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McKinnish Bridges, Linda. "Aphorisms of Jesus in John: An Illustrative Look at John 4.35". Journal for the Study of the Historical Jesus 9, n.º 2-3 (2011): 207–29. http://dx.doi.org/10.1163/174551911x612791.
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AbstractThis literary genre, the aphorism, finds full expression in the Gospel of John. Vestiges of the world of orality, these 'gems of illumination' invite intense reflection and response as they illuminate not only the literary landscape of the Gospel but also provide a lens for viewing the Jesus tradition in the Gospel of John. My work is indebted to the research of J.D. Crossan, author of In Fragments who has written the definitive work on the aphorisms of Jesus in the Synoptic Gospels. More explorative work, however, is needed for the aphorisms of Jesus with particular focus on John's Gospel. Although the aphorisms of Jesus in John were omitted in the database of authentic sayings of Jesus compiled by the members of the Jesus Seminar, might these lapidary gems be placed on the table once more for exploration? While I am confident that the Johannine aphorisms lead us through the narrative landscape of the Gospel and even reveal distinctive aspects of the community, is it possible that they might also provide at least a brief glimpse of Jesus? Using the agrarian aphorism of Jn 4.35 as a showcase illustration, this article proposes to identify the form and function of the Johannine aphorism; to investigate the authenticity of the saying in Jn 4.34-35 using established criteria of authenticity; and to suggest the often-overlooked criterion of orality is a most useful tool for continued exploration.
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Mimura, Taro. "Comparing Interpretative Notes in the Syriac and Arabic Translations of the Hippocratic Aphorisms". Aramaic Studies 15, n.º 2 (2017): 183–99. http://dx.doi.org/10.1163/17455227-01502005.
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Paris Bibliothèque nationale de France MS Arabe 6734 contains a bilingual Syriac-Arabic text of the Hippocratic Aphorisms. Whereas the Arabic lemmata are clearly taken from Ḥunayn ibn Isḥāq’s translation of Galen’s Commentary on the Hippocratic Aphorisms, the Syriac translator has not been identified conclusively. In the Syriac translation, there is a long note on lemma iv. 47 in which the annotator refutes Galen’s interpretation of this lemma. In his Arabic translation of Galen’s Commentary on the Hippocratic Aphorisms, Ḥunayn also notes Galen’s misinterpretation of this lemma. In this article, I present the Syriac note, along with an analysis of Galen’s comment on lemma iv. 47 to show an inconsistency of Galen’s interpretation of this aphorism. I then present Ḥunayn’s note on this lemma for the first time, and illustrate how he edited the Arabic translation.
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Zungu, Evangeline B. "“Burying Old Bones in New Graves!” Linguistic Creativity with a Focus on Women’s Eligibility for Marriage in Zulu Memetic Aphorisms". Southern African Journal for Folklore Studies 27, n.º 2 (8 de fevereiro de 2018): 1–15. http://dx.doi.org/10.25159/1016-8427/2216.
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In oral cultures, proverbs are a window to the very fabric of society. This article looks at how the current generation is using traditional proverbs in modern ways, by employing Zulu memetic aphorisms. These memetic aphorisms function in the same manner as memes; except that the former has no images underneath the writing. Memetic aphorisms are written in Zulu; however, they involve a lot of codeswitching and use of numbers instead of words. These memetic aphorisms are factual, ironical, funny, and use word play. They are generally acceptable comments and meaningful assertions about life in general. Memetic aphorisms have become an easy and quick way to communicate opinions of the speaker regarding the behaviour, dress code, physical appearance, social status and religious affiliation. This article will look at how the content of these memetic aphorisms is organised to criticise and shun the bad behaviour of women in an effort to prepare them for marriage. It will also look at the correlation between the languages of memes, as it relates to traditional proverbs in Zulu. The article proposes a simple typology for analysing and identifying common features between the aphorisms and traditional proverbs in Zulu social discourse. These memetic aphorisms gain their relevance and meaning in the context within which they are used.
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Ławski, Jarosław. "Projectional Interpretation: Bolesław Prus’s Reading of „Zdania i uwagi” by Adam Mickiewicz". Tematy i Konteksty specjalny 1(2020) (2020): 180–96. http://dx.doi.org/10.15584/tik.spec.eng.2020.10.
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The article focuses on the interpretation of selected aphorisms of the Romantic poet Adam Mickiewicz (1798–1855) provided by Bolesław Prus (1847–1912), a prose writer and a representative of realism in Polish post-Romantic literature. Prus interpreted religious, sometimes almost mystical, aphorisms as commendation of hard work, activism, and as a manifesto of practical ethics. Inspired by the mystical thoughts of Angelus Silesius, Jakob Böhme and Saint-Martin, Mickiewicz’s aphorisms are perceived as exceptionally ambiguous. Prus, however, projected his own literary and philosophical mindset onto the micro-texts of the Romantic poet and, in consequence, oversimplified their meaning. What he did is here called a projectional interpretation.
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Neusner, Jacob. "Rabbinic Narrative: Documentary Perspectives on the Sage-Story in The Fathers According to Rabbi Nathan Text A". Review of Rabbinic Judaism 19, n.º 1 (12 de fevereiro de 2016): 1–53. http://dx.doi.org/10.1163/15700704-12341292.
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In 250 ce tractate Abot, The Fathers, delivered its message through aphorisms assigned to named sages. A few centuries later—perhaps in 500 ce—Abot deR. Natan, The Fathers according to Rabbi Nathan, gave flesh and blood form to those sages, recasting the earlier tractate by adding a sizable number of narratives about its named authorities. The authorship of The Fathers presented its teachings in the form of aphorisms, rarely finding it necessary to supply those aphorisms with a narrative setting and never resorting to narrative for the presentation of its propositions. The authorship of The Fathers according to Rabbi Nathan provided a vast amplification and supplement to The Fathers, introducing into its treatment of the received tractate a huge corpus of narratives of various sorts. In this way, the later authorship indicated that it found, in narrative in general, and stories about sages in particular, the preferred modes of discourse for presenting its message.
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Via, Dan O. "Book Review: In Fragments: The Aphorisms of Jesus". Interpretation: A Journal of Bible and Theology 40, n.º 1 (janeiro de 1986): 92–94. http://dx.doi.org/10.1177/002096438604000123.
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Kelber, Werner H., e John Dominic Crossan. "In Fragments: The Aphorisms of Jesus". Journal of Biblical Literature 104, n.º 4 (dezembro de 1985): 716. http://dx.doi.org/10.2307/3260700.
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Hills, Julian V. "The Three “Matthean” Aphorisms in theDialogue of the Savior53". Harvard Theological Review 84, n.º 1 (janeiro de 1991): 43–58. http://dx.doi.org/10.1017/s0017816000023944.
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TheDialogue of the Savior(NHC 3, 5) is a literary dialogue between “the Savior” and a group of disciples, among whom three are named and have speeches attributed to them (Matthew, Judas, and Mary). Originally written—or better, compiled—in Greek, perhaps early in the second century CE, the writing is preserved only in a Coptic translation made before the end of the fourth century. Only recently has a critical edition been published; hence scholarship on this important document is in its infancy.
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Schennikova, N., e E. Ozhegova. "Intercultural Significance of the World Aphoristic Fund". Scientific Research and Development. Modern Communication Studies 12, n.º 5 (10 de novembro de 2023): 29–35. http://dx.doi.org/10.12737/2587-9103-2023-12-5-29-35.
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Introduction. The article is devoted to the consideration of the world fund of aphoristic units as a unique example of the spiritual and mental globalization of people, regardless of their nationality and citizenship. National archives of aphorisms are the quintessence of the depth of human mental activity in the active contemplation of the world. They are a kind of universal supra-ethnic information archive of universal values and truths and are considered by us in the light of their intercultural significance as a means of smoothing national differences and bringing together different ethnic cultures.
Aim. The purpose of the article is to show that national aphoristic archives can be seen as a positive example of cultural globalization and used as a means of smoothing out national differences and uniting different nations, cultures and countries.
Met¬ho¬do¬logy and re¬se¬arch met¬hods. A comparative analysis of some collections of aphorisms and an analysis of the content side of aphoristic rhetoric were the main methods for achieving this goal.
Results. The themes of aphorisms are not directly indicative of any specific period of human history and also do not have any pronounced ethnic specificity. Aphorisms mainly characterize a person as a Human, regardless of ethnicity, citizenship and historical eras, and proclaim universal human values.
Scientific novelty. Aphorisms are considered as a unique example of the spiritual and mental globalization of people regardless of their nationality and citizenship in the light of their intercultural significance as a means of smoothing out national differences and bringing together different nations, cultures and countries.
Practical significance. The world fund of aphoristic units is a universal supra-ethnic information archive of universal human values and truths, has a significant potential for smoothing out contradictions (ethnic, religious, gender, political, etc.) and can be used in all contexts of the modern world as a reconciling and harmonizing factor.
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Pormann, Peter E., e Kamran I. Karimullah. "The Arabic Commentaries on the Hippocratic Aphorisms: Introduction". Oriens 45, n.º 1-2 (1 de janeiro de 2017): 1–52. http://dx.doi.org/10.1163/18778372-04501006.
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Anis, Muhammad Yunus, e Syed Nurulakla Bin Syed Abdullah. "A Comparative Analysis of Cultural Terms in Arabic-Javanese Religious Texts Through the Lens of al-Hikam Aphorisms Translation". Jurnal Al Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 15, n.º 2 (17 de dezembro de 2023): 472. http://dx.doi.org/10.24042/albayan.v15i2.18689.
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Local wisdom stood as a cornerstone of Indonesia's cultural richness. Regrettably, this invaluable asset, particularly in the form of "translation products," was overlooked and underappreciated. Despite Indonesia boasting a substantial collection of Arabic religious texts translated into Javanese, utilizing the pegon script, these Arabic-Javanese texts demanded preservation, scholarly exploration, and development grounded in specific theoretical frameworks. This research undertook a comparative analysis of "cultural terms" within religious texts, focusing on al-Hikam aphorisms translated from Arabic (L1) into both Indonesian and Javanese (L2). The primary objective was to dissect and analyze the local wisdom and Islamic Sufism moral values embedded in al-Hikam aphorisms through translation. The study drew on translations of words, phrases, clauses, and sentences from carefully selected sources related to cultural terms, including books and various Arabic-Javanese translation dictionaries. Employing a purposive sampling method, data collection followed a meticulous process. Qualitative data analysis unfolded through four pivotal stages: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis, and (4) cultural theme analysis. The findings, gleaned from lexicography study and semantic analysis of translation, revealed the existence of two translation ideologies shaping cultural terms in Arabic-Javanese religious texts: domestication ideology and foreignization ideology. This research underscored that translation products were inseparable from the ideological dimensions of foreignization and domestication. Foreignization endeavored to assimilate source language elements into the target language, while domestication integrated original components with local elements. This research contributed to a deeper understanding of how foreignization and domestication shaped the depiction of local wisdom in Arabic-Javanese religious texts.
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Shihadeh, A. "Review: Alfarabi: The Political Writings, 'Selected Aphorisms' and Other Texts: Alfarabi: The Political Writings, 'Selected Aphorisms' and Other Texts". Journal of Islamic Studies 13, n.º 2 (1 de maio de 2002): 199–202. http://dx.doi.org/10.1093/jis/13.2.199.
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Ivanov, Eugeney E. "ASPECTS OF EMPIRICAL UNDERSTANDING OF APHORISM". RUDN Journal of Language Studies, Semiotics and Semantics 10, n.º 2 (15 de dezembro de 2019): 381–401. http://dx.doi.org/10.22363/2313-2299-2019-10-2-381-401.
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Nowadays, modern linguistics pays much attention to the study of aphorism as a phrase text and a fixed phrase. In this regard, the analysis of the properties of aphorism, which characterize it in various types of discourse and spheres of communication, is particularly relevant. The article attempts to differentiate and describe various empirical understandings of aphorism. The purpose of the study is to establish and describe aspects and distinctive features of the empirical understanding of aphorism as a verbal means of expressing general judgments and universal generalization of reality in the form of phrase (phrase text). Research methods - heuristic, descriptive, taxonomic, generalization, analysis and synthesis. The material for the study are more than 100,000 aphoristic units taken from more than 300 handwritten and printed sources in Russian, Latin, English, German, French, Spanish and other languages. As a result, the notion of empirical qualification of aphorism is defined, it is a verbal means within this type of discourse or sphere of communication used in a particular social or cultural practice, the branch of knowledge (including scientific). Each particular empirical understanding of aphorism can be considered as one of the aspects of its general empirical understanding. Aspects of an empirical understanding of aphorism were formed at different times, emerged and developed in various national (or international) traditions, under the influence of various cultural trends and social processes, within the paradigms of scientific knowledge and linguocultures. It was established that there are only nine of the most significant empirical understandings of aphorism (scientific-philosophical, literary-philosophical, religious-literary, literary-fictional, literary-publicistic, literary-legal, folk-poetic, poetic-rhetorical, colloquial-linguistic understandings). Each of them forms a separate aspect of the empirical understanding of an aphorism based on a set of properties and functions (distinctive features), specific to the implementation of aphorism as a verbal means within a given social or cultural practice, the branch of knowledge. Introduction to the science the concept of “empirical understanding of aphorism” and the differentiation of aspects of such understanding is based on the use of aphorism in various types of discourse and spheres of speech communication, will allow to systematize aphoristic units as speech genres (scientific aphorisms, philosophical, literary, journalistic, legal, folklore, etc.), and also to distinguish the scientific directions of studying aphorism.
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Kosilova, Elena. "Genuine Reactionary: The Works of Nicholás Gómez Dávila". Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, n.º 1 (2021): 229–43. http://dx.doi.org/10.17323/1728-192x-2021-1-229-243.
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The article deals with the work of the Colombian philosopher and writer Nicholás Gómez Dávila, and primarily his five-volume work Scholia to an Implicit Text (Escolios a un texto implícito). This work is a collection of over 10,000 brilliant aphorisms. Gómez Dávila called himself a reactionary thinker. His aphorisms express a critical attitude towards the modern world. He criticized the shortcomings of democracies, and was strongly opposed to revolutions and the idea of progress. He saw progress as a gradual slide down an inclined plane. His ideal is a traditional society that is organized hierarchically. He also sharply criticized contemporary art, in which he believed little skill was left with very large pretensions for originality. He is a religious thinker who did not accept the ecclesiastical relief of the Second Vatican Council. An unattractive portrait of a man of our day looms in his aphorisms. He writes about fools and vulgar people who pursue fashion that attracts them by its superficial brilliance, while the “genuine reactionary” is always opposed to fashion. The reactionary is a loner by nature, does not tolerate crowds, lives an inner life, and communicates with philosophy and art. In the modern world, Gómez Dávila finds expressions of Gnostic tendencies from which comes the idea of the deification of man and the oblivion of God. He contrasts the intellect as something dry and abstract to intelligence which must live through existential conflicts. Some have compared Gómez Dávila with Nietzsche, but this comparison does not seem relevant.
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Cheong, Pauline Hope. "Tweet the Message? Religious Authority and Social Media Innovation". Journal of Religion, Media and Digital Culture 3, n.º 3 (6 de dezembro de 2014): 1–19. http://dx.doi.org/10.1163/21659214-90000059.
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Religious believers have historically adapted Scripture into brief texts for wider dissemination through relatively inexpensive publications. The emergence of Twitter and other microblogging tools today afford clerics a platform for real time information sharing with its interface for short written texts, which includes providing links to graphics and sound recordings that can be forwarded and responded to by others. This paper discusses emergent practices in tweet authorship which embed and are inspired by sacred Scripture, in order to deepen understanding of the changing nature of sacred texts and of the constitution of religious authority as pastors engage microblogging and social media networks. Drawing upon a Twitter feed by a prominent Christian megachurch leader with global influence, this paper identifies multiple ways in which tweets have been encoded to quote, remix and interpret Scripture, and to serve as choice aphorisms that reflect or are inspired by Scripture. Implications for the changing nature of sacred digital texts and the reconstruction of religious authority are also discussed.
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Hart, D. Bentley. "The Writing of the Kingdom: Thirty‐Seven Aphorisms Towards an Eschatology of the Text". Modern Theology 16, n.º 2 (abril de 2000): 181–202. http://dx.doi.org/10.1111/1468-0025.00121.
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Satybaldieva, D. S. "THE CATEGORY OF "PERFECTION" IN AL-FARABI'S PHILOSOPHY". Al-Farabi 79, n.º 3 (15 de setembro de 2022): 15–25. http://dx.doi.org/10.48010/2022.3/1999-5911.02.
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The article is devoted to the study of the category of “perfection”, presented in the philosophy of Al-Farabi in the following natural-scientific, historicalphilosophical, social, ethical and aesthetic treatises: “On the Views of the Inhabitants of the Virtuous City”, “On the Origin of Sciences”, “Indicating the Path to Happiness”, “Civil Policy”, “Aphorisms of a Statesman”, “The Great Book of Music”. While analyzing the category of “perfection”, Al-Farabi places it in the context of achievement of human happiness. The study concludes that the category of “perfection” in AlFarabi’s treatises manifests itself at the ontological, axiological, religious, social, ethical and aesthetic levels of philosophical understanding.
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GLASSMAN, JONATHON. "SORTING OUT THE TRIBES: THE CREATION OF RACIAL IDENTITIES IN COLONIAL ZANZIBAR'S NEWSPAPER WARS". Journal of African History 41, n.º 3 (setembro de 2000): 395–428. http://dx.doi.org/10.1017/s0021853799007677.
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The days are approaching when you will hear new things. Soon you will hear that an Arab is not an Arab, a Shirazi is not a Shirazi, and an African is not an African. You will hear this, and you will be told that you are all Zanzibaris.Al-Falaq, paper of the Zanzibar Arab Association, 1946Nani awezaye kumnyoosha Binaadamu pindi alitiwa kibyongo na Mungu? [Who can straighten out mankind, whom God has made a hunchback?]Afrika Kwetu, paper of the Zanzibar African Association, 1952STUDENTS of the history of African ethnicity will recognize in the second of these quotes a Swahili version of the aphorism from Kant with which Leroy Vail introduces his important volume on the creation of tribalism in modern Africa: ‘Out of the crooked timber of humanity nothing straight will ever be fashioned’. True to their spirit, both aphorisms can be interpreted in contradictory ways. Vail intended to point up a theme that runs throughout his volume: that ethnic categories are rarely as clear-cut as ethnic nationalists would have them seem, and that, where such clarity exists, it is only momentary, having arisen out of complex and messy historical processes. But the editors of Afrika Kwetu, the weekly newspaper of the Zanzibar African Association that published the Swahili proverb in 1952, drew less subtle implications. The immediate context was a plea against religious chauvinism, part of the newspaper's allegation that Zanzibar's Arab nationalist leaders had violated the Islamic injunction to respect other religions ‘of the book’. But the clear implication – elsewhere made explicit – was that God and nature had fashioned humankind into irreducibly separate races and nations, and that it was foolish and even blasphemous to mix or combine them, as (they charged) their Arab rivals were seeking to do.
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Niemeyer, Christian. "Auf die Schiffe, ihr Pädagogen! Ein einführender Textkommentar zu Nietzsches Aphorismensammlung Die fröhliche Wissenschaft". Zeitschrift für Religions- und Geistesgeschichte 57, n.º 2 (2005): 97–122. http://dx.doi.org/10.1163/1570073053978979.
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AbstractNot only does Nietzsche anticipate the doctrine of the Eternal Recurrence and the diagnosis of God's death in his collection of aphorisms "The Gay Science" (1882), but he also suggests what is later exposed more explicitly in Beyond Good and Evil (1886) and in "On the Genealogy of Morals" (1887): the project of an anti-metaphysical human science with a strong psychological focus and the task for 'new philosophers' to discover and reclaim 'another world' of knowledge and life. In this respect, "The Gay Science" has not been paid adequate attention and has been underestimated so far, in particular by German-speaking educationalists.
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Tromans, Oliver. "The ‘Divine Names’ and the ‘Attributes of Deity’: On the (Infinite) Analogical Interval in Forty‐Six Aphorisms". Modern Theology 36, n.º 3 (8 de julho de 2019): 629–40. http://dx.doi.org/10.1111/moth.12537.
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Biale, David. "GERSHOM SCHOLEM'S TEN UNHISTORICAL APHORISMS ON KABBALAH: TEXT AND COMMENTARY". Modern Judaism 5, n.º 1 (1985): 67–94. http://dx.doi.org/10.1093/mj/5.1.67.
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Carpentieri, Nicola, e Taro Mimura. "Arabic Commentaries on the Hippocratic Aphorisms, vi.11: A Medieval Medical Debate on Phrenitis". Oriens 45, n.º 1-2 (1 de janeiro de 2017): 176–202. http://dx.doi.org/10.1163/18778372-04501001.
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Karasik, V. I., e M. S. Milovanova. "Conceptualization of sacrifice: discursive vectors of evaluation". Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, n.º 43 (2021): 321–36. http://dx.doi.org/10.17223/18137083/74/24.
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The paper deals with understanding a sacrifice in linguistic consciousness. The idea of sacrifice reflects the interaction between man and a higher power. The essence of this notion is the objective and ways of implementing sacrifice and the general direction of its understanding corresponds to its rationalization and, consequently, desacralization. The research material was taken from Russian and English dictionaries, National corpora of the Russian and the English languages, collections of aphorisms. The verbal explanation of the concept “sacrifice” includes five components: 1) the subject who performs a sacral act; 2) the object of sacrifice, usually a living being; 3) the objective of the action – propitiation of a supreme force or demonstration of veneration and awe; 4) the cause of action – understanding of one’s sins and the divine greatness; 5) the mode of action – giving a certain object or a living being by means of its mortification to a God. Four typical sacrifice subjects may be identified: the supreme force, which may coincide with people or ideas, the victim, the actor, and the audience. The idea of sacrifice is closely connected to the ideas of worship, trial, and heroism. Discursive vectors of conceptualization of sacrifice emphasize its sacral, or heroic, or habitual meaning. The imaginative (figurative) aspect of sacrifice shows its necessity and approval in religious discourse and its critical understanding in everyday communication. The evaluative dimension of sacrifice, as presented in aphorisms, stresses its moral importance (especially in the case of self-sacrifice) and its disputability in other circumstances.
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Bell, Michael D. "Maccovius (1588–1644) on the Son of God as ἀυτόθεος". Church History and Religious Culture 91, n.º 1-2 (2011): 105–19. http://dx.doi.org/10.1163/187124111x557791.
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The character of the Second Person of the Trinity as eternally ἀυτόθεος, developed especially in the context of polemics with Antitrinitarians, is an important, albeit somewhat neglected, element in Calvin’s Christology. This article sets forth how, one theological generation later, Johannes Maccovius, the famed Polish Reformed theologian at Franeker, forcefully taught this doctrine within the context of his interactions with the followers of Arminius who denied this teaching, of whom he was one of their fiercest opponents. Maccovius dealt with this christological issue in a variety of works ranging from his work on theological aphorisms to his disputations and classroom lectures. Through a vast array of definitions, distinctions, and arguments, Maccovius is able to demonstrate his excellent qualities as an exegete, dogmatician, and polemicist, illustrating how he in his own writings strengthened and built on Calvin’s thought as a scholastic theologian from the period of early Reformed Orthodoxy.
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Raheem Kareem Al-Shareefi e Hussain Ali Hussain Al-Fatli. "The Qur›anic Effect on Religious Discourse in the Works of Radhiyuddeen Ali ibn Tawoos Al-Hilli (d. 664 A H)". Al-Muhaqqiq 1, n.º 2 (15 de junho de 2022): 25–50. http://dx.doi.org/10.62745/muhaqqiq.v1i2.153.
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The present paper attempts to elucidate the Qur›anic utilizationin religious discourse as adopted by Sayyid Radhiyuddeen Ali ibn Tawoos Al-Hilli(died 664 A H). This has been indicated in hisvarious plentiful supplications, wise aphorisms, commandments andgreat ethical letters. This is evident in such texts, where the Qur›anic effect has been demonstrated in such notions as the Divine contents, heavenly laws, their faith constants: whether in literal(direct) texts, non-literal(indirect) texts, or Qur›anic implications and meanings infiltrated in these texts.It has become clear to us in the light of his written records whichwe have studied, that the research ought to include an introductionentitled (The Glorious Qur›an, An Eternal Regenerated Text), ogetherwith two chapters: Chapter One (The Status of the Qur›an in the Literary Works of Sayyid Radhiyuddeen Ali ibn Tawoos Al-Hilli); Chapter Two: (Patterns of Qur›anic Effect in the Discourse of Radhiyuddeen Ali ibn Tawoos Al-Hilli).
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Tanga, Fabio. "Perspectives on Women in Plutarch’s Apophthegmata Laconica". Humanitas, n.º 78 (15 de dezembro de 2021): 71–96. http://dx.doi.org/10.14195/2183-1718_78_4.
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The paper analyzes role and reputation, words and behaviors, duties and activities of the female figures described and quoted in Plutarch’s Apophthegmata Laconica. Depending on status and context, the role played by women in Spartan families and society seems to be fundamental for several reasons, in crucial situations and in different historical periods. And Plutarch, relating anecdotes, customs and sayings of the Spartans, allows to identify a remarkable variety of perspectives on women and their field of action. So, the internal and external focus on Spartan women’s everyday life helps to show the female loyalty to a Spartan ‘system of values’, through a series of aphorisms that outline the contribution of women to the historical and political experience, tradition and literary narration of Sparta over the centuries.
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Furkalo, V. S. "Features of ideological confrontation in the Jewish environment of Ukrainian society: customs against Khassid". Ukrainian Religious Studies, n.º 26 (14 de janeiro de 2003): 116–23. http://dx.doi.org/10.32420/2003.26.1452.
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The emergence of Hasidism as a mystical form of the Jewish tradition during the eighteenth century caused organizational divisions in Judaism. This split, which swept half of the Jewish world of Central and Eastern Europe, was largely caused by the extraordinary success of the new religious movement among the common people.Many researchers (S. Dubnov, I. Berlin, Z.Krupitsky, Sh. Gorodetsky, I. Epstein, Sh. Etinger) point to the attractiveness of Hasidism, which was, first and foremost, the over-accessibility of truths proclaimed by the followers of Boal-Shem- This (Beshta) is the founder of the movement. At least the use of moral and instructive sentiments, aphorisms, and even "legendary anecdotes" to express the ideas of Hasidic teachings and their outspoken propaganda among the commoners have made this new movement of the Jewish tradition popularized. Figuratively speaking, the Hasidim sought to fill the inner world of man with properly crafted mystical ideas.
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Keizoghani, Seyyed Mahdi, e Asghar Moulavi Nafchi. "The Greatness of Nahj Al-Balagha and the Words of Imam Ali from the Perspective of Modern Christian Figures". International Letters of Social and Humanistic Sciences 69 (maio de 2016): 5–14. http://dx.doi.org/10.18052/www.scipress.com/ilshs.69.5.
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After the words of the Holy Quran and Prophet Muhammad’s tradition, the words of Imam Ali have in their own right bestowed upon mankind the finest and the most valuable social, political, and religious wisdom. Ever since a millennium when Sharif ar-Razi compiled Nahj al-Balagha using his unique and meticulous selection of Imam Ali’s speeches, letters, aphorisms, this invaluable book has deeply influenced many figures and luminaries among both Shia and Sunni Muslims and non-Muslims, all of whom have embraced and appraised it. In this article, the researchers look into the remarks of twenty one non-Muslim figures on the worth and merits of Nahj al-Balagha. Most of these Christian figures are contemporary Arab poets and thinkers: such individuals as Khalil Farahat, Rocks Bin Zayed Al Uzaizi, Joseph Hashim, and Nasri Salhab to name just a few; however, some orientalists and western thinkers are worth mentioning such as Nursisian and Henry Corbin.
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Navarro, David. "Llibre de paraules e dits de savis e filòsofs: A paremiological portrait of the Catalan-Aragonese Jewry under James II (r. 1291‒1327)". Zeitschrift für romanische Philologie 139, n.º 2 (1 de junho de 2023): 425–52. http://dx.doi.org/10.1515/zrp-2023-0015.
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Abstract Llibre de paraules e dits de savis e filòsofs, by Barcelona-born Jewish translator and physician Jafudà Bonsenyor, is one of the most representative European thirteenth-century proverbial compilations from the Greco-Eastern tradition. The text, written in Catalan at the request of King James II, coincides with a period of socioeconomic upheavals endured by the Jewish communities of that time. This article seeks to examine Jafudà’s book from a perspective other than as it was originally conceived, i.e., as a manual of human conduct. I argue that embedded in the work is an implicit message beyond the parameters of the text itself. The thematic division and the aphorisms selection in the Llibre convey a subtext that mirrors economic constraints, the decline of Jewish courtiers, religious coercion, and communal frictions borne by the Jewish communities of Catalonia-Aragon. The confluence of these factors acted to redefine the relationship between the Crown and the Jews throughout the rest of the century.
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Azharotunnafi, Azharotunnafi. "PENANAMAN KARAKTER BERBASIS NILAI KEAGAMAAN DALAM MATA PELAJARAN ILMU PENGETAHUAN SOSIAL". Jurnal Socius 9, n.º 2 (10 de outubro de 2020): 115. http://dx.doi.org/10.20527/jurnalsocius.v9i2.8763.
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AbstrakPada era perkembangan dunia dalam revolusi 4.0, berbagai tuntutan harus dipenuhi untuk mencegah tergerusnya nilai karakter budaya bangsa. Salah satu upaya untuk menanamkan karakter adalah dengan pendidikan karakter yang berbasis nilai keagamaan. Penanaman karakter perlu diintegrasikan ke dalam pembelajaran khususnya Ilmu Pengetahuan Sosial (IPS) karena sesuai dengan tujuan pembelajaran IPS yaitu agar peserta didik mampu menelaah permasalahan sosial sehingga menjadi warga negara yang baik. Agar tujuan tersebut tercapai, maka pembelajaran perlu dilakukan dengan mengintegrasikan karakter. Integrasi dari nilai keagamaan ini dapat dilakukan dengan cara antara berdoa sebelum dan sesudah kegiatan pembelajaran, menerapkan sikap peduli terhadap sesama, bekerja sama dan gotong royong, menerapkan keteladanan, serta pembiasaan. Pembiasaan ini meliputi tadarus al-Qur’an, sholat berjamaah, menyelipkan dalil atau hadist yang relevan ke dalam pembelajaran dan memasang poster yang bernuansa Islam seperti asmaul husna dan kata-kata mutiara. Penanaman karakter berbasis nilai agama dalam IPS diharapkan mampu untuk diinternalisasikan oleh peserta didik sehingga dapat membangun karakter. Kata kunci: Pendidikan Karakter, Ilmu Pengetahuan Sosial, Nilai keagamaan AbstractIn the era of world development in the 4.0 revolution, various demands must be met to prevent the erosion of the nation's cultural character values. One effort to instill character is by character education based on religious values. Character development needs to be integrated into learning, especially Social Studies because it is matched with the objectives of social studies learning so that students are able to examine social problems so that they become good citizens. In order to achieve these goals, learning needs to be done by integrating character. The integration of religious values can be done by praying before and after learning activities, applying a caring attitude towards others, working together and mutual cooperation, applying exemplary, and habituation. This habit includes reading al-Qur'an, prayer in congregation, slipping relevant propositions, or hadiths into learning and putting up posters with Islamic nuances such as Asmaul Husna and aphorisms. It is hoped that the inculcation of character-based religious values in social studies can be internalized by students so they can build character. Keywords: Character Education, Social Studies, Religious Values
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Unal, Kerami. "Islam and Mountain traditions in determining the character of the protagonist in Lev Tolstoy's novella "Hadji Murat"". Journal of Global Social Sciences 1, n.º 3 (1 de setembro de 2020): 143–59. http://dx.doi.org/10.31039/jgss.v1i3.79.
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The article deals with the last novella of Lev Tolstoy, called Hadji Murat, on the Caucasus. Here, for the first time in Russian classical literature, the main character of a great realist work is an Eastern Man, a Muslim, a Mountaineer and a Tatar. The main subject of Tolstoy's research on history and art is the fate of Hadji Murat, one of the leaders of the mountain peoples' liberation movement. Hadji Murat is more than a historical figure, he is a legend of his time. For 20 years, he fought relentlessly with Russian troops, who were much stronger, professional and equipped than himself. He surprised everyone with his daring raids, his bravery and legendary invincibility. It is very important how the author of "Hadji Murat" comprehends the world of people from a different culture. One of the most important indicators of this is the author's skilful use of folkloric and religious materials that constitute the basic dynamics of the people. The article tackles this issue fundamentally. Muslim and pagan values are strangely intertwined under the consciousness of the protagonist of the novella, and although they complement each other in some ways, they fundamentally contradict each other. In this novella written by Tolstoy, Hadji Murat is shown as a religious person. Various artistic and folkloric functions take place in the novella. Aphorisms, proverbs, concise expressions, idioms, tales and folk songs about mountains and mountain dwellers helped the author reproduce the national consistency and priorities of the national cultural paradigm.
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Fiedler, Erik Sporon. "Mellem asoteriologiske aforismer og sort gnosis: Emil Cioran, Peter Sloterdijk og Peter Sloterdijks Cioran". Religionsvidenskabeligt Tidsskrift, n.º 69 (5 de março de 2019): 187–206. http://dx.doi.org/10.7146/rt.v0i69.112756.
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ENGLISH ABSTRACT: This article presents an introduction to the Romanian author Emil Cioran’s life and work. Cioran lived most of his life in self-imposed exile in Paris, where he kept himself out of the public gaze. From his small attic at the left-bank of the river Seine he published numerous books of collections of aphorisms and essays dealing with his own miserabilism and permanent existential despair. Further, in his books he is reflecting on the human condition in a world where humans have no possibility of receiving nor acquiring salvation or redemption. This presentation of Cioran leads to an investigation of his influence on the work and thought of the German philosopher Peter Sloterdijk. I show that Cioran in fact plays an important and long-lasting role throughout Sloterdijk’s authorship by analysing texts from three different periods of his oeuvre. Thus, I seek to construct a picture of Sloterdijk’s Cioran and understand why he is important to him.
DANSK RESUMÉ: I denne artikel gives en generel præsentation af og introduktion til den rumænske forfatter Emil Ciorans liv og værk. Cioran levede størstedelen af sit liv i selvvalgt eksil i Paris uden for offentlighedens søgelys. Fra sit lille loftskammer på den venstre bred af Seinen publicerede han løbende samlinger af aforismer og essays omhandlende sin egen miserabilisme og permanente eksistentielle ulykke. Endvidere reflekterer han i bøgerne over den menneskelige eksistens vilkår i en verden, hvorfra mennesket ikke har nogen muligheder for at blive forløst. Præsentationen af Cioran fører til en undersøgelse af hans indflydelse på den tyske filosof Peter Sloterdijks værk og tænkning. Gennem en analyse af tekster fra tre forskellige perioder i Sloterdijks forfatterskab viser jeg, at Cioran spiller en vigtig og vedvarende rolle igennem hele Sloterdijks filosofiske arbejde. Således forsøger jeg at konstruere et billede af Sloterdijks Cioran og at forstå hvorfor han anser ham for vigtig.
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Panzica, Aurora. "An (Apparent) Exception in the Aristotelian Natural Philosophy: Antiperistasis as Action on Contrary Qualities and its Interpretation in the Medieval Philosophical and Medical Commentary Tradition". Revista Española de Filosofía Medieval 29, n.º 1 (12 de outubro de 2022): 33–76. http://dx.doi.org/10.21071/refime.v29i1.15134.
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This paper explores the scholastic debate about antiperistasis, a mechanism in Aristotle’s dynamics described in the first book of Meteorology as an intensification of a quality caused by the action of the contrary one. After having distinguished this process from a homonymous, but totally different, principle concerning the dynamics of fluids that Aristotle describes in his Physics, I focus on the medieval reception of the former. Scholastic commentators oriented their exegetical effort in elaborating a consistent explanation of an apparently paradoxical process like the intensification of a quality by the opposite one. From the fourteenth century onwards, most of the commentators resorted to the theory of the multiplication of species, according to which each entity acts through the emission of simulacra of the objects (species) that spread spherically in the medium. When these rays encounter an obstacle, such as a contrary quality, they are pushed back towards their source. The reflection of the species determined by the surrounding and opposite quality produces a concentration of the first one, which is therefore intensified. Another distinctive feature of the scholastic interpretation of Aristotle’s antiperistasis is the convergence between the discussions on inorganic and organic matter, physical and medical discourse. This convergence found its most significant expression in the adoption of the model described in the first book of Aristotle’s Meteorology to the biological context of Hippocrates’s Aphorisms I, 15. Following Galen’s exegesis of this passage, medieval commentators established a link between physics and medicine substantially extraneous to Aristotle’s theory.
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Karimullah, Kamran I. "The Emergence of Verification (taḥqīq) in Islamic Medicine". Oriens 47, n.º 1-2 (13 de maio de 2019): 1–113. http://dx.doi.org/10.1163/18778372-04701001.
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Abstract In this article, I discuss the legacy of Faḫr al-Dīn al-Rāzī’s commentary on Avicenna’s Canon of Medicine in Islamic medical commentary after 1100. I argue that Faḫr al-Dīn’s legacy lies in the exegetical practices, the method of verification (taḥqīq) he introduced into Islamic medical scholarship through his commentary on the Canon. I first argue that the features that characterise the method of verification in works such as Faḫr al-Dīn’s commentary on Avicenna’s Pointers and Reminders are present in the commentary on the Canon, even if Faḫr al-Dīn’s introduction to the latter work does not allude to these practices in the way that the introductions to his later works do. Based on an analysis of Galen’s prescription about exegetical best-practice in his Hippocratic commentaries and Muḥammad ibn Zakarīyā al-Rāzī’s (d. ca. 925) introduction to Doubts on Galen, I argue next that Faḫr al-Dīn’s introduction of the verification method into the Islamic medical discourse was a watershed moment in the tradition. I use Ibn al-Quff’s (d. 1286) commentary on the Hippocratic Aphorisms to show how these methods were imitated by later medical commentators. This final section illustrates the enormous exegetical interest that the Canon of Medicine attracted, suggesting other promising trajectories for research into Faḫr al-Dīn’s medical legacy.
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Adams, Danielle. "Rising Star Paradigms: Encoding Seasonal Times in Arabic Saj’a Rhymes". Culture and Cosmos 27, n.º 0102 (outubro de 2023): 15–25. http://dx.doi.org/10.46472/cc.01227.0201.
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An ancient art form which may have predated classical Arabic poetry, Arabic rhymed prose—a piece of which is called sajʿa—contains a rhyme at the end of each phrase, but no internal meter, making it easy to memorize and transmit orally. This form of Arabic literature found many uses in pre-Islamic times for orations and in early Islamic times for both religious formulaic practices and secular aphorisms. Among these was a growing set of maxims that used rhymed prose to describe the seasonal conditions that occurred at the heliacal rising of a star or asterism. These pieces of rhymed prose addressed changes in the weather itself, as well as floral, faunal, and social behaviour that occurred during this time. This collection of astronomically-inspired rhymed prose grew over time to incorporate more star names and new rhymed phrases within many of the pieces. This paper draws from original Abbasid-era Arabic sources—including Quṭrub (d. 821 CE), Ibn Qutayba (d. 889 CE) and his contemporary Abū Ḥanīfa (d. 896 CE), and al-Marzūqī (d. 1030 CE)—to provide insight into the content and structure of these pieces of rhymed prose, using the stars of the Scorpion (al-ʿaqrab) as a representative sample.
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Karasik, V. I., e E. A. Kitanina. "SYMBOLIZATION OF DESERT IN LINGUISTIC CONSCIOUSNESS". Voprosy Kognitivnoy Lingvistiki, n.º 1 (2024): 29–37. http://dx.doi.org/10.20916/1812-3228-2024-1-29-37.
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The paper deals with symbolization of nature focusing the evaluative characteristics of natural phenomena in utilitarian, ethical and aesthetic dimensions. From a utilitarian point of view the following ideas come to the fore: physical properties (size, temperature, ingredients, etc.), possible danger and useability of the corresponding object. The utilitarian properties of desert are reflected in dictionary definitions, reactions of informants, and descriptions of its climatic, geographical and biological characteristics. Ethical conceptualization of a natural phenomenon is a transfer of its characteristics to human behavior and allegoric evaluative comparison of such behavior and a certain natural object. It is expressed in proverbs and aphorisms with images of lifeless space, oases and mirages as a contrast between reality and dream, distortion of reality and deceptiveness of illusions. Ethically, the idea of a desert as a punishment for sins is often promoted in religious texts. Aesthetic symbolization of nature is manifested in linguistic consciousness as admiration of the beauty of the world or as awe and rejection of reality. Aesthetic symbolization of desert consists in contrast of light and darkness, spiritual emptiness and search of one’s destination, vanity and solitude. A special emphasis is given to an image of a spring in the desert.
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Waluyo, Agus. "Understanding the values of Islamic economics and Javanese philosophy pertaining to the work ethic of Muslim merchants in Salatiga". Indonesian Journal of Islam and Muslim Societies 12, n.º 2 (17 de dezembro de 2022): 393–419. http://dx.doi.org/10.18326/ijims.v12i2.393-419.
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The work ethic of Javanese Muslim merchants may originate from religious teachings and Javanese philosophical values. Islamic teachings and Javanese philosophy contain values that edify prudence, caution, precision, optimism, patience, trust in God, harmony, cooperation, and mutual help, which result in a particular work ethic. Muslim merchants in traditional markets, still maintain work ethic manifested by economic practices based on Javanese philosophical aphorisms and Islamic teachings. This study is aimed at analyzing Muslim merchants’ understanding of work ethic as a motive for their actions in manifesting Islamic teachings and Javanese philosophical values aligned with the purposes of sharia (maqasid sharia). Case samples for the study were collected in Salatiga’s traditional markets. The study used the qualitative approach. Max Weber’s social action theory and Abdul Madjid Najjar’s maqasid sharia were used in the analysis. The study results show that merchants’ work ethic begins with their understanding of Islamic economics and Javanese philosophy, which are internalized in their attitude, behavior, and action. The merchants’ behavior, containing substantial values of Islamic teachings and Javanese philosophy, suggests the existence of instrumentally rational, value rational, affectual, and traditional social actions. The merchants’ motivations are categorized as efforts to realize maqasid by maintaining values of human life, human self, society, and physical environment. The merchants’ attitude has fulfilled the indicators for safeguarding faith and rights, human self and intellect, social entity and posterity, and wealth and ecology.
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Skoropadskaya, Anna. "Dostoevsky's Latin language". Неизвестный Достоевский 8, n.º 2 (julho de 2021): 34–47. http://dx.doi.org/10.15393/j10.art.2021.5421.
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The article refutes the opinion found in some biographical studies, which states that Dostoevsky disliked the Latin language and showed nointerest in it. An appeal to the writer's letters, his journalistic and artistic works, surviving working notes suggests the opposite: Dostoevsky not only speaks positively of the Latin language, but also uses it in the process of creating his texts. An analysis of published works and surviving work notes revealed 67 Latin words and expressions. Many of the Latin insertions are encountered more than once, some have a distinct practical nature (for example, the NB anagram and its varieties). In terms of use, the Latin expressions used by Dostoevsky are from to medicine, jurisprudence, and Catholic church rhetoric, but for the most part they are common aphorisms and speech clichés. The article draws attention to the fact of Dostoevsky's work with Latin text as a commentator and translator and proves that the fragment of the prophecy from the book of Johann Lichtenberger cited in the 1877 Diary of a Writer was translated by Dostoevsky. Liberty (modified composition, insertion of additional words) and relative grammatical correctness (only two grammatical inaccuracies were found in the translation) testify to a fairly fluent command of Latin, which allowed Dostoevsky not only to translate the medieval religious text, but also to interpret it to illustrate his socio-political views.
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Grundmann, Christoffer H. "Maimonides-Medical Aphorisms Treatises 16-21. [Kitāb al-fusūl fī al-ţibb] A Parallel Arabic-English Edition. Edited, translated, and annotated by Gerrit Bos. Provo, UT: Brigham Young University Press, 2015. xxix + 204 pp. US $89.95." Zygon® 51, n.º 3 (10 de agosto de 2016): 821–23. http://dx.doi.org/10.1111/zygo.12278.
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Tan, Loe-Joo. "The Catholic theology of religions: a survey of pre-Vatican II and Conciliar attitudes towards other religions". Scottish Journal of Theology 67, n.º 3 (26 de junho de 2014): 285–303. http://dx.doi.org/10.1017/s003693061400012x.
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AbstractThis article analyses the Catholic view of religions by examining its beginnings as a theology of salvation for non-believers summarised by the aphorism extra ecclesiam nulla salus. It notes that Catholic attempts to examine the capacity of religions per se in attaining salvation for their followers took place in the period before and during Vatican II when the church began assessing the non-Christian person not just as an isolated individual but also by taking into account her wider affiliations to a religious community. This analysis has revealed there were hermeneutical tensions within the church about whether the Council signified greater continuity or discontinuity with tradition, and consequently, similarly contrasting views about the extent to which it was willing to see other religions as holding salvific function to any extent. The survey has concluded that ultimately the Council chose to leave this question of the salvific function of other faiths open for further investigation, even though it displayed an unprecedented positive appreciation of them, contra some observers who have argued the church recognised the possibility of salvation for non-Christians through their own faiths. Nevertheless, the Second Vatican Council did affirm the significance of other religions as a preparation for the Gospel, as well as showed a movement beyond the pre-Conciliar notion of extra ecclesiam by granting the possibility of salvation for non-Christians, particularly those who are invincibly ignorant and who had striven to live an upright life by observing natural law. This implies that the next theological question on the agenda could be on the role and functions of these religions; i.e. are those people who are reckoned to be saved, saved through or despite their religions, and how is this salvation related to the church or to the work of Christ or both? Thus, the analysis provided in this theological-historical survey will serve to provide the backdrop for further discussions on post Conciliar developments within the Catholic theology of religions. Finally, an understanding of Catholic views towards other religions will also be illuminative for Protestantism as it seeks to advance its own theological understanding of world religions.
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Singer, Christophe. "« La vraie théologie est pratique. » Réflexions à partir d’un aphorisme luthérien". Études théologiques et religieuses 94, n.º 3 (2019): 451. http://dx.doi.org/10.3917/etr.943.0451.
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Hershkovits, Keren Abbou. "Gerrit Bos, ed., Maimonides, Commentary on Hippocrates’ “Aphorisms”: A New Parallel Arabic-English Edition and Translation, with Critical Editions of the Medieval Hebrew Translations, vol. 1. (The Medical Works of Moses Maimonides 14.1.) Leiden: Brill, 2019. Pp. x, 607. $114. ISBN: 978-9-0044-1287-3." Speculum 97, n.º 4 (1 de outubro de 2022): 1164–65. http://dx.doi.org/10.1086/721787.
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Ruszkowski, Marek. "Liczba trzy w kulturze i języku". ANNALES UNIVERSITATIS PAEDAGOGICAE CRACOVIENSIS. STUDIA LINGUISTICA, n.º 17 (2 de dezembro de 2022): 214–21. http://dx.doi.org/10.24917/20831765.17.16.
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Already in the oldest cultures, numbers were used not only for counting, but humans used them to tame and organise the world and attributed to them magical, mystical and causative powers. It is difficult to characterise all cultural and linguistic areas in which the number three plays a very important role and performs many functions. Out of necessity, this article will limit itself to selected ones: various contemporary and past religions; folk culture; sports; children’s rhymes and counting books; phraseological idioms, proverbs and maxims. Triads occur extremely often in the physical and mental world of many societies, because the number three is considered lucky, perfect, often even sacred, basic in many areas of life (among others in folklore, in fairy tales, in literature, in games and plays, spells, aphorisms, wishes).
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GATHERCOLE, SIMON. "The Justification of Wisdom (Matt 11.19b/Luke 7.35)". New Testament Studies 49, n.º 4 (outubro de 2003): 476–88. http://dx.doi.org/10.1017/s0028688503000250.
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This article challenges the conventional translation and interpretation of the perplexing aphorism in Matt 11.19/Luke 7.35. Linguistic evidence in particular indicates that the phrase should not be interpreted as defiant (‘but Wisdom is justified by her deeds/children’). The initial και should be read as a simple connective rather than an adversative. The εδικαιωθη … απο refers to the separation or dissociation of Wisdom from the ministries of John and Jesus according to this generation. Jesus' statement is a bitter complaint, then, of the lack of response by his contemporaries to the message of the kingdom. Matthew's version should be rendered: ‘And Wisdom has been absolved of her deeds.’ Luke 7.35, similarly, can be translated: ‘And Wisdom has been dissociated from her children.’και εδικαιωθη η σοϕια απο των εργων αυτης. (Matt 11.19b)και εδικαιωθη η σοϕια απο παντων των τεκνων αυτης. (Luke 7.35)
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Longenecker, Bruce. "The Story of the Samaritan and the Innkeeper (Luke 10:30-35): A Study in Character Rehabilitation". Biblical Interpretation 17, n.º 4 (2009): 422–47. http://dx.doi.org/10.1163/156851509x447645.
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AbstractThe aphorism 'context is everything' has been a guiding principle in many studies of Jesus' parabolic sayings. This is true, for instance, of studies attempting to recover a parable's significance in relation to the ministry of Jesus of Nazareth, or in relation to its literary placement and function, or in relation to its polyvalent potential. It is also true of this study, which examines Jesus' narrative of the Samaritan—usually referred to as the 'parable of the good Samaritan'. It suggests that, when the Samaritan story is placed within a certain contextual configuration, its narrative features align themselves in ways that have either been conspicuously neglected or consciously avoided in the history of the story's interpretation. Rather than neglecting or avoiding the significance of these narrative features, this essay seeks to exploit their interpretative significance in a fresh manner, entertaining possibilities of meaning beyond the Lukan interpretative framework. In particular, consideration is given to the relationship between the Samaritan and the innkeeper as representing an exceptional partnership that testifies to the reign of God in making each party vulnerable to loss while promoting goodness towards others.
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J. Martin, Terence. "Peace is worth paying for". Moreana 60, n.º 1 (junho de 2023): 22–37. http://dx.doi.org/10.3366/more.2023.0134.
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This essay examines the unsettling claim of Erasmus that “an unjust peace is preferable by far than a just war”—a dictum he retrieves from Cicero but applies to debates about warfare between nations, feuds of religion, and interpersonal conflicts. Embedded in this aphorism is an entire Erasmian ethic of conflict, one wherein he prods leaders and individuals to pay the price for peace by settling on less than desirable and possibly unfair terms, in order to avoid the devastating fallout of full-fledged battle, while preserving the life of nations, the good of a community, the unity of a church, or the welfare of a friendship. With that challenge Erasmus proceeds to unwind just war theory with its own methods, and he does so with a curious but provocative blend of the most ideal of aspirations with utterly realistic challenges of practical reasoning.
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Bernier, Paul. "Is the Buddhist Doctrine of Non-Self Conceptually Coherent?" Buddhist Studies Review 28, n.º 2 (11 de janeiro de 2012): 187–202. http://dx.doi.org/10.1558/bsrv.v28i2.187.
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Virtually all schools of Buddhism do not accept a permanent, substantial self, and see everything as non-self (anatta). In the first part of this article I recall some arguments traditionally given in support of this perspective. Descartes’ cogito argument contradicts this, by suggesting that we know infallibly that the self, understood as a substantial enduring entity, does exist. The German aphorist Lichtenberg has suggested that all Descartes could claim to have established was the impersonal ‘There is thinking’ (Es denkt), which would support the perspective of non-self. Bernard Williams has argued that Lichtenberg’s impersonal version of the cogito is conceptually incoherent, which would entail that the Buddhist perspective of non-self is also incoherent. I propose to defend the coherence of the Buddhist perspective of non-self against Williams’s argument.
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Berger, Benjamin Lyle. "QOHELET AND THE EXIGENCIES OF THE ABSURD". Biblical Interpretation 9, n.º 2 (2001): 141–79. http://dx.doi.org/10.1163/156851501300139282.
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AbstractThis article considers the Book of Qohelet in terms of its concerns and stylistics and with an eye towards the book's modern analogues. In particular, I look at the themes of toil and progress, time and memory, justice, and wisdom and knowledge while endeavouring to maintain the contradictory and self-negating dynamics of the text. Qohelet, I conclude, finds no ultimate good and no foundational principle in the universe. The declaration that all is judgement about the human experience of existence. Ours is not a world that admits human reason or responds to our longing for meaning-it is an absurd existence. Various stylistic strategies are employed in the text to support and sustain this message and these techniques combine to form a poetics of absurdity. The book is cast in an autobiographical voice, plays with the dynamics of aphorism and tautology, and, most significantly, builds itself around the poetics of contradiction. The text is engaged in a continual process of erasure whereby statements are made, explored, and then negated. I conclude by considering two modern analogues to the book of Qohelet, Albert Camus and Lev Shestov. These two thinkers parallel the book of Qohelet in both concern and style. They too find that the universe is infused with contradictions and does not bend to our longing for order and reason. Ultimately, all three sources convey a similar understanding of the human existential condition.
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Tan, Huey Pyng. "“You are Dead, but You are Not”: Social medium (Facebook) is the message in grieving and continuing bonds". Informasi 50, n.º 2 (29 de dezembro de 2020): 97–110. http://dx.doi.org/10.21831/informasi.v50i2.18462.
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Today, one may no longer alive but his social networking sites (SNS) account will still live on. Empirical studies on death and SNS started since 2004 covering issues on grief, bereavement, mourning, relational continuity functions of SNS, and digital legacy. Majority of them applied content and discourse analyses on SNS messages directed to or related to the deceased. Applying McLuhan’s aphorism medium is the message, researcher focused on the interplay among forms and functions of Facebook (FB) as a medium and message that mediates grief and the bereaved persons who are communicators that decided to grieve on FB. This research adopts grounded theory approach where in- depth interviews with 10 bereaved persons who maintain relational continuity with their deceased loved ones through FB were conducted. The conclusions are drawn to prove that bereaved users preferred to engage in a transcoporeal mediated communication with deceased for continuing bonds due to four main reasons – the deceased are perceived “dead but they are not”; maintaining relational continuity via FB is essential to “finish their unfinished business”; they felt aided and embraced when adopting “FB the Public Platform for Private Grief”, and they imagined a mutual communication based on “past experience and religious belief”. The mediated transcopereal communication (TcC) is enabled because the social medium (FB) is the message.
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Brodsky, Yury. "Structural theory as a research language for open complex systems, including social ones". E3S Web of Conferences 381 (2023): 02042. http://dx.doi.org/10.1051/e3sconf/202338102042.
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The application of structural theory allows to see the same universal construction, called a “model,” applicable to a broad class of modeling areas. Everything in the world is a model in this theory: an agent, a complex of agents, and a complex of complexes. We can say that the widely known formula: “One in all and all in One” is true in this area, as well as the well-known aphorism of H. Poincare: “Mathematics is the art of calling different things by the same name.” The application of geometric theory is the consideration of morphisms of base sets and the assigning invariants that allow a complex system to remain under such morphisms. The proposed language for the complex systems behavior makes it possible to draw several interesting conclusions about the nature of complex open systems, simply due to its means of distinguishing entities. A complex system must sacrifice a part of its power (the most expensive and liquid that it has) to preserve its laws of life (maintain its structure and set of axioms). Otherwise, it will not be able to remain itself. It is interesting to remember that many religions teach that this world stands on the sacrifice.