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1
Koamesakh, Adolfina Elisabeth. "Logos dan Sophia dalam Perjanjian Baru". SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, nr 2 (28.01.2020): 60–78. http://dx.doi.org/10.47166/sot.v2i2.9.
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Hearing about the word "logos" often causes people to been set of leading their thoughts to the confusing Greek philosophy. Indeed for Greek philosophers, the word refers to the group of angels they know by the name demiourgos. This demiourgos angel according to Greek philosophy became human. If this thought is followed, then what turns into a person is not God but angels. For this reason, the notion of logos according to Christianity differs from the beliefs of philosophers. Christian logos are God's incarnated Word.
Abstrak: Mendengar kata “logos” seringkali orang terjebak yang mengarahkan pikirannya ke filsafat Yunani yang membingungkan itu. Memang bagi filsuf Yunani, kata itu mengarah kepada kelompok malaikat yang mereka kenal dengan nama demiourgos. Malaikat demeourgos inilah menurut filosofi Yunani yang menjadi manusia. Jikalau pemikiran ini diikuti, maka yang menjelma menjadi manusia itu bukkan Allah tetapi malaikat. Karena itulah, pengertian logos menurut Kekristenan berbeda dengan keyakinan para filsuf. Logos orang Kristen adalah: Firman Allah yang menjelma.
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Carr, David. "Word in Education: Good, Bad and Other Word". Multidisciplinary Journal of School Education 9, nr 1(17) (30.06.2020): 13–30. http://dx.doi.org/10.35765/mjse.2020.0917.01.
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St John’s Gospel identifies logos, translated as English ‘Word’, as the divine source of the wisdom or truth of the Christian message, if not with the godhead as such. However, given the cultural and intellectual influence of Greek thought on early Christian literature, one need not be surprised that these (and other) theological or metaphysical associations of Word are almost exactly replicated and prefigured in the dialogues of Plato, for whom formation of the divine aspect or element of human soul clearly turned upon access to or participation in the wisdom of logos. This paper explores the moral and spiritual connections between logos or Word, reason and soul in such Platonic dialogues as Gorgias, Republic and Theaetetus as well as the implications of conceiving education as the pursuit of such Word for ultimate human flourishing.
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Lin, Cheng-Yao, Joshua K. Lemons, Morgan E. Moser i Melissa A. Smith. "Mathematical Roots: The Mystery of the Disappearing Calculators". Mathematics Teaching in the Middle School 14, nr 4 (listopad 2008): 245–51. http://dx.doi.org/10.5951/mtms.14.4.0245.
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Cryptology is a branch of science dealing with secret communications (Krystek 2000). The word cryptology is derived from the Greek word kryptos, meaning “hidden,” and logos, meaning “word.” Communicating through hidden messages has been in existence almost as long as written language.
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Spangler, David B. "Mathematics Detective: Mode Code". Mathematics Teaching in the Middle School 4, nr 7 (kwiecień 1999): 464–66. http://dx.doi.org/10.5951/mtms.4.7.0464.
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Cryptology is the Science of Secret Communication. The word derives from the Greek kryptos, meaning “hidden,” and logos, meaning “word.” People have wanted to communicate secretly for a long time. In fact, code writing is about as old as writing itself.
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Ivanova, Karina, Oleh Sadovnikov i Yana Balabay. "MYTHICAL WORD AND MYTH IN ANCIENT GREEK TRADITION". Sophia. Human and Religious Studies Bulletin 16, nr 2 (2020): 49–52. http://dx.doi.org/10.17721/sophia.2020.16.10.
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The term "myth" is a category of our thinking, used to combine the attempts to explain natural phenomena, creations of oral literature, philosophical constructions and cases of linguistic processes in the mind of the subject. Myth is a living word, myth was experienced, and this experience determined the essence of the myth for man in the period of transformation of thinking from figurative into conceptual. Man of ancient times didn't separate himself from society, both society from nature and cosmos as an embodiment of various and numerous gods. "Myth" was used to confirm the existence of something unknown or something that couldn't be verified, but there is trust in this unknown, based on translation. "Logos" was used to denote a word generated by mind, as a word referred to some higher, metaphysical one. The word "epic" was understood as an objective metrical narrative, in which a poetic illusion, an appropriate deception, illogicality were allowed. "Myth", "logos" and "epic" were filled with different semantic meanings. The semantic nuances in the word "myth" appeared in periods of weakening the power of myth and lately, when myth, as a sacred word, was opposed to religion, science and philosophy. The mythical word weakened by religious dogmas and definitions, empirical data of science and the logic of philosophical constructions, which created a new attitude to the myth and its definition. According to the Greek tradition the word "myth" was formed as a multifaceted concept with a number of semantic nuances. The word itself was less understood, while more felt, reflecting the irrational aspects of human perception of the world or some parts. The myth was determined not by the word itself, but by the attitude to the description of experiences or events conveyed by him, formed in stories, with the addition of emotions, signs and symbols, combining verbal and nonverbal means of information.
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Feller, M. V. "Λόγος and ἀλήθεια Reconciliation in the Jesus Christ Personality". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 14, nr 1 (2014): 35–38. http://dx.doi.org/10.18500/1819-7671-2014-14-1-35-38.
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Western thought contains the system of the fundamental ideas that getting through its entire history determined also the large historical epochs’ individuality. Among them are the ideas of ἀλήθεια and Λόγος. The Christian understanding entirety of Logos-Word depends on the adequate understanding of the Greek school of thought that it follows. The «word» and the «truth» were the closely connected ideas in the Greek philosophy, but with the process of the Greek thought rationalization, the essential estrangement became more significant. As a result the «truth» turned to be «consistent» while human thought become methodological and generative. It is the Christianity that overcame this estrangement by showing their identical congeniality in Jesus Christ personality: «I am the way, and the truth, and the life».
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da Cunha, Ariadini Silva, i Michelle Figueiredo Neves. "O logos segundo o pensamento de Joseph Ratzinger/Bento XVI: uma reflexão introdutória". Coletânea 20, nr 39 (20.06.2021): 37–52. http://dx.doi.org/10.31607/coletanea-v20i39-2021-2.
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: The comprehension of the concept of logos is one of the central points of Joseph Ratzinger/Benedict XVI’s theological thought, which, based on the Gospel of Saint John, establishes the following truth: Jesus is the Logos himself, who gives meaning to all things. This introductory study is limited to the compendia “Introduction to Christianity: lectures on the Apostolic Symbol” (1968) and the volumes of the work “Jesus of Nazareth: The Childhood of Jesus” (2012) and “from the baptism in the Jordan to the transfiguration” (2007). It demonstrates, in general lines, how the greek word logos is understood in different philosophical movements. It addresses the theme according to the New Testament writings, especially in those books written by John, which demonstrates the term logos to be inserted in the Mystery of Salvation. Joseph Ratzinger/Benedict XVI corroborates the fact that the real face of Jesus Christ is marked by the principle that orders the cosmos and reason, uniting all existence to Himself, giving it real meaning.
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ARVAS, Hamdullah. "Yanlış Bir İnşanın Düzeltilmesi: ‘Kelâm’ İsminin Özgünlüğü Problemi". ULUM 3, nr 2 (31.12.2020): 263–78. http://dx.doi.org/10.54659/ulum.766895.
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What are the sources of the term of kalâm? In the emergence of this term, is the external influences of Islamic thought were decisive than internal dynamics or not? This naming problem is also the process of self-fulfillment of a prophecy. At the beginning, the first group orientalists exemplified the concept of ‘kalâm’ through the word ‘logos’, which expresses thought, consciousness and logic in Ancient Greek to improve understanding of their readers. Subsequent orientalists imposed a truth value by way the using this information as reference. Some Muslim scholars who wanted to support religious knowledge with philosophy encouraged this understanding even if they did not want to. Thus, the claim that the term ‘kalâm’, whose relationship with logic was given over the Arabic language, was taken from the Greeks was adopted. In fact, there is no evidence in Islamic classical sources confirming this. This understanding is a result of the Greek West-centered perspective. In our article prepared to draw attention to this situation, the conceptual ground on which the naming of the kalâm science is based on Islamic thought has been investigated. The thesis of the word ‘kalâm’, the ability of speech, the speech of God, the reading of the Qur'an and the reason for defending a claim and its defense forms belongs to Islamic thought. It was detected that the meaning similarity between ‘kalâm’ and ‘logos’ is due to the commonness of natural language and basic human experiences.
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Woldegiorgis, Tessema B. "Theory of Knowledge (Epistemology) and Application in Youth Livelihood Project: the case of Emmanuel Development Association, in Ethiopia". International Journal of Scientific & Engineering Research 12, nr 7 (25.07.2021): 641–55. http://dx.doi.org/10.14299/ijser.2021.07.09.
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Before we discuss the practices of knowledge in youth livelihood projects in EDA it would be relevant to define the philosophy of knowledge (epistemology) first. The philosophy of knowledge is Epistemology, and it is the branch of philosophy concerned with knowledge. Epistemologists study the nature, origin, and scope of knowledge, epistemic justification, the rationality of belief, and various related issues. Epistemology concerns itself with ways of knowing and how we know. The word is derived from the Greek words epistéme and logos – the former term meaning “knowledge” and that latter term meaning “study of” (Donald, 1967).
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Saad, George. "The Greek Sources of Heidegger’s Alētheia as Primordial Truth-Experience". Gatherings: The Heidegger Circle Annual 10 (2020): 157–91. http://dx.doi.org/10.5840/gatherings2020107.
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Heidegger develops his reading of a-lētheia as privative unconcealment (Unverborgenheit) in tandem with his early phenomenological theory of truth. He is not simply reinterpreting a word, but rather reading Greek philosophy as having a primordial understanding of truth which has itself been concealed in interpretation. After shedding medieval and modern presuppositions of truth as correspondence, the existential truth-experience shows itself, no longer left puzzlingly implicit in unsatisfactory conventional readings of Greek philosophy. In Sein und Zeit §44, Heidegger resolves interpretive difficulties in Parmenides through his interpretation of alētheia and philologically grounds this reading in Heraclitus’s description of the unconcealing logos. Although this primordial sense of the word has already been obscured in Plato and Aristotle, the structural gradation of their theories of truth conserves the primordial pre-Socratic sense of truth as the experience of unconcealment.
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Sipowicz, Kasper, Marlena Podlecka i Tadeusz Pietras. "Logotherapy – an attempt to establish a new dialogue with one’s own life". Kwartalnik Naukowy Fides et Ratio 46, nr 2 (26.06.2021): 261–69. http://dx.doi.org/10.34766/fetr.v46i2.811.
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The paper deals with one of the schools of psychotherapy, namely the so-called logotherapy. This term comes from the Greek word logos – meaning. Therapy with the meaning of life – because we might call logotherapy so in other words – was developed by Viktor E. Frankl in the first half of the 20th century. That Vienna psychiatrist pointed out rightly that the greatest problem of the modern man is the inability to make sense in life, which gives rise to many mental disorders. In the paper we attempt to approximate both the theoretical assumptions of logotherapy and its practical application in work with the patient.
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BURDA, Alexandru, i Sebastian CHIRIMBU. "Definitions and scientific context of the Science of Commodities". Annals of "Spiru Haret". Economic Series 15, nr 3 (30.09.2015): 57. http://dx.doi.org/10.26458/1536.
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The Science of Commodities as an independent discipline studies the level of satisfaction of implicit and explicit needs through quality and assortment of goods. In time, this scientific area has held various names. The best known of these names is the "Commodities". The term "Commodities" is equivalent in Romanian with "study (science) goods". The phrase "knowledge goods" was borrowed from Italian, which was formed from the Latin expression mercis (= the commodity) and Greek expression λογοξ, logos (= science, knowledge) deeper, state, Commodities that name comes from the Latin word MERX, which is mercis genitiv.
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Cole, Juan. "Paradosis and monotheism: a late antique approach to the meaning of islām in the Quran". Bulletin of the School of Oriental and African Studies 82, nr 3 (październik 2019): 405–25. http://dx.doi.org/10.1017/s0041977x19000685.
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AbstractBoth the Muslim exegetical tradition and most Western scholarship have posited that the term islām in the Quran means “submission”, i.e. to God, and that it refers to the religion brought by the prophet Muhammad. This paper argues that neither of these assertions is correct. Rather, the abstract noun islām as used in the Quran means “tradition”. It is underlain by the Aramaic mashlmānūtā, which in turn was the term generally used to translate the Greek paradosis. That the Greek usage had a direct impact on Arabic is also considered. The wide range of meanings given paradosis by Greek and Syriac authors is surveyed. A close reading of Quran verses in which the word islām appears shows that it refers to the prophetic tradition of monotheism rather than the surrender of an individual to God. It is synonymous with the Logos of Abraham, in which all the monotheistic religions participate.
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Kwon, Seokwoo. "Is Mythos Myth, and Logos Reason? : The Rise and Fall of Mytho-Logos in the 20th Century". Criticism and Theory Society of Korea 27, nr 3 (31.10.2022): 35–65. http://dx.doi.org/10.19116/theory.2022.27.3.35.
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In my previous article, “Is Mythos Myth, and Logos Reason: Etymological and Philological Reflections”(2020), I observed the foundation of ancient Greek philosophy in its relationship with the notions of mythos and logos. I argued that the history of Western philosophy in its initiatory phase took the format of progress “from mythos to logos,” and that this framework holds Homeros and Hesiodos totally different from Socrates and Plato, giving rise to the bifurcation of mythos and logos, and further accounting for the concomitant conceptual differentiation between myth and reason/rationality which has gone around until recently without enough critical assessment. In this article, I seek to argue continuously that misunderstandings come to light when one reaches the conclusion that in the ancient Greek society the words mythos and logos referred respectively to established authoritative speech and emergent reasonable discourse or theory — that neither of them really had anything to do with the fictional properties, or the degree of fictionality, of the messages under consideration. The English translation of mythos into myth — or for that matter, into its later 19th-century Japanese rendering, “神話,” — may well be held responsible for the prevalent false notion of mythos. In our age when Reason no more seems to be reason, and Enlightenment no more enlightenment, everything strikes us as a myth, posing questions as to the real nature, or even the adequacy, of the mythos-logos dichotomy. Horkheimer and Adorno did this kind of job while questioning and emphasizing the need of both in the fascist Germany where logos-reason proved to be nothing but a madness.
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Sussman, Alan. "Why Human Rights Are Called Human Rights". Ethics & International Affairs 28, nr 2 (2014): 171–82. http://dx.doi.org/10.1017/s0892679414000197.
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The title of this essay is rather ambitious and the space available is hardly sufficient to examine two words of almost limitless expanse—“human rights”—whether standing alone or in tandem. This requires that I begin with (and remained disciplined by) what a teacher of mine, Leo Strauss, called “low facts.” My low facts are these: We call ourselves humans because we have certain characteristics that define our nature. We are social and political animals, as Aristotle noted, and possess attributes not shared by other animals. The ancients noted this, of course, when they defined our principal behavioral and cognitive distinction from the rest of the natural world as the faculty of speech. The Greek word for this, logos, means much more than speech, as it connotes word and reason and, in the more common understanding, talking and writing, praising and criticizing, persuading and reading. While other animals communicate by making sounds of attraction or warning, leaving smells, and so on, none read newspapers, make speeches, publish their memoirs, or write poetry.
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Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament". Numen 53, nr 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
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Lebow, Richard Ned. "Thucydides the Constructivist". American Political Science Review 95, nr 3 (wrzesień 2001): 547–60. http://dx.doi.org/10.1017/s0003055401003112.
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The most superficial level of Thucydides’ history examines the destructive consequences of domestic and foreign policies framed outside the language of justice. His deeper political-philosophical aim was to explore the relationship between nomos (convention) and phusis (nature) and its implications for civilization. Thucydides concludes that nomos constructs identities and channels and restrains the behavior of individuals and societies. Speech and reason (logos) in turn make nomos possible because all conventions depend on shared meanings. The feedback loop between logoi (words) and ergoi (deeds) created Greek civilization but also the international and civil strife (stasis) associated with the Peloponnesian War. International security and civil order depend upon recovering the meanings of words and the conventions they enable. Thucydides should properly be considered a constructivist.
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Grigorieva, Irina Andreevna. "Paremiological analysis of the linguo-cultural concept "Truth"". Uchenyy Sovet (Academic Council), nr 9 (28.08.2023): 537–45. http://dx.doi.org/10.33920/nik-02-2309-02.
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The article shows that the paremiological picture of the world (from the ancient Greek παροιμία (paroimia) "a parable, a proverb" and λόγος (logos) "a word, a doctrine") is associated with the linguistic picture of the world through proverbs, sayings, slogans, puzzles, and symbols, reflecting traditional ideas based on people's life experience. Paremias are special units and signs of the language, necessary elements of human communication. These signs convey specific information and show vital and mental states or relationships between specific objects. The paremias of all the peoples of the world are situations of the same type, they have the same logical content and differ only in images (details, realities), by means of which the logical content is published and the features of language, thinking, and culture are highlighted. The author analyzed 143 Russian proverbs containing the word "pravda" ("truth"), some of which are presented in the article. The materials of the article can be useful in the framework of the Linguistics major.
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Porter, James I. "The Seductions of Gorgias". Classical Antiquity 12, nr 2 (1.10.1993): 267–99. http://dx.doi.org/10.2307/25010996.
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From the older handbooks to the more recent scholarly literature, Gorgias's professions about his art (not to say about reality) are taken literally at their word: conjured up in all of these accounts is the image of a hearer irresistibly overwhelmed by Gorgias's apagogic and psychagogic persuasions. Gorgias's own description of his art, in effect, replaces our description of it. "His proofs... give the impression of ineluctability" (Schmid-Stählin). "Thus logos is almost an independent external power which forces the hearer to do its will" (Segal). "Incurably deceptive," logos has an "enormous power" that acts upon opinion, which is "easy to change" (Kerferd). Surprisingly, the urge to describe or paraphrase Gorgias's art has caused commentators to overlook the very best witness of it that we have: its enactment, which is to say the performative value of Gorgias's writings, especially the speeches. For if Gorgias's literary remains do nothing else, they demonstrate how one can do things with words without being explicit about what is being done, even if this means contradicting, performatively, what is being said-as for instance in his statements, so unconvincingly made, about the ostensible aims of rhetoric. Was Gorgias persuasive in practice? Was persuasion even the goal? Is logos the solitary arbiter of reality that it is so often made out to be? Through close examination of Gorgias's Helen and parts of On Not-Being, I attempt to show that persuasion is manifestly not the goal of his arguments, which in the first instance are aporetic paradoxes that expose the difficulties of defining the nature of either language or reality, and which in the last instance are instruments of cultural demystification. The only deception at work in Gorgias's writings is that of the self-deception of their audience. It is this that gives these curiously revealing documents of fifth-century Greek culture their "dissuasive," not persuasive, character.
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Markovic, Mihailo. "Reason and ethos: Consequences of their separation and necessity of their unity". Filozofija i drustvo, nr 21 (2003): 19–32. http://dx.doi.org/10.2298/fid0321019m.
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Although the concept of "reason" acquired a precise meaning and clearly defined field of validity only in Kant's critical philosophy, the term has a long genesis in European intellectual history. The roots of the concept lie in the Greek concept of the logos and may be reduced to six basic meanings. The earliest Greek thinkers used the word logos to denote the logical structure of the human thought and the rational structure of the world. Anaxagoras considered the all-embracing spiritual principle of the nous the source of overall rationality. In the philosophy of the Stoa the term - logos spermaticos is the active principle acting on passive matter in order to create the world. For the Stoics, the concept of logos is the fundamental principle of entire morality. In Christian theology, the God is logos, Holy Spirit - pneuma the soul. In modern philosophy the basic meanings of the Greek logos were taken over by Latin terms "intellectus" and "ratio". These concepts chart quite clearly two basic lines of European thought, one characterized by immediate and the other by mediated discursive understanding of the truth. Kant was the first in the history of philosophy to introduce the essential distinction between understanding and reason (Verstand and Vernunft). According to this distinction, understanding is analytical and abstract, while reason is the source of apriori principles connecting and grounding the whole of our knowledge and volition. Therefore Kant distinguishes theoretical from practical reason. Though practical reason applies the concepts and principles of theoretical reason, it has priority over the latter because it bestows practical reality also on what is theoretically unknowable (freedom, God, immortality of the soul). The primacy of practical reason was especially emphasized by Fichte in his Doctrine of Science. Reason is for him a purely purposeful activity. The idea of reason attains full articulation in Hegel's philosophy of the absolute spirit. For Hegel, reason is first of all a world principle rather than a human capacity. Unlike Kant, whose reason is basically static, a substantial novelty of Hegel's conception of the objective reason is its dynamism, enabling it to reach an increasing awareness "of itself" in its dialectical development. By including the idea of progress in his conception of reason, Hegel introduced an evaluative element in the concept of rationality and thus enabled a connection between reason and ethos in the era of modernity. The deepest cleavage between reason and ethos was opened by the modern science. On one hand, it improved human life by its discoveries and new knowledge, liberating man from religious superstition and other forms of subordination, but on the other it displayed a restrictive attitude not only toward all sorts of value judgments but also toward many dimensions of reason. The positive knowledge of modern science with no ethos lacks any critical self-awareness of the purpose of knowledge, of how it can be used to the benefit of mankind or abused. Thus for establishing a humanistic scientific culture the connection between reason and ethos must be reaffirmed in modern science.
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Zolotukhina, Anastasia. "Elusive Hermes: The Problem of Identification of Hermes and Thoth and the Mystery Aspect of Hermeticism". Ideas and Ideals 14, nr 4-1 (27.12.2022): 70–82. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-70-82.
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The article treats the history of the identification of the Greek Hermes and the Egyptian Thoth, which eventually brought to existence the figure of Hermes Trismegistus, the founder of Hermeticism. The treatment of the complex genesis of this figure is connected with the solution of an important question for understanding the phenomenon of Hermeticism: what significance did Hermeticism grant to the mystery component? The problem stems from the structure of the Hermetic Corpus itself, which consists of philosophical texts of Greek origin and esoteric texts dating back to the Egyptian tradition. The history of Hermeticism is traced in the article as the history of the mutual influence of Ancient Egypt and Ancient Greece. Through the figure of Pythagoras I establish a connection between Pythagoreanism, Hermes and Egyptian mysteries. Plato, then, gives an original view of Hermes and Thoth; the next step is a transition to the Hellenistic Egypt, where the two deities were identified. The final step is the first evidence of Hermes Trismegistus and its origin. The article examines the reasons and possibilities for such an identification: the main functions of Hermes and Thoth, which at first glance are identical, present some discrepancies. First, the function of psychopompos: I draw attention to the concept of memory, power upon which is unique to the Greek Hermes; second, the power upon word, logos: while Hermes has the realm of the spoken word, Thoth is associated with the written text and thus magic (magical Egyptian practices are based on the power of the written word). The metamorphosis of Hermes from god to daimon and, finally, to man is also important (on the basis of the evidence of Plato and later hermetic mythology): this provided Hermes with the opportunity to become a central figure and conductor of mystical teachings, like Orpheus.
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Halliwell, S. "The subjection of muthos to logos: Plato's citations of the poets". Classical Quarterly 50, nr 1 (maj 2000): 94–112. http://dx.doi.org/10.1093/cq/50.1.94.
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According to Aristotle,Metaphysics(a) 2.3, 995a7–8, there are people who will take seriously the arguments of a speaker (including, it seems, those of a philosopher) only if a poet can be cited as a ‘witness’ in support of them. Aristotle's passing observation sharply reminds us that Greek philosophy had developed within, and was surrounded by, a culture which extensively valued the authority of the poetic word and the poet's ‘voice’ from which it emanated. The currency of ideas, values, and images disseminated through familiarity with poetry had always been a force with which philosophy, in its various manifestations, needed to reckon. As a mode of thought and discourse which proclaimed its aspiration to wisdom, philosophy could not easily eschew some degree of dialogue with an art whose practitioners had traditionally (and for much longer than anyone had been called a ‘philosopher') been ranked prominently among thesophoi. Even Aristotle, who keeps aloof from the assumption that philosophical contentions stand in need of poetic support, cites and quotes poetry regularly in his own writings in ways which indicate the influence on him of a prevailing mentality that regarded poets and philosophers as pursuers, up to a point at least, of a common wisdom.
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Suraji, Robertus. "Membangun Teologi Tubuh Dari Bawah Belajar Dari Pengalaman Olah Tubuh Tari Lengger". Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, nr 2 (30.08.2018): 127–35. http://dx.doi.org/10.15575/rjsalb.v2i2.3100.
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The word theology comes from the Greek word theos which means God, and logos which means words. Thus theology means words or knowledge about God. The body can say or show or remind something about God as the ruler of human body and life. Reflection on body can bring people to the knowledge of God. The experience of lengger dancers working on the body makes them believe in the existence of God as the origin of his body, even though they did not dare to expressly mention the name of Allah behind all of these experiences. Body work experience gives them confidence that there is something behind this visible physical body. However, the human body is not only owned by a person, but has become a sign system of community culture. The body no longer only has the meaning of itself, but also must obey the general norms that apply in the society where a person lives. The meaning of the lengger dancer's body is very dependent on the interpretation of the surrounding community, the majority of whom are Muslim. While Islam teaches that the body, especially the female body, must be protected because it has the potential to bring sin. However, the community's interpretation of the body is not monolithic. The situation and culture in which they live determines the interpretation of how to treat the female body. This is where there is often a value tension between Islamic teachings and traditional values.
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Loma, Aleksandar. "*Rěc', *slovo, *besěda: Etymology and semantic prehistory". Juznoslovenski filolog, nr 64 (2008): 199–216. http://dx.doi.org/10.2298/jfi0864199l.
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Common Slavic words *r?c', *slovo and *bes?da all came to express, in different Slavic languages, the linguistic notion of 'word, speech', but each of those apparent synonyms has a (pre)history of its own. That of *r?c' is the least complicated: as a verbal noun from *rekti 'to say', it stands in the closest relationship to its object, which may explain the semantic development to 'thing'. *Slovo goes back to PIE *kl?uos 'fame', which is also the prevalent meaning of its cognates in IE languages. As an exception Avestan sravah- does not mean 'word', as it had been taken for granted for a long time, but rather 'eulogy, hymn'. Not unlike it -and Homeric Pl. kl?a andr?n- Pre-Christian *slovo seems to have been a solemn, especially commemorative speech, a funeral lamentation, an epic poem. In translating the Holy Scripture into Slavonic it apparently met Greek logos in the rhetorical part of its semantic field, and only secondarily expanded onto the lexical one. As for *bes?da, its proper sense is 'a speech in public', which developed from 'a meeting(-place) in the open'; it is convincingly analyzable as *bez-s?da, 'sitting outside', a compound etymologically matched, in Old Indian, by the adjective bahih-sad- meaning the same (used of a gambler).
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Suprianto, Hendra. "Metafisika, Epistemologi, Metodologi, Logika, Etika, Estetika, dan Sejarah Filsafat". Journal of Innovation in Teaching and Instructional Media 4, nr 2 (22.01.2024): 168–76. http://dx.doi.org/10.52690/jitim.v4i2.755.
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This article is intended to describe the branches of philosophy and the history of philosophy and their scope, both descriptively and analytically. From the results of the review it can be seen that there are 6 branches of philosophy, namely metaphysics, epistemology, methodology, logic, ethics and aesthetics. Metaphysics is a branch of philosophy that discusses the problem of existence. Aristotle does not use the term metaphysics but uses the term protophilosophia. Epistemology comes from Greek, namely episteme means knowledge and logos means word, thought and knowledge. The methodologies commonly used are Bayani methodology and Burhani methodology. Logic cannot be separated from the process of finding out the values of truth and authenticity. Ethics is the main branch of philosophy that studies values or qualities which are the study of moral standards and judgments. Aesthetics is a science that discusses beauty, how it is formed, and how someone feels it.
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Butler, Shane. "Cicero the Barbarian". PMLA/Publications of the Modern Language Association of America 135, nr 2 (marzec 2020): 357–62. http://dx.doi.org/10.1632/pmla.2020.135.2.357.
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Late Into The Night, I Sit Alone in My Study, Listening. in This, I Am Not Unlike The Title Character of Italo Calvino's “A King Listens,” one of three stories that make up his Under a Jaguar Sun, first published as a collection in 1986. The aim of Calvino's king is the acoustic surveillance of his realm, every corner of which is connected to the throne room by a twisting network of resonant tubes. Day in, day out, he listens, learning much, but feeling very little.This royal listener would later capture the imagination of the philosopher Adriana Cavarero, who opens her book For More than One Voice with a close reading of the story. For Cavarero, Calvino's king is very much like philosophy in its traditional Western form, listening for bodiless, universal logos, the Greek word for “word” that ancient philosophy uses to designate the rational order of the cosmos. In the story, the king is brought to his knees, suddenly and unexpectedly, by the sound of a woman singing. For Cavarero, this single, singular voice embodies the particularity that philosophy traditionally excludes in the name of the universal.
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Pfister, Lauren F. "Gadamerian and Chinese Philosophical Reflections on the Developments of Chung-ying Cheng’s Post-Dialogue Onto-hermeneutic Philosophy". Journal of Chinese Philosophy 48, nr 4 (16.12.2021): 341–56. http://dx.doi.org/10.1163/15406253-12340035.
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Abstract In light of developments in Chung-ying Cheng’s (1935-) onto-hermeneutic philosophy during the years after his dialogue with Hans-Georg Gadamer (1900–2002) took place in Heidelberg in May 2000, I explore several new issues related to Cheng’s understanding of Gadamer’s hermeneutic philosophy. First of all, I argue that Cheng has not addressed the vital concept of the “inner word” in Gadamer’s Truth and Method, and point toward some of its fecund hermeneutic significance, especially with regard to its characterization of Sprache/Language and its dynamics within human understanding. Secondly, I underscore the fact that Cheng (and the majority of other contemporary Chinese philosophers) have not understood the profound impact of Christian philosophical writings in Gadamer’s work, particularly in his claim that Christian ontology offers an alternative to ancient Greek ontologies that are “categorically significant.” Finally, I describe and analyze the development of a new theistic understanding of reality within Cheng’s post-dialogue publications, suggesting ways of critically advancing his claims in the light of Gadamer’s account of the “inner word” and the Christian ontological claims grounded in the logos-theology as presented in the prologue to the Gospel of John.
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Narzullaevna, Safarmaxmatova Zarrina. "THEORETICAL FOUNDATIONS OF PAREMEOLOGICAL UNITS IN ENGLISH AND UZBEKI LANGUAGES". European International Journal of Multidisciplinary Research and Management Studies 3, nr 12 (1.12.2023): 190–95. http://dx.doi.org/10.55640/eijmrms-03-12-34.
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In linguistics, the field of phraseology is one of the fields that does not have a long history. It was studied as part of lexicology for many years until it was separated as a separate department. Despite the fact that a lot of research has been done in the field of phraseology, it still has many aspects that have not yet been discovered. One of them is the ability to distinguish phraseological units from other units that are not ready in speech, and one of the controversial problems of phraseology is to understand it in a narrow and broad sense. The word paremiology is derived from the Greek words paranomia -wisdom, and logos -teaching. That is, the mental state, ethical and aesthetic feelings, positive qualities of a certain people, representing the way of life, life, people's attitude towards society, conclusions drawn based on observations and experiences, and oral from generation to generation. Paremiology is the field of linguistics that studies wise expressions such as proverbs, proverbs, and proverbs that move in form, are compact and simple, and appear as short and meaningful logical summaries. The field of Paremiography deals with the collection of such compounds.
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Burns, Rachel A. "Solomon and Saturn I, 89 a, “prologa prim”: An Exercise in Monastic Reading Practice". Anglia 138, nr 4 (11.11.2020): 618–48. http://dx.doi.org/10.1515/ang-2020-0051.
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AbstractThis article reassesses the grammatically problematic half-line prologa prima (l. 89a) in the Old English wisdom poem Solomon and Saturn I, and suggests that it ought to be emended to the grammatically viable reading of “prologa prim”. Line 89 a introduces a passage in which the words of the Pater Noster become anthropomorphised as warriors and attack the devil. I will argue that “prologa prim” is an exegetical exercise, informed by grammatical theory and liturgical practice, designed for an audience of monastic readers. This multivalent half-line offers different levels of meaning when read according to different permutations of language and metaphor, in a process analogous to the interpretation of scripture according to the influential model of fourfold exegesis. When read literally, as ‘the first of the initial letters’, “prologa prim” indicates the unfolding and time-bound process of reading. Previous scholars (Anlezark 2009; Anderson 1998) have noted the allusive references in line 89 a to Greek logos (‘word’) and Old English prim (‘first hour’, ‘Prime office’), but not their full significance. Through these allusions, the reader shifts from a literal reading to a spiritual and metaphorical reading of the half-line, achieving a diachronic perspective of the Pater Noster’s recitation across time, and finally an atemporal perspective, reading in line 89 a a paraphrase of John 1:1, “In the beginning was the Word”. In conjunction with the subsequent episode of the battle, line 89 a forms an exemplum of the monastic practice of lectio divina. This example of ‘monastic poetics’ (O’Camb 2014; Niles 2019) moves from grammatical analysis to a vision of the Word.
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Savla, Dhairya, i Prof Ruchi Rautela. "Design and Improvement of Caesar Cipher". International Journal for Research in Applied Science and Engineering Technology 11, nr 7 (31.07.2023): 1190–94. http://dx.doi.org/10.22214/ijraset.2023.54819.
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Abstract: Cyber security is the application of technologies, processes and controls to guard systems, networks, programs, devices and data from cyber-attacks. Cryptology is the study of securing Computer systems that allow only sender and receiver to read it.Cryptology comes from Greek word ‘Kryptos’ which means ‘hidden’ and ‘logos’ means ‘to study of’. Even though security is important, numerous applications have been created without considering fundamental points of data security that is confidentiality, authentication, and availability. As we depend more on the internet, security issues and problems will also increase. To prevent alteration or access of data by unauthorized persons, cryptography is required. A methodology is proposed to increase the efficiency of the Caesar cipher which is the simplest cipher. This research introduces a new hybrid secure Caesar cipher by combining the three most important Ciphers (Caesar Cipher, Vigenère Cipher, Polybius Cipher) and Diffie-Hellman technique This hybrid encryption cipher provides better security as compared to normal Caesar ciphers.
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Dutton, James. "Life inside Logos: Discourse, Anthropogenesis and World-Effects in Cassin and Sloterdijk". Paragraph 47, nr 2 (lipiec 2024): 142–61. http://dx.doi.org/10.3366/para.2024.0459.
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This article performs a ‘logological’ and ‘spherological’ reading of globalization to critique the topical generality of spatial rhetoric. Posited respectively by Barbara Cassin and Peter Sloterdijk, these seemingly distant theories both show how ‘world’ is created by discourse — that being is an effect of saying. An appropriately equivocal translation of the Greek logos, discourse is here read as the rhetorical forms of ‘inning’ that make space sensible. Cassin's ‘counter-philosophical’ reading of the ancient Greek Sophists challenges post-Parmenidean philosophy's ‘ontopological’ generalization of space into topics, instead attending to the worlds opened by the different ways space is described. This is read alongside Sloterdijk's spherology and its emphasis on transference and ‘inning’, arguing that space is a discursive product, a shared ‘canopy’ under which we make worlds to share meaning. Throughout ‘human’ history, these meanings have, as both Cassin and Sloterdijk argue, determined human life as the ontological being that can be represented under these discursive atmospheres. The article suggests that this can be thought less exclusively by taking up the Sophists’ rhetorics of time and kairos, which reimagines the discursive production of space through contingency and particularity — the sense of reality as the autonomy of the political.
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Markiewicz, Barbara A. "Obywatel a globalizacja". Civitas. Studia z Filozofii Polityki 10 (30.01.2007): 191–203. http://dx.doi.org/10.35757/civ.2007.10.10.
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The placing of the concept citizen in the context of globalisation makes it possible to approach it using the category of cosmopolitism and the related dispute between the advocates of pluralism and those of hegemony. In the debates on cosmopolitism, the transition from the classic concept of ‘citizen’ to that of ‘citizen of the world’, or cosmopolite, is generally regarded as something obvious, just as is its territorial extension. The concept of the citizen thus becomes transcendental and virtual. Usually its Greek roots are pointed to, as cosmo-polites is derived from the word cosmos, an ordered world, the universe and polites, a citizen. The historians of concepts are, however, right to point out that in its original form, that is, among the cynics and the stoics, the word cosmopolites was understood in a philosophical and moral rather than in a political sense. It was a deliberate rejection of polis as a specific place and a specific political order, in favour of a universal space and natural law. Humans, as inhabitants of the universe, are subject only to the authority of the world-penetrating logos, the principles and laws with which they were able to become acquainted by applying their own rationality; this very capability was an obligation to observe those principles and laws and to comply with them. Because of its very nature, the concept of a cosmopolite is thus apolitical, or, in other word, not uncitizen-like.
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ELLIS, B. ANTHONY. "PROVERBS IN HERODOTUS' DIALOGUE BETWEEN SOLON AND CROESUS (1.30‐33): METHODOLOGY AND ‘MAKING SENSE’ IN THE STUDY OF GREEK RELIGION". Bulletin of the Institute of Classical Studies 58, nr 2 (1.12.2015): 83–106. http://dx.doi.org/10.1111/j.2041-5370.2015.12013.x.
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Abstract Summary: Several influential scholars have recently argued that Herodotus' thought about the gods and historical causation is inconsistent and ‘proverbial’ in nature, and these conclusions have been used to support far-reachingtheories about the nature of ancient Greek religion and archaic thought. Taking the Croesus logos as a case study, I question some of the philosophical premises and methodological practices employed in recent arguments for Herodotus' inconsistency. I argue that much analysis is based on a reductive treatment of key words or phrases (often classed as ‘proverbs’) in isolation from their immediate context. I also argue that stronger claims about the difference between ancient religious/proverbial thought and modern, secular thought rely on circular reasoning. Finally I explore alternative approaches to the interpretation of the theology of Herodotus' Croesus logos, discussing examples from humanist apologetics to literary analysis in the twenty-firstcentury. In exploring various approaches to Herodotean exegesis I offer a new analysis of several key concepts (divine nemesis, divine phthonos, sumphorē) and reassess the dynamics of the dialogue between Solon and Croesus.
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ARION, Alexandru-Corneliu. "SOME ASPECTS OF THE CONTROVERSIAL NEXUS BETWEEN SCIENCE AND RELIGION". International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, nr 1 (7.12.2020): 31–44. http://dx.doi.org/10.26520/mcdsare.2020.4.31-44.
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The present paper takes into consideration a few aspects related to the relation between the two disputed domains of knowledge: science and religion. After having pointed out the main eight warfare and nonwarfare models of interaction between science and religion, the study focuses on the motives of Eastern and Western Christianity breach, which resides on the very different attitude to Science and Nature. The main part of depicting the nexus between the two fields of research is focusing on the doctrine of creation, the one Christian theology truly revolutionized. The Christian Weltanschauung was so new in comparison with Greek cosmology that it had to raise new questions and make radical modifications, especially regarding the understanding of space and time. The Fathers of the Orthodox Church were happy to use the science and philosophy of their time in their theological thinking. However, they did not pursue a natural theology in the sense the term is often now understood based on scholastic theology. According to the Orthodox understanding, the intellect provides not knowledge about the creation but rather a direct apprehension or spiritual perception of the divine Logos (Word) incarnate in Christ, and of the inner essences or principles (logoi) of the cosmos components created by that Logos. The arguments of Orthodox Christian theology proof that the quantum universe was created out of nothing and that it is kept in existence only by God's relationship with creation through Jesus Christ and the Holy Spirit. In relation to itself, the universe is reduced to nothing, because God is in Himself, while any other created thing is dependent upon Him, into an indissoluble connection with Him. According to creation theology, God gives the world its rational, intelligible structure as described by the laws of nature through the transcendent and eternal act of bringing the world into existence ex nihilo. As immanent creator, God also continues to create (creatio continua) and providentially direct processes and events towards their consummation in the eschaton. Overall, there is a poignant reason for keeping science and religion together once “science without religion is lame and religion without science is blind” (Einstein).
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Panaccio, Claude. "Mental Language and Tradition Encounters in Medieval Philosophy: Anselm, Albert and Ockham". Vivarium 45, nr 2 (2007): 269–82. http://dx.doi.org/10.1163/156853407x217768.
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AbstractMedieval philosophy is often presented as the outcome of a large scale encounter between the Christian tradition and the Greek philosophical one. This picture, however, inappropriately tends to leave out the active role played by the medieval authors themselves and their institutional contexts. The theme of the mental language provides us with an interesting case study in such matters. The paper first introduces a few technical notions—'theme', 'tradition', 'textual chain' and 'textual borrowing'—, and then focuses on precise passages about mental language from Anselm of Canterbury, Albert the Great and William of Ockham. All three authors in effect identify some relevant Augustinian idea (that of 'mental word', most saliently) with some traditional philosophical one (such as that of 'concept' or that of 'logos endiathetos'). But the gist of the operation widely varies along the line and the tradition encounter is staged in each case with specific goals and interests in view. The use of ancient authoritative texts with respect to mental language is thus shown to be radically transformed from the eleventh to the fourteenth century.
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Madah Rahmatan, Depaty Alvio JH, Nurhikmah Sani, Diki Ramadhan Alfarisi i Vikky Alziqry JH. "Role And Function Of Phonemes In Phonology For Arabic Communication". International Journal of Education and Teaching Zone 2, nr 2 (10.06.2023): 179–87. http://dx.doi.org/10.57092/ijetz.v2i2.52.
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Language consists of several language components. Language components are language knowledge, language use, and language changes associated with those components. Language knowledge includes knowledge of phonetics and phonology. Phonetics and phonology are the main understandings in mastering communication using Arabic. In the process of using language, a language is a tool used to convey ideas, thoughts, and desires or desires to others that aim to develop all aspects of life. The research method that the author uses is the Descriptive Qualitative research method. The approach used by the author is the Review Pustaka (Library Research) approach with data collection techniques using the Literature Study method. Phonology comes from the Greek word phono and the word logos. Phono means sound or sound, and the emblem implies science. Phonology is divided into 2 (two), namely phonetics and phonemes. Phonetics is the science of sound that talks explicitly about sound problems without paying attention to the function and meaning of sound. Phonemes are the study of sounds that study parts of the little unity of a language. Vowels in Arabic phonemes are commonly called crazy. Vowel types are the vowel phoneme Fathah, the vowel phoneme Kasrah, and the vowel phoneme Dhommah. A voice or vowel is a language sound that comes from the vibration of a person's throat vocal cords. The difference in the variety of sounds is the long and short verbal aspects.
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Aukštuolytė, Nijolė. "DAIKTŲ IR VARDŲ SANTYKIO FILOSOFINĖ REFLEKSIJA ANTIKOJE". Problemos 68 (1.01.2005): 51–62. http://dx.doi.org/10.15388/problemos.2005..4074.
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Straipsnyje analizuojama būties, žinojimo ir kalbos santykio filosofinė refleksija antikoje, besiremianti būties ir mąstymo vienovės pajauta sinkretiniame graikų mąstyme. Būdingiausia jos išraiška – antikinės filosofijos bandymai aiškinti pasaulio prigimtį bei ryšius ir siekti tikrojo žinojimo, išreikšto „tikrųjų daiktų”, t. y. esmių, vardais. Argumentuojama, kaip Platono siekis ieškoti „tikrųjų daiktų” vardų implikuoja teorinę kalbos tinkamumo žinojimui analizę ir pirmą kartą minties istorijoje iškelia filosofijai pažintinių kalbos galimybių tyrimo uždavinį. Kartu parodoma nevienareikšmė autoriaus pozicija, neduodanti konkretaus atsakymo, kokios yra kalbos galimybės atskleisti daiktų esmę. Aristotelio bandymai žinojimą tyrinėti kaip loginio samprotavimo rezultatą ir pastangos ieškoti tikslesnių minties atitikmenų kalboje leidžia argumentuoti, kaip antikoje įsitvirtina metodologinė nuostata, kalbą tapatinanti su žinojimu ir tirianti jos galimybes vaizduoti pasaulį, įžvelgti jo prigimtį.Reikšminiai žodžiai: epistemologija, logos, kalba ir žinojimas, vardas ir daiktas, Aristotelio logika.
PHILOSOPHICAL REFLECTION ON THE RELATIONSHIP BETWEEN THINGS AND THEIR NAMES IN THE ANTIQUITYNijolė Aukštuolytė
Summary
The article discusses the Antique philosophical reflection of the relationship between being, knowing and language, based on the unity of being and thinking in the syncretic thinking of the Greek philosophers. Itsmost characteristic manifestation lies in the attempts of ancient philosophy to explain the nature and relationships of the world and to seek for true knowing, conceived as knowledge of ‘true things’, in other words,the names of the essence. The article argues that Plato’s search for the names of ‘true things’ implies a theoretical analysis of the adequacy of language for knowing as well as raises the objective of philosophical analysis of the cognitive potential of language. Plato’s ambiguous stance with reference to the potential of language to reveal the essence of things is also shown. Aristotle’s attempts to analyze knowing as a result of logical thinking and his attempts to search for more precise equivalents of thought in language led to the idea of the methodological approach which identifies language as knowing and focuses on the analysis of its potential to depict the world and penetrate into its nature. Keywords: epistemology, logos, language and knowledge, word and thing, Aristotle’s logic.
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Pelling, Christopher. "Educating Croesus: Talking and Learning in Herodotus' Lydian {Logos". Classical Antiquity 25, nr 1 (1.04.2006): 141–77. http://dx.doi.org/10.1525/ca.2006.25.1.141.
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Abstract Two themes, the elusiveness of wisdom and the distortion of speech, are traced through three important scenes of Herodotus' Lydian logos, the meeting of Solon and Croesus (1.29––33), the scene where Cyrus places Croesus on the pyre (1.86––90), and the advice of Croesus to Cyrus to cross the river and fight the Massagetae in their own territory (1.207). The paper discusses whether Solon is speaking indirectly at 1.29––33, unable to talk straight to Croesus about his transgressive behavior: if so, that illuminates the dynamics of speech at a court. At 1.86––90 Croesus may not have fully understood what Solon earlier said to him. Cyrus may understand Croesus' report of Solon's words better than Croesus does himself. Herodotus' readers will also be uncertain what the response of Delphi will be to Croesus' indignant questioning: if a reader has failed to grasp the significance of Gyges' transgression five generations earlier, that reenacts the forgetfulness of figures in the text. At 1.207 Croesus' advice to Cyrus is of questionable wisdom: Croesus too cannot speak directly, and he has anyway learned the wrong lesson from his catastrophe, extrapolating too directly from his own experience. The conclusion suggests some reasons why Herodotus should have chosen to begin his History with Lydia, the kingdom that is on the cusp between East and West, and with Croesus, a figure that resists description in the easy formulations of Greek/barbarian discourse.
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Ermisa, Ermisa, i Ardimen Ya Zulfah. "Ontologi Ilmu Pengetahuan". Journal on Education 6, nr 1 (13.06.2023): 3306–12. http://dx.doi.org/10.31004/joe.v6i1.3396.
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Ontology is a science that examines what is the nature of science or scientific knowledge which is popularly known by many people as science, what is the nature of rational truth or deductive truth and empirical reality that cannot be separated from science's perception of what and how. The ontology of science limits itself to scientific studies that humans can think about rationally and can observe through the five human senses. Meanwhile, the study of objects of study that are within the limits of pre-experience (such as human creation) and post-experience (such as heaven and hell) becomes an ontology of other knowledge outside of science. In language, ontology comes from the Greek word origin is "Ontos" and "Logos". Ontos is "that which exists" while Logos is "knowledge". Simply put, ontology is the science that talks about what exists. In terms, ontology is a branch of philosophy that deals with the nature of life about an existence which includes the existence of everything that exists and that may exist. And do not mix up the truth with falsehood and (do not) hide the truth while you know it. (QS. Al-Baqarah Verse 42) Ontology basically talks about the nature of "existing" science, the nature of knowledge objects, and the nature of the subject-object relationship of science. How science is viewed ontologically, the discussion is that ontology examines, analyzes knowledge based on whether knowledge really exists or does not exist. For example in Islamic Education Management, ontologically the discussion is focused on Islamic Education Management does it really exist or not, not only the study program but actually the knowledge taught in it is actually no different from Education Management in general.
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Marder, Michael. "Exilic Ecologies". Philosophies 8, nr 5 (9.10.2023): 95. http://dx.doi.org/10.3390/philosophies8050095.
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A term of relatively recent mintage, coined by German scientist Ernst Haeckel in 1866, ecology draws on ancient Greek to establish and consolidate its meaning. Although scholars all too often overlook it, the anachronistic rise of ecology in its semantic and conceptual determinations is noteworthy. Formed by analogy with economy, the word may be translated as “the articulation of a dwelling”, the logos of oikos. Here, I argue not only that a vast majority of ecosystems on the planet are subject to environmental upheavals and ecological crises, but also that ecology as the crossroads of dwelling and articulation is in crisis, having come into its own and made explicit what was silently present in its historical enunciation. As a result, ecology needs to be deromanticized, decoupled from the bucolic and the picturesque, and dissociated from nativism and autochthony. Every organism, ecosystem, or place is affected by the forces of unsettlement and displacement; all dwellings and their articulations are shaken to the core and set in motion, rendering ecologies exilic. Ecologies today share the exilic condition, which also threatens to level the differences among them, without the chance of returning to a stable origin, itself nothing other than a theoretical fiction. In what follows, I propose to chalk out the outlines of exilic ecologies.
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Chertovskikh, M. G. "Lecture as an adventure". Concept: philosophy, religion, culture 7, nr 2 (18.06.2023): 151–53. http://dx.doi.org/10.24833/2541-8831-2023-2-26-151-153.
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Philologist Olga Alieva studied the formation and development of the protreptic and parenese genres in ancient Greek and early Christian literature within her PhD thesis. Later, she taught ancient languages at the Yuriy Shichalin's Museum Graeco-Latinum Classical School, and since 2013 she has been working at the HSE School of Philosophy. The book under the headline “Philosophical text in antiquity” is a continuation of the research that took place from 2014 to 2017, revised for publication in this form in 2022. The book is composed of seven lectures covering the form and content of the ancient philosophical text, the dichotomy of written and oral word in ancient Greek culture, the relationship between ancient science and philosophy, poetry and prose, myth and logos, the features of the rhetorical situation and the object of the text, its purpose, the status of the author and the publisher. Of course, a much longer list of problems is addressed, but let's not forget that the main content of the work, without the preface, the appendix, which is also very interesting in itself, a nominal index and list of references, occupies only one hundred and thirty-three pages. And here the question arises: how suitable is the lecture genre for disclosing such extensive material in a very limited framework? The solution is the lecture genre itself, which always assumes that what the author is going to tell will be too voluminous and one will have to deal with the management of available facts, evidence and data. This review shows that Olga Aliyeva's style of data composition is a worthy example of such work, which turns a lecture into an adventure.
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Nandra Arif Fani, Mauliya. "Anthropology as an Approach in Islamic Studies". International Proceedings of Nusantara Raya 1, nr 1 (20.10.2022): 362–66. http://dx.doi.org/10.24090/nuraicon.v1i1.156.
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God sent down revelation as a means of guiding the life of mankind. Revelation is gathered in the form of religion that provides harmony in human life. This research is a research with qualitative methods and uses a descriptive approach. This research uses relevant books and articles in collecting data so that this research is a literature research with references to articles of various relevant journals as a primary data source. Anthropology is a term that is no less interesting in the world of research. The word derived from the Greek anthropos means man and logos which means science. So, it can literally be argued that anthology is a science that studies humans. Religion has an existence that is never detached from the social reality that surrounds it. Religion is a cultural phenomenon, in which the religious practices that arise in a society are the result of understanding the doctrine of the teachings of the religion itself. As a scientific discipline, the anthropological approach has characteristics. Among the characteristics in the modern anthropological approach is holism, that is, the view that social practices should be researched in context and essentially seen as related practices in those societies. The area of anthropology is limited only to the study of emerging phenomena. The study or study of religion with an anthropological approach seeks to study about humans and society related to religion and culture that develops in that society. In other words, religious anthropology examines the relationship between man and supernatural power, human thought, attitudes and behavior in relation to unreal power.
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Urbonienė, Aušra. "JACQUES’O DERRIDA PHARMAKON INTERPRETACIJA". Problemos 76 (1.01.2009): 196–205. http://dx.doi.org/10.15388/problemos.2009.0.1932.
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Straipsnyje analizuojama Platono dialoge „Faidras“ suformuluota rašto samprata, ir J. Derrida knygoje „Diseminacija“ pateikta šios sampratos dekonstrukcija. Šioje Platono rašto sampratos rekonstrukcijoje sąvoka „pharmakon“ atlieka esminį vaidmenį. Dėl šios sąvokos keblumo visa Vakarų logocentrinė tradicija, pradedant Platonu, kalbėjimą iškelia virš rašto. Raštas įvardijamas kaip „pharmakon“, paprastai nurodant į jo nuodingumą ir kenksmingumą gyvąją esatį kontempliuojančiai sielai. Derrida, nagrinėdamas šią sąvoką, atskleidžia, jog neegzistuoja gyvas, neįtarpintas ženklais žinojimas. Šia prasme kalbėjimas (logos) tėra raštas plačiąja prasme. Ši Derrida įžvalga išjudina klasikinę kalbėjimo/rašto opozicijos hierarchiją, grąžindama ją į „pharmakon“ neapibrėžtumo būseną. Kaip galimas pakaitalas klasikiniam logocentriniam žinojimo idealui straipsnyje aptariama diseminacija kaip reikšmių išsėjimo būdas, įtvirtinantis signifikantų žaismą. Šis žaismas Platono farmacijoje pasireiškia kaip „pharmakon“ išsisėjimas naujuose „pharmakeus“ ir „pharmakos“ reikšmių laukuose.Pagrindiniai žodžiai: logocentrizmas, pharmakon, raštas, pharmakeus, pharmakos.Jacques Derrida’s Interpretation of PharmakonAušra Urbonienė SummaryThe article deals with Derrida’s interpretation of Plato’s notion of pharmakon. Pharmakon is the Greek word which has two opposite meanings – “cure” and “poison”. The concept of pharmakon, according to Derrida, produces a play of binary oppositions crucial to Western logocentric tradition: remedy/poison, speech/writing, good/bad, interior/exterior, etc. In Plato’s Pharmacy Derrida questions the main distinction between speech and writing. He argues that speech was viewed as the “original” form of language by Plato and the Western tradition. Writing is a later development – essentially bad, external to memory, productive not of truth but of appearances. Derrida, in his theory of archi-writing, turns upside down the opposition by showing that speech is a form of writing. Also, when reading Plato, Derrida reveals an interconnection between the words pharmakon (remedy), pharmakeus (sorcerer, magician) and pharmakos (scapegoat) which was never used by Plato but, according to Derrida, plays an important role in the character of Socrates. Socrates as pharmakeus becomes the most famous pharmakos in Athens after he drinks the pharmakon.Keywords: logocentrism, pharmakon, writing, pharmakeus, pharmakos.
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Atlan, Henri. "Biological Medicine and the Survival of the Person". Science in Context 8, nr 1 (1995): 265–77. http://dx.doi.org/10.1017/s026988970000199x.
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The ArgumentThe status of the person is analyzed as represented by the life sciences under the influence of modern physico–chemical and molecular biology.At the same time the linguistic structure of reality as seen through formalized scientific discourse is not that of a language, but rather that of operational symbolisms, so that the judeo–Greek tradition of Verb as creating and Logos as procreating — which is probably at the origin of the surprising confidence in the possibility of dominating nature through words and formulae — could be suc–cessful only through the depersonalization of language.Notwithstanding appearances, the phenomena of structural and functional self–organization do not really change this situation.In this context the question of the status of the person and of the intentional subject has to be dealt with pragmatically, giving up the notion of a unified scientific theory that would take into consideration at the same time the experi–mental sciences (physics, chemistry, biology and “objective” human) and the human sciences as linking subjectivity and intentionality.
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Ahmad Qusairi i Nur Hanifansyah. "Psikologi Manajemen Dalam Pendidikan". Nidhomiyyah: Jurnal Manajemen Pendidikan Islam 3, nr 2 (1.07.2022): 116–28. http://dx.doi.org/10.38073/nidhomiyyah.v3i2.830.
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Psychology originates in English known as psychology which is rooted in two Greek words, namely psyche which means soul and logos which means science. So literally psychology means the science of the soul. Etymologically, the notion of management is the art of organizing and executing. Management can also be defined as the process of managing or managing something. So in general, management is the process of organizing or managing something done by an individual or a group of people. Management has a relationship with psychology because it is known that the element of HR (human resources) is the most important element of the three working capital of any company. This is because psychology, which is human-centered, is capable of intervening in various internal human factors such as motivation, work attitudes, skills, etc. The method used in this study is a qualitative research, according to the study in this study, the type of research is library research. In this case the researcher will identify discourse from books, papers or articles, magazines, journals, the web (internet), or other information related to the writing title.
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Lynch, Tosca A. C. "Singing with the Muses: new paths into ancient Mousikē". Dramaturgias, nr 22 (16.05.2023): 487–522. http://dx.doi.org/10.26512/dramaturgias22.48362.
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This article offers an overview of a variety of paths that can be followed to investigate the rich and multifaceted world of the ancient 'art of the muses', highlighting the value that different perspectives bring to the study of ancient mousikē and its development as a discipline. In other words, this article is a methodological piece in the etymological sense of the term. It is a written logos that illustrates different methodoi—a number of 'paths' (hodoi) that lead us through (meth') the world of ancient greek music and reveal different, but complementary, aspects of this complex reality. Given that the historical dimension of these important issues has been discussed elsewhere, this article explores the productive interplay of different dimensions through the lens of my own research journey. In particular, we shall see how the interplay of insights offered by ancient philosophy, literature and musical theory, combined with the practical evidence preserved by the greek musical documents and material culture, shows that we need to develop a flexible and multi-faceted approach to the study of ancient mousikē in order to try to recapture some of its defining features. The final sections of this article include a number of case studies that show how new tools developed in the area of digital humanities have great potential for the study of ancient music. Some of these materials, including modern performances of ancient musical scores as well as 3d reconstructions of ancient instruments such as the louvre aulos, are showcased on a new dedicated website, emousike.com.
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Grzywaczewski, Józef. "Sobór chalcedoński. Kontekst historyczny, teologiczny, następstwa". Vox Patrum 58 (15.12.2012): 137–79. http://dx.doi.org/10.31743/vp.4072.
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The article presents the Council of Chalcedon; its theological and historical context and its consequences. The author starts with the theological context of this Council. In that time the question of relation between humanity and divinity in Christ was discussed. Apollinarius of Laodicea taught that in the person of Christ there were two elements: the Logos and the body. The Logos replaced the soul. He propagated the formula mia physis tou theou logou sesarkomene. Others theologians were not agree with his opinion. Generally, there were two theological schools which worked on this matter: school of Alexandria and of Antioch. In the first one, the Christ was seen especially as God who became man. In the second one, He was seen as the man who was God’s Son. With other words, in Alexandria the starting point of reflection was the Divinity of Christ. In Antioch the starting of reflection was His humanity. The author mentioned Eutyches whose ideas on Christology produced a lot of trouble. In such a context, the Council of Chalcedon was organized (451). It was the proposal of Emperor Marcjan. The Council, after having condemned Eutyches and Dioskur of Alexandria because of their position on theological matter, proclaimed a new definition of the catholic faith. The base of this definition was the Letter of Pope Leo the Great Ad Flavianum. The most important point of this definition was the statement that Divinity and humanity meet in Christ, and both form one person. Such a declaration seems to be clear, but it did not satisfy Greek theologians. They did not want to accept the formula two natures (duo physeis) in one person, because in their opinion it signifies a separation between the Divinity and the humanity of Christ. They preferred to speak about mia physis tou Theou Logou sesarkomene. Surely, by the term physis they did not understand nature, but a being. While saying mia physis they did not mean one nature, but one being. In their conception, Jesus Christ was a Being in which met Divinity and humanity. Many theologians were suspicious of the term person (prosopon); they supposed that it had a modalistic meaning. The main opinion of Modalists is: there is only One God who appears sometimes as Father, sometimes as Son, sometime as Holy Spirit. There were also other reasons of contesting the definition of Chalcedon. It was known that that this definition was imposed by the Greek emperor, influenced by the Bishop of Rome (Pope). Many theologians, especially in monastic milieu, did not want to accept the intervention of the civil authorities in religious matter. They did not have a very good opinion about Latin theology. In the fifth century there were some anti-Hellenic tendencies in the eastern part of the Empire. Many Oriental theologians rejected the definition of Chalcedon because it was „a formula of Rom and Constantinople”. In such circumstances, a lot of Christians separated themselves from the Catholic Church, forming Monophysite Churches. Those who remained in unity with Rome and Constantinople, keeping the definition of Chalcedon, were called Melchites. Another problem was the canon 28, which gave some privileges to the bishop see of Constantinople. Pope Leo the Great did not approve this canon. Anti-Hellenic tendencies were so strong that in the time of Islamic invasions the people of Palestine, Syria, and Egypt welcomed Arabic soldiers as liberators from Byzantine domination. It is to be said that Arabic authorities, after having taken power in a country, were friendly towards Monophysites and persecuted Melchites. So, the contestation of the definition of Chalcedon prepared the ground for the victory of Islam in the East. The article is ended by an observation of a French theologian Joseph Moingt: declaration that Divinity and humanity make union the person of Jesus Christ produced division not only in the Church, but also in the Roman Empire. This is one of great paradoxes in the history of Christianity.
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N. O. E., Kenneth, i Patricia T. M. "Using Logotherapy as a Counselling Model in Helping the Existentially Emotionally Depressed Christian". African Journal of Social Sciences and Humanities Research 7, nr 2 (29.04.2024): 197–208. http://dx.doi.org/10.52589/ajsshr-m7f1odzd.
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Logotherapy is a term derived from logos, a Greek word that translates to ‘meaning.’ It is a therapy defined as treatment of a disorder, illness, or maladjustment. It was developed by Viktor Frankl and was founded on the belief that human nature is motivated by the search for a life purpose, the pursuit of that meaning for one’s life. As a therapy of meaning it is very akin to religion. Frankl, the founder of logotherapy, was actually raised in a Jewish family and used his faith to cope with many hardships during life. His therapeutic technique led people to discover their meaning, the higher purpose in their lives. It focuses on the meaning of human existence as well as on man’s search for such a meaning. Logotherapy is very suitable for pastoral care and counselling, for its method is similar to the belief in God or a higher power; it facilitates changes through deep spiritual, emotional and physical awareness. It is a therapeutic method that allows for the deepening of faith and beliefs that ultimately results in a strong commitment to God at the same time promotes sound ethical moral community society. This paper does not intend to make logotherapy a panacea for all psychic problems but a suggestible counselling model for use by pastors and Christian educators: for helping the existentially frustrated and emotionally depressed, since all problems are logotherapeutically created. There is no doubt that most members are bedeviled with emotional depression which has effect on their commitments to God through the church. The calling of the Master, Jesus Christ, is for the pastor to equip the saints; so they may be about the ministry in the world.
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Sapna, Singh, Gupta Arvind i Chavan G. Shrimant. "IMPORTANCE OF DOSE IN NASYA AND BASTI KARMA: A REVIEW". International Ayurvedic Medical Journal 11, nr 8 (24.08.2023): 2004–10. http://dx.doi.org/10.46607/iamj3211082023.
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In Ayurveda, the term "Matra or dose" refers to a measure of quantity, size, length, number, degree, etc.—has been given enormous importance. The greatest doctors are believed to be those who place a high value on maintaining the matra, or dose, of the medication over the course of the treatment. The use of the correct dosage at the appropriate time is one of the general criteria for treating vitiated doshas. The efficiency of Panchakarma therapy depends on both the proper application of various elimination techniques and the development of diverse formulations. Sharangdhara was the first to specify the dose for each panchakarma procedure. The Matra mentioned in Ayurveda has been related to the Posology of modern pharmaceuticals. Posology term is derived from the Greek words poses ("how much") and logos ("science")—is the branch of medicine that deals with dosages. Basti is the best treatment for vata's shamana when it becomes severe, hence regarded as an Ardha or Sampoorna Chikitsa. Nasya is Shodhana Karma especially for Urddhva-jatrugata Vikara (disease which affect the body above clavicle). Each Panchakarma treatment has its own specific dosing system. The emphasis of the current review article is on the Nasya and Basti karma dosage.
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Darmiah, Darmiah. "Kajian Etimologi dan Terminologi Metodologi Pembelajaran Pendidikan Agama Islam". Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam 12, nr 4 (31.12.2022): 900. http://dx.doi.org/10.22373/jm.v12i4.17207.
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Islamic religious education as a system is an activity that includes objectives, curriculum, teachers, methods, approaches, infrastructure, environment, management and others that are interrelated and form a unified system. The student education methodology must be adapted to the needs and characteristics of students, so that teachers can easily convey it to students, and students can also easily accept and understand lessons from teachers, because teachers can adjust to students' souls. . students with such learning. Methodology comes from the Greek language and consists of two words, namely "Metodos" which means way or way and "Logos" which means science. In short, methodology is the science (discussion) of methods or methods. Although that method itself is the most convenient and fastest way to do things. There are also those who believe that the method is the path taken to achieve a goal. The definition of method in Zakia Drajat's terminology is a systematic way of working to facilitate the implementation of an action to achieve a goal. From Arifin's point of view, the method is the path one takes to achieve a goal. The definition of method in technical language is different. According to Hasan, Langgilang defines the method as a way or path that must be taken to achieve educational goals.