Search

Copyright of Journal for Business, Economics & Ethics / Zeitschrift für Wirtschafts und Unternehmensethik is the property of Nomos Verlagsgesellschaft mbH & Co. KG 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.)

Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic rituals do not practice violence when performing Vedic rituals, some others still partly accept it and act accordingly. Also, there is some ritualistic violence outside the Vedic ritual, but there is definitely a change in outlook.

The need to delineate cognitive 'seeings' to understand the increasingly complex reality is a challenge in the contemporary epistemological debate. In this scenario, transdisciplinarity emerges as a valid reference to outline an integral form of knowledge. Both Guardini's Weltanschauung and Sorokin's integral epistemology seem to offer epistemological convergent 'seeings', attuned to a transdisciplinary approach. The essay proposes a rereading of this autors' thought in the light of this intuition. [ABSTRACT FROM AUTHOR]

Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahi'sā (non-violence). Although at present most followers of Vedic rituals do not practice violence when performing Vedic rituals, some others still partly accept it and act accordingly. Also, there is some ritualistic violence outside the Vedic ritual, but there is definitely a change in outlook. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Public Law / Zeitschrift für Öffentliches Recht is the property of Verlag Oesterreich GmbH 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.)

The term Quale Mechanics is proposed here as describing the qualitative aspects of Quantum Mechanics that are susceptible of metaphysical considerations. The aim of Quale Mechanics is to distill the quantum discourse to its pillars in order to construct its proper – philosophical in nature – quale discourse. The framework of the discussion is initiated by revisiting the platonic approach of the manner in which knowledge is perceived/processed, and then by discussing the four sapiential stages before arriving at concept of the eide. The sensible-suprasensible dichotomy is exposed by contrasting aistheta to the eide. A discussion on the historical development and the foundation of the pillars of Quantum Mechanics is followed. This includes Planck’s solution for the black-body radiation problem with the introduction of quanta – in conflict with Newtonian physics – followed by Einstein’s explanation of the photoelectric effect and the implications involving the dual nature of light (particle vs. wave) and two generalizations of the quantum character of matter: the planetary model of the atom by Bohr, and the dual particle-wave character of electron demonstrated by de Broglie. The subsequent distillation of these semi-classical concepts into more abstract mathematical concepts by Heisenberg, Born, Dirac and Pauli are then reviewed – with Heisenberg’s uncertainty principle and with the concept of wavefunction as landmarks that unmistakably departs from the classical deterministic view of matter. A representative illustration of these achievements is given by the Casimir effect – with implications for gravity and an illustration of how vacuum can in fact not be considered to be truly void. Quantum Mechanics, as the most accurate mathematical framework which can be employed in order to describe and predict the natural phenomena occurring at the atom-size dimensions of reality, may thus be considered as the root from which the concept of Quale Mechanics is emerged in order to construct the parallel between the metaphysical existence and the quantum physical wavefunction collapse. It is concluded that, within its underlying, Quantum Mechanics is a (hopefully fruitful) reiteration of the Ancient Greek Weltanschauung.

Alois Riegl’s first and foremost task in his Historical Grammar of the Visual Arts, the foundational text of ‘art history as a scientific discipline’, was the definition of its proper subject. The preoccupation of the scientific art history was thus defined as dealing with elements, the developmental history of thereof, and the factors that determined that development. The elements in question are ‘form and surface’ (Form und Fläche), or, more precisely, the relation between them which is developed in the course of time and which constitutes different styles, all directed by specific worldviews, different for different time periods and peoples. In the definition of the subject of art history, precisely this conjunction of a style and its prescribing worldview (Weltanschauung) is most significant. It is also the starting point for Riegl’s fellow and following art historians, Heinrich Wölfflin, Aby Warburg, Erwin Panofsky and Frederick Antal, among others. Riegl, therefore, should be credited with establishing the paradigm for the subsequent art-historical investigation.

This article discusses the concept of the Quranic worldview in the view of Toshihiko Izutsu. This is important to study because the Qur'an is the holy book of Muslims that significantly influences human life. This Japanese scholar also describes how the relationship between God and man uses semantic analysis. He explained that the relationship between God and man has four parts: ontology, god and servant, ethics, and communication. Izutsu also asserts that communicating with God through the Qur'an is not only read and is a theory but also involves practice. This study uses qualitative methods with a type of literature analysis supplemented by analysis of content to analyze the izutsu concept of worldview, distinguished by systematic method, to accomplish this purpose. As a result, according to him, the Qur'anic worldview separates his beliefs into six categories: namely, the ideas of God and man, the Muslim community, the idea of the visible and invisible, the idea of the Day of Judgment, and the idea of eschatological.

Semantic Analysis of the word "Thayyibah" in the Qur'an Semantic analysis is a classical approach to comprehending the meaning of Qur'anic text utilized by Islamic scholars (ulama) in the form of tafsir since Islam's rise centuries ago. This semantic analysis can be utilized to analyze the ethical-religious terms in the Qur'an, which is the word thayyibah. This research aims to reveal the semantical meaning of the word thayyibah in the Qur'an. This research employs the content analysis method and uses a semantic analysis approach related to the study of weltanschauunglehre. This research begins by defining the meaning of semantics and then analyzing the semantical meanings of the word thayyibah with its derivatives. Furthermore, explaining the definitions in several Qur'anic verses. The explanation is based on the elaboration of the Qur'an interpreters (mufassirs). They revealed its subtle meanings and semantical correlations. The result shows that the word thayyibah in the Qur'an has Islamic religious meaning. Usage of the term kalimah thayyibah, interpreted as the word of Unity (Tawhid), gains a central position in the reality of human life. This concept spawns an ethical-religious worldview that perceives religion as the basis for perceiving every human life phenomenon. At the level of individual life, thayyibah means living a good life. In the marital domain, thayyibah means choosing a suitable life partner and giving birth to good offspring. From the social aspect, thayyibah is in the form of good social dealings. Moreover, at the national level, thayyibah creates a safe and secure national state. The word thayyibah undergoes semantical changes within its semantic field, from its original meaning that connotes something good in worldly affairs to something that is much broader, including tauhid and here-after meanings. The Qur'an has reformed the word conceptual structure, its semantic field, vocabulary, and its basic vocabulary. That preceded projects a jahili weltanschauung to the Islamic weltanschauung

Copyright of Scientific Journal of Polonia University is the property of Polonia University of Czestochowa 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.)

Ill-defined problems are found in many real-world situations and involve both technical and societal issues. Thus, engineering education must prepare students to address such problems. This paper presents a methodology that combines a metacognitive model with question-prompts to guide students in defining and solving ill-defined engineering problems. The proposed methodology is based on the concept of Weltanschauung, a term that pertains to the view through which the world is perceived, i.e., the "worldview." Three case studies illustrate the methodology. The first case study focuses on an engineering economics problem; the second focuses on a business reengineering problem, and the third focuses on product design. In all three cases, the participating students were able to define the problem with little or no instructor help. The findings suggested that the students could more easily connect the problem domain with other learning. Also, results showed that the approach led to an increased engagement level, ignited student curiosity, and enabled them to acquire new skills or knowledge, expanding their creativity and innovation. [ABSTRACT FROM AUTHOR]

Book review

In diesem Aufsatz wird den Enfluss der steigenden kulturellen Autorität des naturwissenschaften Erkenntnisses auf die Entwicklung der deutschen evangelishen Theologie im Laufe des 19. Jahrunderts untersucht mit besonderer Rücksicht auf Albrecht Ritschl und seine theologische Nachfolger, Wilhelm Herrmann, Ernst Troeltsch, und Rudolf Otto. Dieser Einfluss besteht nicht in erster Linie in den direkten Antworten dieser Theologen auf die Behauptungen der Vertreter verschiedener nicht-theistischen Weltanschuungen, sondern vielmehr in der Übernahme philosophischer Begriffe und Argumentationsmittel, die ihre eigenen theologischen Programme unterschiedlich geformt haben. [ABSTRACT FROM AUTHOR]

The word "worldview" comes from German philosophy and literally means an all‐inclusive "vision of the world." Nowadays, the word has a more generic cultural or geopolitical usage, often associated with an equivocal or indefinite meaning. This article looks at the history of the word and clarifies its meaning and implications. For such an analysis, two thinkers, Wilhelm Dilthey and Karl Jaspers, both of whom thematized the concept of Weltanschauung at the beginning of the twentieth century, will be taken into account. What follows is a brief depiction of some peculiar and constitutive traits of the concept: its composite nature; its connection to life; its value in general; and its value for each individual who holds a worldview. The article suggests that the potential conflictuality between contrary or competing worldviews is not accidental; rather, it is an inherent aspect of the concept, at whose core is a delicate balance between internal strength and external challenge, referred to here as "the vitality paradox" of a worldview. [ABSTRACT FROM AUTHOR]

Copyright of Juristische Blätter is the property of Verlag Oesterreich GmbH 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.)

The concept of worldview was one of the most important philosophical concepts of the 19th century. Although Newman does not use the word Weltanschauung or Worldview, this article intends to show two things: first, that what is named with the term 'worldview' is present in the life and work of the English cardinal, and second, that the criteria or notes for the genuine development of the doctrines he proposes in his Essay on the Development of Christian Doctrine can be considered for a rationally responsible worldview, which can be a significant contribution to the today's philosophy of religion. [ABSTRACT FROM AUTHOR]

Making a grand breakthrough in the eighth century, Japanese poetry remains one of the earliest boons for the world of literature. Indian poets are some of the many writers who have been influenced by Japanese poetry. This article analyses haiku composed in the Hindi language. The analysis is based on a thematic and critical study of the works of selective haiku writers of the Hindi language. The benefits that Hindi haiku has created for Hindi literature is seen in how it adapts itself culturally, socially and philosophically which is elucidated here. The Hindi haiku poets, through restriction of syllables, gave rise to images that forced us to dwell upon their reflections. Those who deviated from its strict syllabic form also gave rise to innovative poetic compositions. This study explores the philosophical inclination, formative deviation and cultural variation of haiku as it travelled from Japanese culture to the Indian culture.

This paper takes a comparative approach to the later work of Max Dvořák (Czechia 1874–1921) and the early writings of Rudolf Carnap (Germany 1891–USA 1970). The texts will be viewed in their context, with a particular eye to the historical conditions that shaped the problems tackled by both thinkers. My starting point is the dispute around the concepts of Weltanschauung (world-view) and wissenschaftliche Weltauffassung (scientific world-conception) that took place in the 1920s. On the basis of this dispute, it would be easy to conclude that Dvořák’s Geistesgeschichte (often translated as “history of ideas” or “intellectual history”) is the direct opposite of Carnap’s Wissenschaftstheorie (theory of science). However, as this study will prove, such a view is inadequate. The first section concerns the intellectual starting situation of the two thinkers under discussion. The situation in which Dvořák and Carnap operated was shaped by currents rooted in the Enlightenment and in Romanticism. The second section will address what is usually called the nineteenth-century German Bildungstradition (roughly, “educational tradition”; see below), which is relevant to both Dvořák and Carnap, approaching it as a variant of Enlightenment culture. The third section will describe those aspects of the philosophy of Wilhelm Dilthey—whose own work was rooted in this specifically German tradition—which was a common source of inspiration for both thinkers, and forms a connection between their respective bodies of work. Building on this, the fourth section will look in detail at Dilthey’s reception in Dvořák and Carnap. Finally, I will demonstrate that Carnap and Dvořák’s approaches are not opposed at all. Rather, they complement and complete one another.

It is time to reclaim C.G. Jung's vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity's overall psychocultural development. Jung identified eight distinct 'types' of consciousness through which humankind engages its emerging psychological attitude. Jung's view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung's vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung's 'complex psychology' by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as 'citizen therapists', actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering 'collective consciousness'. [ABSTRACT FROM AUTHOR]

A proposta deste artigo é estabelecer uma correlação entre Folclore, comunicação e linguagem. O folclore como identidade social e cultural de um povo é abordado num primeiro momento, desde a origem da palavra, passando pelo amparo legal que o fundamenta, ganhando notoriedade nesse campo de conhecimento em nosso país, buscando compreender algumas características do termo, como aceitação coletiva, difusa e de origem popular, herdado da junção do entroncamento dos povos indígenas, negros e europeus. Além disso, os estudos sobre o folclore ganharam novo fôlego com atualizações importantes em uma visão transversal. A segunda etapa do presente artigo apresentar a linguagem em uma combinação com a cultura e a relativa importância da maneira que ela se manifesta, principalmente na construção da escrita e preservação cultural. Busca entender o sentido da diversidade cultural, manifestada através da linguagem, como ponto de complementação e de interlocução e não como elemento de desagregação e disjunção. A última etapa do artigo é argumentação em torno da Weltanschauung, um conceito expressivo e abrangedor da realidade, que é uma maneira subjetiva ver e entender o mundo. Aquilo que se vê e se compreende, precisa ser filtrado pela “visão de mundo”. A necessidade de uma visão transcultural e transdisciplinar se faz necessária, já que o mundo que temos é resultado de nossa visão e interpretação do mundo vivido. Assim, na relação estabelecida entre linguagem, cultura e folclore, não se encontra um fechamento, uma unilateralidade de uma cultura, mas sim uma fusão que se enriquece mutuamente.

Jedna od zasluga razmišljanja Romana Guardinija jest da je pridonio boljem ocrtavanju teološkog promišljanja dvadesetog stoljeća i njegova epistemološkog statusa, ponajprije u interdisciplinarnoj pozornosti i logici dijaloga. U tom smislu, hermeneutička figura Weltanschauunga čini se plodnom, sa zanimljivim razvojem: ona poziva teologiju da razmišlja o sebi i ponaša se kao intelektualni partner među ostalima, pokazujući teoretski identitet koji se može postaviti na granicu znanja koje u srcu ima razumijevanje otajstva stvarnog. Iz te perspektive religiozno iskustvo pridonosi drugačijem razumijevanju ljudskog stanja, otvarajući ga objavi kao nužnom uvjetu za pokretanje potrage za nekim važnim ključevima čitanja u tumačenju svijeta i povijesti. To donosi barem dvostruku posljedicu. Prva je tvrdnja o objavljujućoj strukturi stvarnosti u kojoj se religija pojavljuje kao poseban način nastanjivanja svijeta, u kojem se oblikuju pitanja i obzorja egzistencije. Druga je pokazatelj „kršćanske kulture“ kao radikalne i jedinstvene perspektive o čovjeku, svijetu, povijesti, koja na temelju uskrsnog događaja postaje proročanstvo smisla u sociokulturnim procesima.

The phenomenon of non-denominationalism is increasingly becoming the focus of scholarly debate for Germany as a whole. The concept of non-denominationalism itself is ambiguous, because although it encompasses a variety of individual phenomena, the reference point of religion means that it is always related to religion and thus does not do justice to the phenomenon of secularism as a semantic of non-denominationalism. On the basis of various empirical studies, the first part of the article shows the range of interpretations of the term and then discusses it critically with regard to its coherence. Following this, the distinction between “faith” and “religious belief” of the German-French fundamental theologian Christoph Theobald is taken up with recourse to the approach of “Christianity as style” and made fruitful for the encounter between religious and secular lifeworld. The results are then concretized in the field of action of independent church schools as an interface between church and society in the field of formal education. [ABSTRACT FROM AUTHOR]

Pocos pensadores han captado con tanta perspicacia la trasmutación de los valores llevada a cabo por el cristianismo, como lo hizo Federico Nietzsche. En su odio al cristianismo fue agudo. Ciertamente captó mucho, pero no todo. En este artículo, a partir de un examen de lo que es el paradigma cristiano de pensamiento, se considera esa transmutación o revolución que este pensamiento ha efectuado en el mundo. Evidentemente el paradigma cristiano de pensamiento viene de Jesús e implica los aportes de Pablo pero a la vez el trasfondo cultural de Jesús fue el judaísmo en donde empieza el cambio de mentalidad que lleva consigo tanto la Biblia como todo el cristianismo. Se consideran aquí tres palabras que compendian esa transmutación de los valores realizada por el cristianismo y las cuales tambien expresan la novedad que él ha aportado al mundo: Esas palabras son: el ágape, el esjaton, y el crucificado.

For the Orthodox believer, and most Christian denominations, Christian ethics applies to Christian faith and positive servant leadership motivations based on deep spirituality which is required to link in a manner which allows for the desired principles, standards, and procedures for actions and a set of divinely inspired virtues to be in place with relevance to all economic activity. In the modern world in which we live there is seemingly very little agreement regarding desired standards of good or ethical behaviour. One’s weltanschauung and culture invariably influence and shape human opinions on business ethics and what constitutes ‘good’ behaviour. There are numerous limitations in modernism when it comes to moral issues and the role religion can play. This article provides a brief explanation of the Christian worldview and the role of spirituality as an alternate approach to probing ethical matters in business. The Orthodox Christian Holy Bible speaks commandingly and expansively on all aspects of life, including desired conduct in business activities. There is indeed a systematic biblical context which apprises the desired practice in business for the global world of commerce.

The present article aims to draw attention to a specific and hitherto unaddressed aspect of Alois Riegl’s work, namely a reconsideration of his idea of Baroque in the light of his unpublished manuscripts. Selected parts of Riegl s lecture notes, which he prepared for his teaching at the University of Vienna between 1894‒1902, were published by Arthur Burda and Max Dvořák in 1908, under the title Die Entstehung der Barockkunst in Rom. From an analysis of the manuscripts in its entirely emerges a more complex idea of Baroque as a stylistic phenomenon, the range of which is not limited to its first development or its origins (Entstehung in German) in Rome. Rather, this phenomenon extends also to its assimilation and reinterpretation from both the rest of Italy and European territories beyond the Alps, such as Austria, Germany and Bohemia, up until the rise of Neoclassicism.

In the most general terms, “civilization” relates to the unique constitution of a “life-world”, defined by a coherent “worldview” (Weltanschauung) on the basis of continuity. This includes a community’s religious beliefs and metaphysical views, its social organization, value system, esthetical perceptions, etc. These factors also determine specific notions of dignity and societal behavior. Civilization in this multidimensional sense may comprise a variety of different cultures as sub-sections, mainly on the basis of different languages. In today’s global environment, the constant encounter and interaction between different – often incompatible – worldviews and value systems has an entirely new potential for conflict – with one humanity, whose members are constantly aware of their living in one “global village,” but with more than one, indeed a multitude, of competing global civilizations. Culture-driven conflicts – or conflicts where antagonists use culture as a tool of legitimation – are much more difficult to resolve or contain compared to conflicts where diverging (economic) interests are clearly defined and not hidden behind “ideals”. Values are not a field for realpolitik whereas interests are negotiable. The rapid development of technology, in tandem with the global pursuit of economic interests, has made interaction (encounter) with the “other” a structural fact of society. One of the major challenges of our time will be whether civilizations can agree on a set of meta-values on the basis of mutuality (such as tolerance, non-interference, etc.). Only this will enable them to avoid confrontation at the level of values of the first order (“material” values). This could also open the field for a new dialogue of civilizations in the spirit of Enlightenment, transcending the traditional missionary paradigm. Such a “meta-dialogue of civilizations” would also fit into a new approach of realpolitik towards issues of cultural identity.

Copyright of Odisea is the property of Revista Odisea 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.)

For the Orthodox believer, and most Christian denominations, Christian ethics applies to Christian faith and positive servant leadership motivations based on deep spirituality which is required to link in a manner which allows for the desired principles, standards, and procedures for actions and a set of divinely inspired virtues to be in place with relevance to all economic activity. In the modern world in which we live there is seemingly very little agreement regarding desired standards of good or ethical behaviour. One's weltanschauung and culture invariably influence and shape human opinions on business ethics and what constitutes 'good' behaviour. There are numerous limitations in modernism when it comes to moral issues and the role religion can play. This article provides a brief explanation of the Christian worldview and the role of spirituality as an alternate approach to probing ethical matters in business. The Orthodox Christian Holy Bible speaks commandingly and expansively on all aspects of life, including desired conduct in business activities. There is indeed a systematic biblical context which apprises the desired practice in business for the global world of commerce. [ABSTRACT FROM AUTHOR]

A comparison between the figures of Levi and Mendeleev is proposed, based on their peculiar ways of conceiving their professional role of chemist, their life experiences, their achievements and their thought. The Weltanschauung of these two figures, despite their having lived in distinct historical periods and their belonging to distinct cultures, was deeply influenced by the fact of being chemists: chemistry was – for both of them – a tool for interpreting the world around them and acting effectively in it. The chemistry Levi talks about in his writings is not just a narrative pretext: it is part of his vision of the world and a means of survival in the hellish context of the extermination camp. Similarly, Mendeleev's idea of chemistry was always related to the life context and the human condition: this explains his pedagogical concerns and the attention payed to social, economic and cultural issues typical of his time. Both Levi and Mendeleev were chemists for whom chemistry was a means of civil engagement. Their writings show that chemistry was a source of inspiration for their ethics. [ABSTRACT FROM AUTHOR]

Freud's momentous discovery that the largest part of mental life, both individual and collective is unknown to us and out of our control, brought about a major revolution in epistemology and our conception of the human being, but such evolution was stalled by Freud's adherence to several assumptions that were an essential part of his Weltanschauung or 'Conception of the World'. These were the individualistic paradigm and the misguided attempt to turn the discipline he had created into a positivistic science, framed in the model of the natural sciences. Orthodox psychoanalysis has since focused on the intrapsychic, leaving out the interpersonal and social dimensions. Group analysis, as introduced by Foulkes has been a bold attempt to transcend the limitations of psychoanalysis and integrate the dimensions it has ignored or denied. Nonetheless, the development of Foulkes' revolutionary contributions was encumbered by his adherence to Freudian theory, just like the latter was by his creator's subservience to positivistic natural science. Psychoanalysis and group analysis are two aspects of the wider field of analysis, but they are still impeded by a series of assumptions held by both science and common sense. These are: i) materialistic metaphysics, ii) the Cartesian subject, iii) deterministic positivism, iv) neutral objectivism, and v) rejection of teleology. Hence, the need to go beyond psychoanalysis and group analysis and formulate a new paradigm of the human being. This is a work in progress, being tackled by many people from different fields of human knowledge and practice, such as physical science, biology, neuroscience, psychoanalysis, group analysis, sociology, political science, philosophy, theology, hermeneutics, and the Humanities, among many others. It is an interdisciplinary enterprise, to which analysis may and should contribute, but only through an open dialogue with its peers in the field of human thought. [ABSTRACT FROM AUTHOR]