence, Jesus replies: "Let anyone among you who has no sin be the first to throw a stone at her" (Jn 8:7). Why did Jesus take such a middle position, neither explicitly consenting nor rebuking the said law? In addition to the obvious lesson of refusal to acknowledge one's fault but always condemning others', Jesus' response has other implications on jungle justice and violation of human life and dignity. Thus, does mob justice satisfy the quest for justice? Why do people (the crowd) behave irresponsibly and derive solace in shedding others' blood in the name of jungle justice? Does human life become violable or devoid of its dignity because one committed a crime? These questions shall be the concern of this article. Consequently, this article argues that Jesus' response implies that the mob is incapable of passing judgment that is justice-oriented. Secondly, Jesus' approach reveals that in the mob, there is a crisis of value and personality. Thirdly, Jesus' attitude shows that crime does not rule out the sacredness of human life or make one lose his dignity as a human person. The objective of this article is not to advance any theory in favour of evil. Rather, it professes the first precept of the law according to Aquinas: Bonum est faciendum, malum vitandum (do good, avoid evil). [ABSTRACT FROM AUTHOR]

Human life is a continuous state of tension generated by the levels of nervous excitement. It is maintained energetically, and takes place simultaneously on a biological, psychological and social level. The purpose of this paper is to present the fundamental components necessary to simulate the human presence on a finite time horizon. The simulation mechanism of the continuity of human life on a finite time horizon, and the information read by a robot to simulate the fundamental moments and states of life are presented in detail. In addition, human life is presented as a mathematical category of categories, and as a programme that implements simultaneously biological, psychological and social events. To study these topics we use notions of category theory and algebraic topology. [ABSTRACT FROM AUTHOR]

The issue of religious rituals like congregational prayers (Salah with Jamaat) in Masajid is being extensively discussed during the pandemic of COVID-19. The suspension of religious congregations in the current scenario so as to ensure social (physical) distancing and the permission of praying (Salah) at home is discussed in the light of Islamic teachings. The discussion is mostly based on the Shariah view on human values whereby opting out safety especially in the wake of infectious diseases / pandemics. The references are primarily taken from Qura’n and Sunnah and Islamic Jurisprudence (Fiqh).

Man is a being who has the honor of being the elite of creation. Man is the best and most perfect creature among all the creations of Allah Almighty. Allah created everything step by step, in all of these creations the greatest creation is the universe, is also created in stages. Allah also created the human being in different stages. In addition, Allah also divided human life into different stages. Allah did not create anything in this universe without a purpose, whether it is animate or inanimate. Man was also created under the purpose. Allah has told people the purpose of their life in clear words through the inspired religions. Now it is up to man to follow the purpose set by Allah in life or to be humiliated in this world and the hereafter by disobeying His orders.It is necessary for all of us to live our lives according to the purpose given by Allah, the teachings of the same things were given to the people by every Messenger of Allah.

भारतीय परंपराओं के प्रचलन में तत्वदर्शी ऋषियो ने यज्ञ को भारतीय धर्म का पिता कहा गया है जिसमें मनुष्य जीवन का भी समग्र दर्शन समाहित है। मानव जीवन में यज्ञ की अनिवार्यता वैदिक वांग्मय का निर्देश है। मनुष्य जीवन के विविध आयाम में यज्ञ लाभ को वैदिक वांग्मय के सन्दर्भ में समझना प्रस्तुत अध्ययन का मूल उद्देश्य है। यज्ञ जीवन ही कल्याण कारक है। यह सृष्टि यज्ञ के सिद्धांतो पर चलती है। मनुष्य जीवन इसे सृष्टि है और सृष्टि की उन्नति ही मनुष्य जीवन की उन्नति है। यज्ञमय जीवन जीने वाले से सत्प्रवृत्तियाँ का संवर्धन होता रहता है और इससे देव शक्तिया संतुष्ट रहती है और उसकी सकल कामनाएं पूर्ण होती है अर्थात वह आप्तकाम होता है। जिससे मनुष्य का सांसारिक जीवन मंगलमय बनता है। यज्ञमय जीवन से मनुष्य जीवन जो त्रिविध ताप आध्यात्मिक, आधिदैविक (व्यक्तित्व एवं प्रतिभा) एवं आधिभौतिक (सांसारिक समृद्धि) से मुक्ति अर्थात लाभ प्रदान करता है, जिससे मनुष्य जीवन सफल और कल्याणकारी बनता है। जब तक घर-घर में यज्ञ की प्रतिष्ठा थी, तब तक भारत भूमि स्वर्ग-सम्पदाओं की स्वामिनी थी। आज यज्ञ एवं यज्ञमय जीवन को त्यागने से ही मनुष्य जीवन की दुर्गति हो रही है।

This article aims at reflecting on the centrality of wealth in the modern world, as a dominant fact and as a norm, that is, as what guides and regulates social and individual activities. We will start with the consideration that the creation of material wealth as the goal of human life to involve the whole of society -- this economy-centered way of life -- is a condition that belongs only to modern societies and their economic form, capitalism, having expanded to every region of this planet. In order to address this theme, we will take Eric Weil's thought-provoking reflections, developed especially in his Political Philosophy, as a starting point and as a reference, although we are not going to adopt them unconditionally. Next, we will examine the relationship between the development of this form of social existence and the emergence of a science of economy, which will figure as a decisive dimension of its symbolic universe. By way of conclusion, we will raise some questions: could this exaltation of wealth be sustained only by coercion? Or is this a form of life that we, to some extent, adopted by identifying with it? But if human life is not just economic reality, and since life's fundamental questions necessarily go far beyond economics, would it not be an enormous historical misconception to take economic reality as life's main dimension, making wealth the ultimate purpose of collective activity? And if the promised economic bliss cannot be realized, are we not facing an essential impasse as well? The positive answer to these questions will lead us to conclude that, although we do not yet know how, it is imperative that we restore the economy of wealth as a means and not as end to human life. [ABSTRACT FROM AUTHOR]

Human civilization has changed so quickly since humans entered the era of the industrial revolution. In this context, the role of theology seems to be dead, i.e. it has not yet functioned for the benefit of humanity in the world. This study examines the development of the meaning of theology, theology for Asian theologians, and the function of theology towards human suffering in the midst of world crises. This study used literature studies. The study's findings include the functions of Muangthai's Waterbuffalo Theology, Catholicism's Polulorum Progression, Choan-Seng Song, Indonesian Pluralism Theology, Secularism Theology, Liberation Theology, Indian Dalif Theology, Korean Minjung Theology, and Philippine Struggle Theology. Basic conclusion from the process of human understanding of God's will for the present and future of humans based on the Bible Humans use the formulation of theology to free themselves from the problems of life, including poverty, education, the economy, security, and politics. Man invites God to intervene in human life to depends on the goodness of God. Sound theology is rooted in God as a way of life that has a closer relationship with God, the Creator. This hope positions theology as a solution to human problems in the world, specifically giving humans life in holiness, giving humans life in eschatological victory, giving humans life as the Salt and Light of the World, and theology of safeguarding humanity's hope against suffering calamity. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic is a major health crisis that has affected the lives of millions worldwide. This article aimed to assess the effects of the COVID-19 pandemic on the different aspects of human life. Throughout the pandemic, the worldwide lockdown has led to economic crises in many nations, resulting in a huge number of people losing their jobs and livelihoods. Social communication decreased and mental status was affected; as fear of the pandemic spread, many people developed sleep disturbances. During covid-19, was shown that the use of electronic media by people near bedtime increased. During lockdown due to COVID-19, increased nutrition intake reduced bodily activity, and hence increased body mass index, especially among children was observed. Food delays have also occurred, particularly among young people. This study reviewed and summarized full-text articles and concluded that COVID-19 has had massive effects on several aspects of human life, such as economic stability, mental health, nutritional intake, sleep patterns, and many medical conditions. Further studies are recommended to evaluate other effects that might help stakeholders in future planning for the health system, economy, and education. [ABSTRACT FROM AUTHOR]

The various categories of moral evil associated with some contemporary extremists' religious ideologies have continued to raise fundamental questions about the purpose of religion in human life the world over. In Nigeria, the Northeastern region has recorded the worst form of moral evil in recent years due to religious extremism. Therefore, this essay explored the phenomenon of religious extremism to underscore how it has occasioned large-scale moral evil in North-eastern Nigeria. Data were obtained from existing literature, media reports and observation of the contemporary religious situation in the Northeastern region. Historical, content, critical and constructive methods of analysis were utilized for data interpretation. Two major religious extremist sects (Boko Haram and ISWAP) are largely responsible for most of the moral evil in north-eastern Nigeria. These two extremist groups have continued to abduct, dehumanize, displace and kill innocent people across the northeastern region in the name of God. This paper submits that religious extremists should eschew violent extremism and embrace the philosophy of peace, love and tolerance in the practice of their religious beliefs for the common good of all. [ABSTRACT FROM AUTHOR]

The recent social and legal debate in several European countries on abortion, euthanasia, and assisted suicide has caused a strong resurgence of the concerns of healthcare personnel as to the real possibility of protecting their consciences in their professional sphere. Individual refusal for religious, moral, deontological, or ethical reasons to participate in activities that directly or indirectly could result in the termination of a human life constitutes the most extreme manifestation of the legal phenomenon of conscientious objection. Although the European Convention on Human Rights does not recognize a general right to conscientious objection, since Bayatyan v. Armenia, the case law of the European Court of Human Rights has identified a connection between conscience-related claims to compulsory military service and Article 9 of the Convention. However, to this date, this doctrine has not been applied to cases that affect health-sensitive areas like abortion and contraception. This article analyzes the activity of the European Court of Human Rights in relation to the right to freedom of conscience and to conscientious objection, particularly in healthcare, and offers several final observations projected to possible future conflicts. [ABSTRACT FROM AUTHOR]

This article analyzes the critique of utopian reason by Franz Hinkelammert and his notion of "transcendental imaginations" to understand the theoretical challenges when thinking about other possible worlds. The importance of transcendental imaginations as a way of thinking about the transcendental within human life is highlighted. Additionally, the relationship between utopias, imaginations, and fantasies in human action is mentioned. The text discusses the relationship between practical utopias and projective fantasy in human action. It also discusses the relationship between transcendental imaginations and institutions, as well as the importance of recognition among subjects. The text explores the concept of the transcendental in relation to reality and empirical sciences. It argues that the subject's transcendental imagination is fundamental to understanding reality, and that transcendental concepts in empirical sciences are consequences of this imagination. Furthermore, it emphasizes that human life is the condition of possibility for transcendence and that the obligation to live is an unavoidable criterion for subjectivity. Finally, the importance of the conversion of hearts towards life and the rejection of conversion towards death in a theology of liberation is mentioned. The text presents reflections on the "humanism of praxis" and "profane theology" based on the thoughts of Marx and the proximity of his ideas to those of Saint Paul. It concludes that the construction of an inclusive society implies excluding those traditions, ways of life, economic models, and social structures that generate exclusion and death. [Extracted from the article]

Copyright of International Journal on Humanities & Social Sciences is the property of International Journal on Humanities & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Religion cannot separate human life. In the history of civilization, religion grows fromanimism to monotheism. Religion has several functions, first it and legitimationfor limitation of human capability. For this function, man needs the “Others” to solve their problem and explain why their problem occurs. The second, religion has a social identityfunction. The purpose of this research is to find out and ensure that religion is a symbol of social solidarity. This study uses the literacy method, which is the source of librarydata for books and journal articles. The last on Marxist view religion is an illusion, legitimation of bourgeois exploitation, but in the otherwise, religion has a social criticfunction and a theology of liberation. [ABSTRACT FROM AUTHOR]

The article presents deep and complex analysis based on the changes of life of human society during the COVID-19 pandemic. The World as never before has a global common enemy and everyone is in danger doesn’t matter where he lives and what is the occupation. The life new dimensions are considered as an 8-coordinate system where the new 4 coordinates – coronavirus, “virus” of poverty, “virus” of chronically ill people and scientists as new leading factor of the world. It means, a simple solution for prevention and regulation of pandemic doesn’t exist. Countries and outbreaks are represented by 4 everlasting coordinates – three for space and for time measurement. The life of human society is conditionally divided of 4 hierarchic levels. Interactions between them have to be studied by scientists from all areas in order to win this word challenge where all humans are on the same side of the barricade. The presented analysis could be extremely useful for explanation the errors made by leaders and to show them that the new reality requires relevant and effective decisions based on scientific complex analyzes and taking into account the four hierarchic levels of knowledge.;;

The Reconstructionist category of holiness, reflecting the essence of God in traditional Juda­ism, is a challenge both to contemporary Jewish thought and to theological thought in general. This paper attempts to explain why and how Mordecai Kaplan - the forerunner of the most liberal trend in Judaism - embarked on a reconstruction of the biblical concept of holiness and demonstrated the con­sequences of his transformations. First, Kaplan’s concept of holiness is discussed, followed by his de­scription of the notion of “sancta” as advanced by the Reconstructionists. Next, Kaplan’s understanding of holiness, which denotes the fullness of humanity rather than the essence of the personal God, as in traditional Judaism, has been presented. Thus, according to Kaplan, holiness is an anthropological and not a theological category because he understood it as a “transcendental validity” on the path to attain human self-fulfillment in this world. From the perspective of tradition, the Reconstructionist concept of holiness results in Judaism’s desacralization, which can primarily be seen in the desacralization of God, the Torah, the Chosen People, and the Sabbath. Even allowing for Judaism’s diversity of views and posi­tions, Kaplan’s concept of holiness is truly revolutionary in modern Jewish thought.