Relevant bibliographies by topics / Religious thought – To 600

Academic literature on the topic 'Religious thought – To 600'

Author: Grafiati
Published: 10 December 2022
Last updated: 30 January 2023

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Journal articles on the topic "Religious thought – To 600"

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Crawford, Gregory A. "Book Review: Great Events in Religion: An Encyclopedia of Pivotal Events in Religious History." Reference & User Services Quarterly 56, no. 4 (June 21, 2017): 304. http://dx.doi.org/10.5860/rusq.56.4.304a.

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Designed to be comprehensive in its scope, this set covers major religious events from remote prehistory (ca. 60,000 BC) to the highly contemporaneous (AD 2014). Taken together, the editors have done an admirable job in choosing topics to cover and in compiling a highly readable, informative, and thought-provoking compilation. The first volume covers the period of prehistory to AD 600 and includes entries for topics as diverse as the first burials that indicate a belief in an afterlife found in Shanidar Cave, Iraq (ca. 60,000 BC), the discovery of the oldest human-made place of worship at Göbekli Tepe in modern Turkey (tenth millennium BC), the ritual use of alcohol (ca. third millennium BC), the founding of Buddhism (sixth to fourth centuries BC), the Roman conquest of Judaea in 63 BC, the conversion of Saul (Saint Paul) in AD 34, the Council of Chalcedon in AD 451, and the papacy of Gregory the Great (reigned AD 590–604). Volume 2 covers from AD 600 to 1450, thus encompassing the Middle Ages in the West, the rise of Islam in the Middle East, the growth of Christian monasticism, the crusades, the development of the first universities in Europe, and the lives of Joan of Arc and Jan Hus. The final volume covers from 1450 to the present, starting with the fall of Constantinople to the Ottoman Turks and ending with the rise of the Islamic State (ISIS, ISIL, or Daesh) in 2014.
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Hayes, Kelly E. "Western Esotericism in Brazil." Nova Religio 23, no. 3 (February 1, 2020): 60–85. http://dx.doi.org/10.1525/nr.2020.23.3.60.

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The Brazilian religion known as the Valley of the Dawn is an international new religious movement known for its eclectic cosmology and collective rituals performed by adepts dressed in ornate garments. Headquartered outside of Brasília, the Valley of the Dawn was founded in the 1960s by Neiva Chaves Zelaya (1925–85) a clairvoyant medium affectionately referred to as Aunt Neiva. This article highlights the work of Mário Sassi (1921–94) and the significance of esoteric thought in the development of the movement’s Doctrine. An early convert who became Aunt Neiva’s life partner, Sassi was an intellectual seeker who drew selectively on esoteric ideas popularized through theosophical and spiritist texts to interpret and systematize Aunt Neiva’s visions. Together Aunt Neiva and Mário Sassi created a Brazilian form of Western esotericism that today includes over 600 affiliated temples across Brazil and worldwide.
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Horban, Olexander, and Ruslana Martych. "The Idea of Living in Religious-Philosophical Discourse." Studia Warmińskie 57 (December 31, 2020): 101–15. http://dx.doi.org/10.31648/sw.6008.

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The article investigates the origins of the idea of religious-philosophical discourse in the doctrine of the living. Based on the analysis of ancient philosophical thought and the subsequent, based on it, views of early Christian thinkers, a perspective is formed on the idea of the living as a special type of religious-philosophical discourse based on the principles of creationism, theocentrism and subordinationism. It is concluded that early Christian religious philosophy supported and affirmed the ideas of the value of the living as the creation of God, a trembling attitude toward it, adoring any manifestation of life, giving it spiritual and moral dimensions.
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Street, T. "From Kavad to al-Ghazali. Religion, Law and Political Thought in the Near East, c. 600-c. 1100 * BY PATRICIA CRONE." Journal of Islamic Studies 18, no. 1 (January 1, 2007): 103–5. http://dx.doi.org/10.1093/jis/etl050.

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Powers, John. "The Disputed Middle Ground: Tibetan Mādhyamikas on How to Interpret Nāgārjuna and Candrakīrti." Religions 12, no. 11 (November 11, 2021): 991. http://dx.doi.org/10.3390/rel12110991.

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By the twelfth century, a broad consensus had developed among Tibetan Buddhists: The Middle Way School (Madhyamaka) of Nāgārjuna (c. 2nd century), as interpreted by Candrakīrti (c. 600–650), would be normative in Tibet. However, Tibetans had inherited various trajectories of commentary on Madhyamaka, and schools of thought developed, each with a particular reading. This article will examine some of the major competing philosophical stances, focusing on three figures who represent particularly compelling interpretations, but whose understandings of Madhyamaka are profoundly divergent: Daktsang Sherap Rinchen (1405–1477), Wangchuk Dorjé, the 9th Karmapa (1556–1603), and Purchok Ngawang Jampa (1682–1762). The former two contend that Nāgārjuna’s statement “I have no thesis” (nāsti ca mama pratijñā) means exactly what it says, while the latter advocates what could be termed an “anthropological” approach: Mādhyamikas, when speaking as Mādhyamikas, only report what “the world” says, without taking any stance of their own; but their understanding of Buddhism is based on insight gained through intensive meditation training. This article will focus on how these three philosophers figure in the history of Tibetan Madhyamaka exegesis and how their respective readings of Indic texts incorporate elements of previous work while moving interpretation in new directions.
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Newman, A. J. "PATRICIA CRONE, From Kavad to al-Ghazali: Religion, Law and Political Thought in the Near East, c. 600-c. 1100." Journal of Semitic Studies 53, no. 1 (January 1, 2008): 196–97. http://dx.doi.org/10.1093/jss/fgm066.

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Antigegn, Getahun Kumie. "An Assessment of Religion, Peace and Conflict in the Post 1991 of Ethiopia." Vestnik RUDN. International Relations 19, no. 4 (December 15, 2019): 607–14. http://dx.doi.org/10.22363/2313-0660-2019-19-4-607-614.

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Religious violence has become increasingly relevant in political and academic discourses. Because of the revival of religions, the contemporary world cannot be understood without accounting for the role of religion and religious organizations in peace and conflict, including the case of Ethiopia. The purpose of this article is to examine the role of religion in peace and conflict in the post 1991 of Ethiopia. Methodologically, the paper employed qualitative research approach by relying on secondary sources of data. The findings of the research revealed that Ethiopia has many positive assets that have to be exploited fully and critically including the role of the Inter-Religious Council. The religious policies of the present Ethiopian government are remarkably different from any of the previous ones with regard to the measure of religious freedom they provide. Paradoxically, one may wonder why is it at this time, where religious freedom and equality of religion are guaranteed, we are witnessing increased tensions and violent religious conflicts in contemporary Ethiopia. Inter-religious relations in Ethiopia have been peaceful and tolerant for long period. However, the rise of inter-religious conflicts in recent decades is taking place. Generally, in contemporary Ethiopia religion is used both as an instrument for producing conflict in certain circumstances and as a powerful resource for peace and transformation of conflict in the society. On the whole, identifying the role of religion in conflict is a very complex task to accomplish, as there are multiple variables to be well-thought-out.
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Mahler, Elena S. "The Philosophic Discovery of Name and Icon: Chronological Parallels and Ideological Genesis." Almanac “Essays on Conservatism” 102 (March 1, 2020): 594–606. http://dx.doi.org/10.24030/24092517-2020-0-1-594-606.

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The article describes the discovery of “name” and “icon” as two new philosophic categories in Russian philosophy of the Silver Age and the formation of two new directions in Russian thought – “philosophy of name” and “philosophy of icon” – in their close interconnection. It is noted that those directions of thought developed in parallel to each other, which can be found on the pages of the similar or even the same works of the same group of philosophers – E. Trubetskoy, P. Florensky, A. Losev, S. Bulgakov. Similar features of the ideological genesis and problems of those areas of thought are considered in detail, among which are: criticism of secularism and church modernism, opposition to the “new religious consciousness” and the choice of historical Christianity, interest in real religious tradition and practice, and philosophical resort to Patristics, including their predecessor, – Father John of Kronstadt. In general, the author concludes that those trends in Russian thought are deeply interconnected, from their ideological genesis to philosophical problems, which are manifested in the similar understanding of the categories of “name” and “icon” at different levels – ontological, epistemological, communicative, and personalistic.
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Ozcelik, Hanife, Ozlem Tekir, Sevgin Samancioglu, Cicek Fadiloglu, and Erdem Ozkara. "Nursing Students' Approaches Toward Euthanasia." OMEGA - Journal of Death and Dying 69, no. 1 (August 2014): 93–103. http://dx.doi.org/10.2190/om.69.1.f.

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Background: In Turkey, which is a secular, democratic nation with a majority Muslim population, euthanasia is illegal and regarded as murder. Nurses and students can be faced with ethical dilemmas and a lack of a legal basis, with a conflict of religious beliefs and social and cultural values concerning euthanasia. The aim of this study was to investigate undergraduate nursing students' attitudes towards euthanasia. Method: The study, which had a descriptive design, was conducted with 600 students. The 1st, 2nd, 3rd, and 4th year nursing students at a school of nursing were contacted in May 2009, and 383 students (63.8% of the study population of a total of 600 students) gave informed consent. Two tools were used in accordance with questionnaire preparation rules. Results: The majority of students were female and single (96.9%), and their mean age was 21.3 ± 1.5 years. A majority (78.9%) stated they had received no training course/education on the concept of euthanasia. Nearly one-third (32.4%) of the students were against euthanasia; 14.3% of the students in the study agreed that if their relatives had an irreversible, lethal condition, passive euthanasia could be performed. In addition, 24.8% of the students agreed that if they themselves had an irreversible, lethal condition, passive euthanasia could be performed. Less than half (42.5%) of the students thought that discussions about euthanasia could be useful. There was a significant relation between the study year and being against euthanasia ( p < 0.05), the idea that euthanasia could be abused ( p < 0.05), and the idea that euthanasia was unethical ( p < 0.05). Conclusion: It was concluded that the lack of legal regulations, ethical considerations, religious beliefs, and work experience with dying patients affect nursing students' attitudes towards euthanasia.
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HOWE, DANIEL WALKER. "TWO APPROACHES TO AMERICAN THEOLOGY." Modern Intellectual History 1, no. 3 (October 21, 2004): 399–409. http://dx.doi.org/10.1017/s1479244304000265.

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Mark Noll, America's God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002)Brooks Holifield, American Theology: Christian Thought from the Age of the Puritans to the Civil War (New Haven, CT: Yale University Press, 2003)Intellectual history, after a generation of neglect, is suddenly getting attention again in the United States. Giving impetus to this renewal of energy are two major works on American religious thought before the Civil War: Mark Noll's America's God and Brooks Holifield's American Theology. Both are big books, over 600 pages each, and they address a big topic stretching across time and space: the grand tradition of American theology, now a lost art. They treat a time when Christian theology as an intellectual activity enjoyed considerably more prestige and cultural influence than it does today, and surely it has seldom been so innovative and diverse as in the period they treat. Both books have been written by highly respected scholars, deeply learned in the relevant primary and secondary sources. The danger in reviewing such large undertakings is that reviewers will not treat them as a whole but simply grumble that their own specialty doesn't get enough attention: the historian of gender wants more about women, the historian of science more about his subject, etc. These books deserve to be evaluated in toto. Having been conceived and written independently, even though more or less simultaneously, they demonstrate contrasting visions of how to deal with their subject. The two books typify the “external” and “internal” approaches to intellectual history respectively, illustrating for the reader strengths and limitations of the two approaches as well as their complementarity.
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Dissertations / Theses on the topic "Religious thought – To 600"

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Freeburn, Ryan P. "The work and thought of Hugh of Amiens (c. 1085-1164)." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13618.

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Throughout the course a long life in which he served as a cleric, a Cluniac monk, and an archbishop, Hugh of Amiens (c. 1085-1164) wrote a number of works including poems, biblical exegesis, anti-heretical polemics, and one of the early collections of systematic theology. This dissertation aims to provide an intellectual biography of Hugh which grants a better understanding not only of his motivations and ideals, but also some of those of the wider clerical and monastic world of the twelfth century. It examines each of Hugh's theological and literary compositions with their manuscript distribution, chronology, and contemporary setting, giving an in-depth exegesis of the texts including their concerns, sources of material, and their meaning within the context of their day. So too does it compare him with contemporaries who were writing similar works, from the compilers of sentences to biblical versifiers. Many themes surface in this work. One of these is the influence that both the scholastic and the monastic worlds had on Hugh. His writings show that he, along with many of his contemporaries, was secure in drawing inspiration from the contemplative spirit of the cloister as well as the methodical and disputatious endeavours of the schools. Another key theme is the extensive influence of St. Augustine, not just upon Hugh's thought, but also upon the thought of most of Hugh's contemporaries. The role of Hugh's works in the origin of systematic theology also emerges, as does their relation to events in the larger religious, social, and political scene, such as the rise of popular heresies and new religious movements, the condemnation of Gilbert de la Porree (c. 1076-1154), and the schism under Pope Alexander III (c. 1100-81). It concludes that Hugh was not only an intriguing individual, but also a representative of many of the important and widespread trends of his day.
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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.

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Subbiah, Ganapathy. "Roots of Tamil religious thought /." Pondicherry : Pondicherry Institute of Linguistics and Culture, 1991. http://catalogue.bnf.fr/ark:/12148/cb37493863q.

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Morgan, Suzanne Melissa. "Aspects of Mary Wollstonecraft's Religious Thought." The University of Waikato, 2007. http://hdl.handle.net/10289/2300.

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The works of Mary Wollstonecraft have been largely utilized in the twentieth and twenty-first centuries within the domain of feminist studies. They were influential throughout the 'feminist movement' of the 1960s and 1970s and Wollstonecraft is routinely given the title of 'mother' of feminism. One result of her works being classified as important feminist texts is the elision of the religious element in her works. Moreover, recent scholarship has drawn attention to the central importance of religion in eighteenth century British discourse. This thesis will primarily argue that Wollstonecraft was heavily influenced by religion, and that her writings were conceived in response to a profoundly theologico-political culture. This influence of religion has generally been overlooked by researchers and this thesis will aim to redress this absence. Four of Wollstonecraft's works - all produced within a 'similar' political climate and within a concise time period - are utilized to show that religion was a foundational element within Wollstonecraft's thought and arguments. This thesis shows that Wollstonecraft was not so much a 'feminist' thinker, but a unique intellectual determined to show that the inferior position of women went against 'God's will', teachings and the equality He had ascribed to both men and women during Creation.
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Franke, John R. "The religious thought of John Hooper." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363730.

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Fakhoury, Hadi. "Henry Corbin and Russian religious thought." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121282.

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This study addresses the influence of Russian religious thought on the French philosopher and Islamicist Henry Corbin (1903-1978). In the 1930s, Corbin came into contact with religious thinkers of the Russian emigration in Paris, particularly Nikolai Berdyaev (1874-1948), who had an important role in his critical reception of contemporary German philosophy and theology. In 1939, Corbin moved to Istanbul where, parallel to his work on the first critical edition of the writings of the Iranian philosopher Shahab al-Din al-Suhrawardi (1155-1191), he deepened his knowledge of Byzantine theology and translated some of the writings of the Russian theologian Fr. Sergius Bulgakov (1871-1944). Corbin's post-war writings thus contain important references to Russian thinkers such as Berdyaev, Bulgakov, Aleksey Khomiakov (1804-1860), Fyodor Dostoevsky (1821-1881), Konstantin Leontiev (1831-1891), and Vasily Rozanov (1856-1919). These thinkers had a unique role in Corbin's ecumenical project. He was indeed convinced that Russian Orthodoxy has an important role in mediating between East and West, Christianity and Islam. Until now, there has been no attempt to study the Russian connection in Corbin's thought. The present work explores this influence as reflected in the themes of East and West, Sophiology, Divine humanity, eschatology, angelology, and Orthodox iconography. In the process, it sheds light on the sources of Corbin's philosophical positions, interest in certain themes, and choice of terminology.
Cette étude traite de l'influence de la pensée religieuse russe sur le philosophe et islamologue français Henry Corbin (1903-1978). Dans les années 1930, Corbin pris contact avec des penseurs religieux issus de l'émigration russe à Paris ; en particulier, Nicolas Berdiaev (1874-1948), qui eût un rôle important dans sa critique de la philosophie et la théologie allemande contemporaine. En 1939, Corbin s'installa à Istanbul où, parallèlement à son travail d'édition des œuvres du philosophe iranien Shahab al-Din al-Suhrawardi (1155-1191), il approfondit ses connaissances en théologie byzantine et traduisit certains écrits du P. Serge Boulgakov (1871-1944). Nous retrouvons ainsi des références importantes à des penseurs russes tels Berdiaev, Boulgakov, Alexeï Khomiakov (1804-1860), Fiodor Dostoïevski (1821-1881), Constantin Léontiev (1831-1891), Vassili Rozanov (1856-1919), dans les écrits d'après-guerre de Corbin. Ces mêmes penseurs eurent un rôle unique dans la vision œcuménique de Corbin. Ce dernier fut en effet convaincu que l'Orthodoxie russe a un rôle médiateur à jouer entre l'Orient et l'Occident, le Christianisme et l'Islam. À ce jour, aucune étude s'intéressant au philosophe n'avait élucidé cette influence. C'est pourquoi, le travail entrepris ici a pour but de combler cette lacune à travers divers thèmes tous traités en tenant compte de cette même influence : l'Orient et l'Occident, la sophiologie, la divino-humanité, l'eschatologie, l'angélologie et l'iconographie orthodoxe. Cette étude met l'accent sur les sources des positions philosophiques de Corbin, sa prédilection pour certains sujets, ainsi que son répertoire lexical.
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Doustdar, Haghighi Mohammad. "The religious thought of Ahmad Kasravi Tabrizi." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43858.pdf.

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Doustdar, Haghighi Mohammad. "The religious thought of Aḥmad Kasravī Tabrīzī /." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28265.

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The advent of Ahmad Kasravi (1890--1946) and his Pakdini movement represents one of the most important developments in the history of socio-religious thought in Iran in the Pahlavi era (1925--1979). It was one of the greatest home-grown ideological challenges to Shi'ism and Shi'i clergy in the twentieth century.
The present thesis aims to analyze Kasravi's religious ideology. It examines first the historical factors that played a significant role in the development of Kasravi's socio-religious consciousness and his keen interest in religion. Secondly, it explores the intellectual contexts of his religious thought---its origins, the controversial nature of it, the original aspects of it, the reaction of the clergy and intellectuals of the time to it, and its significance and impact on the coming generations. Finally, the key concepts of Kasravi's socio-religious ideology and some major current misunderstandings of them are examined. (Abstract shortened by UMI.)
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Hannant, Fiona. "The religious thought of Percy Bysshe Shelley." Thesis, University of Sheffield, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319416.

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Harilela, Aron. "The religious and political thought of Swami Vivekananda." Thesis, University of Hull, 1996. http://hydra.hull.ac.uk/resources/hull:4474.

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Vivekananda's thought has been subject to many different interpretations. In the 1890s. Krishna Verma, writing for the journal Sociologist, claimed that Vivekananda was influenced by the evolutionary ideas of Herbert Spencer, which emphasized struggle and the eventual survival of the fittest. Verma therefore concluded that Vivekananda advocated what Verma called `righteous terrorism', which was an attempt to purify the Indian race, to weed out the weak and to create a society of strong, robust individuals. In recent years, the Bharatiya Janata Party has tended to appropriate Vivekananda for its own political purposes by interpreting him as an ideologist of its brand of Hinduism. There are others who have seen Vivekananda as a socialist; an interpretation that became prominent in the twentieth century Indian nationalist movement.I wish to argue that although these and other interpretations capture important aspects of Vivekananda's thought, they do not do him full justice. My basic contention in this thesis would be that Vivekananda's project was larger than has been traditionally interpreted and largely consisted in the spiritual and political regeneration of the Indian civilization. Vivekananda thought that India had steadily become degenerate over the last few centuries: its people were divided, they lacked vitality, and possessed no spirit of social service. Moreover, he thought that the traditional Hindu thought had a deep structural tendency to oscillate between anarchic individualism, on the one hand, and collective authoritarianism, on the other. This was evident, for example, in the fact that while the Hindu was free religiously to choose whatever beliefs s/he liked, socially s/he was bound by the rigid norms of his/her caste. For these and other reasons, Vivekananda thought that Indian society, and especially Hindu society, had reached a point where it must either radically regenerate itself, or disintegrate and disappear.
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Books on the topic "Religious thought – To 600"

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Readings in Western religious thought. New York: Paulist Press, 1987.

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Christian thought to the Reformation. New York: Scribner, 1990.

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Silk and religion: An exploration of material life and the thought of people, AD 600-1200. Delhi: Oxford University Press, 1996.

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Meister Eckhart, thought and language. Philadelphia: University of Pennsylvania Press, 1986.

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Il male nel Medioevo: Dibattito teologico e sviluppi sociali. Quarto Inferiore (Bologna): Pàtron, 2004.

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1933-, Ferguson Everett, ed. The Early church and Greco-Roman thought. New York: Garland, 1993.

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Pranger, M. B. Bernard of Clairvaux and the shape of monastic thought: Broken dreams. Leiden: E.J. Brill, 1994.

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Brian, Benestad J., ed. The birth of philosophic Christianity: Studies in early Christian and medieval thought. Lanham, Md: Rowman & Littlefield, 1996.

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Early Christian life and thought in social context: A reader. London: T & T Clark International, 2003.

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Benedict. Great Christian thinkers: From the early church through the Middle Ages. Minneapolis: Fortress Press, 2011.

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Book chapters on the topic "Religious thought – To 600"

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Deng, Francis M. "Nilotic Religious Thought." In Encyclopedia of African Religions and Philosophy, 516–17. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_281.

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Wellesz, Emmy. "Akbar and his Search for Ultimate Truth." In Akbar's Religious Thought, 1–23. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003241270-1.

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Wellesz, Emmy. "Akbar, Patron of the Arts." In Akbar's Religious Thought, 24–44. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003241270-2.

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Jasper, David. "Religious Thought: Wesley, Swedenborg." In A Handbook to English Romanticism, 219–21. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22288-9_65.

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Jasper, David. "Religious Thought: Wesley, Swedenborg." In A Handbook to English Romanticism, 219–21. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-13375-8_65.

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Soleimani, Kamal. "Nationalism and Religious Thought." In Islam and Competing Nationalisms in the Middle East, 1876-1926, 21–48. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59940-7_2.

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Ruprecht, Louis A. "Was Greek Thought Religious?" In Was Greek Thought Religious?, 1–24. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780312299194_1.

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Sia, Santiago. "The Religious Term “God”." In God in Process Thought, 9–18. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5069-6_2.

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Ruprecht, Louis A. "The Son Supplants the Father." In Was Greek Thought Religious?, 25–38. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780312299194_2.

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Ruprecht, Louis A. "Pausanias at Olympia." In Was Greek Thought Religious?, 39–58. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780312299194_3.

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Conference papers on the topic "Religious thought – To 600"

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fatah aruzary, nasih. ""Religious pluralism In Islamic Thought "." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/44.

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"Summary Religious pluralism in its Western sense is an emergency solution by Western intellectuals to the lack of principles of religious and sectarian coexistence from the perspective of their religions. However, the term religious pluralism according to the Western perspective, which believes in the relativity of truth; He claims that all religions have some truth; Makes existing religions mere human opinions; It cuts off its connection from the absolute right, but removes the dress of divine revelation from it! Islam is a religion that believes in diversity and religious pluralism, by a special definition. so that religions are accepted as they are; And its texts show how to deal properly with all the people of religions Between both rights and duties, they provide both the rights and duties of the people of religions, so that the result is for the people of religions, so that the result Peaceful coexistence in reality, as well as convergence and harmony among all segments of society. This recognition of diversity through Islamic thought has made pluralism a real source of peaceful coexistence, rather than religious conflicts and sectarian intolerances. It has also made it a way of real creativity and production. "
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Asiah, Siti, and A. A. Musyaffa. "Preserving Traditional Islamic Thought and Practice." In International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.013.

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Kovaleva, M. V., and O. V. Mikhailov. "Search for Ways to overcome the Crisis by Representatives of Russian Religious Thought." In General question of world science. Наука России, 2021. http://dx.doi.org/10.18411/gq-31-03-2021-61.

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The crisis at the turn of the 19th and 20th centuries affected different countries and different aspects of social life, which was inevitable both due to geographical proximity and cultural, economic, political and other intersections. Addressing the topic of the sociocultural crisis was characteristic of both Russian and Western European philosophers of the early 20th century. The author in the article refers to the understanding of its features and ways to overcome it in the context of the ideas of Russian religious philosophers. An integral feature of Russian philosophical thought in the context of assessing the ongoing social changes and the search for ways out of a crisis situation is an understanding of the special purpose of Russia and an awareness of its role in human history. The works of Russian philosophers are full of anxiety about the future of mankind, about the fate of Russia, a premonition of possible death, therefore it is no coincidence that the appeal to the theme of the Apocalypse, the impending catastrophe, the end of history is perceived as a real threat to the existence of mankind. With all the diversity of approaches to assessing the sociocultural crisis, Russian thinkers are united by common philosophical roots, religion, national and cultural traditions. In the context of understanding the crisis processes of the early twentieth century, Russian religious thinkers raise the question of the role and significance of a person in the transformation of life, thereby actualizing the moral and anthropological problems.
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Syukroni, Fasjud, and Kusmana. "Modern Qur’anic Hermeneutics: A Case Study on the Controversy of Shahrur’s thought of Religious Reform in Media." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009938419992005.

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Smith, April, and Kenneth J. Karwoski. "U.S. Operating Experience With Thermally Treated Alloy 600 Steam Generator Tubes." In 10th International Conference on Nuclear Engineering. ASMEDC, 2002. http://dx.doi.org/10.1115/icone10-22139.

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Steam generators placed in service in the 1960s and 1970s were primarily fabricated from mill-annealed Alloy 600. Over time, this material proved to be susceptible to stress corrosion cracking in the highly pure primary and secondary water chemistry environments of pressurized-water reactors. The corrosion ultimately led to the replacement of steam generators at numerous facilities, the first U.S. replacement occurring in 1980. Many of the steam generators placed into service in the 1980s used tubes fabricated from thermally treated Alloy 600. This tube material was thought to be less susceptible to corrosion. Because of the safety significance of steam generator tube integrity, this paper evaluates the operating experience of thermally treated Alloy 600 by looking at the extent to which it is used and recent results from steam generator tube examinations.
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Kruizenga, Alan, David Gill, and Marianne LaFord. "Corrosion of Austenitic Alloys in Binary 60/40 Nitrate Salt at 600°C." In ASME 2013 7th International Conference on Energy Sustainability collocated with the ASME 2013 Heat Transfer Summer Conference and the ASME 2013 11th International Conference on Fuel Cell Science, Engineering and Technology. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/es2013-18057.

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Industrial power utilities are using molten binary nitrate salt as a heat transfer fluid and thermal storage media for solar energy generation. Currently, the maximum bulk temperature is 565°C, due to concerns of salt degradation and materials compatibility with containment vessels. To increase overall cycle efficiency, one must increase the upper temperature of the nitrate salt, thereby lowering the levelized cost of electricity (LCoE) through higher power cycle efficiency. The corrosion performance of 316 stainless steel and Inconel 625 is currently characterized at 600°C. However, the 316SS has exhibited stress corrosion cracking (thought due to aqueous flush in Solar Two [1]), and while In625 performs well, its cost is prohibitive. Therefore, current research seeks to evaluate heat-resistant austenitic alloys for use with nitrate salts, ascertaining if they have superior performance characteristics, as well as assessing their mechanisms of corrosion. Sandia National Laboratory is researching four alloys (S35140, ATI332Mo, RA330, and HA556) for corrosion performance at 600°C for 3000 hours, under a cover gas of air. Air is used to simulate the chemistry conditions expected in a power plant. This work details the corrosion rate and the oxide structure for each alloy. Research indicates all alloys are very corrosion-resistant, with metal loss rates projected to be less than 21μm/year after 3000 hours. Though all alloys performed well, corrosion rate data for RA330 (Fe-19Cr-35Ni + minor elements) currently appears to exhibit a linear loss mechanism. In conclusion, this paper will explore the differences in oxide formation between these similar alloys.
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Bruckmayr, Philipp. "PHNOM PENH’S FETHULLAH GÜLEN SCHOOL AS AN ALTERNATIVE TO PREVALENT FORMS OF EDUCATION FOR CAMBODIA’S MUSLIM MINORITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rdcz7621.

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Following the end of Khmer Rouge rule (1975–79), the Cham Muslim minority of Cambodia began to rebuild community structures and religious infrastructure. It was only after 1993 that they became recipients of international Islamic aid, mostly for the establishment of mosques, schools and orphanages. Now Cambodia boasts several Muslim schools, financed and/or run by Saudi Arabian and Kuwaiti NGOs as well as by private enterprise from the Gulf region, most of which rely on a purely religious curriculum. However, Cambodian Muslim leaders are urging attendance of public Khmer schools and seeking to establish alternatives in the form of Islamic secondary schools with a mixed curriculum, modelled after similar schools in Malaysia. The generally harmonious relations between Chams and Khmers have been affected by the importation of new interpretations of Islam through international Islamic welfare organisations, and the long arm of international terrorism. The only Cambodian non-religious and non-discriminatory educational facility operated from a Muslim country is Phnom Penh’s Zaman International School. It was founded in 1997 and is associated with the Fethullah Gülen movement. Classes are taught in both Khmer and English. Its kindergarten, primary and high schools are attended by Khmers, resident foreigners and a few Chams. For them, apart from the high standard provided by the school, its explicit agenda of instruction on an inter-racial and inter-religious basis, coupled with its prestige as an institution operated from Muslim lands, serves to make the school a valuable alternative to both secular private schools and Islamic schools. This paper raises and discusses the interesting question of the applicability of Gülen’s thought on education and inter-faith relations to the periphery of Southeast Asian Islam.
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Jelfs, Timothy C., and W. Barry Burdett. "Hot Isostatic Pressing of Inconel 600 and 690 Powders for Pressure Retaining Components." In ASME 2011 Pressure Vessels and Piping Conference. ASMEDC, 2011. http://dx.doi.org/10.1115/pvp2011-57194.

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Hot Isostatic Pressing (HIP) has been used for many years to consolidate porosity in cast metal shapes to improve mechanical properties. When applied to fine metal powders, it is possible to produce Near Net Shape (NNS) items and more complex geometry components that are fully dense and offer an attractive set of properties at reduced cost. NNS items produced from HIPed powder deliver cost savings by reducing initial material usage and subsequent machining costs. Powder production and HIP processing are automated methods, which provide protection against forging route obsolescence. Setup costs are lower and batch sizes are smaller, which makes HIPping particularly well suited to small numbers of high integrity components. HIPed powder microstructures are isotropic and equiaxed, with uniformly fine grain sizes not normally achieved in heavy section components, which facilitates ultrasonic NDE examination. Improved features to facilitate NDE are readily incorporated into the HIP assembly. Inclusion contents are lower and of more benign geometry, easing fracture assessment. In a broad program of testing, Rolls-Royce has established (1) that HIPed powder 316L/304L components, in items up to several tons in weight, have equivalent or slightly better strength, toughness and corrosion resistance than the wrought equivalents. Rolls-Royce are extending their activities to HIPing of Inconel alloys. The first phase has been to HIP test samples of Inconel 600 and Inconel 690 alloys. Initial testing has produced promising results in line with expectations of wrought material. There has also been the opportunity to vary the HIPing cycle to assess the effect of processing parameters on the final product. An ability to HIP Inconel components is thought to be of benefit in new plant construction, where material is often not readily available in required thick section. The adaptability and good control of the HIP technique also shows promise as a manufacturing route for future high temperature materials which will be required in Generation 4 civil builds.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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Murota, Mitsuharu, Issei Ohhashi, Yoshiyuki Ito, and Sadao Arakawa. "Research and Development of 300kW Class Ceramic Gas Turbine (Development of the Static Ceramic Components for CGT303)." In ASME 1995 International Gas Turbine and Aeroengine Congress and Exposition. American Society of Mechanical Engineers, 1995. http://dx.doi.org/10.1115/95-gt-200.

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As the result of setting the low pressure ratio at 4.5, sizes of the static ceramic components forming the gas passage in CGT303 have been increased, and establishing reliability of these components was thought to be the most important task. So, the heat-cycle tests were conducted, in advance of the engine operation, and improvements have been made on their material and constructions. After conducting 600 times of the heat-cycle tests, so far, up to the gas temperature of 1200°C, we have succeeded in the engine operation at the turbine inlet temperature of 1200°C Examples of the problems encountered in the test and of the solutions therefore are introduced in this paper.
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