-The vision of the humanity of the future came as a natural result of the global historical crisis, it deepened from the philosophical visions that preceded it, and thus, necessarily, became a historical development for it towards the humanity of our world. It stresses the importance of producing a modern dramatic art that expresses reality and its current value struggle, so that it is not far from the true image of our existence, which is a painful image, that we see on a large scale. The current drama now does not face the source of these pains, but rather, in the name of realism, embodies negative values ​​in the dramatic arena, in a way that does not negate backwardness, not deliberately, but by ignoring its causes. Drama producers now focus on profit and quantity in production, so how do they diagnose the circumstances that brought us to the bottom of humanity? They do not like to face the horrors of selling their conscience.

Karl Jaspers, who died in 1969, had a profound impact on 20th-century theology and philosophy. His central thesis called for, among other things, a de-centering of philosophy from its Eurocentric roots and a renewal of its dialogue with other traditions, especially Asian ones. This collection of essays includes unpublished work by Jaspers himself as well as testimonies to his life and career by colleagues, associates, and translators, some of who knew Jaspers personally. Readers will also find commentary and interpretation by researchers who have explored Jaspers’ work for decades, and a biographical account of Jaspers’ student Leonard Ehrlich, who handled much of Jaspers’ English translation. The book interrogates Jaspers’ conceptions of ‘philosophical faith’, his philosophy of communication, and the prospects for world philosophy in the future. Focusing on philosophical faith, it assesses Jaspers’ interpretations of key philosophers such as Kant, Hegel, Schelling, Kierkegaard, Nietzsche, and Rosenzweig, as well as examining his personal relationships with Bultmann and Heidegger. Contributors also look at Jaspers’ philosophies of religion and history, his hypothesis of the ‘axial age’ (Achsenzeit), and his contributions to metaphysics, periechontology, and economics. Finally, chapters cover Jaspers’ philosophy of communication and world history. The latter are informed by a burgeoning interest in Kantian ‘Freiheitphilosophie’ that influenced Jaspers, as well as concerns over the future of humanity. These concerns in part account for Jaspers’ growing popularity in the Middle East, Eastern Europe, Central/South America, and Asia. Also included are lucid clarifications of the difference between religious and philosophical faith, and the relevance of certainty, trust, and communication for a future of mankind. Trained as a psychiatrist, Jaspers practiced this profession before becoming a philosopher and thus had a keen insight into the workings of the human mind even as he challenged the philosophical establishment of his time. It is perhaps this depth to his background that adds to the contemporary relevance of his work.

The excellent quality and depth of the various essays make [the book] an invaluable resource....It is likely to become essential reading in its field.--CHOICE

A book that combines moral and political philosophy with traditions of activism and literature in a background of scientific knowledge and interpretation to build a comprehensive picture of an ecological humanity.

What is the future of humanity? What does it mean to be ‘human’ in the posthuman age? What responsibility does humankind have towards others and their environments? How are the stories that humans tell themselves implicated in the very power asymmetries and eco-political challenges that they bemoan? Taking a cross-disciplinary approach to the posthuman age, the essays in this collection speak to the multifaceted geographies and counter-geographies of humanity, probing into the possible futures we face as planetary species. Some of these include: ecological issues generated by centuries of neglecting our environment(s); power asymmetries stemming from economic and cultural globalization; violence and its affective politics informed by cultural, ethnic, and racial genocides; religious disputes; social inequities produced by consumerism; gender normativity; and the increasing impact of digital and AI (artificial intelligence) technology on the human body, as well as historical, socio-political, not to mention ethical relations.

While humanist sensibilities have played a formative role in the advancement of our species, critical attention to humanism as a field of study is a more recent development. As a system of thought that values human needs and experiences over supernatural concerns, humanism has gained greater attention amid the rapidly shifting demographics of religious communities, especially in Europe and North America. This outlook on the world has taken on global dimensions as well, with activists, artists, and thinkers forming a humanistic response not only to traditional religion, but to the pressing social and political issues of the 21st century. With in-depth, scholarly chapters, The Oxford Handbook of Humanism aims to cover the subject by analyzing its history, its philosophical development, its influence on culture, and its engagement with social and political issues. In order to expand the field beyond more Western-focused works, the Handook discusses humanism as a worldwide phenomenon, with regional surveys that explore how the concept has developed in particular contexts. The Handbook also approaches humanism as both an opponent to traditional religion as well as a philosophy that some religions have explicitly adopted. By both synthesizing the field, and discussing how it continues to grow and develop, the Handbook promises to be a landmark volume, relevant to both humanism and the rapidly changing religious landscape.

The humanities (and social science) are the disciplines that study human, which are essential in helping us to understand ourselves and others and the world around us. Since science is the study of everything in the universe and human is a material system consisting of the same atoms that make up other nonhuman systems, humanities are part of science. Thus, understanding correctly what science is about will be helpful in making progress in the humanities. To patch up the gap between the 'two cultures' derived from these two branches of knowledge, the best way is to recognize their common root in science and work through humanities-science synthesis, as advocated by Scimat, the new multidiscipline proposed by the author in 2007. Furthermore, raising the scientific level of the humanities, which include decision making, will help to make the world better.Humanities, Science, Scimat details these issues, consisting of three parts. Part I is about Scimat and the new humanities (history, philosophy, art). Part II is on the origin and nature of science, new insights on the life and works of selected scientists, some thoughts on science communication/popularization, and case examples of science innovation — all from the Scimat perspective. While Parts I and II are short essays with no references (with rare exceptions), Part III are longer articles with full references that supplement Parts I and II. Each essay/article starts with a color picture. They are all easy to read — nothing technical.In short, this book contains the basic knowledge about the humanities and science that everyone should know. The aimed readership is anyone, from high school students and laypeople to the professors, who are interested in what the humanities and science are about, and how we can work together to achieve a better humanity.

Humans are the only beings in the world who are concerned with what ought to be done. They perceive the impact of another human’s action as good or evil, moral or immoral. Healthcare is humans caring for other vulnerable humans and ethics evaluates the way humans treat each other, so follows logically that this book about ethical decision-making in healthcare uses humanity as its organizing structure. The book begins by considering values and good reasoning. Philosophy is concerned with what can be known through the power of human reason, so we need to consider what it is to know, to grasp concepts and to use good reasoning to make arguments. It then discusses what it is to be a being in the world, looking at both nature and human nature, and considers the professional and the patient. The volume then explores making good ethical choices and the use of theoretical ethics to evaluate what the good choice is. It also details issues at the beginning and end of life and concerns related to healthcare as a business. It will allow the reader to make decisions in moral situations through the application of principles of philosophical ethics, to understand the foundations of the philosophical principles they find compatible with their personal informal moral development, and to resolve ethical dilemmas into their essential components using a provided framework to make clear the conflicting values, policies, or principles to move to a principle-based solution.

The question of who 'we' are and what vision of humanity 'we' assume in Western culture lies at the heart of hotly debated questions on the role of religion in education, politics, and culture in general. The need for recovering a greater purpose for social practices is indicated, for example, by the rapidly increasing number of publications on the demise of higher education, lamenting the fragmentation of knowledge and university culture's surrender to market-driven pragmatism. The West's cultural rootlessness and lack of cultural identity are also revealed by the failure of multiculturalism to integrate religiously vibrant immigrant cultures. A main cause of the West's cultural malaise is the long-standing separation of reason and faith. Jens Zimmermann suggests that the West can rearticulate its identity and renew its cultural purpose by recovering the humanistic ethos that originally shaped Western culture. In tracing the religious roots of humanism from patristic theology, through the Renaissance into modern philosophy, we find that humanism was originally based on the correlation of reason and faith. In this book, the author combines humanism, religion, and hermeneutic philosophy to re-imagine humanism for our current cultural and intellectual climate. The hope of this recovery is for humanism to become what Charles Taylor has called a 'social imaginary', an internalized vision of what it means to be human. This vision will encourage, once again, the correlation of reason and faith in order to overcome current cultural impasses, such as those posed, for example, by religious and secularist fundamentalisms.