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Zeitschriftenartikel zum Thema "Views on ritual purity"
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POIRIER, John C. „Three Early Christian Views on Ritual Purity“. Ephemerides Theologicae Lovanienses 81, Nr. 4 (01.12.2005): 424–34. http://dx.doi.org/10.2143/etl.81.4.2004483.
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Brandt, J. Rasmus. „The Tomba dei Tori at Tarquinia: A ritual approach“. Nordlit, Nr. 33 (16.11.2014): 47. http://dx.doi.org/10.7557/13.3186.
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In a recent publication (Brandt 2014b) an attempt was made to single out recurring pictorial motifs in Etruscan tomb paintings and to interpret them as elements of funerary ritual procedures with reference to Arnold van Gennep’s rites-de-passage model (1908) and Mary Douglas’ views on purity and danger (1996). The model is here applied on the Archaic and well-known Tomba dei Tori at Tarquinia in order to see if the tomb’s many enigmatic pictorial scenes can be read as coherent elements of such procedures.
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Shepardson, Christine. „Anxious Vigilance: Heresy and Ritual Pollution in John of Tella and Severus of Antioch“. Hugoye: Journal of Syriac Studies 24, Nr. 1 (01.10.2021): 1–34. http://dx.doi.org/10.31826/hug-2021-240102.
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Abstract Anti-Chalcedonian Christians like John of Tella, Severus of Antioch, Philoxenos of Mabbug, and John Rufus were concerned about orthodox Christians mingling with heretics. This essay argues that John of Tella combined narratives of heresy with those of bodily purity and pollution, such as those related to menstruation, to frame heretics as dangerous to orthodox Christians not only in their beliefs that could lure an unsuspecting Christian to accept heretical views, but in their very bodies whose proximity brought the threat of contamination. John integrated expectations of bodily purity and doctrinal orthodoxy in ways that suggested that heresy could physically contaminate, while Severus tried to calm his congregants’ fears about the same. The spread of COVID- 19 and the global responses to it have heightened our awareness of the dynamics of fear and anxiety that can be produced by threats of physical contamination. The global pandemic in 2020 thus helps to clarify the power that the rhetoric of these sixth-century anti-Chalcedonian texts had to confront the spread of what John of Tella implied was the dangerous physical pollution of Christian heresy.
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Al Gezon, Qembig, Aulia Fauziah Aldi und Nabilla Poetri Andini. „The Perlon Unggahan Ritual: Understanding Gender Equality in the Blangkon Islamic Community (Study in Pakuncen Village, Jatilawang District, Banyumas Regency)“. IBDA` : Jurnal Kajian Islam dan Budaya 20, Nr. 1 (29.06.2022): 128–42. http://dx.doi.org/10.24090/ibda.v20i1.5522.
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This research aims to describe the division of the roles of men and women in the ritual procession of the Perlon unggahan of the Blangkhon Islamic community, and to describe the meaning of the division of the roles of men and women in the ritual of the Perlon unggahan of the Blanghon Islamic community. This research uses a qualitative method. Data collection methods were carried out by means of in-depth inter- views, observation, documentation studies, and literature studies. The results of the study show that one of the main values in the ritual of the Perlon unggahan is respect for women, that women are representatives of God because humans are born in the world through female intermedi- aries. This main value shows the existence of gender equality in the ritual of the Perlon unggahan where male followers do not dominate and women are not considered subordinated, because there are unique roles that can- not be performed by men such as women being allowed to purify them- selves and come to Kyai Bonoheling’s grave first, in the past while the men were in charge of coohing. In addition, men and women are treated equally, namely walhing barefoot carrying produce of the earth from the Cilacap Regency area to Pehuncen Village, Banyumas Regency. Both men and women are given the freedom to follow the ritual according to their wishes, without any coercion and social sanctions.
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Amin, Yasmin. „Prayer in Islamic Thought and Practice“. American Journal of Islam and Society 32, Nr. 2 (01.04.2015): 135–38. http://dx.doi.org/10.35632/ajis.v32i2.983.
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Prayer in Islamic Thought and Practice, part of the “Themes in Islamic History”series, is divided into an introduction, five chapters, and a short conclusion.In the introduction, the author focuses on ṣalāt, the five canonical dailyprayers. The book offers a historical study based mainly on pre-modern Arabicsources from the ninth to the sixteenth century, which is supplemented by secondary and modern non-Arabic sources to cover major changes in the practiceor interpretation of ṣalāt (p. 2). Katz quotes the views of pre-modern and modernwestern observers, thereby showing their sympathy and admiration for theconcentration, devotion, seriousness, reverence, regularity, egalitarianism, andinclusiveness associated with it.In Chapter 1, “Canonical Prayer and Supplication, Development, andRules,” Katz traces the etymology of the term’s linguistic origin, historic significance,and pre-Islamic meaning. She quotes Q. 31:17 to show that it wasnot used exclusively in reference to monotheism or the Abrahamic faiths. Șalātis explained both in terms of the prayer’s religious content and physical postures.Its validity is discussed and shown to be dependent upon several conditions,such as the knowledge of specific times, ritual purity, orientation toMakkah, and intention. The prayer components (arkān) are also dealt with indetail ...
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Mamizhev, E. M., I. B. Dzhalilov, B. I. Aslanov, T. Kh Kemryugov, S. S. Krestianinov, V. K. Osetnik und A. A. Kharsov. „Islam and urostoma: a modern view through the prism of a religiously traditional legal system“. Cancer Urology 16, Nr. 3 (19.11.2020): 205–8. http://dx.doi.org/10.17650/1726-9776-2020-16-3-205-208.
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Patients who practice Islam often refuse the proposed type of treatment for malignant neoplasms, citing religious reasons. Most fear that complete or partial non-retention of urine, the presence of a urostoma (ileal conduit) will violate their ritual purity and, as a result, their religious duties. The consequence of such refusal of treatment may be a lower quality of life, compared with patients of other faiths. Unfortunately, a low awareness of religious responsibilities among surgeons performing pelvic exentesis, cystectomy, prostatectomy, may prevent a full-fledged discussion of these issues before surgery. The presented review of the literature examined studies, legal aspects, and religious arguments that assist doctors in choosing treatment tactics for patients.
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Poirier, John C., und Joseph Frankovic. „Celibacy and Charism in 1 Cor 7:5–7“. Harvard Theological Review 89, Nr. 1 (Januar 1996): 1–18. http://dx.doi.org/10.1017/s0017816000031783.
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The diversity among introductions to Paul is a tribute to the apostle's genius. There are two basic reasons for the diversity of opinion that exists today: First, internal incoherency—the difficulty of sorting Paul's thought into center and periphery (or event and context); and second, external incoherency—the gaps in our information about one of the most famous and interesting lives of all time. No consensus has emerged on the question of Paul's place in the world. We make this point not because this study will address the problem directly, but because we shall make inferences from one of the views in current circulation, namely that there is a basis to Paul's claim to Pharisaism (Phil 3:5). Attacking this view, some scholars have thought of him as a “would-be Pharisee” at best. We, nevertheless, think that the preponderance of evidence situates Paul in a universalist Jewish, probably Pharisaic, context. Paul believed that many of the law's prescriptions were still valid. As an illustration of Paul's belief in the continuing validity of the law, this essay attempts to show that 1 Cor 7:5–7 is best understood in the context of ritual purity concerns. These concerns include both the injunction for spouses to abstain from sexual activity for a time of prayer and Paul's defense of a celibate lifestyle within his own charismatic self-understanding.
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Sourki, Babak Kaviani, und Nasrallah Emami. „Dūlāb: From Imagery to Actual Musical Instrument“. International Journal of Persian Literature 7 (September 2022): 77–100. http://dx.doi.org/10.5325/intejperslite.7.0077.
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Abstract Using various sources such as scores, literature, photos, interviews, and other pertinent data, this study examines the evolution of Dūlāb into a musical instrument.1 Dūlāb evolves from the concepts of Dūlāb Āsiyāb (mill wheel), Dūlāb Chāh (well wheel), and Dūlāb Falak (celestial sphere). Irrigation, mills, together with knowledge of astronomy and, finally, the conceptualization of the image in the mind of the writers and poets certainly were also the fledglings of Dūlāb in Persian culture. Here are the stages of note in the development of this musical instrument: (1) Poets’ broad employment of the word Dūlāb, although under different auspices; (2) compilation of views by Brethren of Purity (Ikhwān al-Ṣafā) as per their association of sounds with heaven by means of Dūlāb; (3) Rumi’s weaving of Dūlāb into his uber-mystical context whereby the symbolic discourse regarding it is systematically developed; (4) well wheels, mill wheels, and celestial sphere (falak) as well as spinning wheels and spinning Sufi rituals (samā‘).
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Oliinyk, K. „MYSTERY AS A META-GENRE IN THE DRAMA OF THE TWENTIETH CENTURY“. Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, Nr. 2(95) (17.12.2021): 18–26. http://dx.doi.org/10.35433/philology.2(95).2021.17-26.
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The article examines the specificity of existence of the renewed mystery genre as a meta genre in the twentieth century. The main literary study views on the definition of ancient and medieval / Christian ritual mystery are analyzed. The beginning of the twentieth century was full of a general feeling of catastrophe and tragic hopelessness. In artistic terms, the consequence of this was the activation of Christian issues, motives, plots, religious genres (miracles, morality and mystery). The most universal from the point of view of the ideological message and content for the writers of the twentieth century. was the matrix of the medieval mystery, which retained the ritual basis in its primary structure. This made it possible for the multilevel organization of the action and the space for it.
The genre of medieval mystery is being modified, it ceases to be a purely form of religious action and acquires the quality of a meta genre. There is a transition from the religious sphere to the secular one, and the aesthetic one is replacing the didactic load. Mystery begins to exist on the edge of genres as a synthetic formation, showing intentions to “help” other genres.
A large number of dramatic works of the twentieth century. ("Forest Song" by Lesia Ukrainka, "Iconostasis of Ukraine" by Vіra Vovk) comes close to the mystery, using its archetypal components: the ideas of faith in the absolute beginning, governing the eternal rotation of life and death, world order and harmony, death and rebirth, transformations of the human soul, chosenness and initiation associated with trials, sacrifice, deepening into mysticism. Such works are a certain imitation with elements of mythological or religious subjects. So, the twentieth century, actualizes a certain involvement of the semantic content of dramas to the mysteries, bringing the mystery to the level of the meta genre.
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Rashidov, Firuz. „Organizational legal basis of cooperation of civil society institutions in the Republic of Uzbekistan“. Общество и инновации 4, Nr. 3/S (04.05.2023): 312–19. http://dx.doi.org/10.47689/2181-1415-vol4-iss3/s-pp312-319.
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In the Republic of Uzbekistan, institutions of civil society, including public associations and other non-governmental non-profit organizations, self-government bodies of citizens, and mass media form a basis of civil society. Political parties are a separate institution of civil society and are voluntary associations of citizens of the Republic of Uzbekistan formed on the basis of common views, interests, and goals, striving to realize the political will of a certain part of society in the formation of state authorities, and participating in the management of state and public affairs through their representatives. Religious organizations are voluntary associations of citizens registered in accordance with the established procedure, organized for the purpose of religious belief, worship, and performing religious rituals and ceremonies, which do not make a profit as the main goal of their activities and do not distribute the received income among their participants. The charters of political parties state the following goals of their activities: preservation and enrichment of spiritual values, customs, and traditions, rich historical heritage, increasing the sense of national identity among citizens, creating favorable conditions for the formation and strengthening of national pride, loyalty and love for the Motherland, inter-ethnic strengthening of relations, development of friendship and solidarity, fighting against all aspects of nationalism, religious extremism, terrorism, promoting inter-religious tolerance, peace, and stability, inter-ethnic harmony. The charter of mosques under the jurisdiction of the Muslim Board of Uzbekistan stipulates that the following objectives and tasks should be fulfilled: following the principles of mutual respect and harmony between all Muslims, those who believe in other religions or those who do not believe in any religion, and all nationalities, while explaining religious rules to citizens, patriotism, nationalism, faith-believing, spiritual and moral purity, education in the spirit of respect for national-spiritual values. The article discusses the possibilities of cooperation in social issues of public associations with mutually compatible goals and tasks.
Dissertationen zum Thema "Views on ritual purity"
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Snider, Gordon L. „Cleansing in Psalm 51 cultic or ethical? /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Werrett, Ian C. „Ritual purity and the Dead Sea Scrolls /“. Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb411832419.
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Tanguay, Jacques H. „The animal purity laws of Leviticus 11“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Berthold, Dana M. „A genealogy of purity /“. view abstract or download file of text, 2005. http://wwwlib.umi.com/cr/uoregon/fullcit?p3181084.
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Thesis (Ph. D.)--University of Oregon, 2005.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 157-166). Also available for download via the World Wide Web; free to University of Oregon users.
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Cryder, Richard E. „A study of Christian baptism in light of its Jewish antecedents“. Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Yehnert, Glenna. „The Biblical use of "fire" as it relates to purification and judgment“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Depoix, D. J. „Purity : blessing or burden?“ Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
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Thesis (MPhil)--Stellenbosch University, 2002ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
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Whitekettle, Richard W. „Studies in Levitical reproductive impurity“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Phillips, Holly Adams. „To Cover Our Daughters: A Modern Chastity Ritual in Evangelical America“. Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/rs_theses/28.
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Over the last ten years, a newly created ritual called a Purity Ball has become increasingly popular in American evangelical communities. In much of the present literature, Purity Balls are assumed solely to address a daughter’s emerging sexuality in a ritual designed to counteract evolving American norms on sexuality; however, the ritual may carry additional latent sociological functions. While experienced explicitly by the individual participants as a celebration of father/daughter relationships and a means to address evolutionary sexual mating strategies, Purity Balls may implicitly regenerate existing social hierarchy. This ritual facilitates a sociological purpose by means of re-establishing the role of the male through halting the psychological development of sexual identity in the daughter, and these rituals are enacted in the ownership of the daughter by the father, who is responsible for maintaining the daughter’s purity, for “covering her with his protection.”
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Lockett, Darian R. „'Pure and undefiled religion': the function of purity language in the Epistle of James“. Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2775.
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Whereas commentators frequently restrict the categories for purity language in James to either ritual or metaphorical (and uniformly conclude the language is a metaphor for personal morality) this is overly restrictive and ignores how purity language was used in the first-century. Current research of purity language in ancient Israel calls into question the rigid either/or categorization of purity language in James. Such descriptions are not only unjustifiably restrictive, but they also fail to account for the function or meaning of the purity language within the rhetorical goals of the composition. The central argument of this investigation is that purity language both articulates and constructs the composition's worldview and thus serves as an important theme in the text. Chapter two discusses the different methods of analysis of purity and offers a taxonomy of purity language. This taxonomy provides a more precise approach to understanding the function of purity language. Chapter three argues for several important aspects of the structure and strategy of the text. Specifically the three interdependent characteristics of 1) an epistolary structure; 2) a coherent rhetorical argument based on polar oppositions; 3) and the special function of James 1: 2-27 as an introduction are suggested. While attuned to the textual issues argued in chapter three, the categories developed in the taxonomy were applied as a heuristic guide to understand the function of purity and pollution in chapter four. This analysis demonstrated four specific things: 1) though purity language occurs relatively infrequently, it is used at crucial points of the composition (1: 26-27; 3: 6,17; 4: 8); 2) that the use of purity and pollution specifically functions within the overall strategy of contrasts which leads readers to a decision; 3) that the majority of the time purity language labeled the world (and by extension those associated with it) as set against the implicit purity of God; and therefore, 4) the readers of James must be separate from the impure world ("pure") in order to be wholehearted in devotion to God ("perfect"). Because the purity of the audience is directly related to their proximity to the world, chapter five asks what kind of separation is envisioned by the use of purity language. While purity is indeed boundary language, the cultural stance of James is complex. The author shows signs of acculturation, yet this acculturation is employed to call the audience to specific points of separation from surrounding culture, namely separation from patron-client relationships with the "rich" and use of inappropriate and deceitful speech. Thus the composition is not calling for sectarian separation from the surrounding culture, but rather is a complex document demonstrating cultural accommodation while calling forth specific socio-cultural boundaries between the readers and the world.
Bücher zum Thema "Views on ritual purity"
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Jesus and purity Halakhah: Was Jesus indifferent to impurity? Stockholm: Almqvist & Wiksell, 2002.
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Booth, Roger P. Jesus and the laws of purity: Tradition history and legal history in Mark 7. Sheffield: JSOT, 1986.
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A, Evans Craig, Hrsg. Jesus in context: Temple, purity, and restoration. Leiden: Brill, 1997.
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Conflict, holiness, and politics in the teachings of Jesus. Harrisburg, Pa: Trinity Press International, 1998.
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Choksy, Jamsheed K. Purity and pollution in Zoroastrianism: Triumph over evil. Austin, Tex: University of Texas Press, 1989.
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Discourses of purity in transcultural perspective (300-1600). Boston: Brill, 2015.
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Bruckenstein, Shmuel. A time to refrain =: ʻEt li-reḥoḳ : a detailed guide to the laws of Harchokos niddah. Jerusalem: Feldheim Publishers, 1998.
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Choksy, Jamsheed K. Purity and pollution in Zoroastrianism: Triumph over evil. Austin, Tex: University of Texas Press, 1989.
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jj. [Hilkhot ṭevilah] =: The laws of tevilah : transcript of a lecture. [Brooklyn, N.Y.?: s.n., 1993.
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Hoffner, Joseph B. Shulḥan bahir: Ḳitsur hilkhot nidah : ʻim meḳorot ṿe-heʻarot, kolel pisḳe gedole rabane dorenu, sheliṭa. Bene Beraḳ: Mosad Eliezer Hoffner, 1996.
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Galor, Katharina. „Ritual Purity in Medieval Ashkenaz“. In Jewish Women, 86–146. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003440499-3.
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Kunin, Seth D. „16. Ritual Diet, Purity, and Sacrifice“. In The Hebrew Bible, herausgegeben von John Barton, 378–402. Princeton: Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400880584-018.
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Yijiang, Zhong. „Ritual, Purity, and Power: Rethinking Shinto in Restoration Japan“. In Politics and Religion in Modern Japan, 28–53. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230336681_2.
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Kawalec, Anna. „Agency of Breath—Beyond Disciplinary Views on Ritual“. In Studies in Applied Philosophy, Epistemology and Rational Ethics, 169–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37305-4_11.
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Mertens, John, Henri Moereels, Mireille Gysemans, Dirk Terriere, Maggi Thomas und Josée Leysen. „Design, Structure-Activity, Labelling and Purity in the Development of Receptor Interacting Radiohalogenated Tracers“. In Chemists’ Views of Imaging Centers, 249–56. Boston, MA: Springer US, 1995. http://dx.doi.org/10.1007/978-1-4757-9670-4_27.
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Mirvis, Tova. „Personal Narrative: Out of the Mikvah, into the World“. In The Palgrave Handbook of Critical Menstruation Studies, 131–35. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0614-7_12.
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Abstract In this personal essay, Tova Mirvis describes her religious evolution concerning the Jewish ritual of mikvah, or women’s immersion into a bath to attain a state of ritual purity. Her initiation begins before her wedding night, when she is accompanied by her mother to the mikvah to be purified before having sex for the first time. The practice continues each month, at the conclusion of her menstrual period. As the years go by, Mirvis begins to experience doubt about her religious observance in general and adherence to the practice of mikvah in particular, chafing at the requirement to ‘cleanse’ herself monthly. Mirvis writes that her discomfort over time leads her to experiment with other forms of ritual immersion and, eventually, she leaves the religious world that had been so central to her.
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Kellner, Menachem. „Ritual Purity and Impurity“. In Maimonides' Confrontation with Mysticism, 127–54. Liverpool University Press, 2006. http://dx.doi.org/10.3828/liverpool/9781904113294.003.0004.
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This chapter assesses ritual purity and impurity, beginning with a discussion of two competing views. The debate between the text from Heikhalot rabati and the story about Rabban Johanan ben Zakai is reflected in medieval Jewish thought. Judah Halevi seems close to the position reflected by the Heikhalot rabati text, while Maimonides adopts that expressed in the story of Rabban Johanan. The text from Heikhalot rabati sees the laws of ritual purity and impurity as reflecting an objective reality, while the story teaches that the laws of ritual purity and impurity do not reflect any objective reality, though they certainly create a halakhic reality. At the very beginning of his discussion of the laws of ritual purity and impurity, Maimonides indicates that the context of this discussion is the sacrificial cult.
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„Between Ritual and Moral Purity: Early Christian Views on Dietary Laws“. In Authoritative Texts and Reception History, 243–59. BRILL, 2017. http://dx.doi.org/10.1163/9789004334960_018.
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„Ritual Purity“. In Rabbinic Drinking, 216–43. University of California Press, 2020. http://dx.doi.org/10.2307/j.ctvr00xc7.12.
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„Ritual Purity“. In The Origins of Judaism, 50–86. Yale University Press, 2022. http://dx.doi.org/10.2307/j.ctv2z0vv3c.7.
Der volle Inhalt der QuelleKonferenzberichte zum Thema "Views on ritual purity"
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E. U. Silva, Douglas, Roberto A. Bittencourt und Rodrigo T. Calumby. „Clustering Similarity Measures for Architecture Recovery of Evolving Software“. In VII Workshop on Software Visualization. Sociedade Brasileira de Computação - SBC, 2019. http://dx.doi.org/10.5753/vem.2019.7583.
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Automated software architecture recovery of module views from source code is a challenging research issue. Different similarity measures are used to evaluate clustering algorithms in the software architecture recovery of module views. However, few studies seek to evaluate whether such measures accurately capture the similarities between two clusterings. This work presents an evaluation of six clustering similarity measures through the use of intrinsic quality and stability measures and the use of ground truth architectures proposed by developers. The results suggest that the MeCl metric is the most adequate to measure similarity in the context of comparison with ground truth models provided by developers. However, when the architectural models do not exist, the Purity metric shows the best results, as measured by the correlation with the intrinsic Silhouette coefficient.
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Nguyen Thi, Yen. „The Three-Tiered World (Tam Phu) of the Tay People in Vietnam through the Performance of Then Rituals“. In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-3.
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The Tay people represent an ethnic minority in the mountainous north of Vietnam. As do Shaman rituals in all regions, the Shaman of the Tay people in Vietnam exhibit uniqueness in their languages and accommodation of their society’s world view through their ‘Then’ rituals. The Then rituals require an integration of many artistically positioned and framed elements, including language (poetry, vows, chanting, the dialogue in the ritual), music (singing, accompaniment), and dance. This paper investigates The Art of Speaking of the Tay Shaman, through their Then rituals, which include use of language to describe the imaginary journey of the Shaman into the three-tiered world (Muong fa - Heaven region (Thien phu); Muong Din - Mountain region (Nhac phu); Muong Nam - Water region (combination of Thuy phu and Dia phu) to describe dealings with deities and demons, and to describe the phenomenon of possession. The methodic framework of the paper thus includes discussions of in the comparison between the concept of the three-storey world in the Then ritual of the Tay people with the concept of Tam Tu phu in the Len dong ceremony of the Kinh in Vietnam. Thereby, it clearly shows the concept of Tay people of the universe, the world of gods, demons, the existence of the soul and the body, and the existence of human soul after death. The study contributes to Linguistics and Anthropology in that it observes and describes the world views of a Northern Vietnamese ethnicity, and their negotiation with spirituality, through languages of both a spiritualistic medium and society.
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Mejova, Yelena, und Kyriaki Kalimeri. „Human Values and Digital Patterns in Physical Exercise (Extended Abstract)“. In Twenty-Ninth International Joint Conference on Artificial Intelligence and Seventeenth Pacific Rim International Conference on Artificial Intelligence {IJCAI-PRICAI-20}. California: International Joint Conferences on Artificial Intelligence Organization, 2020. http://dx.doi.org/10.24963/ijcai.2020/656.
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In this study, we present a unique demographically representative dataset of 15k US residents that combines technology use logs with surveys on moral views, human values, and emotional contagion. First, we show which values determine the adoption of Health & Fitness mobile applications, finding that users who prioritize the value of purity and de-emphasize values of conformity, hedonism, and security are more likely to use such apps. Further, we achieve a weighted AUROC of .673 in predicting whether individual exercises and find a strong link of exercise to respondent socioeconomic status, as well as the value of loyalty.
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Слабинский, В. Ю. „ARCHAIC TRANCES AND EXISTENTIAL ASPECTS OF POSITIVE DYNAMIC PSYCHOTHERAPY“. In Антология российской психотерапии и психологии. Crossref, 2023. http://dx.doi.org/10.54775/ppl.2023.85.19.001.
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Позитивная динамическая психотерапия – это российский психодинамический метод с экзистенциальными аспектами, обогащенный транскультуральным подходом и поведенческими техниками. Наибольшее влияние на экзистенциальную психотерапию в ХХ веке оказала философия М. Хайдеггера и С. Л. Франка. Взгляды этих философов во многом были противоположны и образовали два смысловых полюса экзистенциализма. И. И. Мечников сформулировал базовое понимание роли оптимизма и счастья как важного условия долголетия, а вслед за ним – А. И. Яроцкий, В. Ф. Чиж, С. Л. Франк, В. Н. Мясищев, И. А. Ефремов и др. рассматривали «счастливую жизнь» как явление, прежде всего, психологическое, определяемое факторами физической, психической и социальной активности, наличием творческой деятельности и альтруистической направленности личности. В данном контексте важна проактивность: 1) наличие «жизненной доминанты» – главного дела в жизни, которым пронизана вся жизнь человека; 2) глубокой перспективы – долгосрочного горизонта планирования; 3) достижение большой альтруистической цели, имеющей общественное значение. В русле психотерапевтической антропологии изучение традиционных мистериальных психотехнологий является перспективным в плане разработки прикладных психотерапевтических методик. Традиционные культуры содержат мистериальную традицию, в рамках которой экзистенциальные переживания способствуют взрослению, личностному росту и долголетию. Нейрофизиологи В. Б. Слёзин и Г. Гуттманн доказали, что уникальные трансовые состояния возникают после использования различных «архаических техник экстаза»: молитв и ритуальных поз. Профессор Слёзин открыл феномен четвертого состояния человека – «молитвенное бодрствование» – полное отключение электрической активности коры головного мозга при полном сознании. Проведенный профессором Г. Гуттманн анализ «потенциала DC» испытуемых лиц доказал, что транс, вызванный по методу антрополога Ф. Гудман, вызывает специфическое измененное состояние сознания – «paradoxical arousal». С 2010 года, авторы, в рамках развития метода позитивной динамической психотерапии в русле концепции психотерапевтической антропологии проводят культуральную адаптацию методики Ф. Гудман. Накопленный к настоящему моменту клинический опыт использование ритуальных архаических трансов в психотерапевтической практике свидетельствует о перспективности данного подхода. Positive dynamic psychotherapy is a Russian psychodynamic method with existential aspects, enriched with a transcultural approach and behavioral techniques. The greatest influence on existential psychotherapy in the twentieth century was the philosophy of M. Heidegger and S. L. Frank. The views of these philosophers were largely opposite and formed two semantic poles of existentialism. I. I. Mechnikov formulated a basic understanding of the role of optimism and happiness as an important condition for longevity, and after him – A. I. Yarotsky, V. F. Chizh, S. L. Frank, V. N. Myasishchev, I. A. Efremov and others considered "happy life" as a phenomenon, primarily psychological, determined by factors of physical, mental and social activity, the presence of creative activity and altruistic personality orientation. In this context, proactive activity is important: 1) the presence of a "life dominant" – the main thing in life, which permeates the whole life of a person; 2) deep perspective – long-term planning horizon; 3) achieving a large altruistic goal of public importance. In line with psychotherapeutic anthropology, the study of traditional mystery psychotechnology is promising in terms of the development of applied psychotherapeutic methods. Traditional cultures contain a mystery tradition in which existential experiences promote adulthood, personal growth, and longevity. Neurophysiologists V. B. Slezin and G. Guttmann proved that unique trance states arise after the use of various "archaic ecstasy techniques": prayers and ritual poses. Professor Slezin discovered the phenomenon of the fourth state of man – "prayer wakefulness" – a complete shutdown of the electrical activity of the cerebral cortex with complete consciousness. The analysis of the "DC potential" of the subjects conducted by Professor G. Guttmann proved that trans caused by the method of anthropologist F. Goodman causes a specific altered state of consciousness – "paradoxical arousal". Since 2010, the authors, as part of the development of the method of positive dynamic psychotherapy in line with the concept of psychotherapeutic anthropology, have been conducting cultural adaptation of the F. Goodman method. To date, the clinical experience gained using ritual archaic trances in psychotherapeutic practice indicates the promise of this approach.
Berichte der Organisationen zum Thema "Views on ritual purity"
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Hunter, Fraser, und Martin Carruthers. Iron Age Scotland. Society for Antiquaries of Scotland, September 2012. http://dx.doi.org/10.9750/scarf.09.2012.193.
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The main recommendations of the panel report can be summarised under five key headings: Building blocks: The ultimate aim should be to build rich, detailed and testable narratives situated within a European context, and addressing phenomena from the longue durée to the short-term over international to local scales. Chronological control is essential to this and effective dating strategies are required to enable generation-level analysis. The ‘serendipity factor’ of archaeological work must be enhanced by recognising and getting the most out of information-rich sites as they appear. o There is a pressing need to revisit the archives of excavated sites to extract more information from existing resources, notably through dating programmes targeted at regional sequences – the Western Isles Atlantic roundhouse sequence is an obvious target. o Many areas still lack anything beyond the baldest of settlement sequences, with little understanding of the relations between key site types. There is a need to get at least basic sequences from many more areas, either from sustained regional programmes or targeted sampling exercises. o Much of the methodologically innovative work and new insights have come from long-running research excavations. Such large-scale research projects are an important element in developing new approaches to the Iron Age. Daily life and practice: There remains great potential to improve the understanding of people’s lives in the Iron Age through fresh approaches to, and integration of, existing and newly-excavated data. o House use. Rigorous analysis and innovative approaches, including experimental archaeology, should be employed to get the most out of the understanding of daily life through the strengths of the Scottish record, such as deposits within buildings, organic preservation and waterlogging. o Material culture. Artefact studies have the potential to be far more integral to understandings of Iron Age societies, both from the rich assemblages of the Atlantic area and less-rich lowland finds. Key areas of concern are basic studies of material groups (including the function of everyday items such as stone and bone tools, and the nature of craft processes – iron, copper alloy, bone/antler and shale offer particularly good evidence). Other key topics are: the role of ‘art’ and other forms of decoration and comparative approaches to assemblages to obtain synthetic views of the uses of material culture. o Field to feast. Subsistence practices are a core area of research essential to understanding past society, but different strands of evidence need to be more fully integrated, with a ‘field to feast’ approach, from production to consumption. The working of agricultural systems is poorly understood, from agricultural processes to cooking practices and cuisine: integrated work between different specialisms would assist greatly. There is a need for conceptual as well as practical perspectives – e.g. how were wild resources conceived? o Ritual practice. There has been valuable work in identifying depositional practices, such as deposition of animals or querns, which are thought to relate to house-based ritual practices, but there is great potential for further pattern-spotting, synthesis and interpretation. Iron Age Scotland: ScARF Panel Report v Landscapes and regions: Concepts of ‘region’ or ‘province’, and how they changed over time, need to be critically explored, because they are contentious, poorly defined and highly variable. What did Iron Age people see as their geographical horizons, and how did this change? Attempts to understand the Iron Age landscape require improved, integrated survey methodologies, as existing approaches are inevitably partial. Aspects of the landscape’s physical form and cover should be investigated more fully, in terms of vegetation (known only in outline over most of the country) and sea level change in key areas such as the firths of Moray and Forth. Landscapes beyond settlement merit further work, e.g. the use of the landscape for deposition of objects or people, and what this tells us of contemporary perceptions and beliefs. Concepts of inherited landscapes (how Iron Age communities saw and used this longlived land) and socal resilience to issues such as climate change should be explored more fully. Reconstructing Iron Age societies. The changing structure of society over space and time in this period remains poorly understood. Researchers should interrogate the data for better and more explicitly-expressed understandings of social structures and relations between people. The wider context: Researchers need to engage with the big questions of change on a European level (and beyond). Relationships with neighbouring areas (e.g. England, Ireland) and analogies from other areas (e.g. Scandinavia and the Low Countries) can help inform Scottish studies. Key big topics are: o The nature and effect of the introduction of iron. o The social processes lying behind evidence for movement and contact. o Parallels and differences in social processes and developments. o The changing nature of houses and households over this period, including the role of ‘substantial houses’, from crannogs to brochs, the development and role of complex architecture, and the shift away from roundhouses. o The chronology, nature and meaning of hillforts and other enclosed settlements. o Relationships with the Roman world