Hasil untuk "Philosophy of religion. Psychology of religion. Religion in relation to other subjects"

Nima Narimani

Two distinct teleological perspectives emerge from the ancient Greek tradition. (1) Platonic teleology, which represents teleology as the result of intentional agency and is the origin of the idea of design; and (2) Aristotelian teleology, which introduces teleology as the result of natural and intrinsic causes. The preceding framework for understanding nature was superseded by the advent of the modern era and the establishment of the scientific method. Nevertheless, despite the prevailing skepticism regarding the possibility and utility of teleology in the modern era, it is asserted that several prominent scientists of the modern era are staunch defenders of teleology (design). However, with Darwin's proposal of the theory of evolution, the path to the destruction of teleology was initiated. This article examines the interconnection between Darwin's theory of evolution (then neo-Darwinism) and teleology, focusing on how this theory effectively undermines the teleological perspective. However, it seems that recent findings in the field of biology challenge this dominant view and open the way for the revival of teleology.

Nayerehsadat Mirmousa

According to Kant, Synthesis is temporally structured. However, the "transcendental I" which serves as the foundation for temporal Synthesis, is out of time. In the analogies of experience, the "transcendental I" does not put into any moods of time (persistence, succession, and simultaneity). This may seem contradictory, as it raises the question of how the timeless "transcendental I" can form the basis of a synthetic judgment while also being out of time. This article aims to show that, based on the discussion on synthesis and the analogies of experience, the timelessness of the transcendental self does not entail a disconnection from time. Because the disconnection with time will render the transcendence of the self meaningless in Kant's philosophy. Although the "transcendental I" is not "in" time, it is always "with" time. Being "with" time means that the subject, as pure spontaneity, constitutes objectivity through time. This is because the existence of phenomena and their objective knowledge is only possible through objectivity as a determination in time. By giving time to itself a priori, the transcendental self affects itself and thus guarantees its transcendence through its finitude which is the constant companionship to time.IntroductionKant's philosophy posits that every synthesis, such as apprehension, reproduction, or recognition, is temporally structured. However, the unity of these combinations requires the existence of the transcendental self as their a priori ground for knowledge. According to Kant, the transcendental self, as the ground of the temporality of combinations, exists outside of time. In the analogies of experience, Kant goes beyond this and claims that the transcendental self is even outside of any of the modes of time (persistence, succession, and simultaneity). This raises a problem: if the transcendental I is outside of time, then its transcendence would be meaningless in Kant's philosophy. We will show that the synthetic unity of knowledge occurs in all its stages in connection with time. Furthermore, it has been demonstrated that the possibility of a priori synthetic knowledge depends on the relationship between time and the transcendental self. This article has tried to show with the phenomenological approach and by examining the discussion of synthesis and analogies of experience that the temporality of the transcendental self does not mean its "being in time" but rather, it means the constant companionship of the transcendental self and time itself.The relationship between time and SynthesisAccording to Kant, multiplicity needs synthesis to be known. The multiplicity of time cannot be understood unless the unity of time is assumed beforehand. The unity of time is the formal and a priori condition of the intuition of all phenomena. The synthesis of apprehension is related to the present. The synthesis of reproduction that is related to the past is the synthesis of the current moments with the previous moments. This is the responsibility of the transcendental imagination. The synthesis of recognition is related to the future because the a priori identity of the two moments will be the end based on which the imagination can order the multiplicity of intuitions (moments).The combination of recognition or the identification of understanding itself requires a fundamental identity that unites all three combinations. This second identity is called “Transcendental Apperception” which according to Kant is outside of time. How can the timeless transcendental self be the ground of the temporal combination? If the transcendental self is outside of time, it is no longer transcendental, and if it is in time, like other phenomena, it becomes an object of knowledge. How can this conflict be resolved in Kant? The answer to this question can be found in the section on analogies of experience.Analogies of experience: relation of time with the transcendentalself-consciousnessIn the analogies of experience, In analogies of experience, Kant talks about the moods of time. The moods of time are persistence, succession, and simultaneity. Even in analogies of experience, although Kant proposes these three modes of time, the above conflict is not resolved. Therefore, not only is the transcendental self not placed in any of the divisions of time, but also according to the analogies of experience, it is not placed in any moods of time.The conflict is resolved only when we note that all three analogies are related to the categories of relation. In addition to being related to the categories of relation, analogies reveal the meaning of "relation"; The "relation" between the subject and the predicate of the sentence and the relationship between the subject and the object in general. The pure unity of time - which is assumed by the transcendental subject - is the necessity that makes possible not only the knowledge of objects but also the realization of objectivity. Therefore, transcendental self-consciousness, as the necessary condition for knowing objects, must always consider its connection with the pure unity of time. If these rules - the analogies of experience - do not exist as transcendental time- determinations, the unity of nature and the temporality of phenomena will be lost. As a result, experience in the sense of a priori synthesis of phenomena also becomes meaningless.Therefore, even though nothing has been directly said about the relationship between time and transcendental self-consciousness in analogies, there is a fundamental connection between transcendental self-consciousness and time. The objectivity of synthetic judgments depends on time; Although, time is neither something outside the transcendental subject nor inside the subject. Rather, time is the way by which the subject affects itself. According to Heidegger, time is the continuous self-affecting of the subject.ConclusionAccording to what has been said, in the discussion of the analogies, it becomes clear how the transcendental subject, though it is not "in" time, makes it possible to be "in" time, And this is the same constant companionship of the transcendental self with time itself. Time and transcendental self are two sides of a pure combination. The transcendental self makes possible one side of knowledge - that is, subjectivity - and time - the other side - that is, objectivity. Neither time nor the transcendent self is "in" time. At the same time, both of them are a priori to all of the intra-temporal objects.Moreover, the transcendent self is not "in" time but "with" time. And in being with time, The transcendent self can make all the moods of time possible. This companionship means the persistence of the relationship.Finally, only being "with" time can justify the paradox of receptivity of self in intuition and spontaneity of understanding. The transcendental self as pure spontaneity accompanied with time can pose the receptive self in front of itself as objectivity and it guarantees the transcendence of the subject.

Fatemeh Abdullahpour Sangchi, Mehran Rezaee

The modern and postmodern challenges regarding the meaning of life have been recognized as the root of many mental harms in contemporary human beings. Love as one of the most fundamental religious-humane concepts can significantly contribute to the resolution of such challenges. Speaking of the research question, the present study, using the descriptive-analytical method, attempts to figure out how the meaning of life based on love can be re-defined in accordance with the views of Allameh Ja'fari (as one of the recent religious thinkers). According to the research findings, the meaning of lover's life is commensurate with the beloved’s value; the more sublime the beloved is, the more sublime the lover's life will be. Virtual love and real love have different effects on the meaning of life. When it comes to the meaning of life, there is a bilateral relationship between love and "belief in God". As for the connection between love and "purpose", virtual love can not only serve as a tool for reaching the "true love", but can be recognized as the representative of its dignity and its manifestations. In addition to these components, there is a close-knit relationship between the “human existential and perfection levels" and the type and level of love. As for the relationship between love and "art", people's perceptions of the meaning of life can generate different arts. Combined with real love, any artwork can serve as a source of excellence and perfection in society.

Lucía Rodríguez Olay, Isabel Muñoz San Roque, Elsa Santaolalla Pascual et al.

El presente artículo tiene como objetivo analizar la validez de contenido de un instrumento formato rúbrica para ser cumplimentado por docentes para medir los indicadores de funcionamiento fundamentales en los centros educativos siguiendo el enfoque de escuelas coherentes. Durante el proceso de diseño y validación de contenido del instrumento, se ha constatado la complejidad de un concepto que abarca múltiples dimensiones, no solo del centro educativo, sino de toda la configuración de la comunidad escolar. Esto ha supuesto que se hayan puesto de relevancia las relaciones entre los diversos elementos que configuran una escuela y, de este modo, se han determinado, también, las conexiones existentes entre los aspectos académicos, socioeconómicos y personales que interactúan entre sí. Los resultados de la evaluación del instrumento creado muestran que deben reducirse algunas de las cuestiones planteadas bien por no resultar relevantes o bien por falta de claridad de las mismas. El instrumento puede ser útil para que, aquellos centros con interés por medir diversos estándares que puedan redundar en su mejora y determinar su grado de coherencia, puedan aplicarla y obtener resultados que contribuyan a determinar sus futuras líneas estratégicas.

Shyju P.J., A. Vinodan, S. Meera et al.

Preparations for the Sabarimala pilgrimage involves devotees observing a 41 day period of austerity (vrata) during which they practice an ascetic life. Women between the age of 10 and 50 do not visit the shrine at Sabarimala due to long-established customs. However, women do play an important role during the 41-day austerity observed by family members preparing for the pilgrimage, which could be described as a non-participant involvement in the pilgrimage. While there have been many studies on the spiritual and secular experiences of pilgrims, research on this unique form of non-participant involvement in pilgrimages is not found especially in the Indian context. This study explores the religious experience of female family members, who do not join the pilgrimage but participate by assisting family members going on the Sabarimala pilgrimage. The study aims to identify their unique experience from multiple perspectives such as personal, interpersonal, and societal through a constructivist approach. Adopting qualitative research methods, interviews were carried out among female members of Sabarimala pilgrims� families in the states of Kerala, Tamil Nadu and Andhra Pradesh to get insight into their experiences and their involvement in the pilgrimage process. The findings of the study propose Sabarimala pilgrimage as a very important social process which cements and strengthens family relationships and togetherness.

Riki Ronaldo, Darmaiza Darmaiza

This study aims to describe the politicization of religious symbols in online media in the decide of presidential and vice presidential candidates in Indonesian election 2019. This study is a descriptive qualitative research with data collection through study document to online media news. This study found that there are two religious symbols that are massively used in determining the presidential and vice presidential candidates for the 2019 election, namely Muslim identity and religious identity. The contested 2019 presidential and vice presidential candidates are the result of the tug-of-war between religious symbols used in the early stages of the 2019 presidential election. At this stage, Muslim identity becomes an offer that is transacted in the determination of the presidential and vice presidential candidates. Likewise with ulama and a number of religious organizations. A series of religious ceremonies such as ijtihad and ijtima is also used as a legitimating medium to raise contestants for the 2019 Presidential Election. Interestingly, the results of ijtihad and ijtima are not static and standard, but dynamic and can change according to the political situation that occurs. This in turn has led to the strengthening of hate politics.

Celia Bonilla

Objects of faith in various parts of the world draw visitors of all denominations, for different reasons. This paper studies the polysemic behaviour of people going to Quiapo Church in Manila, the Philippines. In particular, it focuses on the mammoth processions participated in by tens of thousands in a show of devotional fervour. In the conclusion, I tease out and summarise this aesthetic experience of devotion capturing the embodied values as annotated by the pilgrims. The three embodied values are a sense of personal miracle, a need to reciprocate, and a sense of community with and through this wooden image of the Black Nazarene with fellow devotees. This pilgrimage represents a radical levelling of social classes for the duration of a person�s participation in the ritual.

Enrique Climent Carrau

Tatjana Thimm

This paper examines the interdependencies of tourism, Buddhism and sustainability combining in-depth-interviews with Buddhism experts and non-participant observation in a mixed-method approach. The area under investigation is the Alpine region of Austria, Germany and Switzerland, since it is home to Asian and Western forms of Buddhism tourism alike. Results show that Buddhism tourism as a value-based activity on the one hand is not commercial, but since demand is rising, on the other hand tendencies towards more commercial forms can be observed. As a modest form of activity Buddhism tourism does not shape the landscape of the Alpine area and by its nature it incorporates sustainability.

Augustyn Eckmann

Recenzja

Marek Wilczyński

Wiedzy o polityce religijnej królów wandalskich dostarczają wyłącznie wrogie Wandalom źródła, pisane przez wyznawców nicejskiej ortodoksji. Źródła proweniencji ariańskiej z tego okresu nawet jeżeli istniały nie zachowały się. Zachowane źródła koncentrują się na drastycznych często formach prześladowań i narzucania siłą herezji ariańskiej. Powodem bezwzględności wandalskich monarchów miała być, zdaniem autorów źródeł, dzikość barbarzyńców i fanatyczny szał typowy dla heretyków. Porównanie prawodawstwa cesarskiego z działaniami Wandalów, a szczególnie z jedynym zachowanym aktem prawnym jakim jest Edykt Huneryka pozwala ukazać działania te w innym aspekcie. Wandalscy królowie dość wiernie przejmowali i naśladowali metody zwalczania herezji zalecane w prawodawstwie rzymskim. Wiedzy o tym prawodawstwie dostarczać mogli zarówno rzymscy urzędnicy administracji królewskiej, jak i rzymskie środowiska ariańskie współpracujące z Wandalami. Król Huneryk w swoim edykcie bezpośrednio wskazuje prawa wydawane przez cesarzy jako podstawę wydanych przez niego regulacji prawnych skierowanych przeciw wyznawcom nicejskiej ortodoksji.  Dokładniejsza analiza występujących podobieństw może być ważnym przyczynkiem do badań nad szerokim wykorzystywaniem rzymskiej administracji i prawa w królestwach barbarzyński na terenach zachodniego cesarstwa rzymskiego.

Hakan Yılmaz

Kitle iletişim araçlarının toplumsal hayatı birçok şekilde etkilediği bir gerçektir. Gelişen teknoloji ile bilginin, geniş kitlelere çok hızlı ulaştırılması özelliği başlangıçtan beri Amerika’da kitle iletişim araçlarının birçok dinî hareket tarafından kullanılması sonucunu doğurmuştur. Bir dini grubun medyada geniş yer tutması popüler kültüre açılan bir pencere görevi görmektedir. Amerika gibi medya odaklı bir ülkede bir dini grubun önemi, basın ve yayında ne kadar yer aldığı ile ölçülmektedir. Evanjelikler, İncil mesajını yaymak anlamına gelen “Büyük Görev” için teknolojiyi kullanmaya özel bir dinî önem vermişlerdir. Evanjelik Hareketin radyoya olan ilgisi ilk radyo yayınlarının ortaya çıkışı ile başlamıştır. Bu bağlamda Evanjelikler radyoyu dini amaçla kullanan, frekans ve yayın hakkı satın alan ilk dini harekettir. 1970lerin sonlarından bu yana medyaya olan ilgi artarak devam etmiştir. Teknolojinin ilerlemesiyle bu inanç eksenli yayın yapma ilgisi, ortaya çıkan televizyon ve sonrasında internet ile devam etmiştir. Günümüzde ise Evanjelikler geniş kitlelere hitabeden oldukça yaygın, etkili ve kaliteli yazılı, işitsel ve görsel yayın ağına sahiptir. Bu çalışmanın amacı, ABD’de siyaset alanında oldukça etkili olan Evanjeliklerin radyo ve televizyonu hangi amaçla nasıl kullandıklarını ve Evanjelik yayıncılığın ABD’deki tarihi arka planını ortaya koymaktır. Evanjelikalizm bir Anglo-Amerikan fenomeni olmasına rağmen çalışma sadece ABD ile sınırlı kalacaktır. Bu çerçevede çalışmamızda Evanjelikalizmden ve medya ilgisinin teolojik temeli olan Evanjelizmden bahsedilecek, Evanjelik radyo ve televizyonun tarihi süreci ve başlıca Evanjelik yayın ağları nitel bir yaklaşımla incelenecektir.

Nurya Martínez-Gayol

Manuel Revuelta González

Saeed A. Khan

Rosario Paniagua Fernández

مهدی اکبرنژاد, مینا یعقوبی

مسئله نیازمندی انسان به دین، از مسائل جدید در حوزه دین شناسی می‌باشد که تکیه عمده آن بر تأثیرات دین در رفع انواع نیازهای فردی و اجتماعی است. این مقاله با رویکردی جدید بر آن است تا انواع دیگر ارتباط میان دین و نیازهای انسان را که اندیشمندان حوزه‌های مختلف فکری، به نوعی به آن‌ها معتقد بوده‌اند؛ استخراج کرده و از دیدگاه آیات قرآن کریم مورد نقد و بررسی قرار دهد. در نهایت نیز با استناد به آیات قرآن کریم، دیدگاه مکتب الهی اسلام را در این باب جویا شده که بر این اساس، این دیدگاه با فطری دانستن نیاز به دین برای انسان به عنوان برترین آفریده‌های خداوند و اهتمام به نقش آن در به کمال رساندن ظرفیت وجود آدمی که کمال و هدف کل آفرینش نیز هست، به نوعی دین و دین‌داری را غایت نظام هستی قرار داده است، و با این رویکرد که ناشی از شناخت عمیق و احاطه همه جانبه خداوند متعال بر ابعاد و ظرفیت وجودی و مقصد نهایی انسان است؛ دیدگاه مذکور از آفات علم بشری مصون مانده و بر همه نظریات، برتری می‌یابد.

Irma Bertocco, Janusz Królikowski

recenzja

Leszek Misiarczyk

Le analisi sopra condotte ci hanno fatto vedere chiaramente che il II secolo era nonostante tutto un periodo molto fecondo della riflessione cristiana sul mistero dell’incarnazione del Figlio di Dio. Lo schema dominante dell’esposizione di questa tematica, salvo Aristide, e stato quello chiamato comunemente Logos-anthropos completato nel contesto della polemica contro il docetismo eon quello Logos-sarx. In modo esplicito veniva espressa anche la fede nella nascita verginale di Gesu Cristo.