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1
de Wet, Chris L. "Revisiting the Subintroductae: Slavery, Asceticism, and “Syneisaktism” in the Exegesis of John Chrysostom." Biblical Interpretation 25, no. 1 (February 17, 2017): 58–80. http://dx.doi.org/10.1163/15685152-00251p06.
Повний текст джерелаАнотація:
Building on Page duBois’ work on domestic slavery, and the relationship between literal and metaphorical slavery, this article revisits John Chrysostom’s treatises against the subintroductae (“female spiritual companions”), and reads the late ancient ascetic cohabitation of syneisaktism (often termed “spiritual marriage”) not so much as a type of spiritual marriage, but as an alternative form of slavery. The findings examine the discourse of slavery in the treatises, determine the type of service cohabiting ascetics may have provided to one another, and show how this popular living arrangement relates to late ancient domestic slavery. The thesis holds that syneisaktism provided an alternative to slaveholding, since many of these subintroductae would have been ascetics who got rid of most, if not all, of their slaves, and had to find other ways of coping with domestic labor demands. The close resemblance between slavery and syneisaktism thus shapes Chrysostom’s diatribe against the subintroductae.
2
Pătcaș, Sorinel. "The Social Mission of the Church." Kairos 13, no. 2 (December 6, 2019): 245–52. http://dx.doi.org/10.32862/k.13.2.5.
Повний текст джерелаАнотація:
Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “secularized culture experiences the recovery of religion, which it has transferred to the private sphere of people’s life;” it summons the social to dialogue, collaboration and mutual responsibility, in order to recover the “contemporary individual.”
3
Garzaniti, Marcello. "The Consolatory Discourse of the Imprisoned Monk by Maximus the Greek: The First Evidence of “Prison Literature” in Russia." History of Philosophy Yearbook 27 (December 28, 2022): 58–83. http://dx.doi.org/10.21146/0134-8655-2022-37-58-83.
Повний текст джерелаАнотація:
The Consolatory Discourse of the Imprisoned Monk provides an insight into Maximus the Greek’s attitude towards imprisonment, which was already announced in his behaviour during the trials. This work appears strikingly similar to two of Savonarola’s short writings. The resemblance resides not only in the quotations from the Holy Scriptures – featuring the metaphor of spiritual combat – but more particularly in the themes of man’s ingratitude and hope in the just judgement of God. The idea of spiritual combat and the notion of the patience that allows one to endure the prison conditions, are also found in Francesco’s De remediis utriusque fortunae published in Italy at the end of the 15th century. The reasons for Maximus the Greek’s specific attitude towards imprisonment, stemming from unjust persecution, can be reconstructed from the references to the Holy Scriptures, even when their meaning is not explicitly expressed. Biblical quotations often have the function of expanding the meaning of the text. In this work, they instead reflect the writer’s ideas, following the rationale of the unspoken found in the practice of self-censorship that is so crucial to an understanding of modern and contemporary literature.
4
Niziński, Rafał Sergiusz. "Nothingness in Carmelite spirituality, royal yoga and Zen. A common or separate path to spiritual perfection?" Poznańskie Studia Teologiczne 46 (December 31, 2024): 179–206. https://doi.org/10.14746/pst.2024.46.11.
Повний текст джерелаАнотація:
The article addresses whether Christians can employ classical yoga or Zen-Buddhism meditation techniques to attain Christian perfection by invoking the spiritual doctrines of the Carmelite saints John of the Cross and Teresa of Jesus, with particular emphasis on John of the Cross’s concept of ‘nothingness’. It investigates the interpretation of this term within these three traditions to ascertain if it is understood similarly. The findings indicate that it is not. The sole commonality among these traditions is the subjective experience of nothingness or emptiness. However, there is no deeper resemblance, as yoga or Zen practices also imply an objective nothingness in faculties, which contradicts the teachings of John of the Cross and Teresa of Jesus. The article further analyzes the statements of proponents who assert the proximity of these doctrines to determine whether they properly comprehend the teachings of John and Teresa. The conclusion drawn is that, considering the ultimate goals of each tradition, it is not feasible to invoke Carmelite spirituality to justify the use of yoga or Zen techniques in the pursuit of Christian perfection.
5
Peeters, L. "Meaning despite ambiguity: discourse of narrator and character in Bernanos’ Monsieur Ouine." Literator 10, no. 3 (May 7, 1989): 55–72. http://dx.doi.org/10.4102/lit.v10i3.836.
Повний текст джерелаАнотація:
The authenticity, even reality, of spiritual and imaginative experience has in recent years been put to a severe test by the human sciences. The work of Bernanos has this theme at its core. The character of Monsieur Ouine, especially seems to be a predecessor of many a deconstructionist critic. He submits a young boy to what can be called a counter-initiation whereby all meaning ceases to have any importance at all. At first glance there seems to be a marked resemblance between the style of the narrator and that of the discourse of Ouine, but a careful reading reveals in the narration a rhythm and the existence of a dense network of images which constitute the coherence of the work and point to an incarnational conception of language.
6
Krausmuller, Dirk. "Christian Platonism and the Debate about Afterlife." Scrinium 11, no. 1 (November 16, 2015): 242–60. http://dx.doi.org/10.1163/18177565-00111p21.
Повний текст джерелаАнотація:
In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John of Scythopolis and Maximus the Confessor, who were deeply influenced by Platonic ideas. In his Scholia on the writings of Pseudo-Dionysius John states clearly that after death the souls of ordinary human beings are inactive whereas the souls of the spiritual elite have entered the realm of eternal realities, which is entirely separate from this world. The case of Maximus is more complex. One of his letters is a spirited defence of the posthumous activity of the soul. However, in his spiritual writings he outlines a conceptual framework that shows a marked resemblance to the position of John of Scythopolis.
7
Rev. Kumburuwela Seelananda. "An Analytical Study on the Philosophical Concepts of Vaiśeṣika Included in the Āyurvedic Treatments (Based on Carakasamhitā, Susruta samhitā, and Vaiśeṣikasūtra)". International Journal on Integrated Education 3, № 8 (16 серпня 2020): 127–31. http://dx.doi.org/10.31149/ijie.v3i8.546.
Повний текст джерелаАнотація:
Both Āyurweda and Philosophy are two subject streams, which are more close to the worldly and spiritual lives of human beings. Their connection is non-separable even in the beginning of these two systems. Therefore, it is worthy to investigate the connection between these two systems according to the cognition of seven categories and atoms, which are defined in the philosophy of Vaiśeṣika and how they are applied for the treatments of Āyurveda. The enumeration of categories included in Vaiśeṣika system such as; Dravya, Guṇa, Karma, Sāmānya, Viśeṣa, and Samavāya have been applied for the descriptions in the Āyurvedic treatments. Both these systems accept that the substance is the main component and that others all depend under the substance. Vaiśeṣika mentions of five types of Karma developed by Ūrdhva etc. Caraka and Susṛta have discussed about Pañca karma, Agni karma, Jāta karma etc. According to the philosophy of Vaiśeṣika, Sāmānya (General) means similarity of all objects and each other. For instance, the existence in combinative position of Substance, Attribute, and Action are depended upon their appearance of Sāmānya as well as Viśeṣa. In Āyurvedic system, one of the fundamental elements is awareness of resemblance. The resemblance of the substance, attribute, and action is always becomes the cause of increasing healthiness. On the other hand, their dissimilarity is the cause of reducing healthiness itself. Both systems accept that the Ātma is eternal. From these facts, it would appear that the Āyurvedic system have applied the concepts in philosophy of Vaiśeṣika for the use of a practical methodological system.
8
Schwartz (施沃慈), Adam Craig. "“Alone”, as a Result of Divination: A Study of the Wangjiatai Gui cang’s Pure Yin Hexagram." Bamboo and Silk 5, no. 2 (September 13, 2022): 227–62. http://dx.doi.org/10.1163/24689246-20220022.
Повний текст джерелаАнотація:
Abstract The present study offers a new reading of the Wangjiatai Gui cang’s pure yin hexagram text. I make a comprehensive analysis of the composition and layered texture of the text, by employing a methodology to engage with its images and narratives at an emic level. I determine that there is an iconographic resemblance between the hexagram picture and the graph writing its name, identify an image program centered on being “alone”, “inhumanity”, and “water”, and provide a context for the independent but interlocking narratives of Xia king Qi and Gong gong. Taken together, evidence points to Gua 寡 “Alone” as the candidate with the lowest odds among various proposals for the hexagram’s name. The overall meaning of “Alone” is that being bad, self-serving, and immoral will lead to one being divested of spiritual blessings and support of the people. The image of water in the two narratives is a metaphor for wantonness that also functions as a conduit for its disposal.
9
De Klerk, B. "Liturgie, transformasie en die Afrika Renaissance." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 273–91. http://dx.doi.org/10.4102/ve.v22i2.645.
Повний текст джерелаАнотація:
The African Renaissance concerns the moral, cultural and spiritual transformation of the African human being. Liturgy has a decisive impact on the vision, aspirations and hopes of the believer. Therefore, liturgy can have a significant influence on the African Renaissance if it adheres to fixed liturgical principles, the response of the believers is culturally bound and liturgy attains an indigenous character. As liturgy has the ability to restore human dignity and bring about reconciliation, believers can consequently gain confidence to co-operate in the healing process of the continent. Aspects of African culture displaying a close resemblance to the Bible should be developed, for example celebrating the presence of God, utilising the power of Scripture reading in liturgy, delivering sermons full of imagery, establishing an ubuntu of faith, using symbols inherent both in the Gospel and African culture, creating space for movement, communion and festivity, as well as developing songs, music and dances in a creative way.
10
Faithful, George Ellis. "Atoning for the Sins of the Fatherland." Journal of Religion in Europe 7, no. 3-4 (December 4, 2014): 246–68. http://dx.doi.org/10.1163/18748929-00704004.
Повний текст джерелаАнотація:
Germany’s Ecumenical Sisterhood of Mary and its resident theologian, Mother Basilea Schlink, sought to intercede in repentance on behalf of their nation for its sins in the Holocaust. This vision of intercessory repentance had its foundations in both their reading of the Hebrew Bible and in German nationalism. However, whatever resemblance between Schlink’s language and style and that of German nationalism, she utterly inverted its priorities, placing the people (Volk) of Israel above all other peoples. This inversion was part of the sisters’ self-empowerment as women, part of a paradoxical rhetoric which, on the one hand, professed their weakness and sinfulness while, on the other hand, emphasizing their worthiness and strength. Although they were sinful as Christians and as Germans, they represented a spiritual elite, among the few worthy to stand between Germany and God, holding back God's wrath. The gendered nationalism of Schlink and the sisters was defined by deference to God and to Israel, and by counter-cultural elevation of their roles as women.
11
Kilgore, Rachel. "Understanding Fanny." Religion and the Arts 24, no. 3 (July 31, 2020): 229–45. http://dx.doi.org/10.1163/15685292-02403010.
Повний текст джерелаАнотація:
Abstract Though there has been recent interest in how Jane Austen’s faith influenced her novels, scholars have generally looked to her reading in philosophy and sermons, her spiritual expression, or her Anglicanism, and have neglected the more direct influence of the Bible. Yet judging from Austen’s lifelong church attendance and her reading of the Book of Common Prayer, we can conclude that she would have heard the Psalms read entirely through once every month of her forty-one years. This paper explores the resemblance between the psalmists and Fanny Price in terms of their shared experience of exile, their patterns of lament and reminder, their long wait for deliverance, and their final homecoming. Comparing Fanny Price’s character to the psalmists recasts her as a heroine in the Hebrew tradition, offering a new understanding of her passivity and suggesting that her author was more influenced by scriptural patterns than has been heretofore understood.
12
Belova, Darya Nikolaevna. "Light symbolism of female mythological images as a spiritual foundation of Japanese and Chinese cultures." Культура и искусство, no. 11 (November 2020): 75–92. http://dx.doi.org/10.7256/2454-0625.2020.11.34358.
Повний текст джерелаАнотація:
This article analyzes female principle reflected in the images of goddesses of Japanese and Chinese mythology associated with the solar cult and light symbolism. An attempt is made to trace the role of female principle in the mythological phenomenon of Sky and its connection with Earth. The subject of this research is the Japanese and Chinese myths and legends, iconographic images of goddesses and their resemblance in foxes (Kitsune) in the religious painting of the XIII – early XX centuries. In the course of this work, the author applies comparative-historical and iconographic methods of research that lean on scientific materials dedicated to philosophy, culturology and art history. The relevance of the selected topic is substantiated by the fact that in globalizing world, the countries of the Far East are more capable of retaining ideological paradigms and preserving their national cultural identity due to traditionalism and spiritual consciousness. The novelty of this work consists in examination based on the iconographic material and mythological themes of solar manifestations of goddesses as demonstration of the energy of female principle and its reflection in the phenomenon of Sky – Earth connection. The conclusion is made that for assessing Japanese and Chinese art, it is essential to consider multicultural interaction of these countries founded on the the harmony of existence of human nature. The goddesses of Sun, Moon and Earth seek to communicate with the Sky, as in particular the autochthonous deity Inari through their intermediaries, the foxes. The sun and moon goddesses and Earth goddesses seek communication with the Sky, as the autochthonous deity Inari through their mediators – foxes. The female principle, resembled in femininity of divine foxes, is described as the endless struggle for immortality and opportunity to be in Heaven surrounded by the steam light and reason. The light saturation of female images contributes to their spirituality.
13
Douar, Aicha. "Native American and Targui WomenSimilar Aspects of Life." Traduction et Langues 10, no. 2 (December 31, 2011): 53–63. http://dx.doi.org/10.52919/translang.v10i2.858.
Повний текст джерелаАнотація:
Renown scholars have previously pointed to the commoness existing between tribal people in different parts of the world. At first glance, visible affinities attract the attention of the viewers either when travelling, reading books or, watching documentary films. Some writers have mentioned the common traits between the native Americans and the Saharans of north Africa. The two regions seem too hard to live in still, they are populated and their peoples have managed to enter history and the cultural world heritage with their petro glyphs and distinctive cultural traits. To what extent do Native Americans and the Saharans of North Africa share cultural traits and why? This visible commonness is attributed to women more than men, for the reader would see no resemblance between a veiled Targui and a Native American with a feather’s headdress. Three hypotheses are stated to enhance some parallels. The findings which are listed concern the spiritual and cultural characteristics of both populations in general besides some specificities such as jewels’ motifs, vivid colors and, the hairstyle of women.
14
Qiao, Yun. "Cultural Synonymy: A Cross-Linguistic Perspective on Comprehending Sacred Spaces." RAPHISA. Revista de Antropología y Filosofía de lo Sagrado 6, no. 1 (May 2, 2022): 157–73. http://dx.doi.org/10.24310/raphisa.2022.v6i1.14629.
Повний текст джерелаАнотація:
This study explores how people with different cultural backgrounds comprehend diverse sacred spaces all over the world, from a cross-linguistic perspective. The challenges surrounding intelligibility relate to spatial resemblance, complexity of religion, as well as many obscure proper names. With the lexicalization of relevant religious concepts, “cultural synonyms” are generated. Through surveying the vocabulary within the domain of “TEMPLE” as an exemplification, the cultural synonymy of the Chinese lexicon in demonstrating spiritual intricacy has been elucidated. Based on the theory of “multi-competence”, a reasonable hypothesis on cross-culturally understanding the sacred space is proposed: Multicompetent individuals can have other comprehensions about sacred spaces when compared with monolinguals of either the native or the target language; A monolingual or a cross-cultural experiencer without knowledge of the regional language depends on translation to apprehend the sacred space, which may result in confusion; Deficient translations may also interfere with multicompetent individuals, while their linguistic awareness allows them more chances of differentiating cultural synonyms and accordingly clarification of any misguided perceptions.
15
Dhaouadi, Mahmoud. "Promises of the Modern Scientific Search for Human Nature's Multifaceted Soul." American Journal of Islam and Society 13, no. 1 (April 1, 1996): 123–27. http://dx.doi.org/10.35632/ajis.v13i1.2343.
Повний текст джерелаАнотація:
Since time immemorial, hwnan beings have sought to understand theessence of human nature. One well-known explanation-human nature isdualistic, body and soul, and composed of organic and spiritual dimensions-has not ended the debate over subissues that proceed from the mainconcept of hwnan nature. Our concern here is how the spirit and the bodyinfluence each other. As modem knowledge and science are far from havingthe last word in this domain, the perplexity of human nature continuesto engage the attention of philosophers, psychologists, sociologists, and scientists.In real terms, nothing has changed in our dualistic human natureexcept its labeled names.In general, modem psychologists have come to see the dualism ofhuman nature in its innate/learned dimensions. Some modem philosophershave stuck by the asserted dualism of hwnan nature, making only slightmodifications concerning its spirit/body duality. For them, human natureconsists of a body/mind dualism.' Modem scientists have also tried to solvethe riddle of human nature's puzzling dualism. Behavioral psychologistshave sought to eliminate entirely, or at least as much as possible, the innatestate (the inner, spiritual dimension) of our dualistic human nature, with theresult that they view the latter as no more than a mere reflection of theexternal environment(s). In a similar manner, the French sociologist EmileDurkheim has oriented his own sociology toward the concept of /es fairssociau.x, which he believed to be the only forces that one needed to considerwhen explaining human behavior. His resulting perspective bears astrong resemblance to behaviorism, for both desire to eliminate the innate,the psychological, and the spiritual side of human nature.Contrary to Durkheim's rigid social determinism and behaviorism'snarrow S-R, sociologists have emphasized the importance of humannature's innate biogenetic2 factors and how they shape and determinehuman behavior. For them, the social behavior of human and nonhumanliving beings can be explained by biogenetic determinants. For example,the practice of not marrying one's very close relatives can be seen as a result ...
16
Valls, Jaume Mensa I. "Arnau de Vilanova, el “Pequeño Cristo”: Significado y sentido del neologismo christinus en su obra espiritual." Traditio 70 (2015): 263–80. http://dx.doi.org/10.1017/s0362152900012393.
Повний текст джерелаАнотація:
The aim of this article is to study the meaning and significance of the word christinus (diminutive of Christus; “little Christ”) in the spiritual work of Arnau de Vilanova (ca. 1240–1311). This Catalan doctor and thinker created the neologism and used it twice in the titles of two of his works (Allocutio christini de hiis que conveniunt homini secundum propriam dignitatem creaturae rationalis ad inclitum dominum tertium Fredericum, Trinacriae regem illustrem and Tractatus epistolarum christini). On both occasions Arnau de Vilanova used the term in the genitive, referring to himself. This concept expresses an elaborate theology of the conformity of the Christian with Christ and also suggests Arnau de Vilanova's wish to underline his own similarity with Christ as a move to urge the highest civil and ecclesiastical authorities to put plans for reform into place. Christinus, together with other expressions such as “Jesus of Nazareth” and “Christianity,” points to a fully Christocentric conception of Christianity and its historical context, and it is also proof of Arnau's inventiveness in creating new words. The word christinus bears some resemblance to another typical Arnaldian concept: thomatista (Thomist).
17
Khairul Fajri and Syarifah Mudrika. "The Relevance of Stoic Principles and Contentment According to Hadith in Kutub Al-Sittah." Al-Bukhari : Jurnal Ilmu Hadis 7, no. 1 (June 29, 2024): 93–108. http://dx.doi.org/10.32505/al-bukhari.v7i1.7293.
Повний текст джерелаАнотація:
This article explores the philosophy of stoicism, widely embraced and studied by millennials as a means to address life challenges. The primary aim of this study was to examine the relationship between stoicism and the concept of qana’ah in Islamic teachings, as reflected in the Hadiths of the Kutub Al-Sittah. The analysis focused on Hadiths transmitted by Bukhari on the wealth of the heart, Tirmidhi on qana’ah, and Ibn Majah on the virtues of wara' and asceticism. The findings reveal that both qana'ah and stoicism emphasize self-control in responding to negative emotions and psychological disturbances. They also underscore the distinction between what can be controlled and what cannot, urging individuals to refrain from dwelling on uncontrollable factors. Additionally, both philosophies advocate gratitude, positive assumptions (husnudzan), and sincere acceptance of circumstances, whether favorable or not. Despite their similarities, stoicism primarily centers on self-control, whereas qana’ah consistently incorporates divine values into every aspect of life events. In conclusion, stoic teachings bear a significant resemblance to qana’ah teachings found in the Hadiths of the Prophet Muhammad. This piece offers novel perspectives on the evolution of spiritual thought in the intricate context of modernity.
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Скороходова, Т. Г. "‘Qu’aujourd’hui avant tout l’on doit à sa patrie la vérite’: the phenomenon of resemblance between Pyotr Tchaadaev’s philosophy and social thought of the Bengal Renaissance." Диалог со временем, no. 87(87) (June 15, 2024): 66–83. http://dx.doi.org/10.21267/aquilo.2024.87.87.003.
Повний текст джерелаАнотація:
Проблема самопонимания и самообретения в модернизирующихся странах XIX в. стала одной из ключевых в общественной мысли, показывающей сходство идей и смыслов. Сходство между философией П.Я. Чаадаева и социальной мыслью Бенгаль-ского Возрождения анализируется в статье как феномен «обязанности родине истиной». На основе сопоставления текстов автор описывает этот феномен как сходство парадигм философствования о своих странах и народах. Исходящая из общей интенции строгого следования истине и открытия правды о своих цивилизациях и жизни людей, парадигма включает 1) религиозно-философскую основу размышлений, заданную духовной традицией; 2) развитие идей о Своём в связи с пониманием Другого (Запада); 3) историзм как главный принцип в исследовании собственного социаль-ного мира в контексте всеобщей истории и 4) критический настрой социальной аналитики. Обзор идей бенгальских интеллектуалов от Раммохана Рая до Рабиндраната Тагора открывает настоящий диалог и совпадение смыслов с философией Чаадаева. Их парадигму философствования отличает универсалистский подход в понимании на-родов и культур; отличия объясняются разностью традиций и исторического опыта. Русский и бенгальские мыслители совпадают в императиве понимания состояния своих обществ через глубокое постижение их исторического прошлого и их связей с человечеством. Определяя место своих стран в мире, они размышляют об их роли в будущем как «особой миссии» соответственно России и Индии. Следование истине позволяет открыть правду для своих народов и поощрить оптимизм относительно преодоления пороков благодаря истине и адекватному знанию о реальности. A problem of self-comprehension and self-finding in XIX century modernizing countries became one of key themes in social thought demonstrating an important similarity of ideas and meanings. The resemblance of Pyotr Tchaadaev’s philosophy with the Bengal Renaissance social thought is analysed in the article as phenomenon ‘obliged to Motherland by truth’ (P. Tchaadaev). Based on comparative juxtaposition of their texts, the author describes the phenomenon as resemblance of paradigm of philosophizing on their own countries and peoples. Proceeded from general intention to follow truth strictly and to discover the verity on their own civilizations and life of people, the paradigm includes 1) religious-philosophical ground of thinking that is based on spiritual tradition; 2) development of ideas on the Own in connection with understanding of Other (the West); 3) historicism as main principle in study their own social world in the context of universal history and 4) critical frame of mind in social analytics. The review of ideas of Bengal intellectual from Rammohun Roy to Rabindranath Tagore discovers true dialogue and coincidence with meanings of Tchaadaev’s philosophy. Their paradigm of philosophizing has universalistic approach in understanding of peoples and cultures, their spiritual and social worlds; the differences are explained by diversities of traditions and historical experience. Russian and Bengal thinkers are coincided in imperative to understand their societies’ present problems and condition trough deep study of historical past as well as the discovery of connections with the humanity. They searched for definite their countries place in the world and reflects on their role in future as special ‘mission’ of Russia and India consequently. The following the truth permits to discover the verity for the peoples and to inspire optimism about overcoming the evils based on truth and adequate knowledge of reality.
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Mammadova, A. "Methods of Drawing Portrait Genre in Fine Arts." Bulletin of Science and Practice, no. 4 (April 15, 2023): 473–76. http://dx.doi.org/10.33619/2414-2948/89/58.
Повний текст джерелаАнотація:
Art is one of the forms of social expression, and it was created as a result of visualizing the images created in human thinking, emotions and abstract thought by means of images. The images created as a result of the impact of the external world surrounding a person, the processes and events occurring in it on feelings and thinking are the basis of image creation. Portrait painting, which reflects a person’s inner world, feelings and emotions through facial expressions, lines, likeness and mimicry, eyes and gaze, which are considered as a mirror of mood, is considered a very complex genre of fine art and painting. The portrait genre, which is one of the main genres of painting and graphics, has taken a very wide place in fine arts. As in other genres, portrait works take their content from public life and reflect public existence through specific artistic images and influence public life. Therefore, the portrait artist is not satisfied with giving only external signs of a person in his works, such as external resemblance, pose, movement and facial expressions. At the same time, the tries to show the spiritual world, psychological characteristics and what kind of character the person he paints.
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MAKARYAN, ALBERT, and THOMAS CHARLES TOGHRAMADJIAN. "“CHARENTS’ LAND OF NAIRI AND THE POETICS OF THE CITY IN THE SYMBOLIST NOVEL”." JOURNAL FOR ARMENIAN STUDIES 1, no. 64 (June 13, 2024): 103–23. http://dx.doi.org/10.24234/journalforarmenianstudies.v1i64.89.
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This article examines Land of Nairi, the only novel of the poet Yeghishe Charents, in the context of the Symbolist tradition. Although Charents’ earliest work (1912-1917) is considered perhaps the purest expression of Symbolist aesthetics in Armenian poetry, it has generally been accepted that Charents had decisively rejected his early artistic approach by the time of the novel’s composition. This study concludes that Land of Nairi exhibits certain hallmarks of Symbolist prose, namely a recondite revelation concealed under layers of multigeneric discourse and communicated in part by direct address from author to reader. Especially striking parallels exist between the narrative texture and symbolic framework of Land of Nairi and those of Petersburg by Andrei Bely, whose poetry exerted a discernible influence on Charents’s early work. Both authors create a spiritual topography overlapping the physical urban landscape, creating the impression that the city pursues obscure ends of its own, exerting a fatal and illusory power over its naïve inhabitants, including the narrators themselves. While Charents’s indebtedness to Bely should not be overstated, the resemblance between the two novels provides an entry point for reinterpretation of Land of Nairi as a continuation, rather than a rejection, of Charents’s early Symbolist tendencies.
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Ghimire, Shurendra. "Buddhist Pragmatism or Pragmatic Buddhism: What is the relationship between Buddhism and Pragmatism?" BMC Journal of Scientific Research 4, no. 1 (December 31, 2021): 49–64. http://dx.doi.org/10.3126/bmcjsr.v4i1.42250.
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With the rise of modernity, the Western world fell into a deep spiritual crisis which forced Comte to Dewey, and Einstein to Whitehead to synthesize a cosmic or humanistic religion. Similarly, the rise of modern science increased western interest in Eastern religions. Because of the ontological resemblance,they further enquired to Buddhism by assuming that would be a religion of their ideal. They began interpreting Buddhism through the lenses of modern philosophies. As a result, Buddhism appeared so diverse that sometimes its positioning is confusing and ambivalent- e.g. 'ethical idealism', 'atheism', 'empiricism', etc. As an attempt of resolving the contradictory positioning, both the original nikayas translated in English by PTS and commentary texts of Buddhism authored by both eastern and western scholars were carefully reviewed. These texts suggested that Buddhism is mostly close to 'ethical pragmatism. To present this closeness, the article at the first describes the cardinal principles of pragmatism, which are- multiple truths, verification of truths, changeability of truth; and then discusses how these principles are embedded in the teaching of Buddha. It also claims that Buddha’s efforts on developing new doctrine, constituting a Sangha, practicing sainthood, and defending against rival doctrines and organizations were just strategies of social reform via cultivating ethics rather than the objectives in themselves. This knowledge contributes to the understanding of both pragmatism and Buddhism from each other's perspectives, and at the same time, draws its educational implication in developing critical thinking, and ethical values.
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Malik, Haleema, and Muzamil Mehmood. "Impact of Authentic Leadership, Sustainable Leadership on Sustainable Growth with Mediating Role of Organizational Learning." Academic Journal of Social Sciences (AJSS ) 6, no. 1 (March 25, 2022): 48–69. http://dx.doi.org/10.54692/ajss.2022.06011681.
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Sustainable development is an emerging field of research. Sustainable leadership is an effective leadership style but to enhance its effect authentic leadership, which is a new field of effective leadership. Authentic leadership is a multi-dimensional theory, and it has a resemblance to transformational leadership theory. Authentic leadership is a general term, and it can consolidate transformational, charismatic, servant, spiritual, or other forms of leadership styles. Organizational learning is something new introduced by modern management and leadership styles as a strategic tool to improve competitiveness and to even out the organization’s success and compatibility. This research examines methods of implanting sustainable and authentic leadership into sustainable development goals (SDGs) and examined the mediating role of organizational learning between sustainable leadership and SDGs (economic performance, environmental performance, and social performance) as well as the mediating role of organizational learning between authentic leadership and SDGs. The data in this study was collected from the manufacturing industries of Pakistan using a convenient sampling technique. IBM SPSS Statistics tool was used to analyze the data. The results show (a) sustainable leadership has a positive impact on organizational learning (b) authentic leadership has a positive impact on organizational learning (c) organizational learning mediates the relationship between sustainable leadership and SDGs (d) organizational learning mediates the relationship between authentic leadership and economic performance. (e) Organizational learning mediates the relationship between authentic leadership and social performance. The present study offered a detailed study of dynamic capabilities and sustainable development. Effective leadership and management styles are proposed for organizations to combat sustainable development challenges.
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Makukula, Dominicus. "The Mkwawa Portrait Conundrum: A Quest for Facial Similitude." Umma: The Journal of Contemporary Literature and Creative Arts 9, no. 2 (January 31, 2022): 1–29. http://dx.doi.org/10.56279/ummaj.v9i2.1.
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This paper reports the findings of an investigation that was carried out to determine the accuracy of the facial likeness of Paramount Chief Mkwawa to his representative portrait created in 1954, with the intent to complement the missing part of his face following the return of his skull from Germany where it had been kept for 56 years. Since its creation, the portrait sought to approximate the actual face of Mkwawa, which had been badly damaged from a gunshot wound and the ensuing maceration process by Tom von Prince before he shipped the skull to Bremen, Germany in July 1898. Since its return to the then Tanganyika, local and foreign researchers have engaged in endless debate on its authenticity while ignoring discussions on Mkwawa’s facial appearance in most of their publications on the topic. Employing the Imitation Theory of Art, this paper extends the inquiry on the legitimacy of Mkwawa’s skull to his portrait, created to complement the missing flesh on the skull. Data for the study had been collected using critical interviews and document review. Meanwhile, analysis entailed a comparative examination of the facial features on the original photograph of Mkwawa’s head against photographs of his lineal descendants. Besides, a review was carried out of the artist’s skills of portraiture and knowledge of principles of art, as well as narratives of the respondents on the portrait creation process. Findings show that the portrait depicted a striking facial resemblance to Mkwawa’s descendants involved in his portrait creation process except for the spiritual aura and the imagined facial expression of the paramount Chief himself.
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Kurasova, Anna. "Sense of Time in A. Akhmatova’s and T.S. Eliot’s Latter Poetry (Comparative Analysis of Poem Without a Hero and Four Quartets)." International Journal of Comparative Literature and Translation Studies 6, no. 1 (January 28, 2018): 1. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.1p.1.
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Anna Akhmatova and Thomas Stearns Eliot are considered among the most influential representatives of Modernism, Eliot - in Anglo-American Literature, and Akhmatova – in Russian. Modernism emerged at the beginning of the 20th century, seeking to point out people's failure to maintain a culture based on spiritual values, an idea that was central to the works of Eliot and Akhmatova. By analysing and contrasting their last major poems, Four Quartets and Poem Without a Hero, this paper aims to present Eliot’s and Akhmatova’s perception of time and modernity. Faced with the tragedy of World War II, Eliot and Akhmatova turned to reflecting on notions of time and history. Despite the differences in the poets’ experiences, mentality, and background, Four Quartets and Poem Without a Hero bear a resemblance to each other in many respects and express the common for Akhmatova and Eliot perception of time. The poets saw time as a complex continuum, in which every element has its place and persistently interacts with all the other elements; thus, the past is present in our lives today and shapes our destiny. Therefore, history is not simply a sequence of past events unrelated to the present, but rather an active creator of every moment of our present lives. Establishing the immutable connection between the past, the present, and the future, the poets remind their readers of the notions of sin, guilt and responsibility. The poets also shared an attitude towards modernity, which they saw as a time of lost people who deny their past and for that reason will have no future unless they change. Therefore, in the face of eternity, which is wiser than we are capable of seeing, all that remains for humanity is acceptance and humility.
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Soltan Beyad, Maryam, and Mahsa Vafa. "Transcending Self-Consciousness: Imagination, Unity and Self-Dissolution in the English Romantic and Sufis Epistemology." International Journal of Linguistics, Literature and Translation 3, no. 8 (August 30, 2021): 08–18. http://dx.doi.org/10.32996/ijllt.2021.4.8.2.
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English Romantic literature of the late eighteenth and early nineteenth centuries often recounts an individual life journey which depicts physical and spiritual pilgrimage and traverses both the inner and outer world to liberate the self and reach a revelatory moment of unification where the division between human mind and the external world is reconciled. For the Romantic poets this reconciliatory state cannot be achieved through rational investigation but via the power of imagination. In this regard, there is striking resemblance between the mystical and philosophical thought of Sufism and the idealistic thought of the English Romantic poets as they both strive for a sense of unification with the Divine or the Ultimate reality, and they both rely on imagination and intuitive perception to apprehend reality. Applying an analytical-comparative approach with specific reference to Northrop Frye’s anagogic theory (1957) which emphasizes literary commonalities regardless of direct influence or cultural or theological distinctions, this study endeavors to depict that certain Romantic poets’ longing for the reconciliation of subject and object dualism via imagination and its sublime product, poetic language, echoes the mystic’s pursuit of transcendental states of consciousness and unification with the divinely infinite. Through analysis of the concept of self-dissolution (fana) in Islamic mysticism and Sufi literature, particularly the poems of Jalal ad-Din Mohammad Balkhi (1207-1273) known in the West as Rumi, the outcome of this study reveals that the Romantics’ yearning for a state of reconciliation, which is prevalent in the major works of the Romantic poets such as William Blake (1757-1827), William Wordsworth (1770-1850), Samuel Taylor Coleridge (1772-1834), Percy Bysshe Shelley (1792-1822), and John Keats (1795-1821), corresponds to the mystic’s pursuit of unity or the Sufi’s concept of self-annihilation or fana.
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Warchał, Robert. "Contributions to the aesthetics of St. Augustine." Humaniora. Czasopismo Internetowe 41, no. 1 (March 31, 2023): 43–52. http://dx.doi.org/10.14746/h.2023.1.3.
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The following article aims to resolve the fundamental question referring to the way ideas exist in Augustine’s epistemology and also to familiarize the reader with contemporary interpretations of this issue. When framing his objectivist theory, Augustine drew on ancient traditions and the Bible, referring to deliberations on astronomy, cosmology and maths among others. In order for a work of art to be beautiful, it is necessary for human reason to perceive the right proportions in it, but their perfection does not depend solely on details and harmonious selection of parts, but also on something that links all these components to a mental idea. For Augustine, number is the principle of all things, but not in the sense of an arche, but in the sense of its presence in every being for example, the unity that the mind admires and of which it is itself an image. Its essence and meaning can only be found in God and therefore He is the first creator and greatest artist giving inspiration to all the arts. The thinker of Thagaste defined ideas as unalterable forms of things. In his view, all creation bears a certain trace of resemblance to God. That leads to a conclusion in the light of which every being is a greater or lesser implementation of the rules of res intelligibiles. The harmony of nature is of similar importance to him, as well as the beauty of the human body and mind. Facing the question of the ontological meaning of beauty author upholds its objectivity alongside other transcendental properties of being. Unity, equality, number, rhythm, proportion and order constitute the core elements of his aesthetics. The significance of Augustine’s doctrine lies in the fact that immaterial ideas enable achieving perfection in spiritual life, and hence bring us closer to the Creator.
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Livshits, Rudolf L. "TO PRETEND TO BE AND TO BE: MEANINGFULL LIFE ORIENTATIONS OF AN INDIVIDUAL IN A CHANGING WORLD." Humanities And Social Studies In The Far East 19, no. 3 (2022): 36–44. http://dx.doi.org/10.31079/1992-2868-2022-19-3-36-44.
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The subject of the article is one of the fundamental issues facing any person in the process of his spiritual formation and self-realization. The choice in favor of being imposes on the individual a difficult duty to achieve real results in the chosen profession, which is impossible without long efforts and hard work. Choosing imitation as a life meaningful strategy opens an easy path to success. However, the results of imitation activity, having an external resemblance to the products of genuine creativity, ultimately turn out to be only foam on the surface of the historical stream of creation. There is no direct and immediate connection between the nature of the social environment in which a person is formed and acts, and the meaningful life choice of the latter. The social environment creates a certain range of opportunities that open up before a person in the course of his self-realization. It is shown that the system of relations developed in modern Russian society, orienting a person to personal success as the highest goal of life, favors the choice in favor of imitation. The education system is the most important element of the social environment. It is designed not only to involve students into the cultural achievements, but also to set a grid of ideological coordinates for the emerging personality. From this point of view, the strategy of reforming the domestic education system, which is based on the liberal mythology of "returning Russia to the bosom of world civilization", is critically analyzed. Since, as it is now obvious, the aforementioned return ended in complete failure, a radical change in the vector of the country's development is necessary. In the light of the new realities, the only strategy to preserve Russia's political and historical subjectivity is to pursue self-sufficiency. Current educational system should not aim students at increasing the chances of personal success in the life racing, but at socially positive creative self-realization, which ultimately leads to an increase in the civilizational potential of society.
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Solihu, Abdul Kabir Hussain. "Crossing the Threshold." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 111–13. http://dx.doi.org/10.35632/ajis.v23i2.1629.
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Debate over the Hindu and Muslim religious identity, as well as the natureof the two communities’ interaction, has generated different answers. Tosome, it has been an interaction full of conflict and conflict-resolutionbetween two irreconcilable faiths. To others, it remains impossible to reconstructtheir history as one of convergence or divergence, due to the considerablevariation in their cultures and religions over time. Khan addresses thequestion from a different perspective. According to her, “the Hindus or theMuslims whom the question addresses are not real characters” (p. 4): Thereligious identity of the “Self” is not completely distinct from that of the“Other” in medieval India. Thus, the sporadic clashes between Hindus andMuslims have been due mainly to political reasons and occasionally to economicfactors, but definitely never to religious differences.Khan’s book dwells on the making of identity in the Indian subcontinentbetween medieval India and the end of the twentieth century. It seeks toexplore the spiritual encounters between the indigenous Hindu traditionsand Islam, their historical harmonious coexistence, and their presentpredicaments, with special reference to the intermediary position of NizariIsmailism, a Shi`i sect. Based on field research, observation, and personalexperience, the author demonstrates with vivid case studies, legends, andfolklore how the two peoples had formerly lived by shared deities and howthe change of identity based on Hindu nationalism and Islam has wroughthavoc.The book is broadly divided into four chapters. Chapter 1 examinessome important terminologies that underpin religio-cultural identities inIndian history. In ancient and medieval India, people were distinguished bysocio-religious strata, first by the varna system (socio-ritual categories) andlater by the jati panth (caste and sect) system. A similar thing applied toIndian Muslims, who were hierarchically categorized as Ashrafs (referringto nobles, foreign Muslims) and Ajlafs (referring to converts), but not simplyas “Muslims.”The interface between the indigenous Hindu religion and Islam goesbeyond the terminological resemblance and reaches the heart of religious ritualsand ideologies. In chapter 2, the author cites three modes of interaction ...
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Hamilton, Bernard, and Janet Hamilton. "St. Symeon the New Theologian and Western Dissident Movements." Studia Ceranea 2 (December 30, 2012): 137–44. http://dx.doi.org/10.18778/2084-140x.02.12.
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The trial at Orleans in 1022 of a group of aristocratic clergy, who included the confessor of Queen Constance of France, and their followers on the charge of heresy is the most fully reported among the group of heresy trials which were conducted in the Western Church during the first half of the eleventh century. Although the alleged heretics of Orleans are usually considered a part of a wider pattern of Western religious dissent, the charges brought against them differ considerably from those levelled against the other groups brought to trial in that period. The heterodox beliefs with which the canons of Orleans were charged bear a strong resemblance to the teachings of the Byzantine abbot, St. Symeon the New Theologian, who died in 1022. St. Symeon taught that it was possible for a Christian to experience the vision of God in this life if he or she received ascetic guidance from a spiritual director, who need not be a priest. In the late tenth and early eleventh centuries a significant number of Orthodox monks visited northern Europe, including Orleans, and some of them settled there. It is therefore possible that the Canons of Orleans who were put on trial had been trained in the tradition of St. Symeon by one of those Orthodox monks who were familiar with it. St. Symeon was part of the Hesychast tradition in the Byzantine Church. Even so, his emphasis on the supremacy of personal religious experience at the expense of the corporate worship of the institutional Church was strongly criticised by some of his contemporaries. A study of his writings shows that he was, in fact, completely Orthodox in faith and practice and that these criticisms were ill-judged. Nevertheless, if, as we have suggested, the Canons of Orleans had tried to live in accordance with his teachings, the hostile reactions of the Western hierarchy would be comprehensible. For there was no tradition of Hesychasm in the spirituality of the Western Church, and the fact that the dissidents at Orleans saw little value in observing the rituals of the established Church would have alarmed conventional churchmen.
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Andreev, A. V., and A. B. Gasymov. "Old Testament Prophets and Shamans: Comparison of the Phenomena (Anthropological Approach)." Concept: philosophy, religion, culture 8, no. 3 (September 25, 2024): 20–36. http://dx.doi.org/10.24833/2541-8831-2024-3-31-20-36.
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The article provides a comparative analysis of the phenomena of Old Testament prophets and shamans against five key aspects: their social status, calling, intermediation, fortune-telling and magic, rituals and cosmogony, and gender. Numerous previous attempts to compare Old Testament prophets, shamans and sorcerers were based on the superficial likeness between these phenomena and often were mere descriptions. The key challenge for such a comparison is the choice of sources: Biblical texts were written in prescientific times, and information about shamans was recorded by ethnographers and anthropologists. This study is an attempt to systematize approaches to comparing Biblical prophets with shamans and to conduct an independent comparison of these phenomena. To achieve this goal, it was necessary to solve the following tasks: 1) to consider the problems inherent in the sources; 2) to clarify the basic concepts characterizing these phenomena, and to substantiate the adopted definitions; 3) to highlight the grounds for comparing the Old Testament prophets and Siberian shamans; 4) to conduct a comparison according to the selected criteria; 5) to establish the similarities and differences. The results of the study are that despite the external similarity of the socio-religious role of prophets and shamans, because of their role in mediation between the human and spirit worlds, they have nothing else in common. Firstly, shamans are integrated into the social architecture of their society (tribal affiliation), and prophets can be both part of the social system or be in opposition; the social status of shamans is higher than that of prophets, since they possessed not only spiritual but also real power. Secondly, the calling of prophets and shamans is different (the former, according to the Bible, are called by God for a specific mission, the latter, according to their experience, are tormented by spirits, forcing them to serve them). Thirdly, unlike prophets, shamans are involved in the sphere of magic and divination, and their actions themselves are inscribed in a certain ritual. Fourthly, the cosmological models of prophets and shamans have nothing in common. Finally, gender diversity among shamans is not only wider than among prophets, but also mobile. In conclusion the authors attempt to find a family resemblance between these phenomena are a crude generalization leading to a number of theoretical misunderstandings.
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De Pater, Catharina, Birgit Elands, and Bas Verschuuren. "Spirituality in Forest Management." Journal for the Study of Religion, Nature and Culture 15, no. 2 (August 6, 2021): 204–28. http://dx.doi.org/10.1558/jsrnc.41999.
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International forest policies are increasingly recognizing spiritual values as criteria for sustainable forest management. However, knowledge on how spiritual values are articulated in practice is scarce. Because most evidence remains anecdotal, the study of spiritual values in forest management remains unsystematized and under-theorized. Research is complicated by the widely diverging interpretations of the concept of spirituality in relation to forests. Drawing upon Saler’s family resemblances approach (2000 [1993]) and the dimensions of religion posed by Smart (1996, 2002), a framework with seven dimensions is proposed. The framework structures spiritual phenomena relevant to forest management so that they can be studied systematically. It attempts to accommodate the various ontologies and epistemologies connected to spirituality in forest management. We discuss the pros and cons of the framework and make recommendations for its application in the analysis of forest management plans and practices.
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Vasile, Monica, Jennifer R. Cash, and Patrick Heady. "Contemporary Godparenthood in Central and Eastern Europe." Journal of Family History 43, no. 1 (November 5, 2017): 3–11. http://dx.doi.org/10.1177/0363199017738203.
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This introduction to the collection opens up the conversation between historians and anthropologists about the practical significance and social meaning of spiritual kinship. By discussing the key findings of five anthropological studies—in Italy, Hungary, Bulgaria, Romania, and Moldova—we point to resemblances and differences. We examine common structural elements of the spiritual kinship system and the religious and material meanings involved. We find differing symbolic logics as well as different intensities of godparental practices, which can be described as a geographical, east-west gradient. Speaking broadly, the more to the east a place is, the more thriving the practice. In explaining the variation, ethnographic insights suggest that long-term differentiating trends are important, and also contemporary historical factors—substantial economic and political changes since the mid-twentieth century.
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Williams, Michael E. "The Ascetic Tradition and the English College at Valladolid." Studies in Church History 22 (1985): 275–83. http://dx.doi.org/10.1017/s0424208400008007.
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The history of English Roman Catholicism from the end of the sixteenth century right through to the nineteenth has as one of its main features the rivalries between seculars and regulars, especially between the seculars and the Jesuits. As this dispute primarily, but not exclusively, concerns the clergy it is most clearly seen in the history of those colleges which provided clergy for the English mission. The early history of the English College in Rome is not only the story of English and Welsh rivalry, but of frequent objections to the Jesuit administration and accusations by the seculars of the enticement of students to join the Society. Similar cases are to be found in the history of Saint Alban’s College Valladolid, but in this college there is an added dimension. Not only did the seculars complain about the Jesuits but the Jesuits complained of students being enticed away to the Benedictines. Later, a certain amount of bitterness arose out of the establishment of a college directed by the seculars in Lisbon. The Jesuits considered that they should have been placed in charge. What is more, there were even quarrels among the catholics detained in Wisbech castle. The ‘stirs’ there bore a remarkable resemblance to those at the college in Rome. As Aveling remarks about English Roman Catholicism ‘Historians have been defeated by its immense complexities of ecclesiastical intrigue and embarrassed by its sheer ferocity’. The quarrels not only provoke a feeling of distaste in the modern mind — why couldn’t these people resolve their differences and get on with their spiritual mission? They also instil puzzlement – are these disputes to be explained solely as political intrigue and in-fighting within the Catholic party? If so, how could such a cause appear attractive or plausible? How could such a house divided against itself, stand? I want to suggest that there is an element often overlooked which, although not explaining fully these intrigues and dissensions, nevertheless might help us to understand better what was going on. This can be called the positive attraction of the ascetic ideal. Bossy has stated in reference to the history of the English Catholic community ‘martyrology pointed this subject historiographically speaking up a cul-de-sac’. I want to suggest that cul-de-sac or no, the consideration of martyrdom and of life as a preparation for martyrdom is a path that can lead to a vantage point from which one can view this clerical back biting and contentiousness in a clearer light. Evenett in his Birbeck Lectures in 1951 pleaded for a better integration of the history of spirituality into ecclesiastical history and in particular devoted some space to a consideration of the origins of the Catholic revival in Spain. He pointed out the overlap of those who abandoned the world with those who remained in it, reforming its practice. Speaking of the Carthusians of the sixteenth century he said ‘A larger interest and practical usefulness in the external affairs of the Church were manifest by them at this period than we are accustomed to associate with modern Parkminster or Miraflores’. Following these lines let us turn to certain aspects of Spanish spirituality and its relationship to England.
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Reuland, Jamie. "Voicing the Doge’s Sacred Image." Journal of Musicology 32, no. 2 (2015): 198–245. http://dx.doi.org/10.1525/jm.2015.32.2.198.
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During the fourteenth century, Venetian chronicles, art, and ceremony fostered provocative analogies between angelic annunciation and the political voice of the Venetian populace. Such analogies imagined a city whose civic and heavenly members were united through the sound of unanimity. At the intersection of the state’s civic and celestial bodies stood the doge, considered to be the image of the Republic and of its patron, Saint Mark. A complex of sung ceremonies and musical compositions addressed to the doge dramatized the notion that the voice, as a ritual instrument, could engender real political or spiritual change in the state and its leaders. Performances of acclamations to the doge positioned him within Venice’s sacred and civic hierarchies, while state art and ceremony forged symbolic resemblances between ducal acclamation and angelic annunciation. A repertory of occasional motets evidences polyphonic play with the notion that vocal rituals centered on the doge could activate the spiritual ideals of the state: the anonymous Marce, Marcum imitaris (c. 1365) draws a sonic analogy between spiritual likeness and musical imitation in order to dramatize the concept of the doge as Mark’s image, whereas Johannes Ciconia’s Venecie mundi splendor/Michael qui Stena domus elides a text dedicated to the Annunciate Virgin with one addressed to the doge, creating musical echoes and simultaneities in its praises of Venice’s temporal and celestial leaders.
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Li, Qiao. "Research on the applicability of regional folk art Fengyang Phoenix Painting from the perspective of humanistic ecology." Highlights in Art and Design 1, no. 3 (November 22, 2022): 68–71. http://dx.doi.org/10.54097/hiaad.v1i3.2963.
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The core values of socialism contain a very important content is civilization and harmony, the image of the dragon and phoenix is the mythical totem image of the Chinese nation for thousands of years, is an indispensable spiritual symbol in Chinese civilization, and is also the spiritual carrier of Chinese national cultural self-confidence and national self-confidence. The "Essentials of Chinese Painting" records that there are three stops and nine resemblances in painting dragons, and the drawing methods of phoenix birds in Fengyang phoenix paintings also have many elaborates, and the physical composition of phoenix birds is a synthesis of various beautiful objects. Through the interpretation of Fengyang Phoenix Paintings with different themes, different expression techniques and different decorative effects, this study discusses the adaptation of Fengyang Phoenix Paintings to natural ecology and the practical significance of ecological development trends, emphasizes the importance of inheriting and continuing Fengyang Phoenix Paintings and generating a sense of cultural identity, in order to achieve the goal of building a sustainable development activation route for Fengyang Phoenix Paintings, and introduces the important impact of the culture composed of phoenix birds in the cultural category of Fengyang Phoenix Paintings on the humanistic ecology of Fengyang Phoenix Paintings. In-depth study of the future of Fengyang phoenix painting from the perspective of humanistic ecology, so as to provide universal theoretical support for the development of Fengyang phoenix painting in real situations.
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Yazgin, Yücel. "Reflections of Levant and Mesopotamia gods and goddess on Cyprus cylinder seals." Revista Amazonia Investiga 12, no. 62 (March 30, 2023): 10–32. http://dx.doi.org/10.34069/ai/2023.62.02.1.
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The aim of the research is to determine the similarities between the Cyprus and Levant & Mesopotamian cylinder seals, on which god and goddess figures are engraved on them. The research is important in terms of showing the effects and similarities of mainland cultures and artistic products through Levant & Mesopotamian mainland and Cyprus island cultures. The research stems from a case study model, which will involve qualitative research methods. Visual analysis was carried out in two stages. In the first stage, 67 seal images were given to six creative education experts. Experts stated that there are figures of a god and goddess on 34 cylinder seals. In the second stage, 34 seal images were examined by three visual arts experts. The infographic analyses have shown that the god-goddess figures on the Levant & Mesopotamian and Cyprus cylinder seals are similar or bear close resemblances. This result shows that ancient civilisations shared the material and spiritual values of the culture in a "fluid and sticky" character. This sharing feature should be accepted, supported and protected as a guide to the way of living together, which today's people need.
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Tyler, Peter Mark. "Raising the Soul in Love: St Ignatius of Loyola and the Tradition of Mystical Theology." Religions 13, no. 11 (October 26, 2022): 1015. http://dx.doi.org/10.3390/rel13111015.
Повний текст джерелаАнотація:
This paper explores St Ignatius Loyola’s relationship to the medieval tradition of theologia mystica, especially in the Spiritual Exercises. Although the evidence is scanty, it is clear that the young Iñigo was acquainted with the methods and structures of Abbot García de Cisneros’ Exercitatorio de La Vida Espiritual during his extended stay at Montserrat and Manresa after his conversion of life. Commentators have disagreed over the extent of the influence of these writings on Ignatius’ later spirituality; however, this paper will explore the ‘family resemblances’ between the type of spirituality developed by Ignatius after his stay in Catalonia and the later medieval spirituality expressed in the Abbot’s work. In particular, the paper concentrates on one aspect of that work that has not received much attention: namely, the strand in Cisneros’ work that explores the late medieval tradition of theologia mystica, particularly as reworked from the writings of Jean Gerson (1363–1429), sometime Chancellor of the University of Paris. The paper argues that Gerson’s form of ‘affective Dionysianism’ shares much in common with the spirituality later developed by Ignatius, and will conclude with some final remarks as to how this helps us to understand the ‘mystical desire’ that lies at the heart of Ignatius’ project.
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Hoefkens, Ivo R. V. "Marguerite Yourcenar, traductrice." Babel. Revue internationale de la traduction / International Journal of Translation 40, no. 1 (January 1, 1994): 21–37. http://dx.doi.org/10.1075/babel.40.1.04hoe.
Повний текст джерелаАнотація:
Marguerite Yourcenar, known as an author, is also the translator of about a dozen works. My purpose here is to trace the evolution of her oeuvre in the field of translation in relation to her literary output. I have divided the former into three distinct periods, the first of which covers the closing years of the 1930s, when Marguerite Yourcenar translated Virginia Woolf's The Waves and Henry James's What Maisie Knew. Her interest in these authors is to a large extent stylistic. On the other hand, the translation of Constantin Cavafy's poetry, which was begun during the same period, reflects the intimist themes to be found in Marguerite Yourcenar's early narratives {Alexis and the others), although she was then already seeking out other thematic sources. The translation was only published in 1958. It consequently falls within a second period: that of the "présentations critiques" (critical commentaries). These major efforts in translation {Présentation critique de Constantin Cavafy, La Couronne et la Lyre, Fleuve profonde, Sombre rivière) are marked by a manifest preoccupation with the aesthetic. But themes of a more universal character and engagement in the socio-political sphere also enter into the choice of the texts for translation (negro spirituals, Présentation critique d'Hortense Flexner). These translations were contemporaneous with the creation of Marguerite Yourcenar's most important novels, namely Mémoires d'Hadrien and L'OEuvre au Noir. The last of the three periods, the 1980s, finds her tackling far less ambitious projects, the function of which tends increasingly towards ethical communication. The only one of them that bears any resemblance to the "présentations critiques" is the essay on Yukio Mishima and the translation of Cinq Nô Modernes, assuming that these are to be considered as an ensemble. Here, as elsewhere, it also emerges that Marguerite Yourcenar is largely indifferent to the existence of other translations.
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Stašulāne, Anita. "ESOTERICISM AND POLITICS: THEOSOPHY." Via Latgalica, no. 2 (December 31, 2009): 25. http://dx.doi.org/10.17770/latg2009.2.1604.
Повний текст джерелаАнотація:
Interference of esotericism and politics became apparent especially in the 19th century when the early socialists expected the coming of the Age of Spirit, and narratives about secret wisdom being kept in mysterious sacred places became all the more popular. Thus, the idea of the Age of Enlightenment underwent transformation: the world will be saved not by ordinary knowledge but by some special secret wisdom. In this context, Helena Blavatsky (1831–1891) developed the doctrine of Theosophy the ideas of which were overtaken by the next-generation theosophists including also the Russian painter Nicholas Roerich (1874–1947) and his spouse Helena Roerich (1879–1955) who developed a new form of Theosophy. The aim of this article is to analyse the interference between Theosophy and politics paying special attention to its historical roots, which, in the context of Roerich groups, are to be sought in the political activities of Nicholas Roerich, the founder of the movement. The following materials have been used in the analysis: first, writings of the founders of Agni Yoga or Teaching of Living Ethics; second, the latest studies in the history of Theosophy made in the available archives after the collapse of the soviet regime; third, materials obtained from the interviews of a field research (2006–2008). The author has made use of an interdisciplinary approach combining anthropological methods with the method of systematic analysis. The historical roots of the political activity of contemporary theosophists stretch into the political aspirations of Nicholas Roerich, the founder of Agni Yoga or Teaching of Living Ethics. Opening of the USSR secret archives and publication of several formerly inaccessible diaries and letters of theosophists offer an opportunity to study the “spiritual geopolitics” of the Roerichs. Setting off to his Central Asian expeditions (1925–1928; 1934–1935), Nicholas Roerich strived to implement the Great Plan, i.e. to found a New State that would stretch from Tibet to South Siberia comprising the territories governed by China, Mongolia, Tibet and the USSR. The new state was conceived as the kingdom of Shambhala on the earth, and in order to form this state, Nicholas Roerich aspired to acquire the support of various political systems. During the Tzarist Empire, the political world outlook of Nicholas Roerich was markedly monarchic. After the Bolshevik coup in Russia, the artist accepted the offer to work under the wing of the new power, but after his emigration to the West Roerich published extremely sharp articles against the Bolsheviks. In 1922, the Roerichs started to support Lenin considering him the messenger of Shambhala. Roerich’s efforts to acquire Bolshevik support culminated in 1926 when the Roerichs arrived in Moscow bringing a message by Mahatmas to the soviet government, a small case with earth for the Lenin Mausoleum from Burhan-Bulat and paintings in which Buddha Maitreya bore strong resemblance to Lenin. The plan of founding the Union of Eastern Republics, with Bolshevik support, failed, since about the year 1930 the soviet authorities changed their position concerning the politics of the Far East. Having ascertained that the Bolsheviks would not provide the anticipated support for the Great Plan, the Roerichs started to seek for contacts in the USA which provided funding for his second expedition (1934–1935). The Roerichs succeeded even in making correspondence (1934–1936) with President Roosevelt who paid much larger attention to Eastern states especially China than other presidents did. Their correspondence ceased when the Security Service of the USA grew suspicious about Roerich’s pro-Japanese disposition. Nicholas Roerich has sought for support to his political ambitions by all political regimes. In 1934, the Russian artist tried to ascertain whether German national socialists would support his efforts in Asia. It may seem that the plans of founding the Union of Oriental Republics have passed away along with Roerich; yet in 1991 his son Svyatoslav Roerich (1904–1993) pointed out once again that the Altai is a very important centre of the great future and Zvenigorod is still a great reality and a magnificent dream. Interference between esotericism and politics is observed also among Latvian theosophists: the soviet regime successfully made use of Roerich’s adherents propagating the communist ideology in the independent Republic of Latvia. In the 1920s and 1930s, the embassy of the USSR in Riga maintained close contacts with Roerich’s adherents in Latvia and made a strong pressure on the Latvian government not to ban the Roerich’s Museum Friend Society who actively propagated the success of soviet culture and economy. On 17 June 1940, the soviet army occupied the Republic of Latvia, and Haralds Lūkins, the son of the founder of the Roerich’s Museum Friend Society, was elected to the first government of the soviet Latvia. Nevertheless, involvement of theosophists in politics was unsuccessful, since after the official annexation of Latvia into the USSR, on 5 August 1940, all societies including the Roerich’s Museum Friend Society were closed. Since the members of the movement continued to meet regularly, in 1949, Haralds Lūkins was arrested as leader of an illegal organization. After the Second World War, theosophists were subjected to political repressions. Arrests of Roerich’s followers (1948–1951) badly impaired the movement. After rehabilitation in 1954, the repressed persons gradually returned from exile and kept on their illegal meetings in small groups. To regain their rights to act openly, Roerich’s followers started to praise Nicholas Roerich as a supporter of the soviet power. With the collapse of the soviet regime, Roerich’s followers in Latvia became legal in 1988 when the Latvian Roerich Society was restored which soon split up according to geopolitical orientation; therefore, presently in Latvia, there are the following organisations: Latvian Roerich Society, Latvian Department of the International Centre of the Roerichs, and Aivars Garda group or the Latvian National Front. A. Garda fused nationalistic ideas with Theosophy offering a special social reorganization – repatriation of the soviet-time immigrants and a social structure of Latvia that would be formed by at least 75% ethnic Latvians. Activity of A. Garda group, which is being criticized by other groups of theosophists, is a continuation of the interference between theosophical and political ideas practised by the Roerichs. Generally it is to be admitted that after the crush of the soviet regime, in theosophist groups, unclear political orientation between the rightists and leftists is observed, characterised by fairly radical ideas.
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François, Wim. "Erasmus' Plea for Bible Reading in the Vernacular. The Legacy of the Devotio Moderna?" Erasmus of Rotterdam Society Yearbook 28, no. 1 (2008): 91–120. http://dx.doi.org/10.1163/027628508x362317.
Повний текст джерелаАнотація:
AbstractErasmus has written several pleas for Bible reading in the vernacular, perhaps the most visible being his introduction to the Paraphrases on the Gospel of Matthew. Comparable apologies were already to be found in the milieu of the Dutch Devotio Moderna in the works of, among others, Zerbolt van Zutphen (1367–1398), especially his De libris teutonicalibus and Circa Modum. Erasmus' defences of vernacular Bible translation do not contain verbatim similarities with Zerbolt's works, but the parallels both at the level of the argumentation and the biblical-patristic authorities invoked are striking. There are good reasons to assume that Erasmus was indebted to arguments in favour of the lay Bibles that were already circulating in the milieu in which he was educated in the Low Countries, a milieu that was deeply influenced by the Devotio Moderna. Particular attention is given to a Middle Dutch collation book from the years 1417–1443 (Berchmanianum ms 12 B I), now preserved in the Maurits Sabbe Library of the Leuven Faculty of Theology. The third collation takes Zerbolt's Circa Modum as its basis but provides some supplementary argumentation for the reading of the Bible and other devout books in the vernacular. The argumentation employed exhibits an interesting degree of resemblance with Erasmus' later pleas for a lay Bible. Perhaps Erasmus heard or read the piece when he was a student in Deventer. It should also be observed that Erasmus kept his distance from the inheritance of Devotio Moderna by radicalizing the arguments of Zerbolt. He did not want to reserve individual Bible reading to laici spirituales (those living in semi-religious communities) but wanted to open it to all lay people living in the world. Moreover, he did not only want to place the Gospels, Acts and Psalms at the disposal of the common people but desired to grant the reading public access to all the books of the Bible. The most obvious conclusion is that the Devotio Moderna provided an initial exposure to the ideas that Erasmus apparently reinforced and elaborated as he grew more involved in biblical and patristic studies.
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Abbott, Jean. "‘Ac si ignis elementaris ibi arderet’: Richard Rolle’s Elemental Love." Review of English Studies, October 29, 2020. http://dx.doi.org/10.1093/res/hgaa078.
Повний текст джерелаАнотація:
Abstract The ‘sensuous’ imagery of Richard Rolle’s Incendium Amoris is typically regarded as spiritual metaphor—albeit a very material-seeming one. However, the trio of spiritual sensations Rolle explores at length in this work (fervor, dulcor, and canor) has a more precise, systematic connection with the physical world via the theory of the four terrestrial elements—a cornerstone of medieval natural philosophy. Through his imagery and descriptions, as well as his own reported actions and reactions, Rolle sets up the burning of fervor as a spiritual mirror of physical fire, the breath of canor as air, and the flowing sweetness of dulcor as water. The fourth member of this elemental system, representing earth, is the human soul that experiences one or more of the other elements of God’s love. The resemblance between these spiritual and physical elements is so pervasive, and Incendium exploits it so effectively, that Rolle must carefully and repeatedly specify that they are not, in fact, the same thing. Describing the ineffable through these concrete natural phenomena offers a useful framework for understanding a complex spiritual concept; however, through the idea that elements can transform into one another, it also offers a way of conceptualizing how the devout soul may be fully enveloped in God’s elemental love.
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Apud, Ismael. "Introduction to Hearing Voices and Other Matters of the Mind." Journal for the Cognitive Science of Religion 7, no. 1 (August 3, 2021). http://dx.doi.org/10.1558/jcsr.19902.
Повний текст джерелаАнотація:
In the book Hearing Voices and Other Matters of the Mind, McCauley and Graham present a novel contribution to the Cognitive Science of Religion. The authors propose a naturalistic, pluralistic, and interdisciplinary approach to analyze the continuities between normal cognition, religious cognition, and abnormal cognition. McCauley and Graham use the idea of maturationally natural systems to understand different religious “abnormal” experiences: hearing voices from God or other spiritual beings, mood disorders caused by a failure in petitionary prayer, religious scrupulosity and its resemblance with Obsessive-Compulsive symptoms, and the “mindblind atheism” of Autistic Spectrum Disorder. Despite some minor weaknesses, e.g., an excessive use of maturationally natural systems to explain religious phenomena, the book is an important contribution to the Cognitive Science of Religion.
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Abdollah, Z. "Sufism Shat’h versus Surrealism Literature and Art." UJAH: Unizik Journal of Arts and Humanities 15, no. 2 (February 19, 2015). http://dx.doi.org/10.4314/ujah.v15i2.4.
Повний текст джерелаАнотація:
Resemblance of Surrealism and Sufism is very exciting. Surrealism, the influential avant-garde movement and offspring of 20th century Modernism, strives for truth by plumbing depths of psychic plane and going beyond concrete reality. Sufism, the Islamic mystical discipline, as well, involves a spiritual pilgrimage toward the Absolute Unity above and beyond all created real objects. Confrontation with supra-reality leads to similar paradoxical symptoms in both Surrealism and Sufism expressions. Pertinently, disclosures of Surrealists manifest in their art and literature; and present article tends to compare their substratum, principles and methods with those of Sufi’s ecstatic and theopathetic exclamations or shat’h. The comparison digs for deeper sources from which both Surrealism and Sufism flow, as they are believed to overlap hitherto.
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Hovhannissian, Henrick. "ԼՈՒՅՍԻ ԵՎ ՍՏՎԵՐԻ ԳԵՂԱԳԻՏՈՒԹՅՈՒՆԸ". Herald of Social Sciences, 2021, 180–98. http://dx.doi.org/10.53548/03208117-2021.3-180.
Повний текст джерелаАнотація:
The visual perception of the surrounding world takes place via imaginary highlighting of certain dots and fragments, which sometimes brings to aesthetic isolation. The human vision is by nature endowed with anticipation of visible models, which may bring to most unexpected arrangement of the visible reality. Reflection, viewed as an aesthetic phenomenon, quite often originates at a glance. Hence, the photography with its aesthetic observation and aspiration for resemblance. It’s all about the observant eye, being with and without light, craving for the invisible, and this instant link between contemplation and anxiety, the very point at which the significance of the visible reality vanishes, and things around us smoothly get closer and closer to man’s spiritual life through optical mediation.
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Sokolov, Boris. "“Can forms speak from the spiritual world?” Rudolf Steiner’s Goetheanum and the Search for New Artistic Forms in the Early 20th Century." Quaestio Rossica 12, no. 4 (December 24, 2024). https://doi.org/10.15826/qr.2024.4.941.
Повний текст джерелаАнотація:
This article presents an examination of the architectural theory and practice of Rudolf Steiner. This concept is exemplified by two buildings of the Goetheanum and the architectural style of the Anthroposophical community in the Swiss village of Dornach. Steiner’s architectural theory was predicated on the spiritualization of forms, as he himself put it, on what he termed the “enchanted” (hinzaubert) wall. In this regard, the construction of the First Goetheanum was not merely a matter of building; rather, it was a process of sculpting wood by the members of the community, who imprinted their creative and spiritual efforts upon the building. In his explanation, Steiner stated that the shapes of the interior should be concave and graphic, while those of the exterior should be swollen and convex. This was done to demonstrate the spiritual pressure coming from within. In the concrete Second Goetheanum, constructed in 1922, a counterpoint of images is evident: an elongated hall within and vertical pillars supporting the dome without. Consequently, the concept of a “spiritual skull” and pairs of “spiritual legs,” which Steiner incorporated into the interior of the initial structure, is reflected on the façades of the Second Goetheanum. Steiner’s architectural theory and practice occupy a significant position in the history of architecture during its transition from Art Nouveau to the avant-garde. His contributions assist in elucidating the genesis of Expressionist architecture. Steiner’s ideas exhibit parallels with the works of the literary visionary Paul Scheerbart, Bruno Taut and the Crystal Chain group, as well as with the late architecture of Antoni Gaudí. The construction of the Goetheanum, which bore resemblance to Nikolai Fedorov’s Philosophy of Common Deed, had a profound influence on the Russian participants (Maria Sievers, Andrei Bely, Asya Turgeneva, Margarita Voloshina), altering the course of their lives and inspiring the creation of invaluable memoirs.
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Masenya, Madipoane. "Engaging with the book of Ruth as single, African Christian women: One African woman's reflection." Verbum et Ecclesia 34, no. 1 (February 28, 2013). http://dx.doi.org/10.4102/ve.v34i1.771.
Повний текст джерелаАнотація:
In their quest for knowledge, biblical scholars make the Christian Bible the object of scrutiny, analysis and critique. However, in the African�South African context dealt with in this article, the Bible is accessed not only for knowledge, but mainly for nurturing faith and for life. Hence, the character of Ruth in the Hebrew Bible is still viewed by some widows as providing a model of courage and steadfastness in a context in which heterosexual unions remain a norm. As the book of Ruth portrays some points of resemblance between the cultural milieu that produced it and many African contexts, this article has also benefited by investigating the kind of reading which might emerge if the book is read from the perspective of traditional African women. Questions addressed by this article were: which prospects may the story have if read in a traditional African female setting? Are there any prospects for knowledge, for belief and for life if the book is read from the perspective of single African Christian women in South Africa, women for whom the Bible remains important for their spiritual nurturing? If there are prospects, are these really knowledge-worthy, faith-nurturing and life-enhancing?
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Priyanka Joshi, Narendra Gautam, Mangalagowri V. Rao, Rashi Sharma, and O.P. Singh. "Effect of Hatha Yoga in the management of Kitibha vis-a-vis Psoriasis." AYUSHDHARA, July 10, 2024, 168–72. http://dx.doi.org/10.47070/ayushdhara.v11i3.1572.
Повний текст джерелаАнотація:
Yoga is an ancient way of living that provides physical, mental, emotional and spiritual health. Yoga cures many chronic diseases and bring a state of relaxation for overall well-being. In today’s scenario diseases start due to a sedentary lifestyle, wrong behavior, negative thoughts and attitudes. All this creates an imbalance in the human body, according to Ayurveda these habits vitiate Tridosha that is Vata, Pitta and Kapha. These three humor of human existence governs bodily function. In Ayurvedic classical text, all the skin diseases have described under the common heading ‘Kushtha’. Kitibha is one of the types of Kushtha and considered under category of Kshudra Kushtha is correlated with Psoriasis due to close resemblance of their clinical features. The mental and physical pain involved in the psoriasis affect the health of patients. The Ayurveda text elaborates the symptoms, causes and diagnosis of vitiated Dosha while the Yoga text explains the techniques which purify Dosha from the body and provide balance among three Vata, Pitta and Kapha. These three Dosha are essential constitutions of the living being. A balanced functioning of these three Dosha in living being considered a healthy individual and disharmony of these three Dosha could lead to many chronic illnesses. According to Ayurveda, no disease manifests without the Vaisamya of Dosha. Yoga provides a holistic approach to managing skin conditions.
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Deepika Tewari and Vimal Tewari. "Evaluation of Dosha Dushya Involvement and their Pattern in the Patients of Hyperthyroidism as per Principles of Ayurveda: A Review." AYUSHDHARA, January 15, 2022, 3680–85. http://dx.doi.org/10.47070/ayushdhara.v8i6.831.
Повний текст джерелаАнотація:
Ayurveda is most scientific ancient science that has been evolved to provide treatment to chronic and non-communicable diseases in all over world. Holistic approach of Ayurveda provide cure not only to the physical but to mental and spiritual body as well. Over the years, the valuable experiences of many physicians (Vaidyas) have been adding to this traditional method. As the anatomical and physiological knowledge of the human body was not so accurate and update in old days so the exact structure and function of any structural and functional unit of body is not available in any classical Ayurvedic texts. The endocrine system is a group of glands that prepare and secretes chemical substances, hormones that control various body functions. Due to lack of exact knowledge of endocrine glands, these glands and its pathological induced disorders are not so precisely described in Ayurvedic lexicon. But by the different name, various pathological conditions described in Ayurveda have some resemblance with endocrinal diseases. Hyperthyroidism is a condition in which the gland thyroid makes too much T4, T3, or both. The signs and symptoms of thyroid diseases may be compared to Ayurvedic diseases like Galganda, Atyagni, Bhasmaka and Atikarshya. Pitta vriddhi, Vata vriddhi and Kapha kshaya collectively is a condition that may be supposed to be similar to the symptoms of Hyperthyroidism and it may be substantiated by more and more study. This review may provide beneficial description on Ayurvedic view on Hyperthyroidism that may be further useful.
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Othman, Mohd Zulfadly, Rohana Hamzah, Ismail Sabri Norihan, and Muhammad Afzamiman Aripin. "Dua Teras, Satu Destinasi: Pelan Reformasi Strategik PTV Ke Arah Pembangunan Sejagat." Jurnal Teknologi, December 13, 2011, 199–216. http://dx.doi.org/10.11113/jt.v56.67.
Повний текст джерелаАнотація:
Transformasi sistem Pendidikan Teknik dan Vokasional (PTV) menjadi keutamaan di kebanyakan negara membangun sebagai alternatif untuk mengadaptasi perubahan globalisasi. Perubahan pesat pembangunan industri dan teknologi turut memberi impak kepada sistem PTV di Malaysia. Proses penstrukturan semula sistem pendidikan memperlihatkan pelbagai perubahan dan paradigma baru telah dilaksanakan terutamanya dalam sistem PTV di negara ini. Namun, bagi menjadikan proses transformasi sistem PTV sebagai sesuatu yang lebih bermakna, keutamaan perlu diberikan kepada pembinaan rangka perancangan bagi memastikan keberkesanan dalam proses transformasinya. Pengisian kepada perancangannya seharusnya bukan sahaja memenuhi keperluan intelek tetapi, mampu menggabungkan penghayatan ilmu, iman dan amal sebagai proses membangunkan potensi keseluruhan manusia. Pendekatan Malaysia menggunakan sistem Barat dalam proses memformulasi rangka perancangan strategik penggubalan dasar dan kurikulum pendidikan perlu dikaji semula agar implimentasi pendidikan dapat dijalinkan dengan sempurna menerusi penerapan nilai-nilai Falsafah Pendidikan Kebangsaan. Berdasarkan kepada keperluan untuk menjadikan perlaksanaan transformasi PTV yang bersifat sejagat, artikel ini mencadangkan kerangka Pelan Transformasi Strategik Pendidkan Teknik dan Vokasional (PTSPTV) dibina dengan menekankan integrasi dua teras utama iaitu spiritual dan intelektual. Kerangka PTSPTV yang dibentuk diharap dapat dijadikan sebagai pengisian utama transformasi PTV serta dapat dijadikan sebagai usaha merealisasikan visi dan misi pendidikan iaitu mengenal hakikat kejadian diri (kepercayaan dan keyakinan kepada Tuhan - manusia sebagai hamba dan khalifah; tanggungjawab amalan sosial) sebagai asas pembangunan insan seimbang. Empat fasa utama kaedah perlaksanaan PTSPTV dengan integrasi dua teras tersebut juga diperbincangkan secara umum menerusi artikel ini. Kata kunci: Pelan strategik; transformasi; spiritual; falsafah; mengenal hakikat diri Reformation of Technical and Vocational Education (TVE) system becomes a priority that serve as an alternative to adapt the globalization changes in the most developing countries. Rapid changes of industrial and technology also give a significant impact towards TVE systems in Malaysia. Restructuring process of the education system show various changes and new paradigm has been implemented mainly for TVE in this country. However, to formulate a meaningful transformation process for TVE system, priority should be given to the development of framework plan to ensure an effective reformation process. The contents of the plan should not only fulfill intellectual need but also be able to unite the appreciation of knowledge, faith and practice in the process of developing human full potential. Malaysia’s approach of using the Western system in the process of formulating a strategic planning and education curriculum especially for Technical and Vocational education should be reviewed to ensure the implementation is properly resemblance with the important concepts emphasized in National Philosophy of Education. Based on the need to the realization of universal TVE, this article suggested the Technical and Vocational Education Strategic Transformation Plan (TVESTP) framework built with an emphasis on the integration of two major thrusts, namely spiritual and intellectual. Hopefully, the TVESTP framework will serve as the main reference for TVE transformation process and also in realizing the vision and mission of education which is to achieve self-actualization (human being with sense of slave only to God and as God’s khalifah; leader in social and career development) as the fundamental requirement in developing and producing a balance individual through TVE. Four main phases of TVESTP implementation method integrated with both of the thrusts also discussed generally troughtout this article. Key words: Strategic plan; transformation; spiritual; philosophy; self actualization
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Librán Moreno, Miryam. "J.R.R. Tolkien and Jordanes. Some resemblances in spiritual outlook." Littera Aperta. International Journal of Literary and Cultural Studies, December 30, 2013, 64–76. http://dx.doi.org/10.21071/ltap.v1i1.10817.
Повний текст джерелаАнотація:
An analysis of three instances of the influence exerted by Jordanes on J.R.R. Tolkien’s legendarium: (a) the notion that cultural and political decay may be caused by being exiled from a formerly paradisiacal situation; (b) the notion that winning a war against Evil may become an unwanted cause of cultural devolution; (c) the construction of a pseudo-history by establishing genetic and cultural links with a mythical, highly evolved people from the legendary past.