Hasil untuk "Judaism"

David Koffman, Joshua Tapper

Saif Ahmed, Ayesha Akter Sumi, N. Aziz

ABSTRACT This study examines how Christianity, Islam, Hinduism, Buddhism, and Judaism interpret and respond to AI advancements through a systematic literature review, exploring theological, ethical, and philosophical perceptions. Christianity emphasizes human dignity and divine sovereignty, advocating for AI that aligns with stewardship and love. Islam promotes judicious AI use in line with justice and societal welfare. Hinduism views AI through Dharma and Ahimsa, encouraging ethical practices. Buddhism focuses on alleviating suffering and supporting AI's positive impact. Judaism approaches AI with cautious optimism, emphasizing justice and 'Tikkun Olam,' while calling for AI development that harmonizes with spiritual values and cultural sensitivity.

María Ángeles Gallego

Anna Sanecka

The Wroclaw Quarter of Mutual Respect of the Four Denominations is a unique place not only on the map of Poland, but also of Europe. It is a place of long-term cooperation between representatives of two religions – Judaism and Christianity and three Christian denominations: Catholicism, Protestantism and Orthodoxy. For more than 20 years, the Quarter has been actively operating in the area of education and culture. The Quarter of Mutual Respect is a place of meetings, friendly cooperation and dialogue, which allows conducting truly ecumenical activities. The article presents these activities of the Quarter and the ideas that guided its creation and existence. It also points out certain linguistic issues concerning the name of the Quarter.

Doğa Filiz Subaşı, Tania M.ª García Arévalo

Entre los siglos XIX y XX el Imperio otomano fue objetivo de diferentes estrategias de evangelización llevadas a cabo por misioneros protestantes llegados de Estados Unidos y Gran Bretaña. Una de las principales consistió en el desarrollo de obras filantrópicas como la publicación de textos en las diversas lenguas vernáculas usadas por los grupos étnico-religiosos del Imperio, entre ellos, el judeoespañol. El objetivo de estas páginas es el de presentar el estudio de una de estas obras, inédita hasta la fecha, La alma de hombre (Constantinopla, 1855), centrando nuestra atención en el recorrido lingüístico que sufre hasta llegar a la comunidad sefardí y la identificación de su fuente.

Daniel M. Held

Abrahams, Rosa

The analysis of movement to music often stems from examinations of video-recorded events. This allows the analyst an opportunity re-watch, pause, and slow down the movements of their participants, and to produce descriptive notation that appears alongside a score (e.g., Roeder and Tenzer 2012). Unlike prescriptive forms of dance notation (e.g., Laban 1928), such transcriptions of movement often illuminate metrical connections between music and movement. However, when video-recording is not permissible, other methods of movement analysis must be developed. This paper pilots a new technique for rigorous analysis of the interaction between movement and music, which may be used in ritual settings with no video-recording. By trying to embody worshippers’ movements in relation to the sonic environment—by moving as my participants move—I unearth not only differences between participants, but also an experience of the muscles and space required to complete individual movements. As the movements must be felt and experienced in “real-time” before being transcribed, I gain a different understanding of movement practices. Through a discussion of these mimetic observations and corresponding interviews in Chicago-based Jewish and Greek Orthodox communities, I explore the types of rhythmic-movement analyses that can be created from unrecorded (live) ethnographic data, focusing specifically on issues of metrical entrainment between body and voice. By classifying movement components and types, I distinguish between participants who make similar physical movements and those who move in metrically similar ways. Moreover, by noting not only when the physical emphasis matches with the vocal emphasis in a line of chant, but also how that physical emphasis is created, a deeper-level analysis is unearthed.

Pilar Romeu Ferré

Este artículo pretende contribuir a esclarecer el auge de la aparición de tantas «llaves» de las casas que los antepasados de los sefardíes poseían en la Península Ibérica antes de la expulsión de 1492, reconstruyendo los datos extraídos de periódicos y escritos de diversa índole a través de los siglos.

Matilde Conde Salazar, Moisés Orfali, Guadalupe Seijas

M. Concepción López González

A raíz de la conquista de la ciudad, el rey Jaime I delimita en 1244 en Valencia un espacio para los judíos. Con esta finalidad, hace referencia a cinco puntos de los que, hasta el momento, solo se conocía la ubicación exacta de la puerta de la Xerea. El análisis de las propiedades limítrofes con estos hitos en los listados de los registros I y III del Llibre del Repartiment ha permitido determinar la ubicación de los otros cuatro puntos, pudiendo comprobar que los baños de Amnalmelig se encontraban al sur del barrio judío contrariamente a lo que, hasta ahora, se había pensado. Los resultados de la investigación se han plasmado sobre planos actuales, reconstruyendo el urbanismo de la época basándose en la cartografía más antigua de la ciudad (Mancelli [1608] y Tosca [1704]), en informes arqueológicos y en los vestigios de calles actualmente desaparecidas que han pasado a formar parte de propiedades privadas.

Fateme Modiri, Taghi Azadarmaki

Introduction The role of religion and its influence on different aspects of social life has always been under the attention of sociologists of religion but gender differences, its reasons and factors, have often been overlooked. Even research on this subject sometimes leads to inconsistent results. Generally, such research shows that women outdo men in prayers, religious activities and religious beliefs. There are so many different opinions about the reasons of such differences. Some attribute it to position structure, some to gender orientations and gender socialization, some to personal differences and some to the theory of risk aversion. Therefore, given the importance of the subject, little available research about it, and different, sometimes contradictory findings, it is essential to study the role of gender in religiosity, addressing questions such as: are women and men equally religious in our society? Are there any differences between women and men in terms of religiosity? Does research on different religions confirm these findings? Can power structure in family explains women’s greater religiosity? The present study attempts to answer these questions. Despite different research that shows women outdo men in prayers, religious activities and religious beliefs, Lowenthal believes that these differences depend on the culture and tradition of each religion. He states that any religion differentiates between religious obligations of men and women. Islam and Judaism, for example, place less strenuous duties upon women than upon men. In Judaism, women are not required to pray with a congregation and in Islam women should not enter mosques during their menstruation. Therefore, women are expected to pay less attention to the place of worship and to take part in some religious activities less often than men. In Christianity and Hinduism, in contrast, women are more religiously active than men. Hindu women are more willing to go to temples and probably Muslim and Jewish men do more religious activity than women and this is in contrast to Christians and Hindus. Loewenthal suggests that such differences lead us to expect different gender effects between Christians, Muslims and Jews. He concludes that although women are more religious than men, they do less religious activities than men do. In Christianity, women are more religious than men. In Hinduism, Islam and Judaism, men are more religious than women. Lowenthal attributes such differences to traditions and cultural norms of religions, whereby he negates this general principle that women are more religious than men (Loewenthal, 2001). To justify reasons of such differences, Miller and Stark believe that such gender differences have a physiological origin, resulting from risk priority. They suggest that men show more risky behaviors because of their risk priority and women are more religious due to their physiological nature of risk aversion. Extending the control-power theory of Hagan and colleagues and accepting risk-priority theory of Miller and Stark, Collet believes that these differences have a social origin, whereby gender differences in religiosity is linked to power structure of family and is thus explained. He states that boys in patriarchal families are encouraged to show more risky behaviors and girls are restricted to do so. Such gender differences seem to be lesser in egalitarian families. According to this theory, patriarchal or egalitarian families, by showing different behaviors, cause different gender socializations in children, which continue until adulthood. Since girls in patriarchal families are controlled more than girls in egalitarian families, they show risk aversion more and therefore are more religious. In view of the theoretical approaches of this research, which are based on the opinions of Loewenthal and Collet, we examine the following assumptions: women are more religious than men; religiosity is not equal in different religions; women living in patriarchal families adhere to religious values and are more religious. Materials & Methods The present study is a national survey research which has been carried out by means of questionnaire and multistage cluster sampling. The research data are based on the findings of the project for studying global values. Statistical population of the research consists of all people above the age of 16 in Iran, who were chosen by using Cochran Formula with a sample volume of 2275. Variables of religiosity, fathers' influence and patriarchy were conceptualized and operationalized and then used in testing research's assumptions by such measures as Cramer’s V and phi. Discussion of Results & Conclusion According to findings of the research, women are significantly more religious than men in all components of religiosity, including; religious values, religious beliefs, personal religious duties, religious consequences, thinking about meaning of life, prayer to God in addition to religious practices and belief in peacefulness of religion. In Iran, there are gender differences in religiosity and it can be said that women are more religious than men. Therefore, the first assumption (women are more religious than men) is confirmed. The only exception is that men take part in religious rituals more than women, but not in a significant level. This also verifies Loewenthal’s assertion that women do less religious activity than men do. Also, gender differences are not equal among Iranian Shias, Sunnis and Christians. The differences among Sunnis are more than among Shias, being in favor of women in both sects. But there is no gender difference among Christians. Therefore, the second assumption which, based on Loewenthal’s theory, asserts that gender differences in religiosity is culture-specific and vary among Christians, Muslims and Jews, is accepted. Loewenthal asserts that women take part in religious activities less than men. This is confirmed with regard to Shias and Sunnis, but not with regard to Christians. He also asserts that Muslim women are less religious than Muslim men, which is not acceptable according to the findings of this research. As mentioned before, Collet link gender differences to the power structure of family, asserting that girls who have been raised in patriarchal families have higher risk aversion and therefore are more religious. According to the findings of this research, however, these assumptions are not statistically acceptable. Therefore, the assertion that religiousness of women depends on the type of family (patriarchal or egalitarian) is rejected. The third assumption which, based on Collet theory, asserts that women in patriarchal families are more religious is rejected. These findings are highly important in view of sociological theory, because in the contemporary world in which power structure in most societies, including Iran, proceeds towards egalitarianism (Inglehart, 1993), (Azadarmaki, 2010), the rejection of this relation may denote the emergence of new structures in families and the possibility to preserve religious inclinations at the same time. The fact is that that acceptance of egalitarianism by families does not necessarily mean a reduction in religiosity. Considering gender studies which often emphasize discrimination against women due to social backgrounds and their inequality with men in some social aspects, studies such as the present one, which shows that gender differences are in favor of women, can have a positive effect on women. Their awareness about such abilities can help them play a more efficient role in their family and in their society, whereby improving their living standards and develop a better generation. In view of the importance of the subject, it is recommended that quantitative and qualitative studies to be conducted on gender differences in religiosity, its reasons and its contributing factors.

Juan Pedro Monferrer Sala

El presente trabajo consta de dos partes diferenciadas al tiempo que complementarias. En la primera parte ofrecemos un análisis filológico de la traducción de Da 1:20 realizada por Yefet b. ͑Eli en comparación con la versión de Sa ͑adyah y la traducción árabe cristiana más antigua con que contamos (Sin. ar. 1). En tanto que en la segunda parte nos ocupamos del análisis de su comentario, centrado en un aspecto periférico de este (no en el corazón de la exégesis bíblica en sí), tratando de mostrar cómo el autor caraíta lleva a cabo una crítica de la intelectualidad oficial del momento. Para ello, sirviéndose de la escena que narra el texto daniélico, el autor recurre a figurar la escena de un maǧlis en el que el debate presidido por el monarca es mantenido por la intelectualidad oficial, es decir los pensadores rabbanitas que son calificados como ‘filósofos y astrólogos’ –que él interpreta como ‘sabios del rey’–, y la no oficial, los caraítas, que representan el saber superior y la verdad que emana de la Ley revelada por Dios. Los primeros figuran a los sabios de Nabucodonosor del texto de Daniel y los segundos a los jóvenes judíos, que aventajan en saber y perfección a aquéllos.

Gert J. Volschenk

This article reviewed T.L. Donaldson’s book, Jesus on the mountain: A study in Matthean theology, published in 1985 by JSOT Press, Sheffield, and focused on the mountain motif in the structure and plot of the Gospel of Matthew, in addition to the work of Donaldson on the mountain motif as a literary motif and as theological symbol. The mountain is a primary theological setting for Jesus’ ministry and thus is an important setting, serving as one of the literary devices by which Matthew structured and progressed his narrative. The Zion theological and eschatological significance and Second Temple Judaism serve as the historical and theological background for the mountain motif. The last mountain setting (Mt 28:16–20) is the culmination of the three theological themes in the plot of Matthew, namely Christology, ecclesiology and salvation history.

Heloísa Pait

Coloquei minhas tralhas no bagageiro de cima e me acomodei na cadeira, depois de semanas correndo para terminar um artigo e me preparar para essa viagem. Olhei em volta fazendo um rápido reconhecimento, e relaxei na cabine do avião da El Al que me levaria direto de Guarulhos a Lod. Foi aí que escutei meu pai, com a voz tão sonora como se de fato estivesse lá: "Mas Guga, por que você não vai para Paris?"

Reimund Leicht, María Victoria Spottorno, Nathan Wasserman

Henrique Marques Samyn

Este artigo analisa comparativamente o Cântico dos cânticos e um poema dos Carmina Burana, a saber, Ob amoris pressuram (CB 164), composição atribuída a Pedro de Blois.

D. Schwartz

E. M. Smallwood

A. J. Heschel, Fritz A. Rothschild