Manat Kanagatov, Tatyana Seryozhkina, Zukhra Ismagambetova
et al.
The purpose of this study was to identify the ontological and cultural foundations of the shamanic tradition in the Turkic culture of Kazakhstan through the concept of altered states of consciousness (ASC). The research focused on how ASC structured the shamanic worldview, shaped ritual practices, and transformed under post-traditional social conditions. The methodological framework combined philosophical analysis of consciousness, culturological interpretation of mythological and ritual structures, and the analysis of archaeological and ethnographic data. An interdisciplinary synthesis integrating philosophy, ethnology, archaeology, and symbolic analysis was applied, alongside sociocultural analysis and interpretative culturology to examine contemporary transformations of shamanic practice. The study established that ASC functioned as a normative and regulated mode of interaction with a multi-level reality. It operated as a tool of diagnosis, sacred cognition, and social regulation, grounded in stable symbolic forms. The shaman acted as a mediator between sacred and social dimensions, integrating individual experience with collective knowledge. Spatial and material elements of ritual preserved strictly defined symbolism rooted in a mythopoetic worldview. In modern contexts, shamanic tradition has transformed into a more individualized psycho-spiritual practice while retaining core symbolic and ritual codes. Archetypal structures of shamanism continue to persist in folklore, cultural memory, and representations of Kazakh identity. The practical significance of the study lies in its applicability to the interpretation of sacred practices within the Turkic tradition, culturally oriented approaches in ethnopsychology and symbolic anthropology, and the preservation of intangible cultural heritage.
The paper discusses some controversial religious ideas brought forth by Freud, Jung, and Frankl respectively in their works. By presenting their writings in their entirety, this study elucidates the historical conditions under which their views and arguments acquired interpretive weight, particularly during a period in which they perceived contemporary society as bereft of relevance or significance. Freud claimed that religion was a doll dream which was satisfied by desire of the unconscious and psychological economy. However, Jung viewed religion as a symbolic embodiment of the collective unconscious and argued religious traditions give archetypical patterns to facilitate psychological absorption and individuation. Frankl’s humanistic perspective on the context of religion and the meaning-seeking process of humanity surpassed Freud and Jung in asserting that existential orientation and a sense of transcendence are critical to the psychological well-being and human prosperity. The paper uses a comparative hermeneutic approach to analyze the three authors’ views in relation to mental health crises, educational change, intercultural dialogue, and the search for existential meaning in an increasingly rapid world. The study’s interdisciplinary reach, spanning psychology, religion, philosophy, and education, makes it relevant to both theoretical inquiry and practical implementation. The authors of this writing observe the restraints imposed by methodological, cultural, and historical factors on Western existential and psychoanalytic philosophy, with due respect that there is not always the space in this thought for the richness of religious experience. The enduring interpretations of Freud, Jung, and Frankl reveal religion as an existential, psychological, and cultural phenomenon in postmodern society.
“Sufism is the major sacrifice offered by Islam on the altar of its modernization”, declares a contemporary scholar while explaining the modern challenges faced by Sufism (Weismann 2015, p [...]
Nasirəddin Əbu Səid Abdullah ibn Ömər ibn Məhəmməd əl-Beyzavinin məşhur təfsir əsəri olan “Ənvar ət-tənzil və əsrar ət-təvil” yazı üslubu baxımından ecazkarlıq nümunələrindən hesab edilir. İslami elmlərlə bağlı bir çox əsər yazan alim dərin elmi biliyə malik olmuşdur. O, fiqh və fiqh üsulu kimi əqli elmlərdə də məşhur olmuşdur. Bu baxımdan, alim ibadət, davranış, əxlaq, halal və haram kimi mövzuları əhatə edən fiqhi, yaxud ehkam ayələrinin təfsirində öz bacarığını göstərmişdir. Mənası hər kəs tərəfindən aydın olan, heç bir təfsirə və izaha ehtiyac olmayan ehkam ayələrinin sayı haqqında müxtəlif fikirlər səsləndirilir.
Təmizlik və ibadət kimi ayinlər insanın Yaradıcı qarşısında yerinə yetirməsi vascib olan önəmli öhdəliklərindən hesab edilir. Məhz bu məqalədə ehkam ayələri baxımından Beyzavi təfsirində yer alan dəstəmaz, qüsl və təyəmmüm kimi təmizlik, eləcə də ibadətlərin əsası və sütunu olan namaz mövzularına toxunulub. Mövzuların işlənməsində təsviri üslubdan istifadə edilmiş, müfəssirin təmizlik və ibadət kimi məsələlərlə bağlı təfsiri tədqiqat obyektinə çevrilmişdir.
Beyzavi bu kimi ayələri təfsir edərkən özündən əvvəl gələn alimlərin metod və yolunu izləmiş, mənsubu olduğu şafei məzhəbinə üstünlük vermişdir. Müfəssir ayələrin təfsirində hər hansı məsələdə digər alim və məzhəb imamlarının fikir və düşüncələrini nəql edərkən, onların dəlillərini də qeyd etmişdir (Beyzavi bu kimi düşüncə və dəlilləri nəql edərkən “qilə” (deyildi), “ruviyə” (rəvayət edildi) səpkili feilləri məchul növdə işlətmiş, həmin məzhəb və ya alimlərin adlarını qeyd etməmişdir. Bundan başqa o, qeyd edilən ehkam ayələrinin təfsirində fikirlərini təsdiqləmək üçün digər ayələrdən, eləcə də hədis, icma və qiyas kimi önəmli mənbələrdən nümunələr gətirmişdir. Beyzavi, həmçinin kəlmələrin tələffüzündə müxtəlif qiraət imamlarının oxunuşuna da toxunmuş, təfsir etdiyi ayələrə zənginlik gətirmişdir.
Religion (General), Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Solidarity is a terminology in the field of sociology that is also used in other fields such as psychology and bioethics. It is an important concept in Christian thought as well. For Emile Durkheim, solidarity both mechanical and organic, is social cohesion based on the same elements
such as religion, ethnicity, family, agreement, and common interests. bhineka tunggal ika (Unity in Diversity) as the motto of the Indonesian state must be strived for every citizen including Christians.
Without strong solidarity, bhineka tunggal ika will be lost, thus the identity of the Indonesian nation is also in danger of being lost. Indonesia's diversity of religions is manifested in Pancasila with the
first precepts Ketuhanan Yang Maha Esa. Though Indonesia is a country that recognizes six official religions, the idea of solidarity related to the first precepts is still far from adequate. This article aims to contribute Christian thought on solidarity to foster bhineka tunggal ika by analyzing Luke 10:25-37. This article employed a literature research methodology combined with descriptive qualitative analysis from various recent research data. Biblical analysis includes the essence of Christianity, the concept of solidarity in the Old Testament as well as the New Testament. The examination of Luke 10:25-27 is specifically carried out on several aspects i.e., historical, context, grammatical, and social, especially Christian solidarity and its value in fostering bhineka tunggal
ika. Application of this and a conclusion are presented.
The purpose of this paper is to explore the relationship between knowledge (ʿilm or maʿrifa) and faith (īmān), or intellect (ʿaql) and religious assent (taṣdīq), in the thought of Abū al-Muʿīn al-Nasafī (d. 508-1115), the most distinguished theologian after the founding father of the Māturīdī school. Regrettably, the works of al-Nasafī and his school have not received the recognition they deserve in academic circles of the English-speaking world. This study aims to fill this gap and contribute to the studies already conducted in Turkish academia. The study distinguishes itself from other works in Turkish scholarship by exploring the philosophical reasoning behind the moral praiseworthiness of the act of faith in the Māturīdī tradition, as represented by al-Nasafī. To this end, the initial focus of this article involves conducting research on the essence of faith using al-Nasafī’s corpus. It then explores the relationship established by al-Nasafī between knowledge and faith, or intellect and religious assent. This paper also examines the impact of God’s intervention on human free will in the act of faith and whether this act should be viewed as a human or divine act. The findings of this study show that, according to al-Nasafī, the truth or legitimacy of a religious belief can only be established through knowledge or evidence (dalīl). Imitating the beliefs of forefathers (taqlīd), relying on intuition (ilhām), or trusting in the goodness of those beliefs cannot be a means of acquiring true knowledge of religions. Nevertheless, faith cannot be reduced to knowledge. Instead, faith is a special assent of the heart that is grounded in knowledge. With this voluntary assent, a person adopts the Islamic faith and its values as the most fundamental guiding principle of their life. The assent that al-Nasafī deems worthy of being called faith is a special kind of assent of this kind.
Agreements on prices by undertakings selling competing products are regarded as one of the most serious competition law infringements. This article considers what happens when government sets the prices at which those competing firms can sell their products. This article firstly examines the extensive use of government price controls in World War II. It then reviews early cases in the Restrictive Practices Court that considered the public interest (if any) in price stability. This article then touches on EU case law on when government involvement in price setting is acceptable or may provide some defence for undertakings and more recent EU legislation imposing price controls. Finally, the article draws the arguments for and against price fixing together to show what we can learn from the history of price controls. Current economic conditions and the range of solutions available to government make such a historical review both valuable and timely.
Abstract Background Physical inactivity is a leading contributor to the development of non-communicable diseases including cardiovascular disease, diabetes, and cancer. Public health messages that advocate activity guidelines with specific duration thresholds (e.g., 30 minutes per day) have had limited success. This approach may risk an ‘all or nothing’ mindset whereby people feel exercise is not worthwhile unless they can meet recommended guidelines. World Health Organization guidelines recognise that any activity is better than none. In line with this, the present study aimed to test the effectiveness of two messages that referred to relative rather than absolute increases in physical activity: ‘Sit less, move more’ and ‘Add 2000 steps to your day’. Methods A representative sample of 7995 Australian adults responded to three surveys over six-weeks, with random assignment to a control condition (non-physical activity message) or one of two physical activity message conditions: Sit less, move more or Add 2000 steps to your day at each time point. At all three time points, respondents were exposed to their allocated message and reported their frequency of enacting the recommended behaviours. To account for attrition over the surveys, an intention-to-treat approach was adopted. Two generalised estimating equations models were run to examine time-by-condition interactions for the enactment of each message. Results Compared to control, respondents in the Add 2000 steps to your day condition significantly increased their enactment of adding 2000 steps to their day over time (B=.161, p=.011). Those in the Sit less, move more condition did not significantly differ from control in the frequency of enacting this message. Conclusions Promoting a specific physical activity goal that was relative to baseline activity increased the enactment of the recommended behaviour. Messages seeking to promote physical activity may be more effective if they include goals that are clear and feasible. Key messages • A message encouraging people to add 2000 steps to their day successfully increased physical activity. • Promoting achievable goals in physical activity messages might be a useful public health strategy.
Background: To evaluate the frequency of youth with type 2 diabetes (T2D) using data from the multinational consortium SWEET e.V. Methods: The frequency of newly diagnosed T2D across all categories of diabetes in youth under 21 registered in the SWEET database during 2012-2021 was analysed. Trends in biennial proportions in five world regions (Europe, EU; Australia/New Zealand, AU/NZ; South America, SA; North America/Canada, NA; Asia/Africa, AS/AF) were estimated using logistic regression models adjusted for age at onset and sex. Results: Table 1 shows the proportion of patients across diabetes categories over the study period in two-year steps. The increase in T2D rate was 9.0% per two years [95% CI 5.7-12.3] and was significant in EU (10.4% [3.8-17 .3]), AU/NZ (13.6% [3.5-24.7]), and NA (8.7% [3.8-14.0]). The overall increase in T2D during COVID-19 pandemic was similar to the previous biennial increase, while AU/NZ and NA showed the highest increase (respectively from 9.5% to 12.2%, p=0.999; from 7.7% to 13.2%, p<0.001). Conclusions: There has been a steady increase in T2D observed worldwide over time. Findings suggest that more prevention efforts are needed to contain the public health impact in the near future. The Covid-19 pandemic did not affect the overall trend in frequency of youth with T2D observed over the 10-year period. V.Cherubini: None. S.Shah: Research Support; Boehringer-Ingelheim, Takeda Pharmaceutical Co., Ltd. A.Vamvakis: None. R.Gesuita: None. On behalf of the sweet study group: n/a. A.J.Eckert: None. S.Amed: None. S.Besançon: None. F.Cavallo aita: None. N.A.Crimmins: None. E.F.Gevers: Other Relationship; Novo Nordisk, Speaker's Bureau; Novo Nordisk. C.A.Jefferies: None. J.Kim: None.
Photo taken by Fr. José Algué: José Algué, El Baguio de Samar y Leyte 12–13 de Octubre de 1897 (Manila: De J Marty, Observatorio de Manila, 1898), 15-32. Cited in: James F. Warren and Lisa Woodward, "A tale of change and continuity: Three storm surges, and three towns, under three flags," Journal of Indian Ocean World Studies, 7, 1 (2023), 2-35.
Scholars in the field of theology and biblical studies have extensively explored eco-theology from Genesis creation narratives especially 1:26 and 28. In spite of the good numbers of literature in this field of study, less is known in the area of contextual eco-theology that focuses on Christians and environmental care in Uvwie, Nigeria. Therefore, using the eco-theology approach in the interpretation of Genesis 2:15, this paper examines the importance of Christians’ involvement in environmental care by using Uvwie Local Government Area of Nigeria as a focus point. Drawing on the understandings of דַ בָע) abad) and רַ מָ ש) shamar) in Genesis 2:15 which are translated to mean ‘to serve’, to ‘tend’, ‘to dress’ or to ‘care’, it argues that דַ בָע) abad) and רַ מָ ש) shamar) are veritable Biblical and theological bases for Christian involvement in environmental care in contemporary society such as Uvwie. It shows that Genesis 2:15 implies environmental stewardship and environmental conservation and as such a theological basis for Christians in Uvwie-land to develop a positive attitude towards the community and its environment and desist from dumping refuse indiscriminately in the community. As such this paper contributes to the discourse on climate issues in
Africa. Besides, humanities scholars will appreciate the essentiality of Christians’ contribution to a sustainable clean and green environment by becoming custodians of God’s creation.
Simple Summary This retrospective multicenter study examines the influence of hepatic and extrahepatic metastases on the response of immune checkpoint blockade (ICB) in patients with metastatic uveal melanoma. A better response to dual ICB was observed in the presence of extrahepatic metastases in two recently published phase II trials. Therefore, we investigated two cohorts with and without extrahepatic metastasis and have assembled a population of 178 patients treated with ICB. The survival of this large cohort of patients with advanced UM was more favorable than that reported in previous benchmark studies. Patients with both hepatic and extrahepatic metastasis showed more favorable survival and higher response to dual ICB than those with hepatic metastasis only. Abstract Background: Since there is no standardized and effective treatment for advanced uveal melanoma (UM), the prognosis is dismal once metastases develop. Due to the availability of immune checkpoint blockade (ICB) in the real-world setting, the prognosis of metastatic UM has improved. However, it is unclear how the presence of hepatic and extrahepatic metastasis impacts the response and survival after ICB. Methods: A total of 178 patients with metastatic UM treated with ICB were included in this analysis. Patients were recruited from German skin cancer centers and the German national skin cancer registry (ADOReg). To investigate the impact of hepatic metastasis, two cohorts were compared: patients with liver metastasis only (cohort A, n = 55) versus those with both liver and extra-hepatic metastasis (cohort B, n = 123). Data were analyzed in both cohorts for response to treatment, progression-free survival (PFS), and overall survival (OS). The survival and progression probabilities were calculated with the Kaplan–Meier method. Log-rank tests, χ2 tests, and t-tests were performed to detect significant differences between both cohorts. Results: The median OS of the overall population was 16 months (95% CI 13.4–23.7) and the median PFS, 2.8 months (95% CI 2.5–3.0). The median OS was longer in cohort B than in cohort A (18.2 vs. 6.1 months; p = 0.071). The best objective response rate to dual ICB was 13.8% and to anti-PD-1 monotherapy 8.9% in the entire population. Patients with liver metastases only had a lower response to dual ICB, yet without significance (cohort A 8.7% vs. cohort B 16.7%; p = 0.45). Adverse events (AE) occurred in 41.6%. Severe AE were observed in 26.3% and evenly distributed between both cohorts. Conclusion: The survival of this large cohort of patients with advanced UM was more favorable than reported in previous benchmark studies. Patients with both hepatic and extrahepatic metastasis showed more favorable survival and higher response to dual ICB than those with hepatic metastasis only.
ABSTRACT Introduction: The world is facing the pandemic of COVID-19 caused by the corona virus since December 2019 and has caused millions of death throughout the world. Exposure of nursing students in clinical placement during pandemic is fearful and stressful with high risk of infection which can cause anxiety and different levels of psychological crisis to individuals. The main objective of the study is to find out the prevalence of anxiety among nursing students during clinical placement in the pandemic of COVID-19. Methods: A descriptive cross-sectional study was conducted among 144 nursing students enrolled in different clinical placement of a tertiary hospital of Nepal from 20th January 2021 to 2nd February 2021. Ethical approval was received from the Institutional Review Committee. Demographic, COVID-19 related and Beck Anxiety Inventory questionnaires was used for assessing anxiety. Whole sampling was done. Descriptive statistics was conducted using Statistical Package for the Social Sciences 2016 version. Results: Out of 144 females enrolled in the study, all the nursing students 144 (100%) having clinical placement had anxiety. Among them, 117 (81%) had mild anxiety and 27 (19%) had moderate level of anxiety. All the students used coping strategies for the anxiety. The most commonly used strategy to cope with anxiety was religion (5.03±1.78). Conclusions: All the nursing students had anxiety during the clinical placement and all the students used the coping strategies for the anxiety. Majority of the nursing students had mild anxiety. Religion was most common method of strategy to cope with anxiety.
The authors discuss the Orthodox icon which Pavel Filonov (1883–1941) painted in 1908 or 1909 for his sister, Ekaterina, placing it within the broader context of his oeuvre, his family and his understanding of ‘religiosity’. Making reference to Filonov’s system of Analytical Art and to what he called ‘madness’, the authors focus on the particular technical devices which he used in the icon and on the podlinnik (or primer) from which he copied the main elements. Reference is also made to other religious motifs in Filonov’s art such as the Magi, Flight into Egypt and Crucifixion.
The religions of ancient Iran encompass a wide range of religious developments, which in terms of phenomenological studies is a readable example of the evolution of the history of religions.In the history of religions, at the beginning of the religious life of every ethnic group, primitive religions ruled; So that the intention of all religious phenomena is focused on the meaning of primitive religions, namely naturalism, tribalism, eternal return to the beginning of history and patriotism,But suddenly prophets appear in some lands of the world and invite people to the center of monotheistic meaning.After this stage, the history of religions becomes the arena of conflict between primitive and monotheistic religions, and primitive religions resist and return to the monotheistic message in various forms.In the religions of ancient Iran, this process of religious transformation is also quite evident, so that first the primary beliefs of the Aryans are prevalent, and then Zoroaster emerges as a prophet and the call for monotheism. But immediately after his death, we are faced with the widespread return of early Zoroastrian religions.In the present article, we will examine this process of religious transformation in the religions of ancient Iran with the method of phenomenology of religion.
Background A large proportion of Syrians have been exposed to potentially traumatic events, multiple losses, and breakdown of supportive social networks and many of them have sought refuge in host countries where they also face post-migration living difficulties such as discrimination or integration problems or both. These adversities may put Syrian refugees at high risk for common mental disorders. In response to this, the World Health Organization (WHO) developed a trans-diagnostic scalable psychological intervention called Problem Management Plus (PM+) to reduce psychological distress among populations exposed to adversities. PM+ has been adapted for Syrian refugees and can be delivered by non-specialist peer lay persons in the community. Methods A randomized controlled trial (RCT) will be conducted with 380 Syrian refugees in Turkey. After providing informed consent, participants with high levels of psychological distress (scoring above 15 on the Kessler-10 Psychological Distress Scale (K10)) and functional impairment (scoring above 16 on the WHO Disability Assessment Schedule 2.0, or WHODAS 2.0) will be randomly assigned to Group PM+/enhanced care as usual (Group PM+/E-CAU) ( n = 190) or E-CAU ( n = 190). Outcome assessments will take place 1 week after the fifth session (post-assessment), 3 months after the fifth session and 12 months after baseline assessment. The primary outcome is psychological distress as measured by the Hopkins Symptom Checklist (HSCL-25). Secondary outcomes include functional impairment, post-traumatic stress symptoms, self-identified problems, and health system and productivity costs. A process evaluation will be conducted to explore the feasibility, challenges and success of the intervention with 25 participants, including participants, facilitators, policy makers and mental health professionals. Discussion The treatment manual of the Syrian-Arabic Group PM+ and training materials will be made available through the WHO once the effectiveness and cost-effectiveness of Group PM+ have been established. Trial registration Clinical Trial Registration: ClinicalTrials.gov Identifier NCT03960892 . Unique protocol ID: 10/2017. Prospectively registered on 21 May 2019.
El interés moderno por la falsificación adquiere formas muy variadas. El interés popular radica especialmente en el escándalo e, implícitamente, en el mantenimiento de un mito romántico de autenticidad; entre los expertos está relacionado con la preservación y mejora del valor comercial; el interés académico se dirige hacia las posibilidades abiertas por “la muerte del autor”. En el ámbito de la Antigüedad Clásica, son las intenciones de los falsificadores lo que ha constituido tradicionalmente el foco de atención. Al adoptar un “modelo de comunicación”, este artículo analiza la falsificación religiosa desde el punto de vista de la recepción, los intereses que operan en el proceso de aceptación y (ocasionalmente) rechazo. Las falsificaciones se comprenden como contribuciones que aspiran a la memoria cultural, de modo que hacen necesario considerar grados de legitimidad consensuada y conceptos de plausibilidad operativos.
Aunque se admite en las principales definiciones de sacrificio, la destrucción de ofrendas vegetales en el fuego no suele incluirse dentro de los análisis sobre este tipo de práctica ritual: normalmente se hace énfasis en el acto violento del sacrificio animal y se deja de lado el vegetal. No obstante, este también es sensible a las dinámicas propias de la religión; el estudio de sus usos dentro del ritual del sacrificio permite apreciar las ambigüedades y constantes reelaboraciones del mismo. En este artículo se analiza el uso de especias y plantas exóticas en el sacrificio romano destacando su importancia en los procesos de cambio y continuidad, su valor simbólico y la reflexión teológica por parte de la intelectualidad romana acerca del uso de plantas y especias exóticas en el sacrificio.
Today, a third world war is taking place in pieces (Pope Francis) against the expectations born after the fall of the bipolar system. Conflicts today are fourth-generation wars, in which the subjects and the geopolitical scenario have changed. Wars pose the problem of the relationship between peace and justice. The right to peace (as a human right and as a constitutional value) is not yet recognized: this right would make all wars illegitimate. The right to peace requires the elimination of injustices generated by wars justified by deviant reasons and words. There are words, such as “peace” and “justice”, which cannot have a relativistic meaning because they express a higher value; they express the “just”. The legitimation of war (ius ad bellum) and the rules of conduct (ius in bello) affect various sectors (theological, philosophical, historical, juridical). Christianity was a turning point on the theme of the “just war”. The Enlightenment began the reflection on the value of peace in parallel with the common mentality, for which war is independent of any moral evaluation and only serves to achieve other political objectives (Clausewitz). This conception produced dramatic disasters in the twentieth century, generating two world wars and other violent armed conflicts. The theme of just war after World War II has engaged thinkers and theologians. In the secular world, the positions of Norberto Bobbio (supporter of legal pacifism) and Michael Walzer (just war as a defence out of necessity) are of particular interest. These ideas are representative and important but limited because they do not consider religious values. Religious values are important for building peace, according to the Gospel. The reflection on just war in Christianity was initiated by St Augustine and was continued by St Thomas Aquinas. But the current wars demand the development of reflection
on the basis of the papal magisterium as well (John XXIII, Paul VI, John Paul II, Benedict XVI, and Francis), from which some conflicting indications arise: war is always unjust, or war of defence is just if it is used to defend man, his rights, and the common good. Religions have the task of building peace through dialogue.