Journal articles on the topic 'SPIRITS OF LIFE AND PERCEPTION'
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1
Low, Chris. "BIRDS AND KHOESĀN: LINKING SPIRITS AND HEALING WITH DAY-TO-DAY LIFE." Africa 81, no. 2 (April 28, 2011): 295–313. http://dx.doi.org/10.1017/s0001972011000027.
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ABSTRACTIt is not surprising that animals have played a significant role in KhoeSān cosmology but identifying exactly what that role is and how it relates to different contexts of belief and action is more challenging. This article identifies a special role for birds in KhoeSān thought and practice, which is tightly bound to matters of spirit and healing, seems relatively cohesive and is distinctive and widespread, both culturally and historically. Working out from a detailed KhoeSān medical ethnography and using bird examples taken from a wide range of KhoeSān, I argue that bird relationships are best understood by re-framing popular ideas of ‘supernatural potency’ within persistent habits of perception and the opportunities or challenges they present. I further highlight how KhoeSān interaction with birds must be linked to particular relationships with knowledge in order to understand why birds are so salient. I conclude by emphasizing the dangers of explaining KhoeSān bird relationships within potentially distorting categories of ‘metaphor’.
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V., Srividhya Samakya, and T. Subramanyam Naidu. "An Anthropological Analysis of Evil Eye, Evil Spirits, and Ancestral Spirits Afflictions: Parengi Porja Tribal Women Views About Illness Etiologies and Its Treatment Practices." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 2 (September 6, 2019): 273–83. http://dx.doi.org/10.1177/0972558x19862394.
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This article aims to understand the perception of Parengi Porja’s ways of illness treatments and health management. The Parengi Porja is a Particularly Vulnerable Tribal Population (PVTG), inhabiting the hilly regions of Visakhapatnam district, Andhra Pradesh, India. They strongly believe in supernatural agents as being the cause of illness. For this study, the Parengi Porja tribal mothers were purposively selected from five villages situated in the study district. We used participant observation, in-depth interviews, focus group discussions, case studies, and semistructured interview schedules. We conducted five focus group discussions (FGDs) to understand the reasons for illness, and its diagnostic and therapeutic approaches. Data types include demographic variables, incidences of illnesses, and their management. The study shows that this tribal population has its own understanding about the illness etiology and management strategy to regain healthy life.
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Miles, Murray. "Leibniz on Apperception and Animal Souls." Dialogue 33, no. 4 (1994): 701–24. http://dx.doi.org/10.1017/s0012217300010787.
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InLeibniz: Perception, Apperception, and Thought, Robert McRae alleges a flat “contradiction” (McRae 1976, p. 30) at the heart of Leibniz's doctrine of three grades of monads: bare entelechies characterized by perception; animal souls capable both of perception and of sensation; and rational souls, minds or spirits endowed not only with capacities for perception and sensation but also with consciousness of self or what Leibniz calls (introducing a new term of art into the vocabulary of philosophy) “apperception.” Apperception is a necessary condition of those distinctively human mental processes associated with understanding and with reason. Insofar as it is also a sufficient condition of rationality, it is not ascribable to animals. But apperception is a necessary condition of sensation or feeling as well; and animals are capable of sensation, according to Leibniz, who decisively rejected the Cartesian doctrine that beasts are nothing but material automata. “On the one hand,” writes McRae, “what distinguishes animals from lower forms of life is sensation or feeling, but on the other hand apperception is a necessary condition of sensation, and apperception distinguishes human beings from animals” (McRae 1976, p. 30). “We are thus left with an unresolved inconsistency in Leibniz's account of sensation, so far as sensation is attributable both to men and animals” (ibid., p. 34).
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Lee, San Yun. "Shaman Motive in Korean Literature." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 679–91. http://dx.doi.org/10.21638/spbu13.2022.407.
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This paper analyzes literary works that allow one to trace the changes in the perception of shaman cult in various periods of Korean social development and sheds light on the popularity of shaman motive in the 21st century. In Kim Tonni’s “Portrait of a shaman” (1936), the conflict between traditional and Western beliefs is shown through the image of a shaman woman symbolizing the ignorant Korean past and her son who converted to Christianity. Han Seungwon in his novels, uses the motive of the call for blood of those people possessed by ghosts and describes shamans’ life, traditions, and rituals. Shaman rituals are also described in the works of Park Wanseo. In her childhood memories, shaman women are depicted as transcendental beings tied to the other world. Epic novels by Park Kyongni, Cho Chongnae, Choi Myunghee describe the life of ordinary villagers against the backdrop of historical events. The main character is usually a shaman or her daughter in a love relationship. Shaman motive is also present in some novels written in the 21st century, in which main characters believe in spirits and shamans’ prophecies coming true. This implies that the belief in spirits is an inseparable part of Korean cultural identification, even for those who claim to be an atheist. Because shamanism in Korea is perceived as an important part of culture, the interest in shamans and shamanism continues to grow.
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Urbina, Nancy Alvarez, Angela Katiusca Lavalle, Veronica Yasmin Serruto Alvarez, Hania Carola Berroa-Garate, Agueda Muñoz Del Carpio Toia, and Klinge Orlando Villalba-Condori. "Young Children in Socio-Educational Methods in Postpartum in Quechua and Aymara Mothers in Parenting and Learning System." International Journal of Early Childhood Special Education 13, no. 2 (December 2, 2021): 1026–35. http://dx.doi.org/10.9756/int-jecse/v13i2.211146.
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The purpose of our study was to understand the perception of the postpartum beliefs and customs among Quechua and Aymara mothers in Parenting System. The study is a young children in socio-educational analysis related to postpartum beliefs and customs among Quechua and Aymara mothers, specifically, the analysis was done in the cultural context of indigenous communities, seeking knowledge of the diverse cultural expressions, perceptions, and behaviors of the population around reproductive health processes of educational system, through observation and ethnographic interviews. The sample consisted of 118 mothers whose deliveries were attended in the health and parenting system establishment of the Quechua and Aymara areas, and the process was developed considering five aspects. The results show the presence of a complex cultural system in this stage of life and a set of social and cultural norms such as the use of medicinal plants and learning System in the prevention of encounters with spirits or beings of the Quechua and Aymara cultures. The conceptions of the puerperium in native communities regulate the behavior of its inhabitants, affecting maternal and child health in education system and Parenting System.
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Li, San Yun. "The realities of Korean culture and The literary translation (using Park Kyongni’s novel "Daughters of pharmacist Kim" as an example)." NSU Vestnik. Series: Linguistics and Intercultural Communication 16, no. 3 (2018): 127–37. http://dx.doi.org/10.25205/1818-7935-2018-16-3-127-137.
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Famous South Korean writer Park Kyongni’s novel «Daughters of Pharmacist Kim» covers the period from the end of the 19th century to the beginning of the 20th century which was tragic for Korean people and their social norms because of the Japanese occupation. It depicts particularly the religious beliefs of Korean people, the relationships in the society and the family, the role of the woman, and the daily life of people of different social groups (aristocrats, the wealthy, servants). The objective of this article is to critically analyze the translation of the novel that touches upon many phenomena exotic for most Russian readers, such as the national identity of Korean culture or the material and spiritual life of Korean society. The comparison of the Korean and the Russian texts shows that the translation of some ethnographic realia does not quite match the original. For example, some words related to the following phenomena are translated incorrectly: Korean traditional underfloor heating (ondol), superstitions, Koreans’ religious beliefs and their perception of ancestors’ spirits, supernatural forces, mourning ceremonies, and attire worn to a funeral. In addition to believing in ancestors’ spirits, Koreans also believed in prophecies. For example, children of someone who died of arsenic poisoning were believed to be destined to leave no male offspring. This prophecy comes true in the novel: Pharmacist Kim’s first son dies in childhood and six daughters are born afterwards. Koreans paid special attention to shamans and believed in their supernatural essence. To this day, Koreans’ religious beliefs dating back to ancient times and various folk beliefs peacefully coexist with other world religions. In modern South Korea, people still observe customs and traditions related to funeral rites and wakes, they fear and revere the spirits of the dead, and perform «feeding ancestors’ spirits» ceremonies twice a year on certain days chosen according to the lunar calendar. In addition to the shortcomings of the Russian translation described above, some dialectal items of the Southern province Kyungsan-do are translated incorrectly, and so are occasionally rendered the rules of the traditional verbal etiquette. It may be considered as a gross error because the latter are anchored in the very essence of Korean language and make up an important part of Korean mentality. Conclusion. So, this analysis of conveying background information through Korean realia in the novel «Daughters of Pharmacist Kim» confirms the theorists’ conclusion that the translator must know background cultural information of the source text. Errors and flaws found in the translation of some ethnographic realia show that those errors and flaws are not likely to affect significantly the novel’s content or its artistic value. At the same time, the fictional quality of the novel is affected by the lack of translator’s knowledge of its dialectal peculiarities and some facts of non-material culture related to customs, elements of cult and public relations among Koreans. All of the above leads to the incorrect perception of some cultural realia of Korea described in the novel of Korean classic writer Park Kyongni.
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Yupapin, Preecha. "Contemplation and perception energy transition states." International Journal of Scientific World 3, no. 2 (June 28, 2015): 223. http://dx.doi.org/10.14419/ijsw.v3i2.4861.
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<p>In this paper, the concept of meditation and perception energy transition states is configured described by the spirit energy transitions. Being life has been jeopardized situation due to the chaotic society. The technique that can be used to release and recover such problems is the challenge and being proposed. There are two techniques that can lead to obtain the mind concentration, where they are meditation ad mind-body considerations that have been successfully used for years. The descriptions of meditation and perception are performed by the spirit energy transitions of eight and sixteen levels respectively. The transition states and energy levels are explained, which can be useful for practitioners and world society.</p>
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Ozdemir, Selim, and Ummuhan Yigit Seyfi. "A Transformation from the Cages of Spirits to the Spiritual Organizations: Different Solutions to Employee Oriented Issues." Eurasian Journal of Higher Education 1, no. 1 (June 18, 2021): 42–48. http://dx.doi.org/10.31039/ejohe.2020.1.29.
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Nowadays, changes in socioeconomic compositions, advancement in technology, consumption mania, increasing the speed of digital contents, momentary satisfaction from the increasing speed of access to information, the stress in the workplace, fear from loneliness or being isolated from the society lead individuals to search for or attribute a meaning both to their personal and work life. The impact of this search in workplaces is seen in the form of differences in the personal perception of occupation and expectation from it. Employees who spend most of their daily life in the workplaces have become people asking why they are doing what they do at work and querying what benefit their occupations brings to themselves and society.
Despite all efforts in increasing the performance of employees in organizations that has only production-oriented operations, the loss of motivation in workplaces cannot be prevented. Organizations for profit that do not inquire a mission become “cages for the spirit” of their employees in time.
With the awareness of all these issues in workplaces, in this study, we discuss the need to create different solutions to people-oriented institutional problems through the use of emotional intelligence and spiritual quotient. The importance of the terms; spiritual quotient, spiritual institutions, emotional intelligence, mission inquiry, and enrichment and expansion of vision in the literature will be searched carefully, and content analysis for these terms will be done. Through this analysis, we will discuss if new horizons can be created in the field of human resources management.
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Kim, Jangwon, Jongnye Han, Eunjeong Kim, and Chulwon Kim. "Quality of Life Subjective Expectations and Exchange from Hosting Mega-Events." Sustainability 14, no. 17 (September 5, 2022): 11079. http://dx.doi.org/10.3390/su141711079.
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This study examined residents’ quality of life contexts due to the mega-events (F1 Korean Grand Prix 2010 and 2018 Pyeongchang Winter Olympics) based on an insider’s perspective (emic approach). The study investigated the residents’ quality of life contexts due to hosting the mega-events, which are suitable for understanding changes in social patterns among residents. Specifically, the study investigated diverse phenomena surrounding two mega-events and their relation to the quality of life with qualitative methods of participant observation and in-depth interviews. The phenomenon for the quality of life represented socioeconomic effect, educational impact on the local community, infrastructure development, recreational and cultural experience, emotional use of life, community spirit, and direct economic exchange. The subject phenomenon of quality of life examined the Residents’ Perception of Quality of Life, Subjective Expectations and Exchange, and the Relationship Model. The relationship model shows that the mega-event host community residents’ daily life experience from the individual or collective social exchanges influences their perception of the quality of life and the areas of life. Meanwhile, the factors, including individual social interaction, recreational and cultural experience, and the emotional use of life, positively or negatively influence the residents’ perception of the quality of life. Finally, the standards and procedures of the perception of the quality of life appear different depending on the type of residents and whether they have direct economic exchange experience.
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Burnakov, V. A. "The Image of a Lizard in Folklore and Rituals of the Khakass (Late 19th – Mid 20th Century)." Archaeology and Ethnography 18, no. 5 (2019): 166–77. http://dx.doi.org/10.25205/1818-7919-2019-18-5-166-177.
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Purpose. The aim of this work is to characterize the image of a lizard (kileski) in folklore and ritual practices of the Khakass people. Based on the goal, the following tasks were set: to analyze folklore and ethnographic information, to identify the key components of this mythological creature and to discover semantic links of the image with natural objects and elements. Chronologically, the framework covers late 19th – mid 20th Centuries. The choice of such time limits is due to the source base available on the research topic. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in its development, taking into account specific situations. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. Results. Our analysis has led us to the following conclusions: in the Khakass culture, the lizard played an important role. It is explained by the lizard being plentiful in the nature of Khakassia, and specifically because of its zoological specificity. In the mythological perception of this reptile, it had contradictory dual characteristics and caused ambiguous feelings. People designated the reptile as a creature living in two environments – earth and water, which is steadily associated with the lower world. At the same time, the image is often introduced into mythological and fairy-tale schemes involving other chthonic species, such as frogs and snakes. In the folklore of the Khakass people, the whole life support system of demonic characters of the lower world, which included farming and nutrition, was directly tied to these amphibians. A great importance was attached to the image of the frog and shamanic practice. The lizard had a direct relation both to the spirit-owner of the water – Sug eezi, and to the lord of the underworld – Erlik Khan. The designated specificity of the lizard allowed including it into the set of key spirits, whi were shaman’s assistants. Shamans mediated between the world of the underground spirits and people: among shamanists, the worship of reptiles reached such a high level that the cult of the patron of sheep arose, the external data of which included the features of reptiles and amphibians. Conclusion. The image of the lizard carried out patronizing, protective and therapeutic functions in relation not only to pets, but also to people. The importance of the lizard to the culture of the Khakass people was so great that its image was included into the traditional Khakass calendar “muchel”. The latter was based on a twelve-year animal cycle. In the perception of the people, “kiles chili” – ‘the year of the lizard’ – was considered a good period.
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Sari, Pawitra, Aris Munandar, and Indung Sitti Fatimah. "The Main Elements of Historical Objects as “Spirit” of Cultural Heritage in Yogyakarta City." SHS Web of Conferences 41 (2018): 04007. http://dx.doi.org/10.1051/shsconf/20184104007.
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The history of Yogyakarta City still holds many “millions” of tangible and intangible meaning. The history has brought Yogyakarta City known as a City of Philosophy that is realized in the spatial layout of the city, one of them is the philosophy axis. In this research, the historical objects have been studied the main elements that become the icon and to be grouped into four objects. There are TuguArea, Malioboro Area, Zero Kilometer Area, and South Square Area located on the philosophy axis.Another consideration, these four objects are supported by other space forming elements become a place that has a “spirit” of cultural heritage to gather and interact with local communities and tourists in the public space. The purpose of this research is enriching knowledge about the main elements of historical objects. Besides that, the purpose of this research is to support Yogyakarta City to realize world Heritage City by UNESCO about cultural heritage. This research uses mix methods. Qualitative methods by conducted the survey and collected the literature. The observation and interviews towards informers and involves the perception of local communities and tourists with 327 respondents in Yogyakarta City. While the quantitative method for a non-parametric test with different test Mann Whitney U using SPSS 17 program. This research uses spatial and descriptive analysis to explain the main elements of historical objects and examine their relationship with local communities and tourists perception. The result of this research that Malioboro Area has the important corridor in historical value that associated with historical events and historical figures, style building, and culture. As well as Malioboro public space that has the meaning of the spirit of life for urban residents and the heart of the city, which means the inheritance of all things. The results of this research are expected to provide of place attachment towards all mainly historical objects “spirits” of cultural heritage for people to gather and interact. The importance of the psychological dimension of the environment to help the psychological well being in urban as a concern for architects, planners in shaping, developing a city in the future, especially public space. Also, the results of this research are expected Yogyakarta City to keep become a magnet for the traveler as Tourism Destination Object.
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Manuain, Leryani Mince Maria, Osian Orjumi Moru, Trijuliani Renda, and Junita Naitboho. "Persepsi Generasi Z Terhadap Toleransi Beragama di Media Sosial." ASKETIK 6, no. 2 (December 30, 2022): 213–24. http://dx.doi.org/10.30762/asketik.v6i2.269.
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This research regards a perception of Generation z in Kupang to tolerance religion on Social Media and influencing factors perception of Generation z Kupang City To Tolerance Religious on Social Media. Study this using method study combination (mixed methods). In a study, this researcher collects, analyzes data, integrates findings, and describes a conclusion with combined method study qualitative and quantitative. The average score perception generation z against tolerance of religion on social media seen from indicators of Fairness, empathy and reasonableness is at one category enough, that is by 64.1 %. In line with that, the results of qualitative data show that the average generation z is tolerant of differences that exist, but attitude intolerant sometimes appears influenced by internal factors, namely: Experiencing life with different experiencing life together Becomes a factor of mutual understanding. Understanding to teachings of religion Becomes a factor that shapes positive perceptions _ and is hostile towards people, religious others, and with live values and spirit nationality, generation z tends to own a positive perception _ about tolerance of religion. In using social media, they put forward identity and nationality. Different people's confidence with they responded and greeted by cheerful. Referring to on conclusion above, the Institution or institution education needs to develop a curriculum that answers the need for public tolerance of religion and also needs _ the existence of specialization about attitude tolerant in the use of social media by wise
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Markója, Csilla. "In the Depths of Perception •." Acta Historiae Artium 62, no. 1 (April 7, 2022): 157–70. http://dx.doi.org/10.1556/170.2021.00008.
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This is a monographic study of the art of István Nagy, a painter of Transylvanian origin, whom his contemporaries also called the “Hungarian Van Gogh” due to his insociable nature and spectacular colours. István Nagy really had Van Gogh as kindred spirit, but his unique, nowhere classifiable and extremely prolific oeuvre consists mainly of a series of pastels, which not long ago for the first time managed to be collected in a monumental oeuvre catalog. The nearly 600-page album, edited by Tamás Kieselbach, provides an insight into the life of this strange, reticent, poor painter wandering in the mountains of Transylvania, who, like the composer Béla Bartók, created an independent formal language from his folk collection. In his fantastically coloured wild pastels and monochrome black charcoal drawings, he captures the ornamentation of the landscape and the closed world of ordinary peasants, which grew into a monumental one, in the footsteps of Millet and Seurat, but also utilizing the lessons of Hungarian modernism.
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Chitrakar, Madan. "The Spirit of Nepali Painting: What has hath Driven the Art." SIRJANĀ – A Journal on Arts and Art Education 6, no. 1 (December 1, 2019): 20–29. http://dx.doi.org/10.3126/sirjana.v6i1.39669.
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(Note: Herein the term, ‘Nepali Painting’ exclusively refers to the earlier art of Painting – rooted in religious faiths: and not the art that emerged after the arrival of western notion of painting.)
For centuries, ‘The art of Painting in Nepal’ remained confined to the visual forms associated with spiritual beliefs: or as a description of imageries from Hindu and Buddhist pantheon. Occasionally, the visuals also narrated rise or decline of particular thoughts or a cult within a given time. The complexities found in the art also, have had intrigued many – by the impressive presence of myriad set of imageries – representing varied meanings or beliefs, expressed in diverse visual forms.
But little is explained and argued on or about the underlining reasons or the deeper human desire to envision so. To argue on it or explain it, it remains a challenge. To dwell on it, it also becomes imperative to go behind - look to the earlier times when chosen thoughts were appeared first or impressed upon the early people. This is necessary so as to understand the state of mind and their perception of life then. Only then, one can or may imagine or analyze what may have had led them to the chosen beliefs and to the visual forms that we call art today. This should be described as the driving spirit of the art.
Present essay therefore, is a brief and a modest attempt to unravel some of such driving spirits – based on the available references and also, personal observations.
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Long Westfall, Cynthia. "The Spirit in Hebrews." Pneuma 43, no. 3-4 (December 13, 2021): 543–52. http://dx.doi.org/10.1163/15700747-bja10063.
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Abstract There are surprisingly few references to the Holy Spirit in the letter to the Hebrews, though there are more than some may recognize. The author of Hebrews believes that the recipients of his letter/sermon should be fully grounded in their communal life in the Spirit, but he is most interested in how the Holy Spirit is exhorting and guiding the community to further truth during their critical time of need. Therefore, it is the content of what the Spirit is communicating that is his focus, and that content contains some of the most profound statements in the letter/sermon. There are possibly seven references to the Holy Spirit in the letter to the Hebrews. Two of them are consistent with the early Christian traditions about the work of the Spirit: three of them concern the Holy Spirit’s confrontation and communication to the readers through Scripture, and two are disputed as references to the Holy Spirit, although, if they apply, they may reflect a perception of the divinity of the Spirit. The importance of the contexts in which the author mentions the Holy Spirit indicates a role for the Holy Spirit in the sermon/letter that extends beyond the texts in which the Spirit is directly referenced.
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Sharp, Lesley A. "Wayward Pastoral Ghosts and Regional Xenophobia in a Northern Madagascar Town." Africa 71, no. 1 (February 2001): 38–81. http://dx.doi.org/10.3366/afr.2001.71.1.38.
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AbstractIn the plantation region of the Sambirano Valley in north-west Madagascar the spirits of wandering foreign dead haunt the region's forests. They are the displaced ghosts of migratory Antandroy, drawn here in search of employment. As pastoralists from the island's distant, arid south, Antandroy as an ethnic category are juxtaposed to self-perceptions voiced by indigenous Sakalava, whose kingdom coincides with this Valley. Tandroy difference is defined in reference to local constructions of savageness and strangeness: as pastoralists they are obsessed with herds; they migrate; they willingly participate in wage labour. In life, they are tolerated ‘guests’ of the region but in death they frustrate Sakalava with their persistent presence. Unlike any other migrant group, deceased Antandroy may continue to haunt the region, begging and stealing what is not rightfully theirs: food, wives, work, and fortune. Close analysis of these perplexing spirits reveals a localised ambivalence that characterises migrant identity and the meaning of work in an urban community shaped by the forces of multiculturalism and capitalism. By virtue of their persistent presence within the social and sacred geography of the Valley, the Tandroy dead threaten the integrity of Sakalava identity in a community (and nation) where indigenousness is defined by rootedness to the land. Central to the arguments presented here is the potency of the spiritual stranger, a social category that extends the anthropological analysis of religious appropriation beyond the boundaries of possession and embodiment. Further, the decipherment of complex meanings associated with alien spirits emerges ultimately as key to more general understandings of the symbolics of difference.
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Colclough, Yoshiko Yamashita, and Gary M. Brown. "Moving Toward Openness: Blackfeet Indians’ Perception Changes Regarding Talking About End of Life." American Journal of Hospice and Palliative Medicine® 36, no. 4 (December 16, 2018): 282–89. http://dx.doi.org/10.1177/1049909118818255.
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This study was conducted to examine cultural appropriateness and readiness for the Blackfeet people in the United States talking about end of life. In the past, a taboo perception of Blackfeet traditional belief in end-of-life discussion was identified as a core barrier for hospice use. However, a recent anecdotal increase in hospice interest triggered the research team to investigate community-wide interest as well as traditional appropriateness of hospice introduction. The community-based participatory research approach was used to conduct the study. Using convenience sampling, we interviewed 10 tribally recognized Elders and surveyed 102 tribal members who were over 18 years old using a modified Duke End-of-Life Care Survey. Here, our report focused on the perception changes on end-of-life discussion. The elders’ statements were divided into two, saying that an end-of-life discussion was not against tradition and that sickness and death would break the living spirit, thus no such discussion. Despite, the importance of a family gathering and the need for knowledge about end-of-life care were confirmed. The survey (response rate 100%; n = 92) showed that 90% of the respondents thought dying was a normal part of life and 76% felt comfortable talking about death. In conclusion, there was a shift in the Blackfeet Indians’ attitude toward end-of-life discussion from reluctance to at ease. Recommendations specific to the Blackfeet-related entities are presented.
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Nurhayati, Agus Subiyanto, and Astri Adriani Allien. "The Influence of Local Taboos and Beliefs on Social Practice of Fisheries Community in North Coast of Central Java to Develop Environment in Industrial Revolution 4.0." E3S Web of Conferences 125 (2019): 09017. http://dx.doi.org/10.1051/e3sconf/201912509017.
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The wave of industrial revolution 4.0 influences almost all aspects of every life, covering the fishermen’s activities. In order to survive in global competition, traditional fishermen must work hard, fast, smartly, and appropriately to increase production. However, the existence of taboos and local beliefs that has been considered as a device of maintaining environment may become obstacle of their activities. The study aims to identify the influence of the taboos and beliefs controlling the Fisheries Community in North Coast of Central Java on their daily activities to survive as well as to develop their environment. Data on the research are the narrative of the respondents regarding the taboos and beliefs they have listened. Data are gathered through deep interview of six respondents from three fishing areas, those are Demak, Kendal, and Semarang. Using critical discourse analysis approach, the researchers found that local taboos influence their perception that certain natural phenomena are controlled by spirits, so that some bad events happened to the community may be interpreted as consequences of violating the taboos. The beliefs construct by the governed by the unseen power rather than usual phenomena. This gives impact to the way they develop their environment.
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Baehaqi, Baehaqi. "Posisi Perempuan Perspektif Ulama Klasik." Ulumuna 12, no. 1 (November 5, 2017): 129–42. http://dx.doi.org/10.20414/ujis.v12i1.394.
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One of the Islamic facets that attracts much attention and provokes debates among Muslim intellectuals is discourse of women’s position in classical Islamic doctrines: women’s position in private and public areas. Women are often seen as peripheral, second class citizen, marginal and victims of injustice constructed by society’s perceptions. Considering that, classic Muslim scholars are mainly blamed for women inequality because of their interpretation on Al-Qur’an and Hadis. Consequently, societies often view that women’s tasks are limited to domestic areas: kitchen, well, and bed. Therefore, Muslim thinkers should reinterpret Al-Qur’an and Hadis focusing on Islamic spirits that emphasize Islam as rahmat for all people, women and men, in all aspects of life.
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Buker, Bill. "Expanding God’s Redemptive Fractal: Spirit-Centered Counseling and the Transformative Wisdom of Jesus." Salubritas: International Journal of Spirit-Empowered Counseling 1 (October 28, 2021): 29–54. http://dx.doi.org/10.31380/salubritas1.0.29.
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Using the image of a fractal, a Spirit-centered approach to counseling is proposed that conceptualizes the Spirit’s activity as seeking to replicate the patterns of God’s redemptive story throughout creation by facilitating deep second-order change. Involving an epistemological shift from ways of knowing shaped by the conventional wisdom of culture to a renewed mind grounded in the transformative wisdom of Jesus, this deep change is explored from the perspectives of science and Scripture. Integrating findings from systems theory with the ministry and message of Jesus, this approach to counseling emphasizes relational premises and values believed to be characteristic of the mind of the Spirit. Defined as the capacity to know and see in ways that are consistent with the passion and purposes of God, cultivating the mind of the Spirit is viewed as the essence of Spirit-centered counseling. Presumed to be seen most clearly in the life of Jesus, this model focuses on his distinctive way of knowing and seeing by examining what can be learned about the epistemological facets of perception and meaning-making when comparing his Way with the patterns of this world. It is proposed that Spirit-centered counseling is guided by the premises and patterns contained in Jesus’ transformative wisdom.
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CADENA, Nathalie Barbosa de la. "O Sujeito Anímico e o Sujeito Espiritual em Ideias II." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 27, no. 3 (2021): 339–47. http://dx.doi.org/10.18065/2021v27n3.8.
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In this article I intend to highlight how the relationship between psychic subject and spiritual subject is fundamental for the understanding of intersubjectivity and the life world (Lebenswelt). In Ideas II, Husserl explains how, from the self, subject and object are constituted in the world: nature, soul and spirit. These three strata of the being are known from the theoretical attitude and the spiritual attitude and, in the process, the self is explicit. In a theoretical attitude we have nature's constitution, for which the body (Körper / Leib) is fundamental. Then the constitution of objects of animic nature, human or animal, including self-perception. Assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and beside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine, it is the moment of empathy (Einfühlung). The world constituted from a naturalistic or theoretical attitude is a reduction of the surrounding world (Umwelt), but the everyday world of the personalistic or spiritual attitude precedes it, the life-world (Lebenswelt). It is therefore through the personalistic or spiritual attitude that a community of spiritual subjects is constituted. Palavras-chave : Husserl; Soul; Spirit; Intersubjectivity; Life-world.
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Troshin, G. "Dr. W. Otuszewski: Of the importance of d. Association centers from Flechsig for research d. Development of the spirit, the language of the psychology of language, as well as the doctrine of speechlessness. Neurolog. Cental leaf. 98 № 4 and 5." Neurology Bulletin VII, no. 4 (November 25, 2020): 250–51. http://dx.doi.org/10.17816/nb51133.
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The author conveys in some detail the theory of Flechsig about association centers and the meaning of them in mental life. Then, briefly conveying his observations over the development of man, spirit and tongue, the author finds that the evolution of both occurs in approximately the order in which, according to Flechsig, maturation (overlapping with melin) of physiologically and anatomically distinct regions occurs. in accordance with the fact that sensory centers are the first to develop, the evolution of the human spirit begins with the appearance of the ability to sensual perception; only for 4 ms. complex feelings appear (joy, fear, etc.), requiring the associative activity of the associative centers; consciousness is at this time; consciousness actually appears only in 2-3 years.
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Korotkikh, Vyacheslav Ivanovich. "The principle of constructing Sociality in Hegel's "Phenomenology of Spirit" and the problem of method in Social and Humanitarian cognition." Философская мысль, no. 6 (June 2022): 8–20. http://dx.doi.org/10.25136/2409-8728.2022.6.37313.
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The subject of the study is the analysis of the construction of social reality in Hegel's "Phenomenology of Spirit". The form of representation of social life found by Hegel acted as one of the prerequisites for the formation of modern socio-humanitarian knowledge. The author seeks to show that Hegel's overcoming of the idea of the immediacy of social relations as a subject of philosophical consideration is a decisive moment in the formation of the method of social and humanitarian sciences. The construction of social reality, which replaces the uncritical perception of society as an object as accessible to observation as natural objects, opens up the possibility of a consistent, methodically verified disclosure of the essential characteristics of social life. The study establishes that Hegel presents the described forms of social reality as necessary steps for the movement of the spirit to self-knowledge. The basis for the assertion of the natural nature of the processes of formation of social relations is their belonging to the sphere of self-consciousness. Thus, consciousness pushes its boundaries, overcomes singularity, establishing social reality as a sphere in which the spirit is able to reveal the concreteness of substance. The topic under consideration has not only philosophical and systematic significance, the article shows that Hegel justifies the possibility of overcoming subjective ("evaluative") approaches to the consideration of social life associated with the idea of the immediacy of social relations, reveals the necessary nature of the formation of social reality and its comprehension in various forms of the spirit. The method of constructing sociality presented in the "Phenomenology of Spirit" ensures the cognizability of social life by rational means and the evidentiary nature of social and humanitarian knowledge.
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Bhalla, Garima. "Examining and Enhancing the Available Khadi Products with the Reference to Consumers Perception." ECS Transactions 107, no. 1 (April 24, 2022): 11799–810. http://dx.doi.org/10.1149/10701.11799ecst.
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Khadi, known as “Khaddar,” was a fabric important for both masses and classes. Khadi was considered the spirit of life where the people and communities united together and participated in the Swadeshi Movement that contributed to the social, environmental, and economic sustainability of India. Since the production process is manual, it makes it a source of being self-reliant and economically empowered. It remained as one of the favorite and purest form of handmade hand-woven fabric of India until various brands emerged as a result of industrialization and globalization. Due to this today, this fabric is considered as a low-quality fabric, outdated, and has an old-fashioned image. This paper deals with collection of primary data by means of an interview schedule and observation techniques of the Khadi stores at Pune and data analysis through consumer experience to find out the awareness, causes, and expectations behind why Khadi is being neglected and is an attempt to provide design solutions that the younger generation will take up readily.
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Stankovic, Sanja, Milena Santric-Milicevic, Dejan Nikolic, Nenad Bjelica, Uros Babic, Ljiljana Rakic, Zorica Terzic-Supic, and Jovana Todorovic. "The Association between Participation in Fights and Bullying and the Perception of School, Teachers, and Peers among School-Age Children in Serbia." Children 9, no. 1 (January 17, 2022): 116. http://dx.doi.org/10.3390/children9010116.
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Participating in physical fighting and bullying can be a cause of severe injury and death among school-age children. Research evidence can support school and health actors’ efforts to improve school-age children’s development and health capacity for life. The study aims to assess the prevalence of school-age children’s participation in fights and bullying in Serbia, and to examine the relevance of students’ socio-demographic characteristics and perceptions of school and relations with other students and professors for participation in fights and bullying. A secondary analysis is also performed on the original data of the 2017 HBSC study, which was conducted on 3267 students in a nationally representative sample of primary and high schools in Serbia. We sought to investigate the relationship between eight socio-demographic characteristics and nine school-related perceptions, with two outcome variables: taking part in fights and taking part in bullying, examined by using univariate and multivariate logistic regression. The main results show that 50.8% of boys and 17.1% of girls have taken part in fights, while 17.7% boys and 10.4% of girls have taken part in bullying. Students who felt a large and very large burden of school obligations were 1.43 times more likely to participate in bullying at least once, while they were 1.38 and 2.12 times more likely to participate in multiple fights and 4.04, 1.24, and 2.78 times more likely to participate multiple times in bullying. Multiple participation in fights and in bullying is significantly negatively associated with female gender, younger age years, good and very good perception of family financial status and quality of life, and positive perceptions of school and relations they have with other students and professors. Fights among school-age children are significantly positively associated with living with relatives/legal guardians and poor quality of life. In conclusion, the prevalence of participating in at least one fight/bullying is higher than in multiple fights/bullying. These associations suggest a necessity to enhance the monitoring and control of peer behavior among school-age children. The findings of the study imply key enablers of protection, such as building relationships based on team spirit and work, friendly behavior, empathy, and help, which should be included in the value system of school and family activities in programs to combat fights and bullying in school-age children.
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Sharma, Devaki Nandan, Gyanesh Kumar Tiwari, and Pramod Kumar Rai. "The spiritual beliefs of cancer survivors: A thematic analysis." Psychology, Community & Health 8, no. 1 (April 3, 2020): 139–57. http://dx.doi.org/10.5964/pch.v8i1.290.
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Aim This study explored the nature of spiritual beliefs and their role in regulating various life outcomes of cancer survivors. Method A heterogeneous sample of thirty diagnosed cancer patients with age ranging from 18 to 75 years participated in the study. The study employed a qualitative research design which involved semi-structured interviews and the thematic analysis of the audiotaped contents of these interviews. Results The analyses led to five themes regarding the spiritual beliefs of the participants. The identified themes were: “optimistic change towards life”, “fighting spirit towards life”, “enhanced trust in family and friends”, “improved realistic self-perception”, and “positive thinking with future orientations”. Conclusions The findings of the study showed that spiritual beliefs represented a complex phenomenon comprising cognitive, affective and behavioural components. Spiritual beliefs also carried many positive outcomes to regain and maintain psychological balance, well-being, quality of life and health. It also facilitated the patients to have strong desires to compensate their losses due to ill health by setting and achieving higher spiritual, social and interpersonal goals by carrying out social services, sacrifice and altruistic deeds.
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Yoo, hyang ran, and kyu soo Kim. "The effect of character education activities based on green diet on children’s perception of life respect, community spirit and caring behavior." Journal of Korea Open Association for Early Childhood Education 23, no. 6 (December 31, 2018): 29–54. http://dx.doi.org/10.20437/koaece23-6-02.
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Singh Chauhan, Bijender. "COLOUR: REVEALS YOUR PERSONALITY." International Journal of Research -GRANTHAALAYAH 2, no. 3 (December 31, 2014): 63–65. http://dx.doi.org/10.29121/granthaalayah.v2.i3.2014.3061.
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Colours are forces radiant energies that affect us positively or negatively, whether we are aware of it or not in our daily life. The effects of colours should be experienced and understood not only but also psychologically and symbolically. This paper investigates the various effects of light and colours on our visual apparatus –eye and brain and their anatomical relationships and functions. This paper describes the influence of colour radiation on our mind and spirit. Discovery of relationships, mediated by the eye and brain is major concern of my studies. Paper describes colour perception and colour aesthetic in three directions: 1) Impression (visually) 2) Expression (emotionally) 3) Construction (symbolically).
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Glukhova, Nadezhda I. "Perception of the Space of Bondage in the Poetic Works by A.I. Solzhenitsyn." Proceedings of Southern Federal University. Philology 2021, no. 1 (March 30, 2021): 135–42. http://dx.doi.org/10.18522/1995-0640-2021-1-125-142.
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The article examines the psychological situations in which A.I. Solzhenitsyn puts the lyric character of the poem “Dorozhenka” and poems in order to reflect the degree of his freedom and lack of freedom in the surrounding space. The perception of places of captivity is conveyed by the author not only through images of a prison cell, a prisoner transport vehicle, a prisoner train car, a barrack, a labor camp zone, but also through a generalization – the territory of the country surrounded by barbed wire. The space of enslavement appears in the form of concentric circles: the character himself is in the center, the next circle is a prison cell or a barrack, further is the GULAG zone and all of Russia, which is thought of as a large labor camp. The lack of freedom becomes the inner state of the lyric character, but at the same time it is aimed at achieving freedom of the spirit. According to Solzhenitsyn’s views, one can feel psychologically free only in the labor camp, having lost everything that is dear in ordinary life, and therefore losing fear, because, being out of prison, a person is crushed by suspicion and Stalin’s ideology, he is constantly under the threat of arrest.
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Glukhova, Nadezhda I. "Perception of the Space of Bondage in the Poetic Works by A.I. Solzhenitsyn." Proceedings of Southern Federal University. Philology 2021, no. 1 (March 30, 2021): 135–42. http://dx.doi.org/10.18522/1995-0640-2021-1-135-142.
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The article examines the psychological situations in which A.I. Solzhenitsyn puts the lyric character of the poem “Dorozhenka” and poems in order to reflect the degree of his freedom and lack of freedom in the surrounding space. The perception of places of captivity is conveyed by the author not only through images of a prison cell, a prisoner transport vehicle, a prisoner train car, a barrack, a labor camp zone, but also through a generalization – the territory of the country surrounded by barbed wire. The space of enslavement appears in the form of concentric circles: the character himself is in the center, the next circle is a prison cell or a barrack, further is the GULAG zone and all of Russia, which is thought of as a large labor camp. The lack of freedom becomes the inner state of the lyric character, but at the same time it is aimed at achieving freedom of the spirit. According to Solzhenitsyn’s views, one can feel psychologically free only in the labor camp, having lost everything that is dear in ordinary life, and therefore losing fear, because, being out of prison, a person is crushed by suspicion and Stalin’s ideology, he is constantly under the threat of arrest.
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Kaur, Charanjit, and Sarjit S. Gill. "Sikh Women Diaspora in Malaysia: The Reality of their Role and Status in the Religious Domain." Millennial Asia 9, no. 1 (April 2018): 40–65. http://dx.doi.org/10.1177/0976399617753753.
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This article aims to examine how the Sikh women diaspora from two generations exercised their rights within the religious domain in Malaysia. Sikhism has a unique world view of gender ideology; from a gender perspective, God is symbolically described as a husband to all of humanity, whereby all humans, irrespective of gender, are perceived as having the status of wives to God. Since the Sikh religion focuses on the concept of the spirit rather than the physical body; therefore, the position of God and mankind should be cognized from the viewpoint of transformation of spirit. Most significantly, every human being, be they male or female, is held in equal importance, with each individual being conferred the same position, status, rights and opportunity to live this life as God has ordained. In fact, tenets of life that define practices as being praiseworthy, or to be avoided, are not gender specific. This makes the philosophy of gender equality of the Sikh religion particularly interesting and worthy of academic scrutiny. To what extent is it true that women have equal status with men? The authors discovered that patriarchal cultural practices have clearly dominated Sikh women’s views about their roles in daily life, as well as in the perception of their own status. This article concludes with specific recommendations to uplift and strengthen gender equality among the Sikh community in the religious domain.
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Mousazadeh, Hossein. "Sense of Place, Physical Activity, and Quality of Life as a Part of Community Well-being in Three European Community." Geoplanning: Journal of Geomatics and Planning 9, no. 2 (November 29, 2022): 61–72. http://dx.doi.org/10.14710/geoplanning.9.2.61-72.
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The present study considers the measurement of quality of life as indicators of community well-being, which can be affected by the conditions of physical health, psychological, environment, and relationships of community residents. The purpose of this study was to test the perception of the residents of the community about the effect of the river and the satisfaction of the residents in different areas of life. This research was tested using a survey of 450 respondents from different communities in Europe. Participants completed measures of the World Health Organization Quality of Life-BREF questionnaire, Sense of place questionnaire, and author survey questionnaire about the type of Physical Activity. The results highlighted that all five domains of quality of life are strongly related to the length of time living by the river. Most of the participants stated that living by the river increases their self-confidence, security, and spirit of participation, which is directly related to enhancing the well-being and quality of life of citizens. According to the findings, the factor of security by the river is the most frequent. Participants who had lived near a river for more than 15 years were more likely to report greater physical activity, sense of place, and thus quality of life. In addition, several socio-demographic and basic factors related to the quality of life of the participants were also identified in this research.
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Syasyila, Kalaivanan, Lim Lee Gin, and Zhooriyati Sehu Mohamad. "The Meaning in Life and Courage of Malaysian Frontliners During COVID-19." Pertanika Journal of Social Sciences and Humanities 30, no. 2 (June 15, 2022): 623–40. http://dx.doi.org/10.47836/pjssh.30.2.11.
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The COVID-19 pandemic has disrupted everyone’s routines, including frontline workers, causing psychological distress and lowering their quality of life. As a result, this research was conducted to determine the meaning of life and the courage of Malaysian COVID-19 frontliners. Using purposive and snowball sampling, twenty-one frontliners from Kuala Lumpur and Selangor were recruited for this interpretative phenomenology study. The findings indicate that Malaysian frontliners derive meaning from the human connection in their professional and personal lives, which instills a feeling of dedication as they contribute to social welfare, particularly during this critical period. In addition, they engage in spiritual activities and maintain a positive attitude to achieve life satisfaction, which is regarded as a component of their life’s meaning. Furthermore, frontline workers are courageous in fighting the pandemic because it is their obligation, and they have a strong family and coworkers’ support system. While frontliners must maintain their psychological well-being, they are subjected to work hazards daily, contributing to their impression of courage. The findings could provide an outreach program organized by the government through webinars. In that manner, it would allocate a sense of reassurance to the frontliners. Therefore, it is necessary to identify the perception of meaning in life and the courage of the Malaysian COVID-19 frontliners to rekindle their work spirit despite experiencing an overwhelming workload objectively.
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Mykytyuk, Oksana. "TARAS SHEVCHENKO’S IDEOLOGIC MAXIMS OF IN THE PERCEPTION OF DMYTRO DONTSOV." Naukovì zapiski Nacìonalʹnogo unìversitetu «Ostrozʹka akademìâ». Serìâ «Fìlologìâ» 1, no. 13(81) (May 26, 2022): 297–301. http://dx.doi.org/10.25264/2519-2558-2022-13(81)-297-301.
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The study analyzes D. Dontsov's deep interest in Ukrainian history, in particular Cossacks’ and the Hetmans’ times, and his search for ideas that are basic for the life of the state. One of the defining aspects of argumentation in Dontsov's texts are the individualі in whose views he found worldview kinship or saw complete incompatibility. The basis for the creation of D. Dontsov’s ideological guidelines is Taras Shevchenko personage. It is proved that the linguistic and political worldview of Dontsov's linguoperson is an ideological continuation of T. Shevchenko's thoughts. The article offers the following interpretation of the term “maxim”: an individual speech symbol, used mostly with a positive connotation, which the author presents as an ideological dominant. For example, the maxim ‘truth’ is important for building an independent state, the maxim ‘faith’ is a source of spirituality, the maxim ‘strength’ is revealed as an expression of the Cossack heroic past. It is important that T. Shevchenko and D. Dontsov advocate the worldview of struggle, and the maxim of ‘love’ is inextricably linked with Ukraine. It has been shown that both thinkers form a national spirit and inspire faith in God's providence. It is established that the figure of Shevchenko is the core for the formation of the D. Dontsov’s individual-authorial worldview. The urgency of Taras Shevchenko's ideological maxims through the prism of Dontsov's linguoperson makes it possible to learn from our history. On the basis of D. Dontsov's vivid journalism is reproduced the socio-political and cultural-historical background of the epoch, and the nation-building ideas on which the he relied in his culturological and national-philosophical works are shown.
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Stavnichuk, Oleksandr. "Reflecting on the Disagreement between Western and Eastern Christianity on the Question of the Filioque in its Practical Significance for the Spiritual Life." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (May 27, 2021): 84–110. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.4.
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The purpose of this article is to examine the topic of the filioque as a current example of the relationship between the influence of historical causes on the formation of theology, theological formulations, and the practice of piety, down to the role of cultural context in the development of Christian doctrine. This article is not intended to reconcile the controversies surrounding the topic of the Filioque, nor is it intended to find a new theological solution to this theological question. The aim is to stimulate a practical perception of the theological debate about the understanding of the Holy Spirit within the doctrine of the Trinity among evangelical Christians in the post-Soviet space. The distortion of the doctrine of the Trinity has a direct impact on shaping the practice of the spiritual life. Therefore, evangelical Christians can and should reflect on the relationship between the doctrine of the Trinity and the practical life of Christians.
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Panov, S. V., and S. N. Ivashkin. "Tolstoy and the Idea of Revolution: Enlightenment Project and Prosopopoeia of Life." Russian Journal of Philosophical Sciences, no. 12 (February 14, 2019): 95–113. http://dx.doi.org/10.30727/0235-1188-2018-12-95-113.
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The reasonable human nature appears in the Enlightenment’s philosophy as a reduction of the human being and its manifestations to a complex of natural impulses when all former norms of perception, reflections, inclinations, actions and the moral principles, which lie in their basis, are canceled in the free human self-experimenting. The monarchy idea depreciates when its citizens turn in the public good’s proponents on the basis of a blind republican consent about the egoism’s limitation (Robespierre) and a prosopo-peia of freedom that gives to a nation the self-government illusion. The reconsideration of the revolutionary moment as a self-affirmation of romantic spirit is connected for Tolstoy with the “world will” novel poetics opening evolutionary moment in the affective and reflexive dynamics of the hero’s consciousness, the limiting witness of the narrator and the author’s horizon of progressive movement to the historical process’s purpose that creates the belief in the need of coexistence with other participating consciousnesses. The revolutionary and evolutionary reflection of Tolstoy is related to the monoteis-tic prosopopoeia of divine kenosis. From an artistic representation of signifying articulations of the evolutionary world the teacher’s reflection of Tolstoy is born. For Tolstoy revolution is the moment of the senseless violence aiming to eliminate the common evil of the world. The conceptual basis of literary culture as an art and ideological formatting of reactive consciousnesses for Tolstoy is an infinite aspiration to the human self-limitation.
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Sulkifli, Sulkifli. "RESEPSI MASYARAKAT MANDAR TERHADAP JIN." Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat 18, no. 1 (June 3, 2022): 1–26. http://dx.doi.org/10.24239/rsy.v18i1.773.
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This research aims to find out the sense of Mandar society toward jin in the Quran context. Field research is held in the Polewali sub-district, Polewali Mandar regency. This research is qualitative research that applies the social-theologist approach. Three methods processed the data in this research. Those methods are observation, interview, and documentation. The result of this research reveals that (1) Mandar Society confesses jin as a spirit created by God that is different from a human being, but both are the same in an obligation, (2) Mandar society confesses a presence of jin influence in human life, such jin can offer benefit to a human being who has a special relationship with it. On the contrary, jin frequently provides a piece of negative information. (3) the perception of Mandar society toward jin agrees with the principle Quran, that is jin is a creature provided to worship Allah such as human crated as well. Because of the purpose of their creation, both have to be responsible hereafter. Farther, Mandar society admits that jin can marry one other, but not for humans. Those indicate that jin in the perception of Mandar society is based on the Quran.
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Yang, Jinhee. ""The Effect of Nature-friendly Play Activities Using Ecological Picture Books on Young Children’s Perception of Life Respect, Community Spirit and Global Citizenship"." Journal of Humanities and Social sciences 21 13, no. 4 (August 30, 2022): 1881–96. http://dx.doi.org/10.22143/hss21.13.4.131.
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Sipiora, Michael P. "Hesse’s Steppenwolf." Janus Head 12, no. 1 (2011): 123–47. http://dx.doi.org/10.5840/jh201112111.
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The psychological character of Herman Hesse’s Steppenwolf is explored by way of a detailed analysis of the novel’s comic genre. This reading of Steppenwolf contextualizes its celebrated portrayal of the crisis of modern life within a story of “healing” (Hesse, 1974, p. viii) informed by the comic vision of “faith, hope, and love in a fallen world” (Cowan, 1984, p. 9). The novel’s innovative sonata-like structure (Ziolkowski, 1965) and the extensive use of double perception, along with the employment of classic comic action, themes, and stock characters are discussed. In the work’s comic vision, the dichotomies (flesh/spirit, subject/object, inner/outer) that plague the Steppenwolf give way to humor and imagination as preferred responses to the soul’s alienation and homelessness.
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Sumartana, I. Putu, I. Wayan Redi, and I. Gusti Made Widya Sena. "KONSEP ALAM KEHIDUPAN SETELAH MATI DALAM TEKS ATMA PRASANGSA (Studi Kasus Di Desa Munggu Kecamatan Mengwi Kabupaten Badung)." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 311. http://dx.doi.org/10.25078/jpah.v2i1.485.
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<p><em>In general, Hindus believe that the realm of life after death is true. But the phenomenon that occurs is almost most of them ignore it, which they understand is the concept of karmaphala only. Therefore, the author will review in depth about the nature of life after death in the Teks Atma Prasangsa.</em></p><p><em>The presentation of research results is a discussion of the formulation of the above problems. The first is discussed about the structure of Teks Atma Prasangsa, starting from the synopsis, plot, characterization, and background or place of an event in the story. After that, the second discussion about the nature of life after death. What is meant by the after-life world of the Teks Atma Prasangsa is the journey of the spirit to Swargaloka. In addition it is explained also about death, death by law, death by suicide, death by accident, entering the astral realm and the higher realms. Then in the third discussion that is the public perception of Munggu to the realm of life after death in Teks Atma Prasangsa. Generally the community believes in the existence of the realm of life after death but from different angles. There are based on Lontar, there is also based on Balian (Shaman) with the term Metuun.</em></p>
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Sparby, Terje. "Body, Soul, and Spirit: An Explorative Qualitative Study of Anthroposophic Meditation and Spiritual Practice." Religions 11, no. 6 (June 26, 2020): 314. http://dx.doi.org/10.3390/rel11060314.
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This article presents the results of a qualitative study of Anthroposophic meditation, which arose in the German-speaking world in the early 20th Century focusing on cognition, self-development, and pro-social action. The objective was to explore this previously unstudied form of meditation. The current sample (N = 30) consists of long-term practitioners of Anthroposophic meditation. Semi-structured interviews, focusing on demographics, background, and phenomenology and interpretation, were conducted with these practitioners. The material gathered was investigated using thematic analysis. Seven main themes were found: Self, cognition, perception, affect, sleep, embodiment, and environment, and, among these, 32 subthemes. Potential avenues for further research are outlined. Some of these overlap with current approaches to meditation while others represent new areas of inquiry: Personal development with a focus on strengthening the self, introspection or contemplative inquiry, sensed presences, the experience of phenomenological atmospheres, consciousness in the sleep state, embodied aspects of meditation experience, the relationship between practice and daily life, and meditation challenges.
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Elbert, Paul. "Genesis 1 and the Spirit: A Narrative-Rhetorical Ancient Near Eastern Reading in Light of Modern Science." Journal of Pentecostal Theology 15, no. 1 (2006): 23–72. http://dx.doi.org/10.1177/0966736906069256.
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AbstractThe creation narrative in Genesis 1 has historically presented a number of interpretive difficulties to Torah and Old Testament scholars. That this ancient account might correlate in a harmonious manner with physical reality seemed difficult to believe. It has been considered to be a myth, while some have adopted it to ideology. But these interpretive perspectives have proved to be insufficient and premature. When confirmation of a cosmic beginning was found in 1963, Gen. 1.1 and the ensuing account of the Spirit's role in Earth history became a topic of serious investigation. With the ongoing discoveries of many anthropic-looking aspects of cosmic history, giving the cumulative and substantial impression that the universe had been designed for humankind, a divine role in optimizing Earth for life became an attractive consideration. The ensuing abrupt appearance of diverse life-forms, eventually including humankind, as sequentially described in this creation narrative, now appears to be heuristically compatible and consistent with experimental scientific findings. These findings are increasingly unharmonious with the speculation of the non-existence of God and with the impossibility of divine action, from the cosmic to life's biochemical realm. The present study argues, against the background of ancient Near Eastern literary texts, that the Genesis creation narrative was specifically designed by the Spirit and composed by a firmly guided littérateur so as to be understood from within its contextual literary setting, and that it is a unique written prophecy, originating in a distinctive Sabbath-keeping culture. On this hypothesis the text serves originally to remind attentive like-minded readers of the cultural significance of Sabbath observance, while detailing a series of unobservable creative events. However, the text appears also designed to be read, still within the original cultural perception of literary-minded Sabbath-keepers, from a perspective that is aware of the Spirit's intentional transparent design of the universe for the benefit of humankind. Using the narrative techniques of point of view, resumptive repetition, and rhetorical or communicative intention, techniques found in ancient literature, the present study suggests that previous interpretive difficulties yield to a literary solution, which offers an explanation for the potentially mysterious features of this prophetic composition. In divine foreknowledge the current modern witness of this remarkable narrative to the Spirit's past creative deeds now becomes more visible as a testimony to the invisible God.
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Păvăloaia, Vasile-Daniel, Mircea Georgescu, Daniela Popescul, and Laura-Diana Radu. "ESD for Public Administration: An Essential Challenge for Inventing the Future of Our Society." Sustainability 11, no. 3 (February 8, 2019): 880. http://dx.doi.org/10.3390/su11030880.
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The role of local and central public administrations in promoting sustainable development and building up a better future for society is essential. In order to fulfill this mission, employees in public administration sector must engage in long life learning processes, for the purpose of developing skills such as: anticipation, interdisciplinarity, diversity of perspectives, working with incomplete or complex information, participation in sustainable development processes, cooperation, individual decision-making capacities, empathy, solidarity, and self-motivation. The Education for Sustainable Development as a component of lifelong learning is, in this light, of utmost importance. In this spirit, this paper investigates what is the Romanian public sector employees’ perception of long life learning as an essential premise of Education for Sustainable Development, by analysing on the one hand the degree of digital maturity of public institutions in Romania, and on the other hand the interest of employees in such institutions to engage in Education for Sustainable Development function of the following disjunct behavioural/emotional states: Disappointment, Conflicts, Satisfaction/Contentment, Doubt, Exhaustion, Attachment.
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Djakfar, Muhammad. "BUSINESS BEHAVIOR OF TARIQA FOLLOWERS IN INDONESIA: The Relation of Religion, Sufism, and Work Ethic." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (December 28, 2018): 253–71. http://dx.doi.org/10.18860/ua.v19i2.5571.
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In Islam, people know a teaching and mystical practice called sufism. Its main objective is to purify oneself (tazkiyat al-nafs) to get closer to God. Time-wise, sufism can be mapped into orthodox and neo-sufism. Teaching substance-wise, it is classified into akhlâqî and falsafî sufism. So far, commoners and academician such as Max Weber believe that sufism followers behave asceticly, live an austere life, have no capitalistic spirit, and so forth. This false perception obviously needs a correction for people understand the behavior of tariqa followers as an organized sufism community among society. In Indonesia, tariqa followers include Sadziliyah and Shiddiqiyah. The basic question is if they live an austere life so they do not have to contribute to the economic life of nation. Result study shows that according to Sadziliyah people, wealth has spiritual, economic, and social meaning by centralizing business activities in houses and market. Meanwhile, Shiddiqiyah followers consider that wealth has spiritual, economic, social, cultural, and preached meaning in various efforts. Therefore, both tariqas teach a balance between spiritual (worship) and material obligations, ukhrâwiyah and dunyâwiyah obligations as taught by neo-sufism. In addition, it shows a relationship among religion, sufism, and work ethic.
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Ioannis, Michaloudis, and Matthew van Roden. "Spirited Skies project: Silica Aerogel in Art and Design Applications." MRS Advances 2, no. 57 (2017): 3491–97. http://dx.doi.org/10.1557/adv.2017.349.
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ABSTRACTThis comparative study on two interdisciplinary artistic practices aims to improve public perception of scientific research and to facilitate informed decision making regarding climate change and how it affects everyday life. It also hopes to break down (or bridge?) the isolated silos of Art and Science, by emphasizing the role of imagination as a tool of creation and innovation in the new economies of the 21st century. Notwithstanding the ephemeral appearance of the super-light nanomaterial silica aerogel used by Ioannis Michaloudis (Michalous) in his sculptures, the longevity of some of his art seems guaranteed: two works, Bottled Nymph and Noli Me Tangere have been selected to be rocketed to the moon as part of the MoonArk sculpture. The sculptures will be aboard a Space X Falcon 9 rocket launched in 2018 from Cape Kennedy in an Astrobotic Robotic Lunar Mission, and will remain on the moon, potentially, for billions of years. Spirited Skies is a project where we experience by touching other forms of longevity of the ephemeral silica aerogel. Filling double jacketed borosilicate glass vials with aerogel skies and clouds in a unique way, Michaloudis transforms every day’s life trivial objects into art. And whilst Michaloudis is seeding the heavens and landing his artwork onto the moon, a Masters student under his supervision, Matthew van Roden is waxing and waning back here on earth. Van Roden’s material of choice is wax, which he pushes through various artistic disciplines to extrapolate its flesh like qualities.
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Deskawaty, Fitta, and Bratasena . "HUBUNGAN TINGKAT SPIRITUAL DENGAN KUALITAS HIDUP ORANG DENGAN HIV/AIDS (ODHA) DI YAYASAN ANGEL HEART KOTA BATAM TAHUN 2018." Zona Kedokteran: Program Studi Pendidikan Dokter Universitas Batam 9, no. 2 (July 2, 2020): 1–8. http://dx.doi.org/10.37776/zked.v9i2.285.
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People's perception of HIV / AIDS is transmitted through sexual relations that are considered immoral and embarrassing tends to discriminate against PLWHA. This negative stigma can indirectly reduce the quality of life of PLWHA. The low quality of life of PLWHA can affect their health. But in the end, all sufferers accept their condition as sufferers of HIV / AIDS by returning the problem to God. The spiritual role is very important in the process of acceptance because it has a positive influence marked by a reduction in depression, an improvement in the quality of life, a reduction in the fear of facing death, and a growing spirit of survival. This research method was observational analytic with a cross-sectional approach which was conducted at the Angel Heart Foundation in Batam City in 2018. The population in this study was people with HIV / AIDS at the Angel Heart Foundation in Batam City in 2018, amounting to 50 people, using retrieval techniques total sampling. The statistical test used was the chi-square test using a 95% significance level. 50 respondents, of which 30 respondents with a less spiritual level with a classification of 27 respondents (90.0%) had poor quality of life, and 3 respondents (10.0%) had a good quality of life. Meanwhile, 20 respondents with a good spiritual level with a classification of 1 respondent (5.0%) had poor quality of life and 19 respondents (95.0%) had a good quality of life. Statistical test results with chi-square obtained p-value = 0.00 <0.05, then Ho is rejected and Ha is accepted. There is a relationship between Spiritual Level and Quality of Life of People with HIV / AIDS (PLWHA) at Angel Heart Foundation Batam City in 2018.
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Santos, Caio César Costa. "FOR A METAPHYSICS OF DEIXIS." Revista Triângulo 15, no. 1 (April 30, 2022): 118–32. http://dx.doi.org/10.18554/rt.v15i1.5967.
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Why to entitle an paper: “For a metaphysics of deixis”? First, because Bühler's theory of the spirit about deixis or “Bühler's ghost” itself means the world of virtualities which is created fantastically (an aspect which Bühler did not explain in detail) and, second, because the term “metaphysics” originally indicates a new way of dealing with the phenomenon little observed in the deixis which is the resurrection of the past in our indicial lives. I as soon as I point to something, I, at the same time, am leaving behind a life, a life which is indicial, full of signifiers, of which I cannot neglect them. With this act, I have already created a range of images in my mind regarding the apprehension of the object, with perception, I act, point, and speak. Already within the act of perceiving the object, before I even point to it, a series of coalescing images has already been created in my mind. The fundamental problem presented here is that it is not possible to think about existence without memory, just as it is not possible to think about the act of pointing (the deixis) without a retrospection of the past.
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Khatir, Hadjer. "The Intoxication of Power in George Orwell’s Nineteen Eighty Four (1949) and Aldous Huxley’s Brave New World (1932)." IJOHMN (International Journal Online of Humanities) 6, no. 1 (February 4, 2020): 115–25. http://dx.doi.org/10.24113/ijohmn.v6i1.165.
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George Orwell’s Nineteen Eighty Four (1949)and Aldous Huxley’s Brave New World (1932) stand as two powerful works of art that emanated from a mere disorder and fragmentation. To put it differently, this work of art emanated from a world that underwent an extremely rigorous political transformations and cultural seismology. This is a world that has witnessed an overwhelming dislocation. All those upheavals brought into being a new life, that is to say, a reshuffled life .A new life brings forwards a new art. This research, accordingly, attempts to put all its focus on two modernist visionary works of art that have enhanced a completely new system of thought and perceived the past, the present, and even the future with an entirely new consciousness. In the world of Nineteen Eighty Four and Brave New World, power seems to get beyond of what is supposedly politically legitimate. This power has paved the way for the emergence of a totalitarian system; I would rather call it a totalitarian virus. This system has emerged with the ultimate purpose of deadening the spirit of individualism, rendering the classes nothing but “docile masses”. I will be accordingly analysing how power becomes intoxicating. In other words, I will attempt to give a keen picture of how power becomes no longer over things, but rather over men according to Nietzsche’s philosophical perception of “The Will to Power”.
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Sevak, Sanjay, and G. Balamurugan. "Quality of life: concepts, needs, psychometric measurement, factors associated and treatment responsiveness in depression disorder." International Journal Of Community Medicine And Public Health 10, no. 2 (January 27, 2023): 887–92. http://dx.doi.org/10.18203/2394-6040.ijcmph20230250.
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Quality of life (QOL) is a multifaceted concept that warrants attention, especially in depression disorder. This review aimed to summarize the empirical evidence regarding concepts, needs, psychometric measurement, factors associated, and treatment responsiveness in depression disorder. The narrative review was conducted based on studies published in English databases from the last three decades to 2022 on the evidence from extensive electronic databases using PubMed, SCOPUS, PsychINFO, ScienceDirect, SpringerLink, and Google Scholar. The significant findings from books, journals and grey literature were also included. Based on relevant and significant facts the concepts were developed and evidence-based narrations were made under each concept to understand QOL in depression disorder. This review found a significant association between poorer QOL with the severity of depression and, its association with age of respondents, the intensity of the depressive symptoms, lower education, subjective perception of health, lower socio-economical status, and social support. The review signifies the needs and psychometric instruments of QOL in patients with depressive disorder. The review revealed that psychoeducation, multimodal and community-based lifestyle intervention, self-awareness and body-mind-spirit interventions, CBT, group therapy and mental health promotion intervention improved the QOL in depression disorder. The study concluded that QOL is a patient-centric approach, and should be involved as the standard measure of evaluating care outcomes, satisfaction, and cost-effectiveness through the incorporation of the various treatment approaches in clinical practice. Despite being an essential component QOL is received relatively little attention in depression disorder by clinicians and mental health professionals.
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Shin, Doo-hwan. "A study on the Chinese poetry and national enlightenment consciousness of Sofa(小坡) Oh Hyo-won(吳孝媛)during the Japanese colonial period." Daedong Hanmun Association 71 (June 30, 2022): 251–95. http://dx.doi.org/10.21794/ddhm.2022.71.251.
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This thesis studies the modern enlightenment consciousness that appeared in the Chinese poem of Sofa Oh Hyo-won, a female poet who lived in Japanese colonial era. He is a female poet who was born as a woman at the end of the Joseon Dynasty and lived a strange life with a strange fate, leaving 474 poems. Most of his poems express Japanese colonial era's feminine daily life with affection, so if you look at the trajectory of life along his poems, Japanese colonial era is vividly depicted and revealed.
His poems reveal an enlightenment consciousness and advanced worldview to emphasize the need for modern women's education and establish a women's school by enlightening the Confucian feudal society of the Southern Journey to Korea. In particular, he looked back at Japanese colonial era Japan and was able to see the perception of women's education and modern civilization in poems. In addition, he moved to China, looked at the process of modernization of China, and returned after recognizing the East Asian modern era during the transition period through exchanges with Chinese celebrities. His poems written at this time have a small amount of poetry, but some poems reveal the characteristics of resistance literature, which implies nationalist literary tendencies and patriotic fighting spirit during the Japanese colonial period.
The consciousness of modern enlightenment that appears in his poems contains the awakening of the ego toward our people. The theme consciousness of his poems reveals anti-feudal, ethnic, and popular movement tendencies, and contains a spirit of desperate patriotic enlightenment aimed at excitement and education. It was only at this time that I could see the buds of true national literature and realism literature. Oh Hyo-won's Chinese poem is the Unique style of Joseon Women's History.