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Articoli di riviste sul tema "Contributions in the concept of God"
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Andersen, Svend. "Gud og det givne". Dansk Teologisk Tidsskrift 80, n. 2-3 (16 settembre 2017): 127–45. http://dx.doi.org/10.7146/dtt.v80i2-3.106352.
Testo completoAbstract (sommario):
Two important preconditions for the thinking of God in contemporary philosophy of religion are Kant’s critique of the ontological argument and Heidegger’s critique of so-called onto-theology. In both cases we find a critique of metaphysics and in both cases the concept of being or existence is central. Against this background, the article discusses the thinking about God in K.E. Løgstup and Jean-Luc Marion, who both relate to Heidegger’s thought and to phenomenology. Other contributions are included, viz. Johannes Sløk’s and Niels Grønkjær’s. The main thesis is that there can be no ‘unbroken’ discourse about God in the context of a Heideggerian Seinsdenken. Language is a necessary intermediate: the transition from the sphere of being to God as a person presupposes linguistic discourse. Such a discursive theism is not vulnerable to the contemporary critique of metaphysics.
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Yuflih, Irham. "The meaning of the ritual concept of aliran kebatinan perjalanan (akp) in the Karang Pawitan community, Pakutandang Village, Ciparay District, Bandung Regency". SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, n. 1 (27 giugno 2022): 21–33. http://dx.doi.org/10.53417/sjebs.v2i1.68.
Testo completoAbstract (sommario):
This paper examines the meaning of the ritual concept of Aliran Kebatinan Kepercayaan in the Karangpawitan community, Bandung Regency. The center of human ritual activity is God, so humans have a creative attitude in “searching” for God, which is reflected in the original culture. This research aims to discover the concept of God in Aliran Kebatinan Kepercayaan in the Karangpawitan community. The method used qualitative research using Mircea Eliade's phenomenological and historical approach. The results show that the concept of God in Aliran Kebatinan Kepercayaan is that God is everywhere, in the hearts of every human. However, God does not have a form and color. The human cannot compare God with anything in this universe. The concept of awang-awang, uwung-uwung means that Almighty God has already existed when heaven and earth do not yet exist. The Aliran Kebatinan Kepercayaan has no specificity in rituals or the process of worship. The contribution of this study is to determine that the applied ritual is to have a clear mind because people must pass some stages before finally merging with God or being united with God. It is essential to know that the offerings have meaning and good knowledge in the lives and livelihoods of the devotees.
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Hekman, Susan. "Divine Women? Irigaray, God, and the Subject". Feminist Theology 27, n. 2 (gennaio 2019): 117–25. http://dx.doi.org/10.1177/0966735018814670.
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One of the central themes of contemporary feminist literature is the exclusion of the female subject from the Western tradition. Luce Irigaray has made significant contributions to this literature. In this article I examine one aspect of Irigaray’s work on the feminine subject, her discussion of divine women. She argues that in order to achieve full subjectivity women must worship a female god that will give them the divinity that they lack, the divinity that the patriarchal god provides for men. I argue that this thesis is both counterproductive and incoherent. It perpetuates the male/female binarism that is at the root of patriarchy. It also fails to define the concept of a female god which is at the centre of Irigaray’s argument. I conclude that the approach of process theology is much more successful in removing the maleness of God and providing women with a deity compatible with feminist beliefs.
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Stoffers S.J., Johannes. "Nicholas Cusanus and His ‘non-aliud’ as Concept of God". European Journal for Philosophy of Religion 11, n. 1 (17 marzo 2019): 39. http://dx.doi.org/10.24204/ejpr.v11i1.2601.
Testo completoAbstract (sommario):
This paper presents Cusanus’ dialogue of 1462, named after and centred on the concept of non-aliud, and exploits its speculative resources for conceiving the relationship between God and the realm of finite entities. Furthermore, it points to the elements of self-constitution of the absolute and of the latter’s grounding relation towards the contingent. Finally, it is argued that Cusanus’ concept of non-aliud offers a valuable contribution to the present debate about an adequate concept of God.
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Yunus, Muhammad, e Ngimadudin Ngimadudin. "TUHAN KAUM MISTIK: Kontribusinya Bagi Toleransi Ummat Beragama". El-Ghiroh 20, n. 02 (23 settembre 2022): 99–119. http://dx.doi.org/10.37092/el-ghiroh.v20i02.432.
Testo completoAbstract (sommario):
This study aims to explore the concept of God for the mystics and its contribution to religious tolerance in Indonesia. The questions to be answered in this research are (1) What is the concept of God for the Mystics ?, (2) What and how does the concept contribute in relation to religious tolerance, especially in Indonesia. This research is a qualitative research. The data source comes from the literature. The analysis method uses a hermeneutic which consists of elements of description and interpretation. The results of this study found that the God of the mystics is an impersonal God, in the sense of not being described. Another reality besides Him is His image. He is One and the cause of everything. He can only be found or approached by those who have purified themselves. The contribution of the mystics to the tolerance of the religious community lies in the similarity of their conception of God, namely as God who is undefined. This similarity can be used as a meeting point that allows the Religious community to be more inclusive and enlarge the equation, not the other way around
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Ghozi, Ghozi. "Teologi Posmodern: Menimbang Konsep Naturalisme-Teistik". Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, n. 1 (16 ottobre 2015): 91. http://dx.doi.org/10.15642/teosofi.2012.2.1.91-107.
Testo completoAbstract (sommario):
<p>This article will briefly discuss the problems of postmodern theology in the context of the relationship between God and nature. In this case, the author brings the conception of theistic naturalism in the view of classical theology of Islam. Theological conception of postmodernism (theistic naturalism) can be useful contributions to the refreshment of Islamic theology, particularly in the case <em>a</em><em>f</em><em>‘</em><em>â</em><em>l</em><em> </em><em>al</em><em>-</em><em>‘</em><em>ibâd</em> and its derivation. The concept of direct influence and indirect influence may help explain the intervention of God toward human beings without denying the law of causality, as the law that becomes standard of modern science. Nevertheless there are some things that need to be considered in this concept: <em>Firstly</em>, God is only the spirit of the universe, God has entrusted His power to the nature, and all the events occurred due to the co-creativity of God and nature. <em>Secondly</em>, God has no a direct influence on the external dimension, rather He is merely a Spirit of things who has influence on inner dimension.</p>
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Large, William. "Atheism of the Word: Narrated Speech and the Origin of Language in Cohen, Rosenzweig and Levinas". Religions 9, n. 12 (7 dicembre 2018): 404. http://dx.doi.org/10.3390/rel9120404.
Testo completoAbstract (sommario):
Kant marks a fundamental break in the history of philosophy of religion and the concept of God. God is no longer interpreted as a being necessary to understand the existence of a rational universe, but as an idea that makes sense of our morality. Cohen supplements this idea with the concept of personality, which he argues is the unique contribution of Judaism. For Rosenzweig and Levinas, the monotheistic God is neither a being nor an idea, but the living reality of speech. What would the atheism be that responds to this theism? Linguistics makes a distinction between direct, indirect, and free indirect speech. In the latter form, the origin of speech is not a subject, but narrated language. It is this difference between direct and indirect speech that is missing in Rosenzweig and Levinas’s description of God. It would mean that God is produced by language rather than the subject of language. What menaces the reality of God is not whether God exists, or is intelligible, but the externality of language without a subject.
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Bedoya Bonilla, Diego Fernando. "God, an Event of Proximity, Narrated in Luke 10:25–37". Collectanea Theologica 92, n. 4 (23 dicembre 2022): 5–37. http://dx.doi.org/10.21697/ct.2022.92.4.01.
Testo completoAbstract (sommario):
The so-called “phenomenological turn” proposes a return to the world of lived experience, overcoming the rigidity of classical ontology. In this sense, theology also proposes to speak of God migrating from the world of the concept to life itself. Keeping in mind, then, that God gives himself in history as a Mystery of infinite love, it is necessary to find a new category that can express him, being faithful to the biblical testimony. The category chosen is “event,” as proposed by Claude Romano, who understands the event (happening) as the irruption of the unexpected that significantly affects everything that comes into contact with it. The parable of the Samaritan (Luke 10:25–37) reveals God as an event of loving proximity, who mercifully bursts in through the actions of a Samaritan who saves the life of a seriously wounded man. The confirmation of the possibility of using the category “event” to speak of God is given only by means of a narrative method, for which we make use of the hermeneutical contributions of A. Wénin, who makes narrative the most appropriate language to express God’s traits, in this case, his merciful closeness.
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Danz, Christian. "God, Religion and History: The Significance of Schelling’s Philosophy of Religion for Determining the Concept of Religion". Religions 15, n. 2 (26 gennaio 2024): 154. http://dx.doi.org/10.3390/rel15020154.
Testo completoAbstract (sommario):
This article discusses Schelling’s contribution to the definition of the concept of religion in post-Kantian philosophy. In three lines of argument, it is shown that Schelling’s late lectures on the philosophy of mythology and revelation place religion in a history of development in which religion is successively understood as religion. Schelling assumes that religion is independent of reason and is based on a real relationship with God that is connected to the nature of man. This makes the philosophy of religion an independent academic discipline. Schelling links the historical development of religion and the history of God in his concept of monotheism. This is the content of Schelling’s formula that God is the Lord of being.
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van den Brink, Gijsbert, e Aza Goudriaan. "The Image of God in Reformed Orthodoxy. Soundings in the Development of an Anthropological Key Concept". Perichoresis 14, n. 3 (1 dicembre 2016): 81–96. http://dx.doi.org/10.1515/perc-2016-0017.
Testo completoAbstract (sommario):
Abstract One of the less well-researched areas in the recent renaissance of the study of Reformed orthodoxy is anthropology. In this contribution, we investigate a core topic of Reformed orthodox theological anthropology, viz. its treatment of the human being as created in the image of God. First, we analyze the locus of the imago Dei in the Leiden Synopsis Purioris Theologiae (1625). Second, we highlight some shifts of emphasis in Reformed orthodox treatments of this topic in response to the budding Cartesianism. In particular, the close proximity of the unfallen human being and God was carefully delineated as a result of Descartes’s positing of a univocal correspondence between God and man; and the Cartesian suggestion that original righteousness functioned as a barrier for certain natural impulses, was rejected. Third, we show how, in response to the denial of this connection, the image of God was explicitly related to the concept of natural law. Tying in with similar findings on other loci, we conclude that Reformed orthodox thought on the imago Dei exhibits a variegated pattern of extensions, qualifications, and adjustments of earlier accounts within a clearly discernable overall continuity.
Tesi sul tema "Contributions in the concept of God"
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Nurbaethy, Andi. "Development of al-Ghazālī's concept of the knowledge of God in his three later works : Iḥyā, al-Munqidh, and Iljām al-Awāmm". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21247.
Testo completoAbstract (sommario):
This thesis studies al-Ghazali's theory of knowledge, particularly his concept of knowledge of God in his three later works: "The book of Knowledge" of the Ih&dotbelow;ya', al-Munqidh, and Iljam al-`Awamm. From his conception of knowledge of God the first book of the Ih&dotbelow;ya ', to his criticism of various approaches to attaining the knowledge of God in the Munqidh, to his assertion of the best method for attaining the knowledge of God in the Iljam, the aim of the current study is to find out which faculty of man's perception, according to al-Ghazali, is the most appropriate for accessing Divinity. Since al-Ghazali's three works studied here---were composed in different periods, and since the Iljam was completed only a few days before his death, the objective of this study is then to see if there is any change, or development, in al-Ghazali's position regarding the issue of knowledge of God during the later period of his life.
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Heskin, K. "Qoheleth's concept of God". Thesis, University of Leeds, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.354512.
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Samdahl, D. H. "God and the concept of jealousy". Theological Research Exchange Network (TREN), 2005. http://www.tren.org.
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Lesauvage, Nicole. "Révélation et lumière naturelle chez Spinoza". Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010596/document.
Testo completoAbstract (sommario):
L'Ethique prétend nous conduire comme par la main vers la béatitude et le salut, Elle nous montre le chemin qui nous permet, en associant le plus possible nos affects à des idées vraies, de parvenir à la connaissance vraie et à l'amour de Dieu. A qui s'adresse l' « Ethique » ? Notre hypothèse est qu'elle s'adresse aux mêmes lecteurs que ceux du « Traité théologico-politique » qui philosopheraient plus librement s'ils n'en étaient empêchés par l'idée que la raison doit être la servante de la théologie. Après avoir montré que l'Ecriture Sainte devait être interprétée avant d'être affirmée Parole de Dieu, que la certitude prophétique n'était qu'une certitude morale, Spinoza propose la certitude mathématique de l'entendement, comme véritable parole de Dieu qui parle directement à notre âme, Dieu qui se fait connaître, non comme un Dieu transcendant, mais comme un Dieu immanent, cause efficiente de toutes choses et donc de nos idées claires et distinctes, qui nous permettront de découvrir un Dieu qui agit librement par nécessité de nature, en totale opposition avec les doctrines scolastique et cartésienne. Cette révélation rationnelle n'annule néanmoins pas la révélation prophétique dont la vérité ne se trouve pas dans la spéculation, mais dans les enseignements moraux, et surtout par le message d'amour du Christ, modèle de vie vraie. Mais si le but ultime de chacune des révélations est de jouir de l'amour de Dieu, quelle est en chacune la nature de cet amour ?Ethic purports to lead us, as if by the band, towards beatitude and salvation. It shows us the way which allows us, by associating as much as possible our affects to real ideas, to attain true knowledge and the love of God. Whom does “Ethics” address ? Our hypothesis is that it addresses the same readers as the “Theologico-Political Treatise” does, who would philosophize more f eely would they not be prevented from it by the thought that reason should serve theology. After having shown that scripture should be interpreted before being claimed God's word, that prophetic certainty was just moral certainty, Spinoza offers the mathematical certainty of understanding, as the true word of God which speaks directly to our soul ; God who becomes known not as a transcendental God but as an immanent God, efficient cause of all things and thus of our ideas, distinct and clear, which shall allow us to discover a God which acts feely out of necessity of nature, in outright opposition to the scholastic and Cartesian doctrines. This rational revelation nonetheless does not cancel the prophetic revelation, which truth isn't in speculation, but in moral teachings, and especially by in Christ's message of love, model of true life. But if the ultimate goal of each of the revelations is to enjoy the love of God, what is in each of them the nature of this love?
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Brooking, N. Todd. "The concept of knowing God from 1 John". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Hong, Sung-Wook. "Theological contextualisation of the concept of 'God' in Korea". Thesis, Oxford Centre for Mission Studies, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421107.
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Ley, Douglas W. "A theological critique of the Mormon concept of God". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Homolka, Steffany J. "Divine Struggles: Parents' Contributions and Attachment to God as a Mediator". Case Western Reserve University School of Graduate Studies / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=case1386785400.
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Liu, Ningning. "Contributions to generic and affective visual concept recognition". Thesis, Ecully, Ecole centrale de Lyon, 2013. http://www.theses.fr/2013ECDL0038.
Testo completoAbstract (sommario):
Cette thèse de doctorat est consacrée à la reconnaissance de concepts visuels (VCR pour "Visual Concept Recognition"). En raison des nombreuses difficultés qui la caractérisent, cette tâche est toujours considérée comme l’une des plus difficiles en vision par ordinateur et reconnaissance de formes. Dans ce contexte, nous avons proposé plusieurs contributions, particulièrement dans le cadre d’une approche de reconnaissance multimodale combinant efficacement les informations visuelles et textuelles. Tout d’abord, nous avons étudié différents types de descripteurs visuels de bas-niveau sémantique pour la tâche de VCR incluant des descripteurs de couleur, de texture et de forme. Plus précisément, nous pensons que chaque concept nécessite différents descripteurs pour le caractériser efficacement pour permettre sa reconnaissance automatique. Ainsi, nous avons évalué l’efficacité de diverses représentations visuelles, non seulement globales comme la couleur, la texture et la forme, mais également locales telles que SIFT, Color SIFT, HOG, DAISY, LBP et Color LBP. Afin de faciliter le franchissement du fossé sémantique entre les descripteurs bas-niveau et les concepts de haut niveau sémantique, et particulièrement ceux relatifs aux émotions, nous avons proposé des descripteurs visuels de niveau intermédiaire basés sur l’harmonie visuelle et le dynamisme exprimés dans les images. De plus, nous avons utilisé une décomposition spatiale pyramidale des images pour capturer l’information locale et spatiale lors de la construction des descripteurs d’harmonie et de dynamisme. Par ailleurs, nous avons également proposé une nouvelle représentation reposant sur les histogrammes de couleur HSV en utilisant un modèle d’attention visuelle pour identifier les régions d’intérêt dans les images. Ensuite, nous avons proposé un nouveau descripteur textuel dédié au problème de VCR. En effet, la plupart des photos publiées sur des sites de partage en ligne (Flickr, Facebook, ...) sont accompagnées d’une description textuelle sous la forme de mots-clés ou de légende. Ces descriptions constituent une riche source d’information sur la sémantique contenue dans les images et il semble donc particulièrement intéressant de les considérer dans un système de VCR. Ainsi, nous avons élaboré des descripteurs HTC ("Histograms of Textual Concepts") pour capturer les liens sémantiques entre les concepts. L’idée générale derrière HTC est de représenter un document textuel comme un histogramme de concepts textuels selon un dictionnaire (ou vocabulaire), pour lequel chaque valeur associée à un concept est l’accumulation de la contribution de chaque mot du texte pour ce concept, en fonction d’une mesure de distance sémantique. Plusieurs variantes de HTC ont été proposées qui se sont révélées être très efficaces pour la tâche de VCR. Inspirés par la démarche de l’analyse cepstrale de la parole, nous avons également développé Cepstral HTC pour capturer à la fois l’information de fréquence d’occurrence des mots (comme TF-IDF) et les liens sémantiques entre concepts fournis par HTC à partir des mots-clés associés aux images. Enfin, nous avons élaboré une méthode de fusion (SWLF pour "Selective Weighted Later Fusion") afin de combiner efficacement différentes sources d’information pour le problème de VCR. Cette approche de fusion est conçue pour sélectionner les meilleurs descripteurs et pondérer leur contribution pour chaque concept à reconnaître. SWLF s’est révélé être particulièrement efficace pour fusion des modalités visuelles et textuelles, par rapport à des schémas de fusion standards. [...]This Ph.D thesis is dedicated to visual concept recognition (VCR). Due to many realistic difficulties, it is still considered to be one of the most challenging problems in computer vision and pattern recognition. In this context, we have proposed some innovative contributions for the task of VCR, particularly in building multimodal approaches that efficiently combine visual and textual information. Firstly, we have proposed semantic features for VCR and have investigated the efficiency of different types of low-level visual features for VCR including color, texture and shape. Specifically, we believe that different concepts require different features to efficiently characterize them for the recognition. Therefore, we have investigated in the context of VCR various visual representations, not only global features including color, shape and texture, but also the state-of-the-art local visual descriptors such as SIFT, Color SIFT, HOG, DAISY, LBP, Color LBP. To help bridging the semantic gap between low-level visual features and high level semantic concepts, and particularly those related to emotions and feelings, we have proposed mid-level visual features based on the visual harmony and dynamism semantics using Itten’s color theory and psychological interpretations. Moreover, we have employed a spatial pyramid strategy to capture the spatial information when building our mid-level features harmony and dynamism. We have also proposed a new representation of color HSV histograms by employing a visual attention model to identify the regions of interest in images. Secondly, we have proposed a novel textual feature designed for VCR. Indeed, most of online-shared photos provide textual descriptions in the form of tags or legends. In fact, these textual descriptions are a rich source of semantic information on visual data that is interesting to consider for the purpose of VCR or multimedia information retrieval. We propose the Histograms of Textual Concepts (HTC) to capture the semantic relatedness of concepts. The general idea behind HTC is to represent a text document as a histogram of textual concepts towards a vocabulary or dictionary, whereas its value is the accumulation of the contribution of each word within the text document toward the underlying concept according to a predefined semantic similarity measure. Several variants of HTC have been proposed that revealed to be very efficient for VCR. Inspired by the Cepstral speech analysis process, we have also developed Cepstral HTC to capture both term frequency-based information (like TF-IDF) and the relatedness of semantic concepts in the sparse image tags, which overcomes the HTC’s shortcoming of ignoring term frequency-based information. Thirdly, we have proposed a fusion scheme to combine different sources of Later Fusion, (SWLF) is designed to select the best features and to weight their scores for each concept to be recognized. SWLF proves particularly efficient for fusing visual and textual modalities in comparison with some other standard fusion schemes. While a late fusion at score level is reputed as a simple and effective way to fuse features of different nature for machine-learning problems, the proposed SWLF builds on two simple insights. First, the score delivered by a feature type should be weighted by its intrinsic quality for the classification problem at hand. Second, in a multi-label scenario where several visual concepts may be assigned to an image, different visual concepts may require different features which best recognize them. In addition to SWLF, we also propose a novel combination approach based on Dempster-Shafer’s evidence theory, whose interesting properties allow fusing different ambiguous sources of information for visual affective recognition. [...]
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Owh, Henry. "Transcendent immanence, [yHWH] or Jehova in Spinoza's concept of God". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ57448.pdf.
Testo completoLibri sul tema "Contributions in the concept of God"
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Kowalczyk, Dariusz. La personalità in Dio: Dal metodo trascendentale di Karl Rahner verso un orientamento dialogico in Heinrich Ott. Roma: Pontificia università gregoriana, 1999.
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Owh, Henry. Transcendent immanence: [Yhwh] or Jehova in Spinoza's concept of God. Ottawa: National Library of Canada, 2000.
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Alexander, Szlezák Thomas, a cura di. Una via che conduce al divino: La homoiosis theo nella filosofia di Platone. Milano: V&P, 2006.
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Charamsa, Krzysztof Olaf. L' immutabilità di Dio: L'insegnamento di San Tommaso d'Aquino nei suoi sviluppi presso i commentatori scolastici. Roma: Pontificia università gregoriana, 2002.
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Kowalczyk, Stanisław. Koncepcja absolutu w pismach Hegla. Lublin: Tow. Nauk. Katolickiego Uniwersytetu Lubelskiego, 1991.
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Waldmann, Helmut. Petrus und die Kirche : Petri Versuchung (Mat 16: "Weiche von mir, Satan!... Was nützt es dem Menschen ...") und der Kampf der Kirche mit dem Kaisertum um die Weltherrschaft. Tübingen: Verlag der Tübinger Gesellschaft, 1999.
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Kant, Immanuel. Sur le mal radical dans la nature humaine =: Über das radicale Böse in der menschlichen Natur. Paris: Rue d'Ulm, 2001.
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Kulisz, Józef. Teilhardowskie rozumienie grzechu. Warszawa: Akademia Teologii Katolickiej, 1986.
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Stangneth, Bettina. Kultur der Aufrichtigkeit: Zum systematischen Ort von Kants Religion innerhalb der Grenzen der blossen Vernunft. Würzburg: Königshausen & Neumann, 2000.
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Edacheriparampil, Tomy. God-concept in Gitanjali. Bangalore: Claretian Publications, 1990.
Cerca il testo completoCapitoli di libri sul tema "Contributions in the concept of God"
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Davaney, Sheila Greeve. "God, Power and the Struggle for Liberation: A Feminist Contribution". In Charles Hartshorne’s Concept of God, 57–75. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-017-1014-5_4.
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Ishihara, John S. "Continuity and Novelty: A Contribution to the Dialogue between Buddhism and Process Thought". In Charles Hartshorne’s Concept of God, 163–84. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-017-1014-5_11.
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Pailin, David A. "Rigor, Reason and Moderation: Hartshorne’s Contribution to the Philosophy of Religion and Philosophical Theology". In Charles Hartshorne’s Concept of God, 219–38. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-017-1014-5_14.
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Grümme, Bernhard. "Values Education, Politics and Religion". In Values – Politics – Religion: The European Values Study, 449–74. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-31364-6_13.
Testo completoAbstract (sommario):
AbstractValues are controversial and the discourse on values is a discourse on crisis. Simultaneously, it becomes clear that values must also be learned. This connection between values and education becomes even more dynamic when one enters the field of religion and politics. How can religious or even Christian values be conveyed in the heterogeneity of late-modern societies in such a way that they have an orienting and meaningful effect without demoting the goals of autonomy? The reflections here aim to develop a profile of values education, which will then be defined with examples from the EVS research. The following considerations attempt to clarify the concept of values, develop a profile of religious values education, and provide a real-life illustration of this by using the example of compassion education. In doing so, the following thesis is validated: Religious education is by no means identical to values education. But it can make a critical and productive contribution to the current discourse on values precisely because of its specificity regarding the idea of God and its integrative, politically dimensioned concept of education. This concept of education is self-reflexive, since it includes consideration of the unreflective assumptions of the EVS and its context.
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Hopkins, Burt C. "Heidegger’s Concept of Phenomenology". In Contributions to Phenomenology, 82–102. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-015-8145-5_6.
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Smart, Ninian. "God, Bliss and Morality". In Concept and Empathy, 11–24. London: Palgrave Macmillan UK, 1986. http://dx.doi.org/10.1007/978-1-349-07854-7_3.
Testo completo
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Phillips, D. Z. "God and Concept-Formation". In Recovering Religious Concepts, 211–26. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230595637_13.
Testo completo
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Frønes, Tove Stjern, Andreas Pettersen, Jelena Radišić e Nils Buchholtz. "Equity, Equality and Diversity in the Nordic Model of Education—Contributions from Large-Scale Studies". In Equity, Equality and Diversity in the Nordic Model of Education, 1–10. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61648-9_1.
Testo completoAbstract (sommario):
AbstractIn education, the ‘Nordic model’ refers to the similarities and shared aims of the education systems developed in the five Nordic countries—Denmark, Finland, Iceland, Sweden and Norway—after World War II. Traditionally, there have always been many similarities and links between the Nordic countries through their historical connections and geographical proximity. The common experience of solidarity and political oppression during World War II also created the basis for a common political orientation in the postwar period, which was also reflected in the education systems during the development of the countries’ economies and their establishment of welfare states. At the same time, this very process has been strongly supported by social-democratic governance in these countries in the 1960s and 1970s (Blossing, Imsen, & Moos, 2014). The model is based on a concept ofEducation for All, where equity, equal opportunities and inclusion are consistently cited as the goal of schooling and orientation (Blossing et al., 2014; Telhaug, Mediås, & Aasen, 2006). This corresponds to the egalitarian idea of a classless society, which is characterised by individual democratic participation, solidarity and mutual respect and appreciation for all. This idea was manifested in, for example, major reallocations of economic resources through the tax systems and free schooling for all, which arose out of the principle that parents’ lack of economic resources should not prevent children from obtaining a good quality education. The equalisation of structural inequalities and creation of equity was—and still is—the task of the education system in the Nordic countries. Worldwide, especially within the Nordic countries, the view is being shared that the education system should be fair and provide access and opportunities for further education, regardless of where someone lives, the status of the parental home, where someone comes from, what ethnic background someone has, what age or gender someone is, what skills one has or whether someone has physical disabilities (Blossing et al., 2014; Quaiser-Pohl, 2013). Some special features of the Nordic system are therefore deeply embedded in the school culture in the countries, for example, through the fact that access to free and public local schools and adapted education is statutory, which is in contrast to many other countries, even other European ones (further developed and discussed in Chap.10.1007/978-3-030-61648-9_2). The Nordic model is widely considered a good example of educational systems that provide equal learning opportunities for all students. Achieving equity, here meaning the creation of fairness, is expressed concretely in political measures to distribute resources equally and strengthen the equality of marginalised groups by removing the barriers to seize educational opportunities, for example, when mixed-ability comprehensive schools are created or the educational system is made inclusive regarding students with special needs (UNESCO, 1994; Wiborg, 2009). Equality is roughly connoted with ‘sameness in treatment’ (Espinoza, 2007), while equity takes further in consideration also the question of how well the requirements of individual needs are met. Thus, the goal of equity is always linked to the concept of justice, provided that an equality of opportunities is created. If, however, one looks at individual educational policy decisions on the creation of educational justice in isolation, one must weigh which concept of equity or equality is present in each case. For example, it is not enough to formally grant equal rights in the education system to disadvantaged groups, but something must also be done actively to ensure that marginalised groups can use and realise this equality. The complexity of the terms becomes even greater when one considers that to achieve equality, measures can be taken that presuppose an unequal distribution of resources or unequal treatment and, therefore, are not fair e.g., when resources are bundled especially for disadvantaged groups and these are given preferential treatment (will be further developed and discussed in Chap.10.1007/978-3-030-61648-9_2). Thus, equality and equity rely on each other and are in a field of tension comprising multiple ideas (Espinoza, 2007).
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Deutsch, Eliot. "The Concept of the Body". In Contributions to Phenomenology, 93–109. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1612-1_7.
Testo completo
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Baumgärtner, Stefan. "The concept of joint production". In Contributions to Economics, 157–84. Heidelberg: Physica-Verlag HD, 2000. http://dx.doi.org/10.1007/978-3-642-57658-4_9.
Testo completoAtti di convegni sul tema "Contributions in the concept of God"
1
Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
Testo completoAbstract (sommario):
Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
2
Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
Testo completoAbstract (sommario):
In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
3
Cantori, Louis J. "FETHULLAH GÜLEN: KEMALIST AND ISLAMIC REPUBLICANISM AND THE TURKISH DEMOCRATIC FUTURE". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xgns5949.
Testo completoAbstract (sommario):
To put it bluntly, the claim that liberal democracy is a universal concept is false. Its prerequi- sites of individualism, equality, secularism, pluralism etc. have a minority status in the world. On the other hand, what can be termed Islamic conservatism does apply to Islamic societies: 1) the past incorporates within it the revelations of God as expressed in the Qur’an as the spiritual centre of gravity; 2) community and family take precedence over the individual and 3) the goal of society is the enjoining of that which is good and the prohibition of that which is evil. Islamic conservatism can also be analytically attached to republicanism as an alterna- tive to democracy. Referred to here is the republicanism of ancient Rome which argues for (a) the limitation of the powers of a strong and benevolent and moral state, (b) an elite pledged to serve the public good (maslahah), (c) a citizenry also pledged to serve society, and (d) an embedded law respected and upheld by all. Kemalism in contemporary Turkey represents the principles of republicanism as formulated in the famous ‘Six Arrows’, which centred more on the need for a strong centralised state than on the obligations of the state to its citizens. If measured against the four criteria of the ancient Roman republican ideal, the Turkish state clearly falls far short. By contrast, this paper argues, the Gülen movement does, rather remarkably, meet those high standards. As a consequence, there are present in Turkey today, two interacting modes of republicanism that are increasingly beginning to overlap with and resemble one another.
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Toguslu, Erkan. "GÜLEN’S THEORY OF ADAB AND ETHICAL VALUES OF GÜLEN MOVEMENT". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rzxz8734.
Testo completoAbstract (sommario):
This paper seeks to explore and explain the prominent place of ‘adab’ (roughly, good man- ners) in the description and building of Muslim identity and personality, and the implications for Muslim individual and collective behaviour in contemporary societies. In particular, the paper examines the role of ethical values in the formation of character, through Fethullah Gülen’s discourses addressed to, and successful in inspiring, Muslim youth: the definition of moral character on the basis of religion provides the movement’s members with the ideal and a roadmap to the ideal of the ‘perfected human being’ (insan-ı kamil). Gülen seeks to reshape modernity through the concept of moral character informed and made stable by reli- gious consciousness. As a result, attitudes to the ‘other’ and the frontiers between ‘outward’ and ‘inward’ are reconfigured. The concept of insan-ı kamil encourages self-transcendence through service of others (hizmet), and the patient, peaceful resolution of tensions between different ideologies such as ‘Islamic’ and ‘secular’. The Gülen movement conceives of and, through the practice of its members, presents the ethical domain as the common ground of shared values.
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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.
Testo completoAbstract (sommario):
The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
Testo completoAbstract (sommario):
Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.
Testo completoAbstract (sommario):
The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
8
Brodtkorb, Astrid H., Asgeir J. Sørensen e Andrew R. Teel. "Increasing the Operation Window for Dynamic Positioned Vessels Using the Concept of Hybrid Control". In ASME 2014 33rd International Conference on Ocean, Offshore and Arctic Engineering. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/omae2014-23601.
Testo completoAbstract (sommario):
In order to extend the operational window of marine vessels, the high-level control of the dynamic positioning (DP) system is revised. Major contributions of this paper include the modeling of a hybrid controller for a DP vessel in a varying sea state using the hybrid dynamical systems framework proposed by [1], and establishing global asymptotic stability of the closed-loop hybrid system. Simulations in a sea state varying from calm to extreme are conducted with the hybrid controller, and a single controller with adaptive wave filtering for comparison. The single controller becomes unstable in extreme seas whereas the hybrid controller shows good performance. Switching is based on spectral analysis of the vessel wave frequency motions.
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Afsaruddin, Asma. "STRIVING IN THE PATH OF GOD: FETHULLAH GÜLEN’S VIEWS ON JIHAD". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/vvrp6737.
Testo completoAbstract (sommario):
Jihad (‘struggle’, ‘striving’) in the Qur’an and Sunnah is a term with multiple inflections. The reiterated Qur’anic phrase al-jihad fi sabil Allah (‘striving in the path of God’) allows for that striving to be accomplished in myriad ways. After surveying a range of exegeses of relevant Qur’anic verses and early hadith works, the paper shows how fully Fethullah Gülen’s empha- sis on jihad as a means of personal, moral, spiritual and social renewal and transformation is in line with the earliest meanings found in exegetical and hadith works. Such a traditional, historical understanding runs counter to recent, polemical assertions that jihad is a monova- lent term requiring unremitting armed combat against non-Muslims. The paper demonstrates that contemporary Muslim thinkers like Gülen, who offer a more expansive and multi-facet- ed reading of what it means to ‘strive in the path of God’, are harking back to earlier, and thus more historically authentic, understandings of jihad and its moral purview. The Arabic term jihad has primarily come to mean “armed struggle/combat” and is frequently translated into English as “holy war.” And yet a close scrutiny of the occurrence of this term in the Qur’an and early hadith literature in particular demonstrates that this exclusive under- standing of the term cannot be supported for the formative period of Islam. In the Qur’an the phrase “fi sabil Allah,” meaning “in the path of God” or “for the sake of God,” is frequently conjoined to al-jihad. The full Arabic expression “al-jihad fi sabil Allah” means “striving/ struggling in the path of God” in the broadest sense. In the supporting hadith and exegetical literature, this human struggle for the noblest purpose – that is, to win God’s approval– is manifested in multiple ways. This paper will discuss the multiple meanings of jihad as evident in the Qur’an, exegeses, and hadith literature, particularly from the early period. After having established the broad range of meanings assigned to jihad in these sources, I will then proceed to discuss Fethullah Gülen’s understanding of jihad and its relevance for contemporary Muslims. It will be argued that his understanding of jihad replicates the polyvalence of this term in Qur’an and hadith literature and that his emphasis on both its spiritual and physical dimensions is timely and relevant today, especially in the wake of the appropriation of this term as a relentlessly mili- tant activity by contemporary extremist groups.
10
Imraan, Mustahib, Rajnish N. Sharma e Richard G. J. Flay. "Wind Tunnel Testing of a Telescopic Blade Wind Turbine". In ASME 2011 Power Conference collocated with JSME ICOPE 2011. ASMEDC, 2011. http://dx.doi.org/10.1115/power2011-55070.
Testo completoAbstract (sommario):
The reduction in cost of energy from wind turbines requires many technical contributions from all areas of Wind Energy Conversion Systems. The concept of a telescopic blade has been analyzed to improve rotor blade performance. The effect of a step change is significant for any extension. The current simulation model in WT Perf with a Prandtl tip and hub loss model over-predicts the rotor performance. The correlations developed herein for telescopic blades with step change in the blade chord are in good agreement with the experimental data. The maximum loss for a rotor blade with a step change occurs when the extension is equal to the root blade chord.
Rapporti di organizzazioni sul tema "Contributions in the concept of God"
1
Wüthrich, Annik. Amon, dieu de la ville, dans le chapitre 23 du Livre des Morts. Verlag der Österreichischen Akademie der Wissenschaften, giugno 2021. http://dx.doi.org/10.1553/erc_stg_757951_a.wuetrich_amon_dieu_de_la_ville_dans_le_chapitre_23_du_livre_des_morts.
Testo completoAbstract (sommario):
Book of the Dead spell 23 aimed to allow the deceased to recover the use of his mouth: therefore, the deceased invokes, among other deities, the “god of the city” as his personal god. However, some copies of the Book of the Dead from the 26th dynasty onwards replace or add to this expression the name of the god Amon. All these papyri clearly or supposedly come from Thebes based on prosopographical and onomastic criteria. This article lists hence these different attestations, seeking to explain this phenomenon, to examine if it extends to other Egyptian cities and to investigate the concept of local gods more generally.
2
Wüthrich, Annik. Amon, dieu de la ville, dans le chapitre 23 du Livre des Morts. Verlag der Österreichischen Akademie der Wissenschaften, giugno 2021. http://dx.doi.org/10.1553/erc_stg_757951_a.wuethrich_amon_dieu_de_la_ville_dans_le_chapitre_23_du_livre_des_morts.
Testo completoAbstract (sommario):
Book of the Dead spell 23 aimed to allow the deceased to recover the use of his mouth: therefore, the deceased invokes, among other deities, the “god of the city” as his personal god. However, some copies of the Book of the Dead from the 26th dynasty onwards replace or add to this expression the name of the god Amon. All these papyri clearly or supposedly come from Thebes based on prosopographical and onomastic criteria. This article lists hence these different attestations, seeking to explain this phenomenon, to examine if it extends to other Egyptian cities and to investigate the concept of local gods more generally.
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Phuong, Vu Tan, Nguyen Van Truong e Do Trong Hoan. Commune-level institutional arrangements and monitoring framework for integrated tree-based landscape management. World Agroforestry, 2021. http://dx.doi.org/10.5716/wp21024.pdf.
Testo completoAbstract (sommario):
Governance is a difficult task in the context of achieving landscape multifunctionality owing to the multiplicity of stakeholders, institutions, scale and ecosystem services: the ‘many-multiple’ (Cockburn et al 2018). Governing and managing the physical landscape and the actors in the landscape requires intensive knowledge and good planning systems. Land-use planning is a powerful instrument in landscape governance because it directly guides how actors will intervene in the physical landscape (land use) to gain commonly desired value. It is essential for sustaining rural landscapes and improving the livelihoods of rural communities (Bourgoin and Castella 2011, Bourgoin et al 2012, Rydin 1998), ensuring landscape multifunctionality (Nelson et al 2009, Reyers et al 2012) and enhancing efficiency in carbon sequestration, in particular (Bourgoin et al 2013, Cathcart et al 2007). It is also considered critical to the successful implementation of land-based climate mitigation, such as under Nationally Determined Contributions (NDCs), because the Land Use, Land-Use Change and Forestry (LULUCF) sector is included in the mitigation contributions of nearly 90 percent of countries in Sub-Saharan and Southern Asia countries and in the Latin American and Caribbean regions (FAO 2016). Viet Nam has been implementing its NDC, which includes forestry and land-based mitigation options under the LULUCF sector. The contribution of the sector to committed national emission reduction is significant and cost-effective compared with other sectors. In addition to achieving emission reduction targets, implementation of forestry and land-based mitigation options has the highest benefits for social-economic development and achieving the Sustainable Development Goals (MONRE 2020). Challenges, however, lie in the way national priorities and targets are translated into sub-national delivery plans and the way sub-national actors are brought together in orchestration (Hsu et al 2019) in a context where the legal framework for climate-change mitigation is elaborated at national rather than sub-national levels and coordination between government bodies and among stakeholders is generally ineffective (UNDP 2018). In many developing countries, conventional ‘top–down’, centralized land-use planning approaches have been widely practised, with very little success, a result of a lack of flexibility in adapting local peculiarities (Amler et al 1999, Ducourtieux et al 2005, Kauzeni et al 1993). In forest–agriculture mosaic landscapes, the fundamental question is how land-use planning can best conserve forest and agricultural land, both as sources of economic income and environmental services (O’Farrell and Anderson 2010). This paper provides guidance on monitoring integrated tree-based landscape management at commune level, based on the current legal framework related to natural resource management (land and forest) and the requirements of national green-growth development and assessment of land uses in two communes in Dien Bien and Son La provinces. The concept of integrated tree based landscape management in Viet Nam is still new and should be further developed for wider application across levels.
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Delwiche, Michael, Yael Edan e Yoav Sarig. An Inspection System for Sorting Fruit with Machine Vision. United States Department of Agriculture, marzo 1996. http://dx.doi.org/10.32747/1996.7612831.bard.
Testo completoAbstract (sommario):
Concepts for real-time grading of fruits and vegetables were developed, including multi-spectral imaging with structured illumination to detect and distinguish surface defects from concavities. Based on these concepts, a single-lane conveyor and inspection system were designed and evaluated. Image processing algorithms were developed to inspect and grade large quasi-spherical fruits (peaches and apples) and smaller dried fruits (dates). Adjusting defect pixel thresholds to achieve a 25% error rate on good apples, classification errors for bruise, crack, and cut classes were 51%, 42%, and 46%, respectively. Comparable results for bruise, scar, and cut peach clases were 48%, 22%, and 58%, respectively. Acquiring more than two images of each fruit and using more than six lines of structured illumination per fruit would reduce sorting errors. Doing so, potential sorting error rates for bruise, crack, and cut apple classes were estimated to be 38%, 38%, and 33%, respectively. Similarly, potential error rates for the bruitse, scar, and cut peach classes were 9%, 3%, and 30%, respectively. Date size classification results were good: 68% within one size class and 98% within two size classes. Date quality classification results were not adequate due to the problem of blistering. Improved features were discussed. The most significant contribution of this research was the on-going collaboration with producers and equipment manufacturers, and the resulting transfer of research ideas to expedite the commercial application of machine vision for postharvest inspection and grading of agricultural products.
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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, ottobre 2020. http://dx.doi.org/10.47816/01.005.20.
Testo completoAbstract (sommario):
Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.
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Luomi, Mari, Fatih Yilmaz e Thamir Alshehri. The Circular Carbon Economy Index 2021 – Results. King Abdullah Petroleum Studies and Research Center, dicembre 2021. http://dx.doi.org/10.30573/ks--2021-dp021.
Testo completoAbstract (sommario):
There is an urgent need to align global carbon dioxide and other greenhouse gas emissions with climate-safe trajectories. A broad range of technologies and approaches are needed to achieve this cost-effectively and equitably. The circular carbon economy (CCE) concept provides a holistic, flexible and pragmatic framework for countries to plan their respective contributions toward the commonly agreed climate goals.
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Luomi, Mari, Fatih Yilmaz e Thamir Alshehri. The Circular Carbon Economy Index 2021 – Results. King Abdullah Petroleum Studies and Research Center, dicembre 2021. http://dx.doi.org/10.30573/ks--2021-dp21.
Testo completoAbstract (sommario):
There is an urgent need to align global carbon dioxide and other greenhouse gas emissions with climate-safe trajectories. A broad range of technologies and approaches are needed to achieve this cost-effectively and equitably. The circular carbon economy (CCE) concept provides a holistic, flexible and pragmatic framework for countries to plan their respective contributions toward the commonly agreed climate goals.
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Daudelin, Francois, Lina Taing, Lucy Chen, Claudia Abreu Lopes, Adeniyi Francis Fagbamigbe e Hamid Mehmood. Mapping WASH-related disease risk: A review of risk concepts and methods. United Nations University Institute for Water, Environment and Health, dicembre 2021. http://dx.doi.org/10.53328/uxuo4751.
Testo completoAbstract (sommario):
The report provides a review of how risk is conceived of, modelled, and mapped in studies of infectious water, sanitation, and hygiene (WASH) related diseases. It focuses on spatial epidemiology of cholera, malaria and dengue to offer recommendations for the field of WASH-related disease risk mapping. The report notes a lack of consensus on the definition of disease risk in the literature, which limits the interpretability of the resulting analyses and could affect the quality of the design and direction of public health interventions. In addition, existing risk frameworks that consider disease incidence separately from community vulnerability have conceptual overlap in their components and conflate the probability and severity of disease risk into a single component. The report identifies four methods used to develop risk maps, i) observational, ii) index-based, iii) associative modelling and iv) mechanistic modelling. Observational methods are limited by a lack of historical data sets and their assumption that historical outcomes are representative of current and future risks. The more general index-based methods offer a highly flexible approach based on observed and modelled risks and can be used for partially qualitative or difficult-to-measure indicators, such as socioeconomic vulnerability. For multidimensional risk measures, indices representing different dimensions can be aggregated to form a composite index or be considered jointly without aggregation. The latter approach can distinguish between different types of disease risk such as outbreaks of high frequency/low intensity and low frequency/high intensity. Associative models, including machine learning and artificial intelligence (AI), are commonly used to measure current risk, future risk (short-term for early warning systems) or risk in areas with low data availability, but concerns about bias, privacy, trust, and accountability in algorithms can limit their application. In addition, they typically do not account for gender and demographic variables that allow risk analyses for different vulnerable groups. As an alternative, mechanistic models can be used for similar purposes as well as to create spatial measures of disease transmission efficiency or to model risk outcomes from hypothetical scenarios. Mechanistic models, however, are limited by their inability to capture locally specific transmission dynamics. The report recommends that future WASH-related disease risk mapping research: - Conceptualise risk as a function of the probability and severity of a disease risk event. Probability and severity can be disaggregated into sub-components. For outbreak-prone diseases, probability can be represented by a likelihood component while severity can be disaggregated into transmission and sensitivity sub-components, where sensitivity represents factors affecting health and socioeconomic outcomes of infection. -Employ jointly considered unaggregated indices to map multidimensional risk. Individual indices representing multiple dimensions of risk should be developed using a range of methods to take advantage of their relative strengths. -Develop and apply collaborative approaches with public health officials, development organizations and relevant stakeholders to identify appropriate interventions and priority levels for different types of risk, while ensuring the needs and values of users are met in an ethical and socially responsible manner. -Enhance identification of vulnerable populations by further disaggregating risk estimates and accounting for demographic and behavioural variables and using novel data sources such as big data and citizen science. This review is the first to focus solely on WASH-related disease risk mapping and modelling. The recommendations can be used as a guide for developing spatial epidemiology models in tandem with public health officials and to help detect and develop tailored responses to WASH-related disease outbreaks that meet the needs of vulnerable populations. The report’s main target audience is modellers, public health authorities and partners responsible for co-designing and implementing multi-sectoral health interventions, with a particular emphasis on facilitating the integration of health and WASH services delivery contributing to Sustainable Development Goals (SDG) 3 (good health and well-being) and 6 (clean water and sanitation).
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Stjernberg, Mats, Hjördís Rut Sigurjónsdóttir e Mari Wøien Meijer. Unlocking the potential of silver economy in the Nordic Region. Nordregio, marzo 2021. http://dx.doi.org/10.6027/r2021:7.1403-2503.
Testo completoAbstract (sommario):
This report focuses on the concept of the silver economy, which has emerged as a response to population ageing in Europe in recent years. The silver economy refers to all economic activities linked to older age groups. The concept is based on the notion that many older people continue to make valuable economic and societal contributions after retirement, and that older citizens can provide significant economic and societal benefits, particularly if they are healthy and active. This report examines policies and initiatives to promote the silver economy and the closely related concepts of healthy ageing, active ageing and age-friendliness. The report seeks to uncover what are the preconditions for expanding the Nordic silver economy, and how cross-border collaboration can help enhance the potential of the silver economy in border regions.
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Swannack, Robyn, Alys Young e Claudine Storbeck. A scoping review of deaf sign language users’ perceptions and experiences of well-being in South Africa. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, novembre 2022. http://dx.doi.org/10.37766/inplasy2022.11.0082.
Testo completoAbstract (sommario):
Background: This scoping review concerns deaf adult sign language users from any country (e.g. users of South African Sign Language (SASL), British Sign Language (BSL), American Sign Language (ASL) and so forth). It concerns well-being understood to include subjective well-being and following the WHO’s (2001) definition of well-being as “mental health as a state of well-being in which every individual realises his or her own potential, can cope with the normal stresses of life, can work productively and fruitfully and is able to make a contribution to his or her community.” Well-being has three components (Steptoe, Deaton, and Stone, 2015; Stewart-Brown, Tennant, Tennant, Platt, Parkinson and Weich, 2009): (i) Live evaluation, also referred to life satisfaction, which concerns an individual’s evaluation of their life and their satisfaction with its quality and how good they feel about it; (ii) hedonic well-being which refers to everyday feelings or moods and focuses on affective components (feeling happy); (iii) eudaimonic well-being, which emphasises action, agency and self-actualisation (e.g. sense of control, personal growth, feelings of purpose and belonging) that includes judgments about the meaning of one’s life. Well-being is not defined as the absence of mental illness but rather as a positive state of flourishing that encompasses these three components. The review is not concerned with evidence concerning mental illness or psychiatric conditions amongst deaf signers. A specific concern is deaf sign language users’ perceptions and experiences of well-being.