This article examines the ontological and ethical foundations of ecosufism through the views articulated by Muḥyiddīn Ibn ʿArabī (d. 638 AH/1240 CE) and Mawlānā Jalāl al-Dīn Rūmī (d. 672 AH/1273 CE) in their major works. Its central argument is that these two foundational figures of Sufi metaphysics offer a coherent, theocentric account of the human–nature relationship grounded in the principles of <i>waḥdat</i> (unity) and <i>tajallī</i> (self-disclosure). Conceiving the cosmos as a living and conscious reality, Ibn ʿArabī and Rūmī further deepen this ontological vision through the Qurʾānic notions of <i>khilāfah</i> (vicegerency) and <i>amānah</i> (trust). These concepts are explained in Ibn ʿArabī’s teaching of <i>al-insān al-kāmil</i> (the Perfect Man) and in Rūmī’s teachings on humility and mercy, as both an ontological and ethical responsibility. This responsibility is expressed through the practical and ethical virtue of <i>iʿtidāl</i> (moderation), which limits the use of natural resources by humans. In this sense, ecosufism stands in clear opposition to anthropocentric approaches, rejecting the reduction of nature to a mere means to human ends. The study also shows that, without claiming any historical origin or conceptual identity, there are notable parallels between the foundations of ecosufism and modern ecological approaches. In this respect, meaningful points of convergence can be identified between ecosufism’s ontological and ethical framework and contemporary perspectives such as deep ecology, the intrinsic value of nature, the idea of a living cosmos, panpsychism, environmental stewardship, and environmental virtue ethics. The article argues that ecosufism, as an understanding that explains human–nature relationships both in a metaphysical sense and how this relationship should be reflected in concrete practices, has the potential to contribute to today’s ecological problems at both the theoretical and practical levels.
This paper examines Emperor Wu of the Liang dynasty (r. 502–549) and his efforts to reform the Buddhist <i>saṅgha</i> through the establishment of the bodhisattva precepts and the proclamation of the Prohibition of Alcohol and Meat. Grounded in Mahāyāna Buddhist ideals, Emperor Wu sought to integrate religious and political authority, positioning himself as the “Emperor-Bodhisattva”. By analyzing the <i>Ordination of the Bodhisattva Precepts for Monastics</i>, which encouraged monks to voluntarily pursue bodhisattva ideals, and the “Abstinence from Alcohol and Meat”, which redefined meat-eating as an act of killing and imposed strict dietary regulations on all monastics, this study explores his shift from promoting voluntary adherence to enforcing these ideals through state power. Emperor Wu’s reforms aimed to dismantle the hierarchical structure within the existing monastic community and establish a morally impeccable Mahāyāna Buddhist society. The analysis also addresses how Emperor Wu’s criticisms of the <i>śrāvaka</i> precepts became more explicit over time, leading to their marginalization in favor of Mahāyāna interpretations of monastic discipline. Ultimately, this paper demonstrates that the rise of Mahāyāna Buddhism as a newly redefined identity and Emperor Wu’s integration of religious and political authority were ideologically interlocked forces in the historical context of the Liang dynasty.
The new dynasty of the Ptolemies faced a new situation that demanded an ideology oriented towards the Greek and Egyptian worlds. The first Ptolemies established an ideology based on the royal couple, which found its Egyptian expression in the decorative scheme of the royal cult. This scheme was used in temples all over Egypt throughout the Ptolemaic period. However, it disappeared under Ptolemy XII Neos Dionysus, demonstrating that the royal ideology had changed. Both the royal ‘couple’ and the royal ancestors lost their importance. Once again, the main reference point for royalty became Horus. Ptolemy XII’s family situation may explain these changes.
Büyük Selçuklu İmparatorluğu’na nazaran; Anadolu Selçuklu Devleti tarihi, özellikle on birinci asır sonları ve on ikinci yüzyılda bazı bilinmezlerle kaplıdır. Bu hususlardan bazıları da Anadolu Selçuklu sultanlarına vezirlik yapan devlet adamları, devletlerarası diplomasinin nasıl yapıldığı ve dönemin ilmî ortamı ile fikirlere karşı gösterilen hoşgörüdür. Bunun cevabını vermeye çalışacak olan bu makale hazırlanırken tahmin edileceği üzere yeterli kaynağın olmaması, en büyük sorunu oluşturmuştur. Bu husus da ele alacağımız konunun yeterince aydınlatılamamasını sağlayan en büyük problem olarak kendisini göstermiştir. Makaleye ismini veren II. Kılıcarslan’ın veziri İhtiyârüddin Hasan, Eyyûbîler ile gerçekleştirdiği diplomatik münasebetler vesilesiyle Arap-İslâm kaynakları tarafından yeterince ele alınmaya çalışılmıştır. Bu önemli kazanç da Anadolu Selçuklularında vezirlerin yetkileri ve diplomasinin nasıl ve kimlerle işlerlik kazandığı sorusuna yeterince cevap olacak mahiyette karşımıza çıkmıştır. Bu görüşmelerin merkezinde Selâhaddîn-i Eyyûbî gibi bir Kudüs fatihinin ve Haçlılara karşı büyük zaferler kazanan bir kimsenin de yer alması, bahsedilen kapalılıkların çözüme kavuşturulmasında önemli bir kazanım olmuştur. Bundan dolayı da zaman zaman Haçlı kaynaklarına ve kroniklerine de müracaat edilerek bu süreç daha iyi ortaya konulmaya çalışılmıştır. Ayrıca bu makale, Anadolu Selçuklularının Dânişmendliler, Mengücükler, Artuklular, kısmen Zengîler ve Eyyûbîlerle olan ilişkilerinin de çok kısa bir özeti olmuştur. Diğer yandan çalışma, bu dönemin diğer aktörleri olan Kilikya’daki Ermeniler ve Haçlılar ile ilgili bazı olaylara da ışık tutmuştur. Bu olaylar arasında da Kudüs’ün fethini hazırlayan nedenler içinde Selâhaddîn’in bölgedeki Müslüman hânedanlarla yaptığı sulhün ne kadar önemli olduğu ve Üçüncü Haçlı Seferi esnasındaki bazı kritik olayların arka planında Anadolu Selçukluların oynadığı kilit rol öne çıkmıştır. Bu süreç içinde yine Vezir Hasan, önemli başarılara imza atmıştır. Yine bu esnada II. Kılıcarslan’ın ülkesini oğulları arasında pay etmesi, Anadolu Selçuklu Devleti’nin merkezî yapısını bozduğu gibi devleti bir iç savaşa doğru sürüklemeye başlamıştır. Başarılı diplomat kişiliği ile tanıdığımız II. Kılıcarslan’ın veziri Hasan, Eyyûbî ve Artuklular ile yapılacak olan kaçınılmaz bir savaşı engellemekle kalmamış, Anadolu’da yeniden üniter bir devlet yapısının oluşmasını sağlamıştır. Bu çabaları onun hayatına mal olsa da Anadolu’da kardeş kavgasının sona ermesi ve merkezî yapını yeniden sağlanmasında önemli çabaları kendisini daha da yüceltmiştir. Bu başarısında da kendisinin de tabi olduğu onuncu yüzyıl ortalarından beri Bizans’a hizmet eden köklü Gavras ailesinin diplomasi birikimleri önemli rol oynamıştır. Aileden gelen birikimini, kendi yetenekleri ile daha da geliştiren İhtiyârüddin Hasan, Anadolu Selçuklu diplomasisinin oluşmasına ve devletin merkezî yapısının güçlendirilmesine olumlu katkı sağlamıştır. Kılıcarslan’ın veziri ayrıca Konya’da yaptırdığı bir cami, Kayseri’de açtığı bir medrese ve oluşturduğu zengin vakıflarla Anadolu Selçuklularının dinî, kültürel ve sosyal yapısını güçlendirmiştir. Bununla da yetinmeyen İhtiyârüddin Hasan, Anadolu’da âlimlere kol kanat gerilmesi ve hoşgörü kültürünün hâkim olmasında önemli bir boşluğu doldurmuştur. Onun hayatının yeterince anlaşılması da on ikinci yüzyılın son çeyreğindeki Anadolu Selçuklularının devlet yapılanması, diplomasinin şekillenmesi ve ilmî faaliyetlerin ne ölçüde olduğu hususunu daha net olarak gözler önüne sermiştir.
Bergson's philosophy is based on the two basic issues of real time or "Dirand" and "intuition" and there is a deep connection between the trinity of "time", "movement" and "intuition". Bergson believed that true philosophy is based on intuition. In this pure intuitive union, man does not get locked up and captured in himself, but finds a kind of sympathy and harmony with the existence and reality of Ceylon. Here, "came out" means freedom from limitations and freezing. In Suhrawardi's philosophy, the problem of intuition is as a way to find the truth, which is preferable to reasoning and proof. Therefore, compared to other methods of discovering the truth, originality with receiving inner things, discovery and intuition, and for this reason, Sohrawardi's philosophy can be called "authenticity of intuition". The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.Keywords: Intuition, Movement, Illumination, Sohrvardi, Bergson. Extended AbstractIntroductionOne of the ways to acquire knowledge is discovery and intuition. The purpose of this research is to show the importance of discovery and intuition from the point of view of Sheikh Ashraq and Bergson. Sheikh Eshraq introduces his philosophy as the wisdom of taste and discussion. The wisdom of discussion is based on reasoning and the wisdom of taste is based on observation. According to Sohravardi, reasoning is a matter of persuasion and observation is a matter of certainty. In Ishraqi's wisdom of taste, intuition has a special place and is more valid than rational reasoning.Sohrawardi introduces a type of science that is connected and intuitive, and it is present science, in contrast to the science of acquisition, which in his opinion is a completely abstract science. He calls it. Sohravardi accepts the formal division of science as an imagination and acknowledges it, but he believes that science has more value than the purely formal aspect of everything, and it should always be done with divine inspiration. For Bergson, intuition is not a language, because intuition is a slow continuity, while language is a division of words, and because it deals with social needs, it is the limit of words. On the other hand, intuition is a continuum because it is directly related to our inner life. Finally, the language is just a rearrangement of old words.MethodIn this research, we have first examined the topic of discovery and intuition from Sheikh Ashraq's point of view and then from Bergson's point of view.FindingsSheikh Ashraq and Bergson both based their philosophy on they have established intuition and they consider the philosophical method to be an intuitive method and in addition they have paid attention to the role of reason in intuition. Sheikh Eshraq considers intuition to be a matter of the heart and mysticism. Reason is with the nature of things and Bergson took a negative approach to intelligence and reason, and the reason that is criticized by Bergson is the reason that is instrumental and productive of industry, not reason as the understanding power of man. In Suhravardi's philosophical system, the integration of reason and intuition was presented in a novel way, and the true knowledge was called the same knowledge as irradiance and intuition.The authenticity of Sohrawardi's intuition is based on a view of intuition as a means and an end. Sohrawardi's intuition is heart intuition, which is distinct and superior to intellectual intuition; something that In Bergson's philosophy, it has received less attention. For both, "intuition" is the highest form of consciousness. Suhravardi, intuitive knowledge is a special thing that some people are deprived.ConclusionFor Suhravardi, intuitive knowledge is a special thing that some people are deprived of.Suhravardi does not deny other ways of acquiring knowledge and believes in the rank system in acquiring knowledge.Like Suhrvardi, Bergson based his philosophy on intuition and believes that intuition directly acquaints us with reality, or considers what belongs to intuition as reality, and considers the philosophical method to be purely intuitive. He believes that intuition is a kind of internal and present perception that It goes beyond the boundaries of theoretical and instrumental reason, and it cannot be understood through this theoretical reason, and like Suhrvardi, he considers intuition to be the addition of the soul's luminousness to what is visible and evidenced outside, and in intuition to the role of reason and its tool, language. He also paid attention, but in his expression, he took a negative approach to reason and intelligence, and in fact, the reason criticized in Bergson is the reason that is a tool and producer of industry, not the reason as a human understanding power. And the direct connection of reason itself with the essence of things is indescribable and we are forced to use words and concepts to express it. In fact, with the clarification of this doctrine, many problems in philosophy can be solved, including the importance of discovery and intuition in the view of Western philosophers and East, paid and reached a spiritual and well-founded worldview.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
This article considers the work and reception of Friedrich Hölderlin with regard to the impact of German Idealism on religion. To this end, two questions must be clarified in advance: can Hölderlin, who is known primarily as a poet, also be placed in the context of German Idealism, and does his work have a significant relationship to religion? I argue that both questions should be answered in the affirmative. Ernst Cassirer’s study Hölderlin und der deutsche Idealismus (1918/19) clearly laid the foundation for appreciating Hölderlin’s place within German Idealism, and the question of God is a leitmotif of Hölderlin’s entire oeuvre. I seek to trace Hölderlin’s influence on understanding religion in three steps: First, I want to show that Hölderlin, in a critical continuation of Kant, does not consider religion solely within the matrix of practical reason, but brings into play the dimension of aesthetics. By situating religion in relation to the two focal points of ethics and aesthetics, a fundamental question of the philosophy of religion is addressed. Second, I employ several examples to show the various conceptions of the divine that the poet elucidates and juxtaposes in his work (Christian motifs, Greek mythology, pantheistic concepts, etc.). This leads to a philosophy of religion that is not determined by dogmatic boundaries. Third, I point out how religion plays a major role in the reception of Hölderlin.
Gusdurian network of Islamic social movements covers political discourse, resource mobilization, and movement framing. This movement started from critical-transformative of Islamic thinking to encourage social change in post-reform Indonesia. With the social dynamics after 1998 reform, the social movement of Gusdurian strive to find new breakthroughs to strengthen democratization, pluralism, and religious freedom in Indonesia. The Gusdurian social movement in encouraging religious social change takes advantage of political dynamics, optimizes resources, and frames them in various forms. The findings in this study show that the Gusdurian as a medium for Islamic social movements is a unique phenomenon containing young activists who continue and fight for what Gus Dur has fought for as a religious and national figure.
Social Sciences, Religions. Mythology. Rationalism
Mendl, Hans, Sitzberger, Rudolf, Lamberty, Alexandra
et al.
Was verstehen verschiedene Fachdidaktiken unter einem biografischen Lernen?
In der Religionsdidaktik leisten sie vor allem einen wesentlichen Beitrag zur Entfaltung
eines eigenen Lebenskonzepts. Die Lernenden setzen sich mit Herausforderungen,
Wertoptionen, Hoffnungen und Idealen fremder Biografien auseinander,
die auch für sie selber bedeutsam sein können. Spannend ist dann der
Blick in andere Fachdidaktiken hinein: Welche Bedeutung haben Biografien in der
Deutsch-, Geschichts-, Kunst- und Mathematikdidaktik? Wo ergeben sich Gemeinsamkeiten,
wo zeigen sich je eigene Ansätze? Und was kann die Religionsdidaktik
von anderen Fächern lernen?
Snakes are animals that often appear in religion, mythology, and fairytales. In these stories they have both sacred and destructive qualities. Snakes also appear as powerful emotions in individual dreams and sandplay cases. These snakes appear when consciousness is quite separated from instinct and provide an individual with a crucial opportunity for development and regression. Therefore, this study amplified various symbols of snakes and examined their meanings.
expresses concern about the gaps and contradictions in popular Sri Lankan history, especially due to the lack of documentary and archaeological evidence. Despite the criticisms, Perera does acknowledge the benefits of warzone travel. He contends that the ceasefire did bring some business and economic opportunities into the North-East. I recommend this book to those interested in ethnography, mythology, historiography, religion, politics and peace and conflict. Although the book is not a typical university press book, it covers a lacuna on the nexus between travel and conflict.
Este trabajo parte de un estado de la cuestión de lo que hoy sabemos sobre dos conventos de clarisas catalanas entre los siglos XIV al XVI y analiza un manuscrito que recoge la Regla de Urbano IV traducida al catalán con toda probabilidad para las clarisas del primer monasterio, Santa Clara de Vilafranca del Penedès, que en el siglo XVI acabará uniéndose al segundo de ellos, Santa María de Jerusalén. El estudio del manuscrito y sus poseedoras se encuadra en el marco más general de una investigación que busca contextualizar los objetos en relación; sea con su «materialidad» a través de las huellas, textuales o no, que han ido dejando en él los procesos de producción, manipulación y uso; sea con su «espacialidad» a través de la red de significaciones que crean sus contextos de uso, custodia y relación performativa.
With the acceptance of Islam by the Turks, and then their migration to the Anatolian geography, a syncretic structure has occurred in the cultural context in the Anatolian field. The religious and cultural environment inherited from a large number of civilizations that had lived in Anatolia also partially influenced the Turkish culture and beliefs that originated in Central Asia with the arrival of Turks in Anatolia. This syncretic structure, which predominantly constitutes the Turkish culture in Anatolia, has been transferred to the present day with mythologies, epics, legends, proverbs, tales and folk beliefs. Nomadic Turks accepted Islam by combining the local and universal values of the Gok Tengri religion and other religions / cultures with the influence of Sufism. This situation created the Anatolian Alevism within the framework of love to Hz. Muhammed, Hz. Ali, Hz. Fatima, Hz. Hasan and Hussein, devotion to the twelve imams and dedes/religious guides who are believed to be their descendants in Anatolia. The aim of this study is to examine the folk beliefs of Alevi-Bektashi communities living in Anatolia, arising from differences in understanding and interpreting Islam in
Abstract:This paper deals with the relationship between myth and right-wing culture in the works and intellectual biography of Furio Jesi (1941–1980). It summarizes Jesi's epistemological approach to the scientific study of myth and mythology, emphasizing the concept of the "mythological machine," before proceeding to describe Jesi's perspective on far-right thought, postwar neo-Fascism, the presence of metaphysical and political backgrounds in history of religion, and several elements of postwar Italian pop culture.
T WILL SHORTLY remove Charles Darwin from its textbooks and stop teaching evolution to secondary school biology students. The chapter Living Beings and the Environment will take the place of The Beginning of Life and Evolution in the standard national textbooks for 15-year-olds from this September. Young Turkish students won’t hear about natural selection any more. Instead, they will learn jihad (holy war) in religion classes for the first time, an alarming shift away from rationalism and fact towards religious belief. In March, Kati Pari, a member of the European Parliament and the author of a parliamentary committee report on Turkey, wrote on Twitter that “critical thinking” was a “dangerous endeavor in ‘new Turkey’”. And last year, Atilla Yeşilada, an economist, said people in Turkey were living in “the death of critical thinking”. This latest move appears to confirm their words. When proposed changes were announced in the autumn of 2017, a preacher named Adnan Oktar welcomed them. The 62-year-old Islamic creationist is Turkey’s most vocal anti-Darwinist. As a televangelist, the host of a television show called Allah’s Artistry, and a social media phenomenon, Oktar exemplifies Turkey’s cultural shifts over the past decade. He and like-minded preachers have founded Islamist educational institutions, newspapers and NGOs in order to dismantle rationalism in Turkey. Thanks to the governing Justice and Development Party (AKP), they have largely succeeded. Oktar’s Science Research Foundation, which has thousands of members, is behind almost 5,000 court cases opened against Turkish secularists in the past decade. It targeted the pianist and composer Fazıl Say, who was initially convicted in 2013 of inciting hatred against Islam following tweets he made, including retweeting a verse from a poem by 11th century poet Omar Khayyám who attacks pious hypocrisy. Say was given a 10-month suspended prison sentence before being acquitted in 2016. In recent months, Say’s concerts in Turkey have been cancelled because of his public defence of secularism. Like Fethullah Gülen, another Islamist preacher, Oktar is well-versed in the works of the Islamic scholar Said Nursi, famous for his commentary on the Quran. Between them, Gülen and Oktar have written dozens of books that share a common disdain for Darwinism and rationalism. Oktar uses social networks, both physical and digital, as recruitment tools. His followers reportedly befriend young people from affluent backgrounds and introduce them to other members of the cult. The movement has been successful at separating youngsters from families and, crucially, from rationalist ideas. Tarık Günersel, a leading playwright and poet and the international secretary of Turkish PEN, is outraged by recent shifts in the education system. He highlights how it jars with Oktar's Science Research Foundation, which has thousands of members, is behind almost 5,000 court cases opened against Turkish secularists C ED T: M urad SezReuters
This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260
The article considers the problems of church life in 1917 covered in the journals of the Military Clergy department. Chaplains were the most educated and progressive part of Russian clergy. Therefore, their opinion deserves particular attention. Alongside this, Protopresbyter G. Shavelsky, the head of military clergy, allowed other authors to remark on relevant topics. Among these authors were such outstanding people as Bishop Andrey (Uhtomsky), Saint Priests and martyrs Nikolay (Dobronravov) and John Artbolevsky, philosopher B. Zenkovsky and others. The authors of the journal analysed the reasons of decline of the church’ influence on people and offered the ways of solving the arisen problems. The special attention was paid to Moscow Council and the issue of restoring the Patriarchate institution.
Brazilian Religious Studies have a short history, with prevalence of descriptive and social sciences approaches. Sometimes phenomenology and hermeneutics are perspectives claimed as philosophical guides or as methods to be used, but often obscurities remain among these claims. Critiques against such perspectives have been formulated, but these are not always careful regarding fundamental issues concerning them. With better clarification of phenomenological hermeneutics’ principles, it is possible to offer useful guidance for understanding Religious Studies as an important discipline in Humanities, without unbalanced views of it that favor simply an empiricist point of view.