تروم هذه الدراسة وصف وتحليل إشكال ثنائيّة العمل السياسي والعمل الدعوي في فكر أبو سليمان؛ من أجل معرفة ما قدمه من تفاصيل نظرية وعملية لهذه الثنائية، وقد تضمنت هذه الدراسة بيان الأصول والمفاهيم التي يتأسس عليها النسق المعرفي الناظم لفكر أبو سليمان، ومنه مفهوم العمل السياسي والدعوي، كما تضمنت الدراسة الأصول النظرية التي بنى عليها أبو سليمان مقاربته لهذه الثنائية: من تأصيل وتأريخ؛ لمعرفة ما طرأ عليها من تحولات، والصورة التي آلت إليها في السياق المعاصر، ثم ختمت الدراسة باستعراض تحليلي للحلول الإجرائية التي قدمها أبو سليمان في حل معضلة العلاقة بين العمل السياسي والدعوي، يمكن إجماله في الفصل الوظيفي الدستوري بين العملين؛ على قاعدة التكامل والاستقلال؛ من أجل سد ذريعة احتكار السلطة السياسية للمؤسّسات الدعوية والتربوية وغيرها.
Education, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Malik Muhammad Sohail, Akhlaq Ahmad, Arndt Büssing
As spirituality aims to reconnect us with the Sacred and should have effects on prosocial behavior, too, this study aimed to examine the role of transformational spirituality in raising prosocial and pro-environmental behavior. Data were collected from 370 students and teachers from different universities in Punjab. This cross-sectional study found that students scored higher on religious practices and awe/gratitude as an experiential aspect of spirituality as compared to their teachers. Living from the faith, perception of the sacred, and awe/gratitude were moderately interconnected. Both living from the faith and perception of awe/gratitude were strongly or moderately related to prosocial behaviors and valuing the environment/nature, as well as times of pausing in silence and reflection. These results help us to understand the role of the complex construct of spirituality that may contribute to promoting prosocial and pro-environmental behaviors of a young generation.
In the introduction to Maps of Time, David Christian said he wanted to provide a modern creation story to meet the spiritual, psychic, and social needs of our time. Thus began the revolutionary presentation of a new paradigm—Big History as the interdisciplinary narrative from the origin of the universe to life on Earth and the current dominance of the human species. In this essay, I will argue that David Christian recognized the importance of human spirituality in the introduction to Maps of Time but did not build on that recognition in his account of collective learning, agricultural societies, or the emergence of modernity. This results in a gap in Big History if it is to be a true “grand unification” paradigm. The religious historian Karen Armstrong has made significant contributions to the study of spirituality and its evolution in world history. This essay draws on her insight into the role of mythology in religion and how her work can improve recognition of spirituality as a significant contributor to world history and Big History. The values expressed by David Christian and Karen Armstrong will also be discussed as depending on a foundation of mythological thinking. By recognizing spirituality, Big History can bring renewed attention to aspects of humanity that have been undervalued by scientific rationalism since the Enlightenment.
This article explores the pressing issue of the re-imagination of Religious Education in today’s Catholic school. It does so within the context of the plenary re-imagination of the contemporary Catholic school itself, a work-in-progress to which it has both a complementary and a symbiotic relationship. In doing so, the author draws upon sources as diverse as the anthropological lessons at the heart of the powerful and inspiring All Blacks Rugby code, the ANZAC Tradition and the narrative of the surprisingly transformative encounter of the Samaritan woman with Jesus at Jacob’s well in the Gospel of John (Jn 4:4–42). The Aparecida Document (2007) issued by the Episcopal Council of Latin American Bishops (CELAM) under the leadership of the then-Cardinal Bergoglio prior to his elevation to the Papacy and his adoption of the Pontifical name, ‘Francis’ (2013) provides a compass to find the way forward, not only for the Church itself but for Catholic Schools within its embrace. This article examines the potential power of the seminal integration of Religious Education within the plenary and daily narrative of the whole school, the liberating perspective gained through the re-defining and re-owning of it as ‘the work of the whole educative village’ and the acceptance of the responsibilities and challenges that this seismically challenging conceptual shift will necessarily bring.
Głównym celem artykułu jest sklasyfikowanie i omówienie mechanizmów kreowania postprawdy w przestrzeni medialnej. Na wybranych przykładach scharakteryzuję i opiszę funkcjonowanie 10 mechanizmów, które wyróżniłem w trakcie prowadzonych badań. Podzieliłem je na mechanizmy związane z działaniami podjętymi przez nadawcę oraz wynikające z jego zaniechania. Ułatwi to zrozumienie, w jaki sposób te techniki są wykorzystywane w mediach oraz że kreowanie postprawdziwych komunikatów wcale nie musi być intencjonalne. Termin „postprawda” porównam ponadto z takimi pojęciami jak: manipulacja, zwodzenie (ang. deception) czy „wciskanie kitu” (ang. bullshit), chcąc odnaleźć między nimipunkty wspólne i różnice, co pozwoli zrozumieć złożoność problemu również na gruncie semantycznym.
Krechs ursprünglich im Jahr 2012 erschienener Artikel „Religious Contacts in Past and Present Times: Aspects of a Research Programme“ wird in diesem kommentierenden Beitrag in den Kontext mehrerer Pionierarbeiten eingeordnet, die wichtige Impulse für eine Globale Religionsgeschichte gegeben haben. Gerade weil der Artikel als provisorischer Zwischenschritt erschienen ist, wird er für ein Nachdenken über anhaltende Herausforderungen einer Globalen Religionsgeschichte fruchtbar gemacht. Es wird hervorgehoben, wie damals formulierte zentrale Fragestellungen auch in gegenwärtigen Diskussionen fortbestehen, die sich allerdings vorwiegend durch global- und verflechtungsgeschichtliche, oft genealogisch ausgerichtete Ansätze auszeichnen. Dies hebt hervor, wie das von Krech ins Spiel gebrachte methodologische Repertoire für das Nachdenken über Globale Religionsgeschichte wertvoll sein kann.
Reinhold Niebuhr stands alone among many 20th century theorists of religion and politics for at once rejecting both the natural law tradition of just war, as well as the secular-rationalist tradition of his progressive contemporaries. Nowhere is his dual criticism more evident than in his critical stance on technology in war. For Niebuhr, technological advancements were not only inevitable, but sometimes necessary to develop in the face of advances from nefarious actors in world affairs. But using technologically advanced weapons risked destroying the moral authority of a nation by engaging in utilitarian calculus. Religious and military ethicists concerned with the integration of technological advancement in contemporary war would do well to consider Niebuhr’s thought and how it might be developed further in order to address the new concerns raised not only by modern tools such as drones, hypersonic weapons, and AI, but also by whatever yet to be developed technologies remain past the temporal horizons.
This article revisits Feuerbach’s “break with speculation” in the early 1840s in light of issues raised by the original Pantheism Controversy, initiated in 1785 by the publication of Friedrich Heinrich Jacobi’s Letters on the Doctrine of Spinoza. The article first describes the concerns underlying Jacobi’s repudiation of Spinozism, and rationalism more generally, in favor of a personalistic theism that disclaims the possibility of philosophical knowledge of God. It goes on to reconstruct Hegel’s alternative to Jacobi’s famous salto mortale before considering how Feuerbach’s critique of Hegel’s philosophy of religion, as well as the personalism of the so-called Positive Philosophy (inspired by the late Schelling), was influenced by both Spinoza and Jacobi in ways that have not yet received sufficient attention.
This article discusses Schelling’s contribution to the definition of the concept of religion in post-Kantian philosophy. In three lines of argument, it is shown that Schelling’s late lectures on the philosophy of mythology and revelation place religion in a history of development in which religion is successively understood as religion. Schelling assumes that religion is independent of reason and is based on a real relationship with God that is connected to the nature of man. This makes the philosophy of religion an independent academic discipline. Schelling links the historical development of religion and the history of God in his concept of monotheism. This is the content of Schelling’s formula that God is the Lord of being.
A dolgozat a tatai Esterházy-uradalomhoz tartozó Alsógalla, Bánhida, Felsőgalla, valamint Tatabánya községek területén élt zsidó közösség történetén keresztül kívánja megragadni a modernizáció, a polgárosodás és az asszimiláció folyamatát egy olyan térségben, amely a 19. század második felében, a szénbányászat megjelenését követően, jelentős gazdasági átalakuláson ment keresztül. A zsidóság helyi társadalomban betöltött szerepének, valamint a zsidó és nem zsidó népesség viszonyának vizsgálata révén beazonosításra kerültek azon tényezők, amelyek hozzájárultak az izraelita felekezetű népesség társadalmi beilleszkedéséhez, továbbá kijelölésre kerültek azon mérföldkövek is, amelyek az asszimiláció egyes szakaszaihoz köthetők.
Ali Yeganeh, Ahmad Kamrani Far, Mohammad Reza Gholi Zadeh
Abstract:Although by the end of the first century AD the Mediterranean Sea had become a purely Roman sea, in later periods following the rise of the Sassanid, as they sought to reclaim the lands of their ancestors, this empire's confrontation with Byzantium became inevitable. By developing and consolidating their dominance over the political-commercial sphere of the Persian Gulf, Sassanid held an important part of the main transportation and trade axes of the ancient world. This was while on the borders of the other two areas, namely from Mesopotami to the eastern shores of the Mediterranean and the general area of the Caucasus, with their aggressive policy, they had a serious competition with the Byzantines, which was to get the main home, the conflicting ligaments.This research intends to deal with the main causes and factors of the Iran-Byzantine conflict between the Mediterranean Sea and the Persian Gulf by descriptive-analytical method. In order to answer this question, the geopolitical and commercial-economic importance of the disputed areas is discussed. It will also show how the geopolitical position of these lands led the two great powers of that time into a series of land and sea battles.
History and principles of religions, History of Asia
Este trabalho objetiva realizar uma análise retórica acerca dos lugares da argumentação que fundamentaram o discurso teológico encontrado no Evangelho Segundo Lucas 19, 1-10. Esse texto bíblico apresenta o encontro entre o orador Jesus Cristo e o publicano Zaqueu. Assim, por Retórica, compreende-se o uso de técnicas argumentativas que visam persuadir; por discurso teológico, entende-se o uso de textos extraídos de livros considerados sagrados que falem sobre Deus. O discurso teológico toma como suporte textual a Bíblia, considerada um livro de expressiva importância para o Cristianismo. Metodologicamente, o trabalho filia-se a uma perspectiva qualitativa de análise retórica e embasa-se em Abreu (2009), Aristóteles (2011), Ferreira (2015), Meyer (2007), Perelman e Olbrechts-Tyteca (2014), Reboul (2004), Rocha (2020a, 2020b), entre outros. A partir da análise retórica, verificou-se que os lugares da argumentação foram decisivos para o ato de persuadir, no texto teológico destacado. Percebeu-se que o orador Jesus Cristo se serviu desses recursos retóricos (lugares argumentativos) para ganhar a confiança e persuadir o publicano Zaqueu.
The diversity of religious practices forms a new pattern, where each community is challenged to be 'in tune' with the current trend and situation. The pattern challenges each community to compete with others to provide good bargaining power so the audience is in the discourse that they produced. To propagate hijrah discourse, Taubah Muslim (Community’s name is disguised) community uses fashion as a strategy in da’wah activism. Taubah Muslim hijrah community is a community that persuades millennials to hijrah through da'wah. Fashion in this context is positioned as a medium as well as a 'new way' to approach the da'wah target. This article puts fashion as a social practice in which there are forms of representation and expression of Islamic values. Using a descriptive qualitative method, this article highlights how fashion is used and chosen by agents in da’wah arena as a strategy to reproduce hijrah discourse. Based on Pierre Bourdieu's social practice theory, the results of the analysis conclude that fashion is used as a placement strategy to encourage perceptions of shared identity. Furthermore, fashion functionally is used as an acculturation technique to approach the da'wah target (young generation). The choice of fashion as a da'wah strategy is based on habitus and capital owned by agents in the da'wah arena. Then, Fashion is treated as a representation of other meanings that are presented by agents to create reality, which is based on their habitus and capital. The existence of capital becomes an important thing for the community to maintain, strengthen, and differentiate (distinction) with others in achieving a dominant position, namely in terms of propagative hijrah discourse
Philosophy. Psychology. Religion, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
A long-standing debate in atheist and secular humanist circles has been whether organized secularists should embrace a broader political agenda or steer clear of such commitments. The latter camp argues that atheism does not include a set of socio-political markers that sets it off from other movements; it is mainly a science- and reason-based philosophy challenging belief in the supernatural that can be adapted to a wide range of political orientations. We find this view increasingly reflected among both atheist and secular humanist leaders and publications, especially in the “new atheist” movement, which has drawn high proportions of atheists interested in science. In this paper, we will examine the political discourse and views of atheist leaders and opinion-makers and those of members of atheist-secular humanist organizations during and after the 2016 elections. We conduct a textual analysis of secularist publications and web sites as well as use a survey we conducted among 3,000 members of a prominent atheist organization to understand the political divide in American secularism and the prospects for greater unity in this diffuse movement.
From its earliest days, photography was linked to material remains of the past. Western pioneers of the medium were attracted to photographing Ottoman lands, especially the land of the Pharaohs, and the Holy Land. The Ottomans also seized upon photography themselves, turning the lens upon monuments and artefacts within their own Empire. The literature on archaeological photography in the region has focused on European travel photography, and on the upper echelons of state officialdom. This article shifts attention to Ottoman bureaucracy, and to the societal level. It discusses the relationship between photography and the daily tasks associated with the Ottoman administration of antiquities. Additionally, it looks at the ways that an important learned society, the Hellenic Literary Society at Constantinople, used photography. The article treats Ottoman archaeological photography in its own right, largely on the basis of primary material in Ottoman Turkish and Greek. The article argues that photography was a new, technologically advanced medium that - in tandem with other visual reproduction techniques - was instrumental in promoting visions of modernisation. Photography, and other visual media, helped the Ottoman state promote state centralisation and modernisation, while enhancing the Hellenic Literary Society’s civilising mission.
Indo-Iranian languages and literature, Literature (General)