In his understanding of passion, Nietzsche closely follows Kant and Schopenhauer. For all three, passion is a uniquely demanding variety of desire: desire so strong that we are compelled to pursue its object regardless of the cost. In his evaluation of passion, however, Nietzsche is unique: while Kant and Schopenhauer both condemn passion, Nietzsche celebrates it. I argue that this celebration of passion is more central to Nietzsche’s thought than it might initially appear. Nietzsche does not encourage appreciation of passion simply because it functions as one means among many for driving change and growth. Rather, Nietzsche holds that valuing passion is essential to valuing life. This follows from passion’s role in resolving a problem highlighted by Schopenhauer’s pessimism: namely, the difficulty of valuing life when avoiding harm is your dominant concern.
During his theological and medical studies and doctoral work in Basel, Hatvani's goal was to acquire deeper mathematical knowledge. Therefore, from the second half of 1747, he attended the lectures of the world-famous mathematician Johann Bernoulli (1667–1748) and then of his son, Daniel Bernoulli (1700–1782). Hatvani studied in detail the posthumous work of Jakob Bernoulli (1654–1705), entitled The Art of Conjecture, published in 1713. Learning about the Bernoulli’s groundbreaking work helped him become the first in Hungary to teach probability and mathematical statistics and to perform real statistical calculations. In Leiden, Hatvani mostly attended lectures of physics and presentations of experiments by Pieter van Musschenbroek (1692–1761), who was a student of Newton. He listened to lectures delivered by the astronomer Johannes Lulofs (1711–1768) and the chemist Hieronymus David Gaubius (1705–1780). He gave his inaugural lecture at the Debrecen Reformed College in January 1749, bearing the title De matheseos utilitate in theologia ac in physica necessitate [On the Usefulness of Mathematics in Theology and Its Necessity in Physics]. Hatvani sets out from the assumption that mathematics is the most exact science of all. He acquired the most modern electrical equipment available at the time and used it to present physical experiments to his students. Making use of his chemical studies, Hatvani taught chemistry for the first time in Hungary starting from 1750. In 1777, he published a book on the analysis of the medicinal waters near Nagyvárad (Romanian: Oradea) and the examination of the salts in the vicinity of Debrecen. According to Hatvani, science and religion are independent forms of consciousness. In his eyes, they are equivalent forms of consciousness that presuppose each other in terms of the prosperity of humanity. Hatvani’s position is that he investigates first, then believes, and accepts as true only what he has carefully investigated. With this, he marked his own place on the road to theological rationalism.
The article examines the contribution of Professor N.I. Vorobyev to the scientific study of complex aspects of the ethnogenesis of the Chuvash people. The scientist is rightfully considered one of the prominent researchers of the problem of the origin of the Chuvash. Being one of the leaders and authors of the first volume of the collective monograph “The Chuvash. Ethnographic research. Part One” (1956), N.I. Vorobyev outlined in it his so-called "autochthonous theory" of the ethnogenesis of the Chuvash, as a people based on Finno-Ugric, but with the Turkic Bulgarian language. The article highlights the scientist's not always unambiguous views on the origin of the Chuvash, as set out by him in publications of 1930, 1950, 1953. It is noted that while many scientists at the beginning of scientific research adhered to the concept of the Finno-Ugric origin of the Chuvash, and subsequently took the position of N.I. Ashmarin, N.I. Vorobyev initially rather inclined to the Bulgarian theory, and only later became an autochthoniste. It is pointed out that one of the weak points in the scientist's interpretation of the issues of ethnogenesis was the ignoring of the factor of their Bulgarian-type language. For N.I. Vorobyev, the main basis for judgments about the origin of the Chuvash was the material and partly spiritual culture, which had a lot in common with the Mari. The article also points to the fact that the scientist did not pay attention to the factor of pagan religion in the ethnic history of the Chuvash. At the same time, it should be noted that in search of the origins of the Chuvash people, he quite widely attracted materials from famous archaeological sites of the Chuvash region. Special attention is paid in the article to the coverage of critical assessments of N.I. Vorobyev’s views by Chuvash historians V.F. Kakhovsky and V.D. Dimitriev.
Ethnology. Social and cultural anthropology, Folklore
Google results have been scrutinized over the years for what they privilege, be it the surface web, the powerful, optimized webpages, the personalized and/or their own properties. For some time now, another type of Google returns also has been the source of attention: the offensive result. The following revisits a selection of offensive and other problematic results found by journalists and researchers alike. In a technique termed ‘algorithmic probing’, the prompting queries are re-run to study what has come of these results in Google Web and Image Search but mainly in Google Autocompletion. The question concerns a different kind of privileging – Google's hierarchy of concerns – or the extent to which certain categories as well as languages are moderated and others less so. In all, it was found that Google heavily moderates religion, ethnicities and sexualities (albeit with gaps) but leaves alone stereotypes of gendered professions as well as ageism. It also moderates to a greater degree in English compared to southern European and Balkan languages. The article concludes with a discussion of the stakes of Google's moderation, including its uneven coverage.
In recent years, Young Adult (YA) fiction has – following its speculative adult counterparts – seen an influx of feminist dystopias. With this increase, comes a vast assortment of patriarchal systems created to coerce and control young female protagonists. What are the steps for YA writers wishing to create such high-concept patriarchies? Prior to writing is understanding that real-world patriarchies are social systems with interconnected power discourses. Social ideals are created and upheld by institutions such as education, science and religion, to create common norms – or ‘Group Think’ – ensuring women are ruled by men, whether it be actively or passively. Thus, when planning, writers must first form the feminist message their novel revolves around, before turning this idea directly on its head: the world in their novel should present the direct opposite of their message. Now, with the foundations of a patriarchy conceptualised, writers must focus on developing and maintaining the social norms which are to keep their protagonist oppressed and unhappy. Finally, to deliver the desired message, writers must plot to send their oppressed and unhappy protagonist on a journey through the patriarchy; it is up to the writer whether they come out the other side.
Special aspects of education, Literature (General)
Mohsen Niazi, Akbar Zolfaghari, Elham Rezaie
et al.
Introduction:Social participation is one of the important concepts of sociology and branches of participation, which includes a wide range of activities like membership and cooperation with religious, scientific, social, economic, professional, occupational, local, regional, and national associations, altruism, and cooperation in holding various ceremonies. By organizing groups, social capital expands, empowers social groups, and strengthens social trust and solidarity. It makes the society dynamic and its conditions unpredictable. The purpose of the study was to identify the most important dimensions of social participation among students and answer the following question: What are the most important factors and dimensions affecting social participation of Iranian students in the university? Materials & Methods: The research was carried out with a practical purpose and a qualitative method. A meta-synthesis methods was used by studying information sources in the field of factors affecting social participation of students. Meta-synthesis includes the stages of choosing the research question and goal, collecting the related researches, making a decision about inclusion and exclusion of studies, and evaluating and ranking of studies. It is based on mutual translation of the findings of studies and combination of translations. This research used the 7-step meta-synthesis method of Sandelowski and Barroso. The statistical population of this research included all the studies on students' social participation that were available in the University Jihad System (SID) and database of the country's publications (Magiran and Irandoc). In this systems, the terms ‘social participation’, ‘student participation’, and ‘participation’ were searched by limiting the search to Persian language and the time period of 2011-2021. A total of 34 articles were obtained and out of these 34 articles, 20 articles were accepted based on the meta-synthesis criteria. In this research, the criteria for selecting articles were as follows:Place of article publication: accepted articles in the database of approved scientific journals on Magiran, Sid, and Irandoc sitesTopic: Factors affecting students' participation in Iranian societyGeneral scope: students’ social participationResearch method: meta-synthesisResearch time frame: 2011-2021Language used: PersianDiscussion of Results & Conclusion: The research findings showed that the 5 social, individual, collaborative, cultural, and psychological factors affected the students' social participation. The social factor included social trust, efficiency of scientific associations, benefits of membership in associations, and social vitality. The individual factor included age, gender, education, field of study, employment, and status. The collaborative factor included social participation, cooperative activity, and cooperative behavior. The cultural factor included media, television, social networks, religiosity, and culture. The psychological factor included feeling of powerlessness, life satisfaction, self-respect, cooperative spirit, and social tolerance. The results revealed that all the social, economic, political, and cultural aspects of the students’ lives developed with the increase and expansion of their participations in university affairs, while strengthening solidarity, improving the students’ life qualities, and finally reinforcing creativity and self-confidence. Several studies had confirmed and emphasized the findings of the current research, stating that social participation was affected by several factors, such as religious beliefs, historical background, social and economic bases, age, sex, race, ethnicity, structure, religion, cultural values, education, job, place of residence, personality, social capital, and people’s psychological characteristics of. Some emphasized the influence of education, income, and social status on social participation. Some others talked about the usefulness and benefit of participation and stated that people would take action if its benefit was more than its loss. According to the obtained results, the following measures will be suggested:Relevant organizations should encourage the students to have more participation by holding group and team competitions among them.Universities should encourage the students to participate more socially by holding special courses and providing the necessary conditions.
Prianka Mukhopadhyay , Ranabir Pal, Sk. Kamal Hassan
et al.
Background: Frontline healthcare workers, a vital workforce in developing countries is often out of mainstream vision and their challenges and coping behaviors under stressful conditions remain unclear to stakeholders. This study was undertaken with the objective to explore the challenges faced by community surveillance workers and their coping strategies during COVID-19 pandemic.
Methods: A qualitative descriptive study with constructivism paradigm was undertaken for a period of one year by conducting eight focus group discussions and eight in-depth interviews among the health workers undertaking COVID-19 surveillance selected purposively from eight wards within three Boroughs of a Municipal Corporation using interview guide. Thematic analysis was used to compare and contrast the codes to generate themes inductively under two constructs.
Results: The first construct, factors influencing work related stress was categorized into four themes related to- work environment, community’s response towards pandemic surveillance, organizational support and personal factors. Main predisposing factors of work place stress were risk of self-infection, concern for family safety, inadequate training, shortage of manpower and protective equipment etc. While a strong commitment towards work, assistance from local community influencers, administrative appreciation and supportive supervision were protective factors against stress. Second construct on coping strategies was categorized into managing stress by problem-focused strategies like adapting with experience, gathering information and sharing experiences, adopting self-care practices; while emotion-based coping strategies included denial, venting out, or turning to religion etc.
Conclusion: Community surveillance workers faced considerable and variable stress during pandemics due to various underlying work stressors, managed innovatively, using self-coping strategies.
Plurality creates friction which there are two poles; majority and minority. Relation both do not always go hand in hand, and often reaches the tension which, strangely, is supported by the legitimacy of the Islamic law itself. So, we need jurisprudence that offers contextualization, accommodating, flexible and prioritize the benefit principle. This jurisprudence models get touch of two charismatic of NU, namely KH. Sahal Mahfudh and KH. Ali Yafie. KH. Sahal Mahfudh reconstruction of mazhab’s patterns and make improvements to the existing jurisprudence concept. While KH. Ali Yafie interpreting verses of the Koran directly by incorporating sociological aspects into consideration. KH. Sahal Mahfudh’s approach emphasized maslahah mursalah and Ali Yafie which rests on the analysis of concrete implications kifayah obligatory on the ideal of majority-minority relations in Indonesia. According to both, the relation whatever to uphold human values are summarized in the maqasid al-Shari’ah. There is no reason to feuding let alone each other down though clearly different religion, and ideology. Friction friction happens to be completed if supported by an intense dialogue. This, according to Sahl Mahfudh a boarding duties and responsibilities. At this point, social jurisprudence exists as a social ethics guidelines that are not partial.
In the present research paper I focus on the issues concerned with the perspective adopted by Rev. Józef Tischner in his review of Leszek Kołakowski’s life and philosophical work. I demonstrate – which is the main purpose of the paper – that this perspective is determined by the Tischnerian discovery of the so-called “basic conviction” in Kołakowski’s writings. Such a conviction was of crucial significance for his philosophical apologetics of Marxism as well as his radical criticism of the Church, and communism founded on Marxism. As Józef Tischner poses the question about the “basic conviction,” he proves that in Kołakowski’s philosophy from the beginning it centres around ethical issues, and in particular the idea of human rights. It is in these that Tischner discerns the central theme in Leszek Kołakowski’s philosophy. In this way Tischner paints a picture of Kołakowski as a philosopher of actually one thought which matures in his work at various levels, but above all at the level of understanding of man, religion and the Church.
Oscar Flores-Flores, Alejandro Zevallos-Morales, Ivonne Carrión
et al.
Abstract Background Despite the high levels of depression and anxiety symptoms in old age, the use of mental health services in this population is low. Help-seeking behaviors are shaped by how an individual perceives and experiences their illness. The objective of this study was to characterize the illness experiences of Peruvian older adults with depression and anxiety symptoms in order to lay the foundation for tailored community-based mental health interventions. Methods In this qualitative study, we conducted in-depth interviews with a purposively selected sample of older adults (≥ 60 years) from peri-urban areas of Lima, Peru. We included individuals with only depressive symptoms (Patient Health Questionnaire-9 ≥ 10), only anxiety symptoms (Beck Anxiety Inventory ≥ 16), with depressive and anxiety symptoms, and older adults who mentioned they had received mental health treatment/care. The interview guide included the following topics: perceptions and experiences about depression and anxiety; perceptions about the relationship between physical chronic diseases and mental health; experiences with mental health professionals and treatments, and coping mechanisms. Data collection was conducted between October 2018 and February 2019. Results We interviewed 38 participants (23 women, 15 men) with a mean age of 67.9 years. Participants’ ideas and perceptions of depression and anxiety showed considerable overlap. Participants attributed depression and anxiety mainly to familial and financial problems, loneliness, loss of independence and past traumatic experiences. Coping strategies used by older adults included ‘self-reflection and adaptation’ to circumstances, ‘do your part’, and seeking ‘emotional support’ mainly from non-professionals (relatives, friends, acquaintances, and religion). Conclusions Illness experiences of depression and anxiety set the pathway for tailored community-based mental health interventions for older adults. Overlapping narratives and perceptions of depression and anxiety suggest that these conditions should be addressed together. Mental health interventions should incorporate addressing areas related to depression and anxiety such as prevention of loss of independence, trauma, and loneliness. Good acceptability of receiving emotional support for non-professionals might offer an opportunity to incorporate them when delivering mental health care to older adults.
Family roles have a huge influence on child education. The roles of each parent must complement each other, so that harmonization in the family can be realized through religious values in daily life. Family become the first place for education for a child, so the Islamic education in the family is very important because it will shape the child's personality. This study used a qualitative descriptive research method, so the results of this research were narrated in the form of descriptions. The data were gathered through observation and interviews where the major respondents were parents in Pemangkat. The data from the interview were analysed simultaneously, so that the data verification was also done simultaneously. The findings of this study revealed that the first religious education for the child was in the form of teaching things that are easy to understand, e.g. pronouncing asthma Allah, becoming close friends with them, forming good habit, encouraging the children to seek science by studying in the mosques. The widespread religious understanding in the family was later found in Pemangkat that Islamic educational materials were taught to children such as educational beliefs, religious education, moral education, primary teaching of Islamic education and reading the Qur'an. In Pemangkat, it was found that Islamic education in the family must pay attention to the Islamic faith, where faith is the essence of the foundation of faith one must be given to the child from an early age. In educating the children, the parents provided materials about religion to children that is by using the method of storytelling, by giving examples, experiences and punishment.
Pardita D.P.Y., Bendesa I K.G., Sudibia I K.
et al.
HIV AIDS is a disease caused by a virus that has not been cured until now. HIV AIDS was expected to reduce the life expectancy of PLWHA so that the expected contribution of PLWHA in the economic sector and social development becomes smaller. Another result of HIV AIDS in the environment is the imposition of social penalties for PLWHA, such as acts of avoidance, exile, rejection, and discrimination. In addition, PLWHA can’t do their jobs optimally or even have to lose their jobs because of poor physical condition, so they can lose income. Social, economic, psychological and environmental problems for PLWHA are feared to reduce the quality of life for PLWHA which will have an impact on the happiness of PLWHA themselves. This study aims to find the condition of PLWHA happiness, the difference between happiness of PLWHA with male and female, the influence of socio-economic factors, psychological factors, and environmental factors on religiosity, as well as the influence of socio-economic factors, psychological factors, environmental factors, and religiosity on PLWHA happiness in Denpasar City. The data used in this study were primary data obtained by observation, structured interviews, and in-depth interviews. The sample used was 148 PLWHA respondents in Denpasar City using the Consecutive Sampling methods. The data obtained then analyzed using the Structural Equation Modeling (SEM) method through the Partial Least Square (PLS) application program. The results of this study are PLWHA in Denpasar City who are predominantly still feeling happy can be interpreted that HIV AIDS does not necessarily eliminate the hope of PLWHA to live happily, while gender does not have a relationship with the happiness level of PLWHA in Denpasar City. Socio-economic factors and environmental factors have a positive and significant effect on the religiosity of PLWHA in Denpasar City, while psychological factors don’t affect the religiosity of PLWHA in Denpasar City. Socio-economic factors, psychological factors, and environmental factors do not affect the happiness of PLWHA in Denpasar City directly, but religiosity has a positive and significant effect on the happiness of PLWHA in Denpasar City. It can be said that religiosity mediates in full the relationship between socio-economic factors and environmental factors with the happiness of PLWHA in Denpasar City, while on the other hand religiosity does not mediate the relationship between psychological factors and the happiness of PLWHA in Denpasar City. The happiness of PLWHA in Denpasar City is influenced by its religiosity. PLWHA, who have faith in God, have knowledge about the religion they embrace, and practice the teachings of religion well and can truly feel happiness in their lives. Government policy through socialization and lectures by presenting religious leaders is expected to provide motivation and instil religious values to PLWHA.
Current literature presents conflicting findings concerning the effect of religiosity on attitudes towards redistribution. This paper attempts to reconcile these findings by arguing that the belief and social behavior dimensions of religiosity affect support for redistribution via different mechanisms, and that these effects are moderated by state welfare generosity. Using multilevel path analysis models on data from the World Values Survey, we show that the effect of the religious belief on attitudes towards redistribution is mediated by competing personal orientations-prosocial values and conservative identification-while the religious social behavior dimension significantly decreases support for redistribution via increased levels of happiness. Lower levels of welfare generosity increase the positive effect of prosocial orientations and weaken the negative effect conservative identification, leading to positive or null indirect effect of religiosity. These findings show the importance of taking into account the multiple dimensions of religiosity and institutional context when studying the relationship between religion and redistribution attitudes.
In general, Arabic is the official language of the Arab states. However, at the beginning of its contact with non-Arab societies, this language—that is always associated as the language of Islam—was not easily accepted by non-Muslims. One of them is Coptic community, the native of Egyptian people who are Christians and speak Coptic language. The spread of the Arabic language was a serious challenge for them both from the issue of social identity, culture, and religion. This paper attempts to elaborate the reactions and efforts made by the Coptic community on the influence of the Arabic language to their lives. In detail, the paper tries to answer research questions as follow: 1) Howwas the social and political background of Coptic community before and after the coming of Islam in Egypt? 2) How was the Islamization and Arabization process in Egypt? Did the process run concurrently or two things different from its periode? What is the influence of the Arabic language on socio cultural and religious aspects of the Coptic community? To arrive at these objectives, the author used descriptive analysis methods by reviewing previous studies related to the subject and combining it with current information. The results showed that: 1) from the socio-cultural side, Arabic has become Coptic identity that can be seen from their Arabic names and their integration as part of both in ritual and religious literature.
Religion plays a crucial role in the critical dimension of Pasolini’s movies (The Gospel according to St-Matthew, Teorema, Medea, Notes for an African Oresteia, and others). Yet the religion performed there is a thoroughly ‘pagan’ religion, a religion that is itself not critical at all. The question to be raised is why Pasolini does not refer to the ‘monotheistic’ kind of religion, which is critical – and even religion critical – in its core. The article tries to develop an answer to that question by means of patient and profound reflection upon Pasolini’s definition of ‘God’ (in Teorema) as “a dream that allows no sleep and from which one cannot waken”.
<span>“Revolutionary Islam” is a category that has been considered by<span> all religionists of the universe in the contemporary century.<span> Discourse of the Islamic Revolution has put on display for the first<span> time rule and impact of religion on arenas of human life; it has<span> features, principles and values that have linked religious identity of<span> men to a concept named revolutionarism. It is among the<span> implications that contingently and permanently interpret efficiency,<span> comprehensiveness of religion and religious obligation within<span> discourse of the Islamic Revolution. Applications of an awful lot<span> have been included in this concept, most colorful of which belongs<span> to institution of seminary. In order for seminary to beget<span> revolutionary identity, it must discover its role in the structure of<span> Islamic revolution discourse, based on which it should try to play<span> the role. In this paper, the author tries to explore concept of<span> revolutionary seminary based on revolutionarism features and<span> relations of seminary with the Islamic Revolution discourse in<span> accordance with innate mission and nature of seminary through use<span> of analytic-descriptive methodology and by referring to library<span> sources.<br /><br class="Apple-interchange-newline" /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>