Thematische Bibliographien / Trust in God – Fiction

Auswahl der wissenschaftlichen Literatur zum Thema „Trust in God – Fiction“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Trust in God – Fiction"

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Thompson, Spencer Paul. „The Commodified Christ and the Economics of Jubilee“. Kenarchy Journal 1 (Mai 2020): 85–141. http://dx.doi.org/10.62950/vzwpl17.

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Spencer Thompson’s article is this Volume’s long read. The basic premise of this paper is that economics and theology cannot be separated: what we believe about God is inextricable from how we organise our material affairs. Specifically, the paper argues that the prevailing economic system and the prevailing theological system are both subsystems of empire, for both are predicated on the fiction that life is essentially a commodity, an object to be owned, traded, and consumed. This fiction extends to nature, work, and money, and ultimately to Christ himself, whose life was supposedly exchanged as payment to a debt-collecting God. While the fiction of commodification has no intrinsic reality, it is reified and deified by the system itself, leading to the systematic destruction of life through the exercise of empire. While the Church has often struggled to distinguish fact from fiction, this paper shows that the Bible is a story of resisting the false god of commodification, often represented by actual deities, and discovering a radically different God, along with a radically different economics. Jubilee – the Mosaic institution of periodically cancelling debts, freeing slaves, and reversing land transactions – is central to this progression, for it exposes the fiction of commodification and points to Jesus as the embodiment of the alternative, true reality, that of eternal life. The paper suggests that the Coronavirus pandemic, set within an ongoing transformation in economy and theology, provides an opportunity to uncover this alternative reality, as exemplified by initiatives like community land trusts, local currencies, and social cooperatives.
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Mulyati, Mulyati. „ANALISIS NILAI-NILAI RELIGIUS DALAM NOVEL MENCINTAIMU SEPERTI KUCINTAI QUR’AN KARYA WAHYU SUJANI“. ALAYASASTRA 16, Nr. 1 (29.05.2020): 49. http://dx.doi.org/10.36567/aly.v16i1.371.

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ABSTRAKNovel merupakan karya fiksi imajinatif ekspresi pengarang tentang fenomena kehidupan manusia yang mengandung unsur ekstrinsik. Salah satu unsur ekstrinsik tersebut adalah nilai-nilai religius. Novel Mencintaimu Seperti Kucintai Qur’an adalah salah satu ekspresi Wahyu Sujani yang memiliki nilai-nilai religius yang kental. Penelitian ini bertujuan mendeskripsikan nilai-nilai religius tersebut melalui teknik dokumentasi dan analisis karya melalui pendekatan pragmatik. Data yang dianalisis bersumber dari novel Mencintaimu Seperti Kucintai Qur’an karya Wahyu Sujani yang menjadi pusat kajian. Hasil analisis nilai religius yang ditemukan dalam novel Mencintaimu Seperti Kucintai Qur’an karya Wahyu Sujani adalah: 1) Hubungan manusia dengan Allah (beribadah kepada-Nya, mensyukuri nikmat-Nya, bersabar menerima cobaan Allah, dan memohon ampun dan taubat kepada Allah); 2) Hubungan manusia dengan hati nurani atau diri sendiri (sabar, memegang amanah, pemaaf, ikhlas); 3) Hubungan manusia dengan sesama manusia (tolong menolong, menegakkan keadilan); dan 4) Hubungan manusia dengan lingkungan hidup (tumbuh-tumbuhan).Kata kunci: analisis, nilai religius, novelABSTRACTThe novel is an imaginative work of fiction author expression about the phenomenon of human life that contains extrinsic elements. One of the extrinsic elements is religious values. The Novel Mencintaimu Seperti Kucintai Qur’an is one of the revelations of Wahyu Sujani which has thick religious values. This study aims to describe these religious values through documentation techniques and analysis of works through a pragmatic approach. The data analyzed were sourced from the novel Mencintaimu Seperti Kucintai Qur’an by Wahyu Sujani, which became the center of the study. The results of the analysis of religious values found in this novel are: 1) relationship with God (worshiping Him, giving thanks for His blessings, being patient in accepting God's trials, and asking God for forgiveness and repentance); 2) Human relationship with conscience or self (patient, holding trust, forgiving, sincere); 3) Human relations with fellow human beings (please help, uphold justice); and 4) The relationship between humans and the environment (plants).Keywords: analysis,, religious values, novel
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Beck, Boris. „The narrative and moral discourse regarding marriage in Tobit“. Kairos 12, Nr. 2 (15.11.2018): 159–71. http://dx.doi.org/10.32862/k.12.2.3.

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Tobit was written around the third century B.C. It is considered canonical by the Catholics and the Orthodox believers, but not by Protestants and the Jews. The story is not historical but fictional, with a very dynamic narrative, containing numerous lessons in the spirit of the OT, particularly those relating to Deuteronomy theology. The central theme of the book is marriage and the ideal marriage is portrayed in terms of physical purity, struggling against lust, faithfulness, monogamy, and the permanence of the marriage covenant. It is pointed out in many places that love, fondness, and consideration are necessary for a successful marriage. Another important condition is the endogamy of marriage, so that the spouses would be able to keep and practice their faith more easily. And finally, prayer as the expression of trust in God is posited as the foundation of a marriage whose purpose transcends the erotic and procreative functions and emphasis is also placed on the importance of consecration. So in a fun way, Tobit offers a moral lesson which ties in with Biblical morality.
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Dixon, C. A. „Trust in God“. Injury Prevention 16, Supplement 1 (01.09.2010): A285. http://dx.doi.org/10.1136/ip.2010.029215.1015.

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Mélandri, Pierre. „"In god we trust!"“. Vingtième Siècle, revue d'histoire 19, Nr. 1 (1988): 3–15. http://dx.doi.org/10.3406/xxs.1988.2947.

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Melandri, Pierre. „In God We Trust!“ Vingtième Siècle. Revue d'histoire, Nr. 19 (Juli 1988): 3. http://dx.doi.org/10.2307/3769766.

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Abdul Rauf, Feisal. „In God We Trust“. American Journal of Islam and Society 22, Nr. 3 (01.07.2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.3019.

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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah.2One is fascism in the Muslim world, whether wrapped in a secularveneer like that of Saddam Hussein in Iraq or in an Islamic veneer like thatof the Taliban in Afghanistan. Another is nationalism, a modernized formof pre-Islamic tribalism that Muslim theologians call `asabiyah and thatmore properly belongs to the jahili (pre-Islamic) time. This idea can morphinto the modern form of Islamic nationalism that, in turn, leads to religiousauthoritarianism, which oppresses those Muslims and non-Muslims whofollow authentic and legitimate religious interpretations that dare to differfrom the “official” versions, and brands anyone who does not accept itspoint of view as an infidel, thereby arrogating to itself a right that theProphet declared belongs only to God ...
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Maryniak, Irena. „In God we trust“. Index on Censorship 28, Nr. 5 (September 1999): 48–54. http://dx.doi.org/10.1080/03064229908536654.

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Tackett, James, Gregory A. Claypool und Fran Wolf. „In God We Trust“. Journal of Business Case Studies (JBCS) 3, Nr. 4 (01.10.2007): 1–8. http://dx.doi.org/10.19030/jbcs.v3i4.4860.

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This case focuses on fraud and various elements of accounting and fraud examination practices and is appropriate for use in an upper division auditing course. The case is based on a true story only the names have been changed.
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Rauf, Feisal Abdul. „In God We Trust“. American Journal of Islam and Society 22, Nr. 3 (01.07.2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.1695.

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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah ...
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Dissertationen zum Thema "Trust in God – Fiction"

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McColl, James. „Trust & trustworthiness“. Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Neal, Lynn S. „Romancing God : evangelical women and inspirational fiction /“. Chapel Hill : the University of North Carolina press, 2006. http://catalogue.bnf.fr/ark:/12148/cb40145393b.

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Clay, Kevin M. „Asleep in the Arms of God“. Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2253/.

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A work of creative fiction in the form of a short novel, Asleep in the Arms of God is a limited-omniscient and omniscient narrative describing the experiences of a man named Wafer Roberts, born in Jack County, Texas, in 1900. The novel spans the years from 1900 to 1925, and moves from the Keechi Valley of North Texas, to Fort Worth and then France during World War One, and back again to the Keechi Valley. The dissertation opens with a preface, which examines the form of the novel, and regional and other aspects of this particular work, especially as they relate to the postmodern concern with fragmentation and conditional identity. Wafer confronts in the novel aspects of his own questionable history, which echo the larger concern with exploitative practices including racism, patriarchy, overplanting and overgrazing, and pollution, which contribute to and climax in the postmodern fragmentation. The novel attempts to make a critique of the exploitative rage of Western civilization.
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Jennings, Philip Sidney. „Now that I am god“. Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266626.

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Dolezal, Courtney. „The promises of God“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Lang, Robert J. „McCarthy's God : determining a worldview from Cormac McCarthy's fiction“. Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1283.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
English
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Lewis, Patricia L. „Faith : a variable of locus of control and process orientation /“. Click for abstract, 1997. http://library.ctstateu.edu/ccsu%5Ftheses/1496.html.

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Thesis (M.A.)--Central Connecticut State University, 1997.
Thesis advisor: Dr. Marc Goldstein. " ... in partial fulfillment of the requirements for the degree of Master of Arts in Psychology." Includes bibliographical references (leaves 56-60).
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Edfors, Evelina. „Trust me, I'm a Priest! : Justifying Epistemic Trust in Religious Authorities“. Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432403.

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In this thesis I argue that epistemic trust in religious authorities is different from epistemic trust in other kinds of authorities because God disturbs the two-party relationship between trustee and truster. I reach this conclusion by first examining the nature of epistemic trust in authorities and how it is justifiable to practice this kind of trust. I then compare these findings to the nature of epistemic trust in religious authorities and see that the general justification for epistemic trust in authorities is not sufficient, instead, God’s relationship with the trusting party, the layperson, needs to be taken into consideration in order to justify epistemic trust in religious authorities.
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Ramirez, Natali. „In God or science we trust understanding belief in medical miracles /“. Tallahassee, Fla. : Florida State University, 2010. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/2181971.

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Thesis (Honors paper)--Florida State University, 2010.
Advisor: Dr. Annette Schwabe, Florida State University, College of Social Science and Public Policy, Dept. of Sociology. Includes bibliographical references.
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Wilkes, Kristin. „God and the Novel: Religion and Secularization in Antebellum American Fiction“. Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/18713.

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My dissertation argues that the study of antebellum American religious novels is hindered by the secularization narrative, the widely held conviction that modernity entails the decline of religion. Because this narrative has been refuted by the growing field of secularization theory and because the novel is associated with modernity, the novel form must be reexamined. Specifically, I challenge the common definition of the novel as a secular form. By investigating novels by Lydia Maria Child, Susan Warner, Harriet Beecher Stowe, and Hannah Bond, I show that religion and the novel form are not opposed. In fact, scholars' unexamined and unacknowledged definitions of religion and secularity cause imprecision. For example, the Marxist definition of religion as ideology causes misrepresentations of novels with evangelical purposes, such as Warner's The Wide, Wide World and Bond's The Bondwoman's Narrative. Both novels feature protagonists who submit--one to patriarchy and the other to slavery--a stance that appears masochistic to feminist scholars and critics of slave narratives, respectively. However, attending to the biblical allusions, divine interventions, and theological arguments that saturate these texts places them in another framework altogether and reveals that they are commenting not on one's relationship with other humans but with God. Likewise, unexamined definitions of the secular are problematic because critics often conflate two definitions: the etymological sense of "earthly" and the modern sense of "anti-religious." This slippage underlies the view that religious literature of the nineteenth century became less religious, when it simply became more grounded in daily life. Therefore, to label as "secular" an author like Stowe, who promoted an earthly, lived Christianity, is only accurate if one means "mundane." Finally, my dissertation demonstrates that literary criticism itself relies on the secularization narrative, perceiving itself as modern and progressive. This reliance obscures the role literature has played in constructing this narrative. For example, colonial novels like Hobomok and The Scarlet Letter rewrite American religious history to exclude Calvinism. Noting how our investment in secularity has delimited interpretive possibilities, this project opens the way for increased clarity in the study of religion in literature.
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Bücher zum Thema "Trust in God – Fiction"

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John, Updike. Trust me: Stories. London: Deutsch, 1987.

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John, Updike. Trust me: Short stories. New York: Fawcett Columbine, 1996.

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John, Updike. Trust me: Short stories. New York: Knopf, 1987.

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Coursen, Herbert R. Return to Archerland: By H.R. Coursen. Chico, Calif: Heidelberg Graphics, 1999.

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Tada, Joni Eareckson. Ordinary people, extraordinary faith: Stories of inspiration. Nashville, Tenn: T. Nelson, 2001.

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Farrior, Evan Bell. Enoch: A faith tale. Shippensburg, PA: Treasure House, 1995.

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Smith, Todd Aaron. Cow on the tracks. Grand Rapids, MI: Baker Book House, 2001.

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Booth, Bradley. Noah: The chosen one. Nampa, Idaho: Pacific Press Pub. Association, 2009.

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Merritt, Ginny. A ram for Isaac. Greenville, S.C: JourneyForth, 2009.

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1955-, Johnson Lissa Halls, Hrsg. When stars fall. Wheaton, Ill: Tyndale House Publishers, 2005.

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Buchteile zum Thema "Trust in God – Fiction"

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Roth, Leon. „In Thee I Trust 1“. In God and Man, 67–77. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003241133-6.

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Salvey, Courtney. „Transport, Technology, and Trust“. In Transport in British Fiction, 151–66. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137499042_10.

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Seed, David. „God Knows“. In The Fiction of Joseph Heller: Againts the Grain, 158–80. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20007-8_7.

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Morrison, Jago, und Nicolas Tredell. „Arrow of God (1964)“. In The Fiction of Chinua Achebe, 93–112. London: Macmillan Education UK, 2007. http://dx.doi.org/10.1007/978-1-137-12204-9_5.

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Bryden, Mary. „The Early Fiction“. In Samuel Beckett and the Idea of God, 32–101. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26538-1_3.

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Roussin, Philippe. „Trust, Credulity, and Speech“. In The Routledge Handbook of Fiction and Belief, 236–47. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003119456-21.

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Strehle, Susan. „Exiles and Orphans: Arundhati Roy’s The God of Small Things“. In Transnational Women's Fiction, 126–52. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583863_6.

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Yamagishi, Michel Eduardo Beleza. „“In God We Trust; All Others, Bring Data”“. In SpringerBriefs in Mathematics, 55–70. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62689-5_4.

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Bullik, Ramona. „7.1 Renate—Unfaltering Trust in a Leading God“. In Leitmotifs in Life Stories, 149–66. Bielefeld, Germany: Bielefeld University Press / transcript Verlag, 2024. http://dx.doi.org/10.14361/9783839471227-029.

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Henning, Christoph. „In God we trust, or religion and money“. In Theories of Alienation, 58–68. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003499381-5.

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Konferenzberichte zum Thema "Trust in God – Fiction"

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Tipa, Violeta. „Ion Creanga’s personality: between document and fiction“. In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.13.

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Ion Creangă’s personality challenged the filmmakers on both banks of the Prut to create films in which to bring the famous storyteller back to the big screen. And if the genre of fiction film allows itself an artistic approach, with deviations and directorial inventions, then the non-fiction film is based on the document, drawing the true nature of the writer. In this context, there are a series of films, which aim to follow various aspects of the writer’s life, such as: Creangă (1973, directed by Vlad Druc), Creangă si Junimea (1989, directed by Ioana Holban), Ion Creanga’s God (1996, directed by Grid Modorcea), Ion Creangă (1999, directed by Anatol Codru) and others. But even these films are largely influenced by the writer’s work oscillating between document and fiction. We will refer to the films Ion Creangă’s God and Ion Creangă and analyze them from the perspective of that amalgam of events taken from the masterpiece of the writer Childhood Memories that form a common body with the rich iconographic material (photos, books, documents, archive documents, etc.) and biographical data, which being incorporated into a whole, give a special charm to the life of the writer.
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Stewin, Patrick, und Jean-Pierre Seifert. „In God we trust all others we monitor“. In the 17th ACM conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1866307.1866381.

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Capes, David B. „TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.

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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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PRELIPCEANU, Cosmin. „Image and Post-Truth“. In The International Conference of Doctoral Schools “George Enescu” National University of Arts Iaşi, Romania. Artes Publishing House UNAGE Iasi, 2023. http://dx.doi.org/10.35218/icds-2023-0024.

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Nowadays, under the non-stop assault of over-information and the multitude of sources and media, the consumers of information (related to non-fiction audio-visual content) suffer from an overflow. They are oversaturated, blasé, disinterested, they have the feeling they know everything and are entitled to jump straight to conclusion (their own or ready-made conclusions). The content they cannot process is rejected. With such an audience, content creators diversify their arsenal of stimuli: shocking images and sound, partisan speech that confirms the viewer's own perceptions and beliefs. But mostly, emotions. Emotion is the most powerful stimulus applied to the viewer and has an enviable effect among content creators. The emotionally connected viewer will develop trust, dependence on the source of information and, in conjunction with other stimuli, will become susceptible to mobilization. It is a key effect in the study of disinformation and propaganda, which makes it possible to manipulate the viewer into acting in a certain way. In other words, emotion becomes a tool. It is used intentionally to trigger a certain reaction from the audience. Our research analyses the extent to which the need for emotion in the news shapes reality, that is the events as they happened, and how we would expect them to be covered on screen. We follow the methods that journalists use to give viewers as much of this stimulus as possible, once considered a foreign body in the news bulletin. And in the analysis of the media content (image and sound) we notice how two fields that once seemed utterly opposed by reference to objective reality (physical truth), journalism and artistic creation (fiction), ended up sharing a common ground, that of emotion. The corpus of our analysis consists of CNN, BBC and RT television reports on the war in Syria during two of its key moments, the WMD attacks of 2013 and 2018. The study method we will apply is rhetorical analysis, proposed by Professor Guillaume Soulez from the University of Sorbonne. This is how we reach a second junction, because the French professor proposes discursive analysis for any kind of media content, whether fictional or not.
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Herdaetha, Adriesti, Aris Sudiyanto, RB Sumanto, Endang Sutisna Suleman und Wijaya Kusuma. „Social Capital Phenomenology Study among People Who Treat A Mental Disorder Caregivers“. In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.01.40.

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ABSTRACT Background: It’s a stressor to have a family of mental illnesses. Financial, social, psychological, and physical burdens are created by looking after people with mental disorders. For the patient, the family is the informal caregiver. It is important to discuss, with a great burden, how social capital can be developed and how the role of social capital is played in treating people with mental disorders. The research was carried out on Javanese individuals who have a cultural structure that prioritizes the importance of peace in collective life. Not only the nuclear family, but also the extended family and the larger community are active in the life of Javanese society. This study aimed to describe the social capital phenomenology study among people who treat mental disorder caregivers. Subjects and Method: This was a qualitative study using a phenomenological study approach. The study was carried out in Surakarta City, Central Java, in September and October 2019. These study subjects were people who were carers for people with mental disorders. The sample was taken using purposive sampling technique. Data were collected using in-depth interviews and observation. Qualitative data analysis was obtained by means of data reduction, data presentation, and drawing conclusions and verification. Data reliability was carried out using NVivo 12 software. Data validity was done by matching the results of interviews with observations, as well as multiple interviews. Results: Data was collected from four respondents with different demographic backgrounds. Six themes were obtained, namely 1) trust in God, government, family, and neighbors; 2) The role of family and neighbors in seeking help; 3) The role of family and neighbors in caring for patients; 4) building social networks; 5) Participation in society; and 6) Social capital is dynamic. Conclusion: The respondents are found to have the same social cognitive capital, but different social structural capital. The level of education, the economic level, self-esteem, and the behavior of people with mental disorders are influenced by structural social capital. Family and neighbors can have a positive or negative role in looking after people with mental disorders. They also play a role in the decision to seek assistance for individuals with mental disorders. Keywords: mental disorders, carers, social capital Correspondence: Adriesti Herdaetha. Doctoral Program of Community Development / Empowerment, Universitas Sebelas Maret. Jl. Ir. Sutami 36A, Surakarta, Central Java. Email: aherdaetha@gmail.com. Mobile: +628122582995 DOI: https://doi.org/10.26911/the7thicph.01.40
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