Hasil untuk "History and principles of religions"

Angga Arifka

Mystical experience illustrates a fundamental aspect of human relations with the ultimate reality within the framework of religiosity. This article explores the mystical experiences of Hallaj and Meister Eckhart, both of whom came from different religious traditions. Employing a hermeneutic approach, this article attempts to read the experiences of both mystics by interpreting one with the other. Inevitably, although both mystics use different religious language and symbols, there is a strong resonance that allows us for inter-experiential reading of such mystical experiences. This article argues that mystical experience can be the strong basis of interreligious dialogue wherein although each mystical experience is personal and subjective in nature, there is something foundational that can be found as a pulse that is connected and can explain each other, rendering our interreligious understanding richer and more profound.

Katarzyna Zdeb

Cmentarze ludności żydowskiej to niknący element krajobrazu kulturowego. Ze względu na intensywne działania dewastacyjne prowadzone w latach 1939–1945 oraz trudne losy powojenne, we współczesnych granicach Polski zachowało się nieco ponad 2000 cmentarzy. Ich stan jest zróżnicowany – od uporządkowanych i dostępnych, po całkowicie pozbawione widocznych zarysów w terenie. Współcześnie podejmowane są liczne inicjatywy, których celem jest uporządkowanie cmentarzy, odnalezienie i renowacja macew oraz odpowiednie upamiętnienie miejsc pochówku i samych zmarłych. Szansą na przetrwanie, a przede wszystkim na przywrócenie pamięci o cmentarzach żydowskich są lokalne społeczności zaangażowane w  przywracanie pamięci o swoich regionach. Istotną rolę w procesie dbania o ten element dziedzictwa kulturowego odgrywają społeczni opiekunowie zabytków – osoby podejmujące działania, których celem jest zachowanie wartości zabytków, dbanie i utrzymywanie ich w możliwie najlepszym stanie. Są to osoby głęboko zaangażowane i przeświadczone o wartościach nie tylko historycznych, lecz również społeczno-sentymentalnych tych miejsc. Chęć przywrócenia pamięci dotyczy nie tylko samych cmentarzy, lecz również dawnej społeczności żydowskiej, która niegdyś była częścią społeczności mieszkańców.      

Irena Avsenik Nabergoj

This paper, taking into account previous partial studies, formulates the methodology, aspects, and aims of a pioneering study of emotions in all the major literary genres of the Old Testament books. Special attention is given to the literary representation of the emotional state of female characters in Old Testament narratives and poems. In light of previous representations of emotions in the Old Testament, the study proposes an integrated analysis of the selected texts that combines linguistic-literary, historical-anthropological, and ethical-moral aspects. The focus is on the study of emotions in the relationships between male and female persons and between humans and God. The analysis of the selected texts takes into account the broader textual and intertextual relationships in relation to similar texts in the Old Testament. The paper focuses on how partial, often abstractly cognitive and allegorical methods can be complemented by a more holistic approach at both the diachronic and synchronic levels in assessing the authenticity of the emotions of the acting subjects. From a methodological point of view, it is also important to pay attention to the relationships between the explicit and implicit representation of the emotions of the main and secondary characters.

Andrey Kostryukov

The publication introduces into scientific circulation four letters from Metropolitan Eleutherius (Bogoyavlensky) of Lithuania and Vilna to the Deputy Patriarchal Locum Tenens Metropolitan Sergius (Stragorodsky). The letters are dated 1934. The author of the letters not only headed the Diocese of Lithuania, but also, from 1930, managed the few parishes of the Moscow Patriarchate in Western Europe. Metropolitan Eleutherius reported on important events and problems that arose in the parishes entrusted to him. One of them was the division at the Three Hierarchs Compound in Paris, caused by the wrong parish policy of Archbishop Benjamin (Fedchenkov). Another problem was the appointment of a new rector for the Three Saints Compound in Paris. For some time, the apologist of the Moscow Patriarchate I.A. Stratonov. Metropolitan Eleutherius reported on the situation in the Russian Church Abroad and on the patronage, she received from Patriarch Varnava of Serbia. The author of the letters considered his policy to be wrong and uncanonical. At the same time, the metropolitan spoke about the reconciliation between the head of the Russian Church Abroad, Metropolitan Anthony (Khrapovitsky) and the head of the Western European Russian Exarchate, Metropolitan Evlogy (Georgievsky). The letters reflect other events as well. Among them are the mission of Hieromonk Demetrius (Balfour) among the Anglicans, the last days of Archpriest Sergei Sokolovsky, a hero of the First World War who joined the Renovationist schism and converted to Catholicism, about the attempts of the publicist M.A. Kallash to publish a pamphlet against the Russian Church Abroad, etc. Many of Metropolitan Eleutherius' assessments are biased, but, on the whole, the letters are an important source on the history of Russian Orthodoxy in exile

Mahboobe Nafari Ghaleh, Mahyar Asadi

The art of decoration and illumination of holy books has ancient origin, and history of the use of decoration in holy books can be attributed to the illuminated (gilded) religious manuscripts of pre-Islamic Manichaeans. Due to their religious and ritual function, this method of book decoration was transferred to the later cultures and religions, and in those religions and beliefs, it was transformed in accordance with their religious and intellectual principles and foundations. In other words, in some cases, they have remained as before one or have become more complete and complex, and in other cases, these patterns and motifs have been removed or refined. Islam and Christianity, for example, have used this method to express their prominent and sublime concepts. Some manuscripts of these holy books contain the pages known as the decoration or carpet pages (the term is common, especially in Christian and Jewish holy books); pages without text and filled completely by decorative (inhuman) motifs. The decoration of these pages is such that no empty space can be found in it. These pages are usually placed at the beginning of each four sections of the Gospel as well as at the first and the last pages of the Qur'an; like a brilliant gate that is a catharsis for the mind and spirit before entering and reading the sacred text. The earliest examples of these pages can be found in the Qur'ans belonging to the third century AH in Islamic realm (9th century AD) and the triple Insular Gospels in Ireland (7th to 9th century).As the same way, the purpose of this fundamental study was to elucidate the commonalities and differentiations between the arrays and motifs of the decorative pages in the Qur'anic manuscripts in the first centuries of Islam and the first gilded gospels in Insular art. The main query of this research focused on the degree of matching and differentiation between the motifs used in decorating these pages in the early gilded manuscripts of the Qur'ans and the Insular Gospels. In addition to the main research question, we can elaborate on the types of motifs and the way they are represented, as well as the roots and causes for using these motifs in the two books of Qur'an and Gospel. Since the first examples are usually effective to identifying the origins and causes of formation and development, the necessity and importance of research is determined in knowing more about causes of formation of patterns and its development and evolution. In fact, the comparison and description of these motifs in the first gilded Qur'ans and Gospels can also help to further clarify the patterns that evolved in later eras. For example, why in the illuminated manuscripts of Gospels, the arrays and motifs are more mature than in the first gilded Qur'ans?In the background of the research, we can only point to two comparative studies in Islamic and Christian manuscripts that were not related to the study of the designs and motifs of the Carpet pages of the holy books. One is the research by Shayestehfar (Shayestehfar, 2006) in which the decorative motifs of the Qur'ans of the Ilkhanid period and the illustrated Gospels of the contemporary Gothic period have been studied. Another is Shirazi's article (Shirazi, 2016) that studies the miniatures of scientific and literary books in the Islamic world (Seljuk period and the Abbasid school) and the art of book of Christianity (the third period of Byzantium and Romanesque style).By relying on a descriptive-analytical method and a formalistic approach, the present study compares the patterns and decorative elements in these pages. The method of data gathering in this study is searching the resources available in libraries and use of archives available at the European museums. Also, the procedure of data analysis in this qualitative study is inferential. The sampling of the works is based on the antiquity of the decoration pages in the Qur'an and the Gospel manuscripts. In the case of the Gospels, samples from manuscripts of Insular art (3 samples of the Bible) and in the case of the Qur'an, samples from manuscripts belonging to the third century AH (4 samples of the Qur'an) were selected and all their decorations and arrays were studied. As a result of this study, it was found that plant motifs as well as intertwined and geometric patterns (with the predominance of curved lines on broken ones) were used in the decoration of both Islamic and Christian manuscripts. Animal motifs, however, were found only in the Gospel versions. In terms of the amount of commonalities, it was found that in both manuscripts, lattice geometric patterns and intertwinements were very similar. The clear differences between decorative pages in the Qur'ans and the Gospels include the circular Celtic symbols, the Celtic knots, and twisted animal forms in the Insular Gospel manuscripts.

Bilal A. Pandow

In a political conflict like Kashmir, human loss is the first tragedy coupled with the economic damage to the oppressed class. Repeated shutdowns that include curfews and protests have dented the economy of Kashmir, a fact that is irrefutable. However, this is supplemented by the ‘normalcy period’ that paves way for the economic captivity of the region. The Narendra Modi government’s decision to abrogate Article 370, which guaranteed a special status to Jammu and Kashmir (J&K) under the Indian constitution, and divide the J&K state into two separate Union Territories on 05 August 2019 has already immensely dented the local economy to the tune of 17878 crore of Indian rupees. The decision is expected to further tarnish the economy of J&K, an economy which could have been enhanced to serve the needs of local people and the developmental project of the state. In the past, there were instances when the state’s economic potential was compromised (e.g., the agreement between Reserve Bank of India and Government of J&K), which furthered the state’s dependence on New Delhi. In an official report, the state government admitted that the conflict has condensed per capita Gross Domestic Product growth, Foreign Domestic Investment inflow, exports, and trade flow in the state. The report also mentioned that J&K lost 16000 crore during the unrest of 2016. During the years 2016 and 2017, 168 curfews were imposed in nine districts of J&K, resulting in huge financial loss to locals. In 2019, the region witnessed the longest ever communication blockade of 214 days, resulting in huge losses to local businesses, and in some cases even closures. The cost of the Kashmir conflict is difficult to ascertain due to limited studies on the subject and non-availability of data. In this paper, I document the economic cost of the Kashmir conflict and the effects of Indian imperialism on the region’s society and economy using a conflict economics framework.

Klemen Jelinčič Boeta

The following article discusses the Jewish presence in medieval Maribor from the 10th century to the expulsion in 1496. The discussion starts with the phenomenon of »Jewish villages« in the area of South-Eastern Alps in the framework of which also the appearance of the Jewish community of Maribor after 1200 should be understood. That community not only turned into a major regional Jewish centre, but also developed its own version of Ashkenazi liturgical rite and in the 15th century partially served as a home for the renowned halachic scholar Rabbi Israel Isserlein. As attested by numerous Jewish and non-Jewish sources, the community had a very rich organisational, cultural and economic life that continued until the expulsion.

Mieczysław Rokosz

Kopiec Kościuszki zbudowany w l.1820-1823 przez Naród Polski jako symboliczna mogiła za pomnik dla Tadeusza Kościuszki jest drugą obok Wawelu znacząca subdominantą w krajobrazie kulturowym Krakowa. W poł. XIX w. wokół Kopca zbudowano fort cytadelowy o cechach neostylowych, uznany za arcydzieło architecturae militaris. W r. 1936 Kopiec został wpisany do rejestru zabytków a w 2017 r. rozporządzeniem Prezydenta RP wraz z otoczeniem został uznany za pomnik historii. Jako budowla ziemna Kopiec podlega nieustannym procesom destrukcji, powodowanym siłami natury. Stałą pieczę konserwatorską nad nim sprawuje Komitet Kopca Kościuszki ustanowiony w 1820 r. Komitet też troszczy się o otoczenie Pomnika restaurując podległe mu części fortu. Sukcesem konserwatorsko-adaptacyjnym jest przekształcenie kurtyny południowej (czyli wału ziemnego umocnionego murem, z pochylnią do wytaczania dział) w wielokubaturowe, dwukondygnacyjne centrum konferencyjno-wystawowe. Wpływa też Komitet na prześwietlenie samosiewnego lasu, wokół Kopca i na przedpolu fortu, w celu odsłonięcia tego zabytkowego zespołu.  W pozostałych, podległych Komitetowi częściach fortu organizowane są wystawy kościuszkowskie a docelowo ma tu powstać muzeum Kościuszki. Pośród przedsięwzięć mających promować Kopiec Kościuszki z otoczeniem, jako obiekt o wartościach historycznych, architektonicznych i krajobrazowych – materialnych i niematerialnych są liczne publikacje polsko i obcojęzyczne, wykłady głoszone w Polsce, ale też w Stanach Zjednoczonych, Francji, Szwajcarii i Australii. Najlepszym świadectwem ugruntowanego miejsca Mogiły Kościuszki w polskiej przestrzeni i w geografii Globu oraz w świadomości Polaków i wielu cudzoziemców jest ogromna i systematycznie wzrastająca frekwencja.

Konstantin Kremenetski

The “Story of my Life” by Georgiy Gapon was published in English in Great Britain in November 1905 and was simultaneously translated into French and Russian. This book has been often used ever since in describing the course of events in St. Petersburg on January 9, 1905. The editor of the Soviet edition of the book, A. S. Shilov, paid attention to the fact that the description of the events of January 9 was largely based on publications from Russian emigrant revolutionary newpapers. However, the authenticity of the book was never questioned. Detailed examination of the English original and its comparison with the Russian version of the book demonstrate that the English text is entirely based on a careful compilation of numerous texts from contemporary English, French and Russian newspapers and magazines. It contains inconsistencies as to the basic facts of Gapon’s biography. The text was written by the English author George Perris with collaboration with his Russian colleague David Sockice. Both were members of the Society of Friends of Russian Freedom and were actively involved in the Russian revolutionary movement. The book was presented to the public as an authentic autobiography of Gapon. The publication of the book was part of propaganda eff orts to consolidate in public opinion the version of events of January 22 created by British and French newspapers and to counterbalance the offi cial Russian explanation of the nature of the riot on January 9, 1905.

Cemil Liv

Bilim veteknolojinin gelişimi ile birlikte toplumlar arası iletişim ve etkileşiminhızla yayıldığı bir dönemden geçiyoruz. İletişim sektöründeki hızlı ilerlemeile sosyal medyanın hemen hemen her haneye girmesi kişiler ve ülkeler arasısınırları kaldırarak dünyayı âdeta küçük bir köye dönüştürmüştür. Teknolojide yaşananhızlı gelişim, insanları pek çok kültür ve inançla buluşma ve bir arada yaşamadurumuyla karşı karşıya getirmiştir. İnternet kültürünün yol açtığı bilgikirliliğinin girdabına düşen insan, pek çok kafa karışıklığı ile karşı karşıyakalmıştır. Bu kafa karışıklığı, kişinin inanç sisteminde çöküntülere yol açmış,kendisini birçok sapık akımın zehirli kıskaçlarında bulmuştur. Ağızlardan çıkansözlerin, yapılan eylemlerin inanç dünyasına etkisi önemsenmez olmuştur. Manevihayatın temelini oluşturan inanç sisteminde yaşanan çalkantılar, bu temel üzerekurulan ahlak ve amel dünyasında da yıkıcı etki yaratmıştır. Aile hukuku da busarsıntıdan en çok etkilenen sistemdir. Sosyal medya aracılığıyla inançsistemini sarsacak kelime ve eylemlerin bu denli artış göstermesi bunlarınevlilik akdinde meydana getireceği etkinin analiz edilmesini gerektirmektedir.Bu açıdan konunun güncelliğini koruduğunu düşünmekteyiz. Biz bu çalışmamızdasaptırıcı akımların internet aracılığıyla yaydığı inkârcı söz ve davranışlarınklasik fıkıhta yer alan elfaz-ı küfür kavramı ile bağlantılarını tespit ederekevlilik akdine etkisini değerlendirmeye çalıştık. Sonuç itibarıyla; elfaz-ıküfrün sebep olduğu itikadi problemlerin fıkhi değerlendirilmesinde; itikadiproblemlere yol açacak inkârcı söz ve davranışların irtidad kapsamındadeğerlendirileceği, bu durumun ise nasslarda evliliğin kurulmasına ve devamınaengel olarak görüldüğü kanaatine ulaşılmıştır.

Əhməd Niyazov

İslam hüququ (fiqh) mənbələr baxımından zəngindir. Birinci növbədə Müqəddəs Kitab Qurani-Kərim, Həzrət Peyğəmbərin sünnəsi, icma (istişarənin dəlil üzərində həmfikir olması) və ağıl/qiyas (analogiya) hüquqi qaynaqların əsasını təşkil edir. Digər cəhətdən, İslam alimlərinin doktrinaları (ictihadlar) bu hüququn önəmli qaynaqlarından hesab edilir. Dinin ehkamı haqqında fərqli yanaşmaları ifadə edən bu doktrinalar həm də məzhəblərin təşəkkülündə xüsusi rol oynamışdır. Ayə və hədislərə fərqli baxış və onun hüquqi aspektlərdən fərqli izahı dini hüququn daha çox məzhəblər əsasında öyrənilməsinə gətirib çıxarmışdır. Belə doktrinalardan biri İslam alimlərinin xüms (beşdəbir) haqqında verdikləri hökmlərdir. “Ənfal” surəsinin 41-ci ayəsidə keçən “qənimətin beşdəbiri” ifadəsi alimlər tərəfindən fərqli təfsir edilərək, bu mövzuda ictihadların iki ayrı formada şaxələnməsinə gətirib çıxarmışdır. Bu da özlüyündə dini ehkamın fərqli formada şəkillənməsinə və fiqh ədəbiyyatında xüms haqqında fərqli mülahizə və təmayüllərin ortaya çıxma səbəbi olmuşdur. Məsələnin doktrinal baxımdan analitik təhlili elmi araşdırmalara töhfə verəcəyi qədər məzhəblərin də müqayisəli şəkildə öyrənilməsində faydalı olacağı qənaətindəyik.

Ülker Abuzarova

Âhiret konusu çok yönlü olup dînî inançların yanı sıra felsefî düşünce ve parapsikolojik verilerle de bağlantılıdır. Bu sebeple, metafizik alanla ilgili en çok tartışılan konulardan biri olarak âhiret konusu her zaman güncelliğini korumaktadır. Âhiret inancının dinî ve felsefî temellerinin araştırılması, bu açıdan büyük önem arz etmektedir.          Makalede ölümsüzlük arzusu bağlamında âhiretin imkan ve gerekliliğiyle ilgili deliller araştırılmıştır. Konu, İslam ve Batı teolog-filozoflarının görüşleri ekseninde değerlendirilmiştir. Araştırmada psikolojik açıdan ele alınan dayanaklar ve onların eleştirileri incelenmiştir. Gerek müslüman gerekse bazı Batılı düşünürlerin, felsefî-psikolojik temeline ölümsüzlük arzusunu koyarak âhiret inancını savunduğu gösterilmiştir. Ayrıca evrensel bir arzu olan ölümsüzlük arzusunun, inanç ve düşünce platformunda değişik şekillerde ifade edildiği gösterilmiştir. Bu anlamda metafizik ve maddî ölümsüzlüğün yanı sıra yine felsefedeki sosyal ve biyolojik ölümsüzlük üzerinde durulmuştur. Son olarak makalede insan fıtratında bulunan ebedî yaşama isteğinin âhiretin gerekliliği konusunda delil olmayacağını ileri süren John Stuart Mill, Dugald Stewart ve David Hume gibi düşünürlerin iddiaları ele alınmıştır.

Leonard Swıdler

Makalede, dinin nasıl ortaya çıktığı, niçin var olduğu ve geleceği tartışılmıştır. Bunu yaparken de dinin tarih sahnesindeki gelişimi açıklanmaya çalışılmıştır. Dine dair kapsayıcı bir tanım yapılmış ve bu tanım üzerine felsefi düşünceler ifade edilmiştir. Sonuç kısmında, dinlerin varlık amacının insanları daha kamil insanlar yapmak olduğu gösterilmiştir. Kimsenin birşey hakkında herşeyi bilemeyeceği olgusundan hareketle daha kamil bir birey olabilmek için devamlı surette bir diyalogun ve öğrenmenin içerisinde olunması gerektiği vurgulanmıştır.

Tabunshchikova Liudmila

The birth, development and extinction peculiarities of the “Red Ritualism” (new traditions and rituals of Soviet Russia) in the territory of Don Oblast in 1923–1924 are considered in this article on the basis of the regional periodicals of 1920. The Soviet Government was interested in new ritualism from the first revolution years till the beginning of 1930 and in the period of the Khrushchev Thaw (the end of the 1950 — the beginning of the 1960 ). The article is devoted to the investigation of theses processes at the regional level in the first half-year of the 1920. The struggle with survives of time was on of the most evident areas of the anti-religious activity of the Goverment in the fi rst half-year of the 1920 th. After the company of church values confiscation the Government stroke an ideological blow at the way of life — they created “civil funeral”, “red marriage” and “octyabriny” (a name-day, the soviet ritual as an alternative of christening). In the Don region theses rituals appeared in 1923. “The red christening” was the most popular, “the civil funeral” was the least one. These processes were mostly spread in the cities and in a less degree in the villages. While in the whole country in 1925 the interest toward the “red ritualism” reached the peak, in the Donskaya oblast it was fading away. The author in this work uses the archive materials that were not published previously. The article will be useful for the specialists and other people interested in the given subject.

Mohammad Reza Haji Esmaili, Payman Kamalvand

In the field of religious studies, study of previous religions and orders is important, because divine religions have a one truth and essence; Judaism, Christianity and Islam are relative religions and have a common history. All three are attributed to religion of Abraham, Hence are called the "Abraham religions". All three of them have Semitic origins; therefore they are called the "Semitic religions". All three believe in one God, and for that, they are called "monotheistic religions". Though Islam subscribes the past of Jewish, does not necessarily defends all the Jewish teachings and holy books in its current form. However, these two religions are very similar and that is the value that they have given to religion. So that, none of the major live religions of the world have not such esteem. Many similarities in principles of the two relative religions have provided a suitable ground for comparative studies. In the field of law studies also found many similarities between two religions. The scriptures as a source of laws, criminal law, criminalization and punishments and ... all are of the important law issues that the way of their expression in both religions have many similarities. Since religion has a special place in Judaism and Islam, this research aims to review the principles and elements of criminal as well as some penalty goals in the religious teachings sphere of these two religions. In this regard, verses of The Quran, authentic hadiths (traditions) and The Torah should be known as the main sources of recognition of these two religious orders.  Although Torah has been distorted, but this does not mean that everything is distorted in Torah. There are many juridical and ethical rules in Torah that cannot doubt in their divinity. In the other hand, many of the adventures happened to the Moses Prophet and the Israelites have been mentioned with slight variations in The Qur'an which is immune to any distortion. In the juridical doctrines of religions, Jewish and Muslim have common concepts of criminal law which sometimes are in compliance and in some points is divergence. Requirements and criminal responsibilities have been defined what the holy legislator has set for criminals or sinners of this world, whether their crime is related to a sin which has a particular punishment or to other sins, whether criminal punishment is corporal or financial. Among the principles of Requirements in criminal law is the principle of legality of criminal offenses. Despite misconceptions about the founding this principle, what history shows is that this important principle in criminal law of Judaism and the criminal law of Islam is emphasized by clear wordings of The Qur'an and The Torah. Another principle of this case emphasized is "personal being of the punishment" which has also been emphasized in The Qur'an in many verses. The remarkable point about this is the apparent differences between The Qur'an and The Torah about this principle that these subjects should not be inconsistent with the principle of "personal being of the punishment". Because these verses are intended to express the conditional and hereditary effects of sin, and transferring the evil to future generations, not transferring apparent punishment and penalties to them. Criminal responsibilities sometimes are missing in the objective form and sometimes in the subjective form. In some cases, the legislator, for some reason, removes the title of criminal from the action, on the others, the causes of disclamation and deterioration most lie in the criminal person not in transition. These factors, with some variations have come in both religions. Penalty goals in both religions have also many similarities in many aspects among which may be cited protection of Divine sanctuary, concealing the effect of the sin, restraining the offender and his family and friends.

Sukhova Nataliia

The correspondence between two representatives of Russian church diaspora - the professor of St. Sergius Orthodox Theological Institute in Paris Archimandrite Cyprian (Kern) and the Protopresbyter of Russian Orthodox Church Abroad BasilVinogradov -covers the period from 1857 to 1859. The main subjects of correspondence:the activity of Ecclesiastical academies in Russia till 1917, the clarification of Russian theologians’destinies and thespecial features of an orthodox Liturgy. Published letters were found in the Fund of Archimandrite Cyprian (Kern) at St. Sergius Orthodox Theological Institute in Paris.

Stefan Zinsmeister

Hansjörg Buss

Lavinia Pflugfelder

Felix Jueterbock

Following a conceptual intertwining of the history of religions and the history of literature, the Magic Mountain – Thomas Mann’s major project during much of the middle of his life – here will be read as a part of the (modern) history of religions. Linked to the field of the study of literature and religion, the aim is to expand the possibilities of interpreting literature as a historical source with religio-historical value. Being written at a religiously highly productive – and ambiguous – moment of modernity and being highly self-reflective upon its own standing among its contemporaneity, the Magic Mountain is particularly apt to this proposition. As an example of fictional literature, it becomes a subject of research within the study of religion and thus opens historical perspectives.