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Autore: Grafiati

Pubblicato: 27 luglio 2024

Ultima modifica: 29 luglio 2024

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1

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

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

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Mulyati, Mulyati. "ANALISIS NILAI-NILAI RELIGIUS DALAM NOVEL MENCINTAIMU SEPERTI KUCINTAI QUR’AN KARYA WAHYU SUJANI". ALAYASASTRA 16, n. 1 (29 maggio 2020): 49. http://dx.doi.org/10.36567/aly.v16i1.371.

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

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3

Beck, Boris. "The narrative and moral discourse regarding marriage in Tobit". Kairos 12, n. 2 (15 novembre 2018): 159–71. http://dx.doi.org/10.32862/k.12.2.3.

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

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Dixon, C. A. "Trust in God". Injury Prevention 16, Supplement 1 (1 settembre 2010): A285. http://dx.doi.org/10.1136/ip.2010.029215.1015.

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5

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

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

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Abdul Rauf, Feisal. "In God We Trust". American Journal of Islam and Society 22, n. 3 (1 luglio 2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.3019.

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

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Maryniak, Irena. "In God we trust". Index on Censorship 28, n. 5 (settembre 1999): 48–54. http://dx.doi.org/10.1080/03064229908536654.

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Tackett, James, Gregory A. Claypool e Fran Wolf. "In God We Trust". Journal of Business Case Studies (JBCS) 3, n. 4 (1 ottobre 2007): 1–8. http://dx.doi.org/10.19030/jbcs.v3i4.4860.

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This case focuses on fraud and various elements of accounting and fraud examination practices and is appropriate for use in an upper division auditing course. The case is based on a true story only the names have been changed.

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Rauf, Feisal Abdul. "In God We Trust". American Journal of Islam and Society 22, n. 3 (1 luglio 2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.1695.

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Abstract (sommario):

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

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Owen, Ursula. "In God We Trust". Index on Censorship 33, n. 4 (ottobre 2004): 2. http://dx.doi.org/10.1080/03064220408537401.

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Newby, Mike. "The ‘God beyond God’ in Fiction for Young People". International Journal of Children's Spirituality 3, n. 1 (giugno 1998): 69–74. http://dx.doi.org/10.1080/1364436980030108.

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Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety". OMEGA - Journal of Death and Dying 72, n. 1 (2 marzo 2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.

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Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.

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Bradshaw, Matt, Blake Victor Kent, W. Matthew Henderson e Anna Catherine Setar. "Attachment to God and Social Trust". Sociological Perspectives 62, n. 6 (18 settembre 2019): 1001–21. http://dx.doi.org/10.1177/0731121419870775.

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Research suggests that religious participation is associated with feelings of social trust. A separate line of work shows that individuals who develop secure, intimate relationships with parents, caregivers, and others have higher levels of trust than those who do not. The current study integrates these two strands of theory and research by examining (1) whether attachment to God has a unique association with social trust, (2) whether different attachment “styles” (i.e., avoidant, anxious) produce variations in trust outcomes, and (3) whether the findings are significant net of controls for sociodemographic characteristics, religious service attendance, prayer, denominational affiliation, and images of God. Analyses are conducted using data from the 2010 Baylor Religion Survey (BRS), a nationwide sample of U.S. adults. Findings suggest that both avoidant and anxious attachment to God are inversely related to overall trust, generalized trust (unknown people and strangers), and particularized trust (neighbors and coworkers). These two measures also interact with education (but not marital status, race, or income) to predict trust in the following way: Both avoidant and anxious attachment to God have stronger inverse associations with trust among individuals with lower levels of education compared with their more highly educated counterparts. Overall, attachment to God may offer an explanation for trust not captured by more widely used indicators of religious life.

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Le Poidevin, Robin. "Fiction and the Agnostic". European Journal for Philosophy of Religion 12, n. 3 (24 settembre 2020): 163. http://dx.doi.org/10.24204/ejpr.v12i3.3415.

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Consider the agnostic who thinks that reason and evidence are neutral on the question of God’s existence, and as a result neither believes that God exists nor believes that God does not exist. Can such an agnostic live a genuinely religious life – even one in which God is the central animating idea? They might do so by accepting Pascal’s Wager: the expected rewards will always be greater if one bets on God’s existence than if one does not. Or they might accept William James’s argument that religious beliefs are properly activated by our passional nature. But both of these routes involve abandoning the initial agnosticism, and so are open to charges of irrationality. In this paper I explore a third route to the religious life, suggested by Pascal’s discussion, one which uses fiction and make-believe as the central prop. It might seem that this too entails abandoning agnosticism in favour of the view that religion just is fiction. I suggest, however, that there is a phenomenon which I term “serious make-believe” in which one can remain agnostic about whether the object of make-believe is real or a useful fiction. Applied to religion, the result is a religious life that is both genuinely engaged (and not merely experimental) and yet, by remaining agnostic, cannot be accused of irrationality.

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., Achmad. "Tawakal Dalam Perspektif Islam". Syaikhuna: Jurnal Pendidikan dan Pranata Islam 10, n. 2 (29 ottobre 2019): 181–92. http://dx.doi.org/10.36835/syaikhuna.v10i2.3721.

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Man was created by God as a perfect being because he was blessed with reason so that he can distinguish between good and bad, haq and inner. There are two things that cannot be released in human life, namely endeavor and trust. Efforts are to try and do, not be silent, also not fatalistic. His conviction is quite strong and stable, while trust is an attitude of a servant who is the result of his unanimous belief in God, because he believes that only God created everything, his knowledge is extensive, he is the one who governs and controls the universe. It is this belief that drives him to surrender all his problems to God. His heart is calm and peaceful and there is no suspicion, because Allah is Omniscient and Wise, and there are still many versions of scholars in interpreting tawakal. There are 4 things that must be known in trust, namely: the meaning of trust, the degree of trust, trust in benefits, and characteristics of trust. By knowing the four points of trust, a person can strengthen himself to put his trust in God.

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Lahno, Bernd. "Gottvertrauen". Analyse & Kritik 25, n. 1 (1 gennaio 2003): 1–16. http://dx.doi.org/10.1515/auk-2003-0101.

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AbstractFaith in the sense of trust in God is discussed as a somewhat extreme case of trust. Trust in general is understood as an emotional attitude and determined by the way a trusting person perceives the world and the person trusted. Interpersonal trust as the most common form of trust is characterized by connectedness - the trusted person is perceived as acting according to norms, values or goals shared by the trusting person - and by a participant attitude in the sense of Strawson. Trust in God differs essentially from ordinary interpersonal trust, as the asymmetrical relationship between God and a faithful person does not allow for sharing a normative basis of conduct in the strict sense of „sharing“. Therefore, trust in God is ‚categorical‘ in character: the faithful person acknowledges God’s will as the ultimate and binding standard of normative value. Whatever happens, the faithful person perceives it as an expression of God’s will, and, thus, as ‚good‘.

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Koch, Dietrich-Alex. "The God-fearers between facts and fiction". Studia Theologica - Nordic Journal of Theology 60, n. 1 (giugno 2006): 62–90. http://dx.doi.org/10.1080/00393380600758602.

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Breitenbach, Zachary. "Molinism’s Value in Easing Mistrust of God Stemming From Suffering and Divine Silence". Perichoresis 19, n. 4 (1 dicembre 2021): 81–92. http://dx.doi.org/10.2478/perc-2021-0026.

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Abstract One issue that sometimes produces mistrust of God in the life of a Christian is God’s perceived silence when He allows a trial to enter the believer’s life—especially when the believer has been faithfully praying that God would not allow it and there is no evident reason why God would not answer this prayer. This paper examines the nature of trust and some key reasons why it is difficult to trust God. It then argues that accepting the truth of human libertarian freedom and divine middle knowledge provides a powerful basis for thinking that God has meticulous providential control over the world without implicating God in evil, and this can help believers to trust God when they face trials and wrestle with His silence and apparent unresponsiveness to prayer.

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Swadling, W. "The Fiction of the Constructive Trust". Current Legal Problems 64, n. 1 (1 gennaio 2011): 399–433. http://dx.doi.org/10.1093/clp/cur005.

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Clifford, Scott, e Ben Gaskins. "Trust Me, I Believe in God". American Politics Research 44, n. 6 (27 luglio 2016): 1066–97. http://dx.doi.org/10.1177/1532673x15608939.

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Richter, F. "Seven Seconds (In God We Trust)". Theater 35, n. 1 (1 gennaio 2005): 17–31. http://dx.doi.org/10.1215/01610775-35-1-17.

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Eggen, Nora S. "Conceptions of Trust in the Qur'an". Journal of Qur'anic Studies 13, n. 2 (ottobre 2011): 56–85. http://dx.doi.org/10.3366/jqs.2011.0020.

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In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.

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Almaraz, David, Jesús Saiz, Florentino Moreno Martín, Iván Sánchez-Iglesias, Antonio J. Molina, Tamara L. Goldsby e David H. Rosmarin. "Religiosity, Emotions and Health: The Role of Trust/Mistrust in God in People Affected by Cancer". Healthcare 10, n. 6 (18 giugno 2022): 1138. http://dx.doi.org/10.3390/healthcare10061138.

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Trust in God implies the conviction that God looks after a person’s own interests. The first evidence of a relationship between this construct and people’s psychological and emotional health dates back several centuries. However, the literature on this is limited, especially for people with physical health conditions, such as cancer. Therefore, the purpose of this study is to test the relationships between trust/mistrust in God, social support and emotions in people affected by cancer. The sample consisted of 177 women and men in Spain diagnosed with cancer. The instruments used were the Trust/Mistrust in God Scale, the Positive and Negative Affect Schedule and the Multidimensional Scale of Perceived Social Support. Correlation analysis and hierarchical regression analysis were performed to compare several explanatory models for the dependent variables: positive and negative emotions. The results show significant relationships between all variables. It was observed that, when trust/mistrust in God is included in the model, only mistrust in God predicts both types of emotions. In addition, both social support and some sociodemographic variables help to predict the dependent variables. This study shows that valuing the religiosity and spirituality of oncology patients in healthcare settings can have a significant positive impact on the health of these individuals. Moreover, it represents an important approach to the study of trust/mistrust in God in the context of a traditionally Catholic country.

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Mencken, F. Carson, Christopher Bader e Elizabeth Embry. "In God We Trust: Images of God and Trust in the United States among the Highly Religious". Sociological Perspectives 52, n. 1 (marzo 2009): 23–38. http://dx.doi.org/10.1525/sop.2009.52.1.23.

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Timothy C. Baker. "Scottish Utopian Fiction and the Invocation of God". Utopian Studies 21, n. 1 (2010): 91. http://dx.doi.org/10.5325/utopianstudies.21.1.0091.

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Timothy C. Baker. "Scottish Utopian Fiction and the Invocation of God". Utopian Studies 21, n. 1 (2010): 91–117. http://dx.doi.org/10.1353/utp.0.0009.

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Herman, Ilan. "Playing God". After Dinner Conversation 4, n. 4 (2023): 64–79. http://dx.doi.org/10.5840/adc20234436.

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If you had the ability to try and improve humanity by playing God, would you do it? Do you have an ethical obligation to do it? In this philosophical short story fiction, Jack is abducted by the Zoomarians, an alien race who seeded earthlings. However, the Zoomarians have come to believe humans are going astray; that they are too violent, too selfish, and too destructive to their environment. Accordingly, they have kidnapped Jack in an effort to have Jack play god by projecting his voice into the minds of various humans about to do wrong. It is the Zoomarians’ hope that, over time, Jack will be able to move humanity onto a more noble path. Jack initially declines the offer, but changes his mind and settles into a long life of trying to save humanity, one person as a time.

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Ashton, John. "In God we trust: the collapse of trust in public health". Journal of the Royal Society of Medicine 112, n. 10 (ottobre 2019): 442–43. http://dx.doi.org/10.1177/0141076819880399.

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Murphy, Robin R. "Explainable robotics in science fiction". Science Robotics 4, n. 37 (18 dicembre 2019): eaaz8586. http://dx.doi.org/10.1126/scirobotics.aaz8586.

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Petricca, Filippo. "Assaying Fiction: Dante’s Money as Literary Trust". Dante Studies 141, n. 1 (2023): 39–66. http://dx.doi.org/10.1353/das.2023.a930670.

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Friedman, Maurice. "Existential Trust and the Eclipse of God". Philosophy Today 29, n. 2 (1985): 87–98. http://dx.doi.org/10.5840/philtoday1985292/48.

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Black, Andrew. "“Cannot You Trust God for a Sermon?”". Eighteenth-Century Life 43, n. 1 (1 gennaio 2019): 76–98. http://dx.doi.org/10.1215/00982601-7280301.

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Boston, Ray. "Trust in God — But Not in Luce". European Journal of Marketing 21, n. 8 (agosto 1987): 27–29. http://dx.doi.org/10.1108/eum0000000004709.

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Kurtén, Tage. "Basic trust ‐ the hidden presence of God". Studia Theologica - Nordic Journal of Theology 48, n. 2 (gennaio 1994): 110–24. http://dx.doi.org/10.1080/00393389408600153.

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Palca, J. "Planning a budget: in God we trust?" Science 249, n. 4964 (6 luglio 1990): 17. http://dx.doi.org/10.1126/science.2367847.

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Hoyle, Joe. "And God Said". After Dinner Conversation 3, n. 4 (2022): 69–76. http://dx.doi.org/10.5840/adc20223435.

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How would the world change if God implanted the simple phrase, “You have no enemies” into everyone living person on earth, simultaneously? In this work of philosophical short story fiction, an impossible thing happens, every living creature on earth, from people to the animals, simultaneously have a phrase from God implanted into their minds. Everyone hears it, and no one doubts it is from God. The phrase is “You have no enemies.” While the basic nature of people does not change, many other things do. Wars become less common; discrimination becomes almost non-existence. People are kinder to each other and, while they still disagree, they do so in a civil way. Atheism is non-existent overnight. The question is, if this really did happen, would this really be the result?

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Jasper, David. "Fiction and the death of god: narrative, theology and moral philosophy in Victorian fiction". International Journal of Philosophy and Theology 83, n. 5 (20 ottobre 2022): 331–38. http://dx.doi.org/10.1080/21692327.2022.2157132.

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Cunneen, Sally. "Big Enough for God: The Fiction of Sara Maitland". Logos: A Journal of Catholic Thought and Culture 6, n. 4 (2003): 122–35. http://dx.doi.org/10.1353/log.2003.0041.

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Gessel, Van C. "Hearing God in Silence: The Fiction of Endo Shusaku". Christianity & Literature 48, n. 2 (marzo 1999): 149–64. http://dx.doi.org/10.1177/014833319904800203.

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41

Greenstein, Shannon Frost. "The House of God". After Dinner Conversation 4, n. 4 (2023): 43–50. http://dx.doi.org/10.5840/adc20234434.

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What do you tell a sick child dealing with the Epicurean “problem of evil?” In this work of philosophical short story fiction, a mother takes her child to Sunday church. Her child is sick and his hair is slowly falling out. She reassures him God still wants him to come to church (even without hair), but a mean-spirited parishioner tells the boy, “Boys who wear hats in church go to hell.” The boy comes home and asks his mother how God can be both all powerful, all knowing, and all good, and yet he can still be sick. Furthermore, he tells his mother, he doesn’t want to go to church again.

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Kokko, Ville V. "God is Alive". After Dinner Conversation 4, n. 2 (2023): 57–72. http://dx.doi.org/10.5840/adc20234217.

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If you know God exists, have actual proof, do you still have “faith?” In this work of philosophical short fiction, William gets a strange messages and heads over to visit his friend Thomas, who explains God came to him in a dream. Moreover, God left him proof of his existence, a floating object on a pedestal that, according to Thomas, defies all laws of physics. Thomas declares this floating object a miracle, William is less sure. Thomas says he took it to the local University to investigate and they were unable to find a cause to the floating object. Assuming, Thomas says, the floating object is a miracle, does that mean all of religion is true? Is there a heaven and hell, a God that commands, and absolute right and wrong? After additional discussion, William is interested, but still unsure. Note: This story is a part of our legacy-of-excellence program. It was first printed in After Dinner Conversation - November, 2020 issue.

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Hatters Friedman, Susan. "Portraying Psychosis in Crime Fiction: Analysing Representations, Stigmatisation, and Authorial Ethics". Crime Fiction Studies 4, n. 2 (settembre 2023): 145–61. http://dx.doi.org/10.3366/cfs.2023.0095.

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Psychosis in crime fiction is often misrepresented, with psychosis and violence oft being conflated. Three recent popular crime fiction novels considered are Shutter Island, Trust Your Eyes, and Spider – whose main characters suffer from psychotic disorders. Representations can either perpetuate stigma such as in Shutter Island, or, as in Trust Your Eyes and Spider, may help increase understanding and even empathy from readers, which in turn may destigmatise psychosis.

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Koszarski, Richard. "The Girl and Her Trust: film into fiction". Film History: An International Journal 20, n. 2 (giugno 2008): 198–201. http://dx.doi.org/10.2979/fil.2008.20.2.198.

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45

Williams, Arthur R., e Carole L. Jurkiewicz Coughlin. "“In God We Trust, All Others Pay Cash”". Business and Professional Ethics Journal 12, n. 2 (1993): 67–90. http://dx.doi.org/10.5840/bpej199312216.

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46

Jones, R. H. ""In God We Trust" and the Establishment Clause". Journal of Church and State 31, n. 3 (1 settembre 1989): 381–417. http://dx.doi.org/10.1093/jcs/31.3.381.

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Lloyd, Robert C. "“In God We Trust; All Others Bring Data”". Frontiers of Health Services Management 23, n. 4 (2007): 33–38. http://dx.doi.org/10.1097/01974520-200704000-00005.

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Sáez-González, Jesús Miguel. "'Cobrador (In God We Trust)' de Paul Leduc". Vivat Academia, n. 81 (15 dicembre 2006): 119. http://dx.doi.org/10.15178/va.2006.81.119-120.

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49

Naderi, M. M. "The study of the relationship between satisfaction with life and trust in among undergraudate students". European Psychiatry 26, S2 (marzo 2011): 660. http://dx.doi.org/10.1016/s0924-9338(11)72366-5.

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Abstract (sommario):

Nowadays Spirituality Plays curtail role in psychology and mental health to extent that the finding prove the positive role of religion in mental health. This positive role becomes prominent when a researcher put aside religion pretence in this study. Because when religiosity is based on external environmental, social, sources. It has no effect on mental health. If it is for a Persons own sake and spirituality. There is no doubt that it performs positive role in mental health. This study attempts to study the relationship between satisfaction with life and the extent of trust in god among university students.MethodologyIn this descriptive - analytic study 150 university student were asked to fill in the satisfaction with life Scale (SWLS) and trust (21question).The data is analyzed by SPSS software and chi-sqdne statistical tests.Finding1-There is significant relationship between satisfaction with life scal & extent of students trust in God.2-The more the extents of students trust in God the more their satisfaction life scale is.3-There is no significant relationship between satisfaction with life scal and students trust extent in terms of education, birth order, sex, age variable.

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Bachun, Liliya. "The concept of GOD in works about the national liberation movement of the first half of the XX century". Actual issues of Ukrainian linguistics: theory and practice, n. 38 (2019): 52–76. http://dx.doi.org/10.17721/apultp.2019.38.52-76.

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The main concepts of theolinguistics, its history, actual state and prospects for the further development have been analyzed in this article. Religious linguistics is currently in the process of establishing: not only Ukrainian, but also foreign, as a consequence of the post-Soviet Renaissance. A little researchness of a such young linguistic science, as theolinguistics, the formation of its methodology and a number of terms, the use of the writers theories in fiction works and their functional load formulate the relevance of the chosen topic. The motives of using the theonim «God» in the fiction and memoir works about the national liberation movement of the first half of the twentieth century have also been determined with its quantitative functioning in the texts. The variability of using the theonim «God» have been described in the article, as well as its functional load in constant expressions, phrases, verbal constructions. Despite the fact that the analyzed 19 fiction and memoir novels are mostly military and social oriented, and yet the concept of «God» is present in all works perfectly. Since Ukraine, thanks to St. Vladimir, is a Christian state, and actually was Christian in 1917-1954, despite the prohibition of believing in God by the Soviet state, the texts mostly are the most part, are the deities of the Christian belief. «God» as a single-element proper name is mentioned approximately 228 times in the seven novels about the liberation movement of UPA. In addition, the anthroponimicon of the texts about the liberation period of 1917-1922 years (12 novels) counts 1930 units, where there are separately 135 references to the theonim «God». These numbers are not the final measure of the degree of the use of the theonim «God» in the analyzed novels, as we do not take into account its variants. To analyze the variability of the theonim «God» we point out the following subgroups: a) variants of the use of the theonim «God» in the texts of the novels: we have identified 10 variants of the use of the theonim «God» from 19 analyzed novels that writers point in the texts through the speech of the characters’ speech; b) reduced-caress names;c) gratitude to God and His praise; d) the use of the theonim to express a wish or a blessing; e) expression of hope in God's power; f) «God» as a way of expressing a cry in the sentence; g) the concept of «God» in theological texts, greetings, proverbs, which function in the texts of the analyzed novels.

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