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La persona a lo largo de la historia, es un breve ensayo que evidencia las revueltas y ataques hacia un solo concepto: Persona. De esta manera, el hombre se enfrenta a dos posiciones: De la filosofía tradicional y de las corrientes modernas; es decir, mientras que la filosofía necesita explorar aquellos conceptos poco ampliados sobre la persona, las corrientes aprovecharán estos vacíos para limitar al hombre a pensamientos, emociones y placeres, así como poner en tela de juicio su dignidad e integridad. En secuencia, a pesar de las diferentes perspectivas de estos movimientos, ambos concluyen que el hombre es un elemento indispensable en la sociedad. El descubrir la verdadera esencia humana, posibilita a encontrar el bien, la verdad y la belleza; asimismo reflexionar sobre la persona, también le permitirá alcanzar una extra conexión con el creador, quien a través del uso de las potencias plasma sus proyectos sobre cada uno.

هدفت هذه الورقة البحثية إلقاء الضوء على مهارات القرن الحادي والعشرين، وأهميتها في المناهج الدراسية، وقد تم عرض لمحة تاريخية عن تطور تلک المهارات إلي أن تم تصنيفها إلي ثلاث مهارات أساسية هي: مهارات التعلم والابتکار، والمهارات المهنية والحياتية، ومهارات محو الأمية الرقمية. وبالرغم من تضمين أهداف المناهج الحالية لمهارات القرن الحادي والعشرين والتأکيد على ضرورة إتقان المتعلم لها، إلا أن تلک المناهج ما زالت انعکاسا للفلسفلة التقليدية للتربية التي تعتبر أن المعارف لها قيمة في حد ذاتها، وبالتالي فمحتواها قائم أساسا على المعرفة مع قليل من الأنشطة التي لا تنمي بحال من الأحوال المهارات المشار إليها، وللتغلب على ذلک تم عرض التوجهات الأساسية التي ينبغي اتباعها في بناء المناهج لإکساب المتعلم هذه المهارات وتنميتها. This research paper attempted to focus on twenty-first-century skills and their importance in school curricula. A historical overview of these skills' development was presented. They were classified into three basic skills: learning and innovation skills, professional and life skills, and digital literacy skills. Although twenty-first-century skills were included in the current curriculum objectives and there is an emphasis on their necessity for the learner, these curricula are still a reflection of the traditional philosophy of education. This philosophy considers that knowledge has value in itself. Therefore the content is based mainly on knowledge with few activities that are not related to twenty-first-century skills. To overcome this problem, the basic approaches that should be followed in building curricula were presented to provide the learner with these skills and their development. هدفت هذه الورقة البحثية إلقاء الضوء على مهارات القرن الحادي والعشرين، وأهميتها في المناهج الدراسية، وقد تم عرض لمحة تاريخية عن تطور تلک المهارات إلي أن تم تصنيفها إلي ثلاث مهارات أساسية هي: مهارات التعلم والابتکار، والمهارات المهنية والحياتية، ومهارات محو الأمية الرقمية. وبالرغم من تضمين أهداف المناهج الحالية لمهارات القرن الحادي والعشرين والتأکيد على ضرورة إتقان المتعلم لها، إلا أن تلک المناهج ما زالت انعکاسا للفلسفلة التقليدية للتربية التي تعتبر أن المعارف لها قيمة في حد ذاتها، وبالتالي فمحتواها قائم أساسا على المعرفة مع قليل من الأنشطة التي لا تنمي بحال من الأحوال المهارات المشار إليها، وللتغلب على ذلک تم عرض التوجهات الأساسية التي ينبغي اتباعها في بناء المناهج لإکساب المتعلم هذه المهارات وتنميتها. This research paper attempted to focus on twenty-first-century skills and their importance in school curricula. A historical overview of these skills' development was presented. They were classified into three basic skills: learning and innovation skills, professional and life skills, and digital literacy skills. Although twenty-first-century skills were included in the current curriculum objectives and there is an emphasis on their necessity for the learner, these curricula are still a reflection of the traditional philosophy of education. This philosophy considers that knowledge has value in itself. Therefore the content is based mainly on knowledge with few activities that are not related to twenty-first-century skills. To overcome this problem, the basic approaches that should be followed in building curricula were presented to provide the learner with these skills and their development.

Es ya un tópico, aquél que establece una relación entre la obra de Montaigne y la de Descartes, bien como adversarios, bien como precedente el uno del otro o como alternativas por relación al concepto de sujeto, que no llegaron a formular plenamente con sus características actuales. Sin embargo, al hilo del estudio del papel del cuerpo en ambos pensadores trataremos de mostrar, primero, su cercanía contextual y, luego, sus filiaciones conceptuales. Ambos autores están mucho más cerca de lo que suele creerse y las deudas intelectuales de Descartes con Montaigne se resumen, además, en una noción de individuo realmente existente y una concepción de la “vida” como alternativa a la filosofía tradicional, que pueden ser de gran interés para el pensamiento actual. There is a cliché that establishes a relationship between the works of Montaigne and the writings of Descartes, either as adversaries, either as a precedent one of the other or as alternatives in relation to a concept that they did not fully draw up with its contemporary characteristics, that is, the subject. However, in connection with the study of the role of the body in both thinkers we will try to show first its contextual closeness and then its conceptual affiliations. Both authors are much closer to what we usually believe and the intellectual debts of Descartes to Montaigne are also summarized in a notion of an existing individual and a conception of “life” as an alternative to traditional philosophy, which can be of great interest for current thinkers.

The quest to answer the longstanding question of how safe is safe enough has led to an evolution of design philosophies. The traditional philosophy has been based on ensuring that system ca...

U radu se analizira Habermasova interpretacija Persovog pragmatizma i njegove težnje ka primeni teorijskih dometa naučne metodologije u rešavanju problema koji pripadaju domenu epistemologije. U skladu sa ovom interpretacijom, u radu se pokazuje kako Pers u svojim najpoznatijim tekstovima ne uspeva da ostane u okvirima teze o promišljanju saznanja iz perspektive metoda naučnog istraživanja, bez obzira na njegovu otvorenu kritiku tradicionalne filozofije. Iako sam Habermas ne govori u knjizi Saznanje i interes o učenju Vilijama Džemsa, u radu se razmatra u kojoj meri ovaj autor takođe zastupa tezu o „metodološkom pojmu istine“, kako u svojoj kritici tradicionalne filozofije, tako i u stavovima u kojima izlaže sopstvenu teoriju saznanja. Rad se približava zaključku da se ni u Persovoj, ni u Džemsovoj filozofiji ne može pronaći Habermasov „dosledni pragmatizam“, budući da oba autora posežu za teorijskim rešenjima preuzetim iz tradicionalne epistemologije, ne ostajući u okvirima zastupanja „metodološkog pojma istine“.

This paper claims that Freud's idea of the death drive is analogous to the will to truth in traditional philosophy and can be better understood as a truth drive. The argument is based upon Nietzsche's interpretation of the will to truth as a concealed will to death. This interpretation emphasizes the opposition between truth and life; truth is a concept of constancy while life is a concept of change. Freud's recognition of the conservative nature of the drives brings him to the paradoxical conclusion of the existence of a death drive. It is paradoxical, for Freud, since it considers death as a fundamental principle of life and as its aim. The paper suggests that by replacing the concept of death by the concept of truth and using Nietzsche's idea of "the will to power" this paradox can be resolved without losing Freud's insight of the dialectic nature of psychological life.

Climatic impacts have been closely related to the governance of ancient China as stated by the traditional philosophy of the unity of heaven and man. In this study, the division of Hubei and Hunan ...

China’s elite have clear plans for global predominance based on its economic clout. Ideologically, it is framed in a peculiar blend of Marxism and China’s traditional philosophy. China’s trade poli...

By dealing with Hannah Arendt’s view on thinking, this paper aims to reveal the arguments on which Arendt has established the relationship between thinking and evil. The article, which is divided into two main sections, first examines the nature of thinking that Arendt refrains from defining. The difference between thinking and knowing, along with the question of why thinking is an activity; thus its distinction from contemplation in the traditional philosophy, constitute the main problems of this section. The second part of the article is on thinking as an internal, silent dialogue which according to Arendt is the only positive definition that can be made about it. For her, this way of thinking exemplified by Socrates and based on the duality that one has on his own, is important for reducing the possibility of one’s evildoing, even though it cannot prevent it completely. The study concludes by examining the reflections of thinking in action.

portuguesO conceito de responsabilidade e um componente constitutivo do pensamento de Levinas. Esta presente nas principais obras, ocupando posicao destacada nas exposicoes de temas ao longo de sua producao teorica. Ele faz parte do acervo categorial com o qual Levinas explicita suas principais teses filosoficas. E um dos principais conceitos por ele utilizado para colocar em questao intuicoes basilares da filosofia tradicional, como por exemplo, a ideia de ser, ser em ato, essencia, sujeito, consciencia, liberdade e, sobretudo, a conviccao de que o pensamento e capaz de exaurir o sentido da verdade, da exterioridade e da alteridade. Por outro lado, e com o conceito de responsabilidade que articula varias categorias para explicitar a sua concepcao antropologica e o seu destino etico. Do ponto de vista antropologico, coloca em questao a definicao Ocidental de homem como animal racional, capaz de sintetizar a pluralidade do real na interioridade da consciencia. Quanto a etica, manifesta a recusa de ser considerada como um tema, as vezes secundario, da tematizacao filosofica. Propoe que a vitalidade da razao seja direcionada na perspectiva da pergunta pelo sentido do humano e na consideracao da etica como filosofia primeira. Pois e a etica que comanda a obra da verdade e, por estar para alem da “visao e da certeza”, delineia a condicao do outro enquanto diferente e inabarcavel. O presente texto intenciona apresentar as reflexoes de Emmanuel Levinas sobre a categoria de responsabilidade presente no argumento da obra De outro modo que ser ou para la da essencia. Sera feita a tentativa de por em evidencia que a compreensao levinasiana da responsabilidade tem uma perspectiva bem diferenciada das proposicoes tradicionais. Ele sugere uma alternativa diferente as formulacoes tradicionais, por julga-las ineficazes, assimiladas como eventos teoricos produzidos por processos de racionalidades arraigados nas formalidades logicas e abstratas. Levinas propoe compreendermos a responsabilidade para alem do ser como elemento constitutivo e definidor do sentido etico do humano. EnglishThe concept of responsibility is a constitutive component of Levinas' thinking. He is present in the main works, occupying a prominent position in the expositions of themes throughout his theoretical production. It is part of the category collection with which Levinas explains his main philosophical theses. It is one of the main concepts he uses to call into question basic intuitions of traditional philosophy, such as the idea of being, being in action, essence, subject, consciousness, freedom and, above all, the conviction that thought is capable of exhausting the sense of truth, exteriority and otherness. On the other hand, it is with the concept of responsibility that it articulates several categories to make explicit its anthropological conception and its ethical destiny. From the anthropological point of view, it questions the Western definition of man as a rational animal, capable of synthesizing the plurality of reality in the interiority of consciousness. As for ethics, it manifests the refusal to be considered as a theme, sometimes secondary, of the philosophical thematization. It proposes that the vitality of reason be directed in the perspective of the question of the meaning of the human and in the consideration of ethics as the first philosophy. For it is the ethics that commands the work of truth and, being beyond the "vision and certainty," delineates the condition of the other as different and unfathomable. The present text intends to present the reflections of Emmanuel Levinas on the category of responsibility present in the argument of the work Other than to be or beyond the essence. An attempt will be made to emphasize that the Levinasian understanding of responsibility has a very different perspective from traditional propositions. He suggests a different alternative to traditional formulations, judging them ineffective, assimilated as theoretical events produced by processes of rationalities rooted in logical and abstract formalities. Levinas proposes to understand the responsibility beyond being as a constitutive and defining element of the ethical sense of the human.

This article analyzes the role that “He” (Harmony) and “Tianxia” (All under Heaven) has had as cultural vectors of the new dynamics of China’s development. The author shows how China has undergone a shift from a largely agrarian society to an industrial powerhouse, but the focus of this chapter is to analyze the relation between the fast economic development of China and the underlying traditional philosophy and culture. This chapter shows that Chinese models of development are deeply rooted in the soil of Ancient China, which is interrelated with the terms such as He (Harmony) and Tianxia (all under Heaven).