Baiju P. Anthony
Birla Institute of Technology and Science, Pilani, India
Doctoral Candidate
Migration was part and parcel of humanity. The insider and outsider differentiations and the fear elements in historical and cultural contexts have made the lives of many migrants disadvantaged and stigmatized. They face violence, underdevelopment, marginality and stereotype degrading that result in anxieties, emotional trauma and feelings of being lost. When human beings are faced with the vulnerable faces of the other, they have to make sure that no violence is done on the other. Making use of capability approach, many human organizations have successfully promoted the functioning, freedom and human development of the migrants. However, migrants as a new category require a new political principle which will protect their dignity, freedom and well-being. An evaluation on the lives of migrant workers in India during the time of Covid-19 underlines the necessity to confront the serious governance gap and the exigency to create institutions to protect against the tyranny of the contemporary as the migrants belong to the kingdom of ends where the person is valued as a subject and sovereign end. Human rights-based capability approach will contribute to the dignified existence of the migrants as it prioritizes dwelling with the other human beings than ruling over them.
Keywords: Migration, Ethics, Capability, Human Rights and Dignity
Dr Irene Ortiz
Universidad Autónoma de Madrid
postdoctoral researcher
The current invasion of Ukrainian territory has generated more than two and a half million displaced people according to figures provided by the United Nations. In this context we have seen how the European Union has launched a series of measures to facilitate the reception of the displaced population in European countries. This show of solidarity, however, has been widely pointed out as hypocritical and racist by various organizations dedicated to migratory movements. After more than eight years of crisis in the Mediterranean, only when refugees are recognized by Europe as such, procedures have been started to facilitate the reception of displaced people. The motives and reasons that can be found to explain this phenomenon are various but, nevertheless, all of them point to a discretionary solidarity, which examines and determines which subjects are legitimate to receive solidarity and which subjects are excluded and displaced to the margins.
Keywords: refugees; migration; crisis; racism
Dr. Agustinus Pratisto Trinarso
Universitas Katolik Widya Mandala Surabaya
Lecturer
This paper contains a philosophical study of the existence of artificial intelligence, commonly called Artificial Intelligence (AI), for human existence. Although the existence of AI was created to support human life, on the other hand, the existence of AI is also worrying about human existence. The existence of AI that offers a human-style way of thinking in solving human problems turns out to have a considerable impact on human existence. From research, the presence of advanced AI even though it is predicted to have intelligence that exceeds humans is only a tool of human creation. In reality, AI is existential as a being that is only for itself and will not be able to exceed the ability of humans in coexistence. The advancement of AI with all its sophistication in all aspects of human life can indeed free humans from the burden of work, but humans have consciousness and freedom that can help purify their choices, including behaving towards AI. The peculiarity of man as a creature that has awareness in others will still put him as a subject of the presence of AI.
Keywords: Artificial intelligence, human existence, consciousness, freedom
Emilio Sierra García
CEU San Pablo University, Madrid, Spain
Lecturer
"The Covid-19 pandemic event has developed a series of factors in human behavior that must be analyzed from philosophical anthropology. Facts such as the use of the mask with the consequent deprivation of the face, the lack of human contact, mass vaccination or forced confinement are worthy of being considered.
The filth of disease and the silence of death break into our world of hygiene and noise. The hygiene of fashion, of waxed and tanned skins, of bodies equalized by aesthetic surgeries. The noise of tablets, of smartphones, of the thousand and one chores that can be called to do or tasks, the noise of night and day, of work and vacations. This hygiene is now covered by a mask that hides the face and its makeup, veiled by latex-covered skins and prophylactic hydroalcoholic gels. The number of contagions has already dropped and the measures taken by governments are becoming lighter and more bearable. Some believe they can forget the irruption of mute chaos in our world and in our lives. A clear image of a society that tries to forget or to believe that what happened does not have a word of sense about what its tomorrow will be is like a man who has had his house robbed, beaten and burned down, and pretends to restart his journey without, not only shaking off the ashes he holds on his shoulder, but also repairing and healing his wounds to see how to embark on a new path.
The whole discourse of the conference describes symptoms of an era that is being forged and in it there is room for the prodigy, for the restoration of the human, for the rediscovery of the tiny sparks of light that await us in foreign hands that reach out to us with tenderness."
Keywords: Anthropology, Pandemic, Human being, Society
Dr Cecilio Magsino
University of Asia and the Pacific
Lecturer
Global Solidarity can be understood as unity among all men such that they help each other to achieve their full development as individuals and as nations. This solidarity among all men have foundations in common aspirations and goal, which in turn are based on values or realities all men esteem as worth pursuing. When men pursue the realization of these values, their action involves thought and free decisions. They act ethically and morally. All men share in a common ethical and moral experience which give evidence for the existence of the natural law. It is suggested that this common ethical experience can be at the root of Global Solidarity. We then explore how this common ethical experience is grounded on human nature, concretely on reason which is an essential part of human nature. We go from the experience of practical goods and then move to how these practical goods become moral goods. We then explore concrete goods or values that are universal or common to all men, such as the good of life, friendship, love, justice, freedom and faith. The anthropological and ethical bases of each of these values are examined. As a result, it can be understood that these values are very possible points of dialogue and solidarity among all men.
Keywords: Natural Law, Values, Reason, Human Nature
FX. Wigbertus Labi Halan
Widya Mandala Catholic University Surabaya
Lecturer
This article uses the shodaqoh market as an object of research with four focuses of study: first, economic limitations in the midst of the COVID-19 pandemic, do not necessarily make people become wolves for others, homo homini lupus, as stated by Thomas Hobbes. Second, economic limitations can turn into abundance when people give to each other. My relationship pattern – I-thou, not I–it. Third, the Shodaqoh market, is here to prove that at some point there are similarities in the quality of solidarity between premodern and modern societies. This is certainly different from the view of the sociologist Emile Durkheim in his study of organic solidarity and mechanical solidarity which clearly distinguishes the quality of solidarity between these two groups of people. Fourth, this solidarity is rooted in religious teachings about alms. This study uses the thinking of Thomas Hobbes, Martin Buber, Emile Durkheim, and Max Weber as an analytical tool. The research method used is a qualitative research method with a descriptive analysis approach. The pattern of approach used is Focus Group Discussion.
Keywords: solidarity, shodaqoh, market, modern