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1
Boner, Patrick J. "Kepler's Living Cosmology: Bridging the Celestial and Terrestrial Realms." Centaurus 48, no. 1 (2006): 32–39. http://dx.doi.org/10.1111/j.1600-0498.2006.00035.x.
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Schwaller, John F. "The Ilhuica of the Nahua: Is Heaven just a Place?" Americas 62, no. 03 (2006): 391–412. http://dx.doi.org/10.1017/s0003161500064531.
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The Nahua concept of heaven was one of the central issues that the missionary friars confronted as they attempted to reconcile Christian and Nahua thought in the early sixteenth century. The Nahua believed in the existence of both celestial heavens and subterranean hells, as possible destinations for individuals after death. The celestial realms, of which there were thirteen, were in general pleasant places. The subterranean realms were unpleasant. Unfortunately for the friars, the mechanisms whereby one could come to enjoy or suffer in these realms depended not on the quality of one’s life, but rather on the particulars of one’s death, the date of one’s birth, and other features of one’s existence. For instance, those who died by water, or lightening, were consigned to the heaven of the god of rain, Tlaloc. For the Nahua this post-mortem existence was corporeal, although the nature of one’s body might change in the process. The Nahua did not have any easy equivalent for the Christian soul. This essay will look particularly at the Nahuatl word for the sky, ilhuicatl, and how it functioned in both pre-Columbian thought and in the works written after the conquest with greater, or lesser, degrees of Christian input.
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Schwaller, John F. "The Ilhuica of the Nahua: Is Heaven just a Place?" Americas 62, no. 3 (2006): 391–412. http://dx.doi.org/10.1353/tam.2006.0044.
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The Nahua concept of heaven was one of the central issues that the missionary friars confronted as they attempted to reconcile Christian and Nahua thought in the early sixteenth century. The Nahua believed in the existence of both celestial heavens and subterranean hells, as possible destinations for individuals after death. The celestial realms, of which there were thirteen, were in general pleasant places. The subterranean realms were unpleasant. Unfortunately for the friars, the mechanisms whereby one could come to enjoy or suffer in these realms depended not on the quality of one’s life, but rather on the particulars of one’s death, the date of one’s birth, and other features of one’s existence. For instance, those who died by water, or lightening, were consigned to the heaven of the god of rain, Tlaloc. For the Nahua this post-mortem existence was corporeal, although the nature of one’s body might change in the process. The Nahua did not have any easy equivalent for the Christian soul. This essay will look particularly at the Nahuatl word for the sky, ilhuicatl, and how it functioned in both pre-Columbian thought and in the works written after the conquest with greater, or lesser, degrees of Christian input.
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Potashova, K. A. "Image of Celestial Firmament in Poetic Cosmology of “Evenings on a Farm near Dikanka”." Nauchnyi dialog 13, no. 4 (2024): 249–68. http://dx.doi.org/10.24224/2227-1295-2024-13-4-249-268.
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This study explores the features of poetic cosmology in N. V. Gogol’s tales from the cycle “Evenings on a Farm near Dikanka”. It examines the poetics of the nocturnal landscape and the symbolic richness of celestial space. The functions of light details in poetic depictions of the universe are identified. Special attention is paid to portraying the Universe as a visible expression of the problem of good and evil, which serves as the core theme of the entire cycle “Evenings...”. It is argued that celestial space is not only a central landscape image but also a distinct ontological category. The study reveals that for the cycle “Evenings...”, two contrasting models of the universe — harmonious and chaotic — play a significant role, based on the relationships between earth and sky. Earth and sky, as two coordinates of the universe, can form a cohesive picture for Gogol, where earthly space is revealed through celestial beauty. Celestial space can be understood as a kind of screen onto which human potential for spiritual transformation or sorrow due to its absence is projected. Beneath Gogol’s primary aestheticization of the daytime and nighttime universe lies a philosophical depth in his paintings, prompting reflections on human earthly journey, the sinfulness of earthly existence, and the aspiration towards the heavens, which generates the image of the disconnection between earthly and celestial realms.
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Hammed, Nora Jacobsen Ben. "AS DROPS IN THEIR SEA: ANGELOLOGY THROUGH ONTOLOGY IN FAḪR AL-DĪN AL-RĀZĪ’S AL-MAṬĀLIB AL-῾ĀLIYA". Arabic Sciences and Philosophy 29, № 2 (2019): 185–206. http://dx.doi.org/10.1017/s0957423919000031.
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AbstractIn this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s (d. 606/1210) final work, Al-Maṭālib al-῾āliya (“ The lofty inquiries ”), in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I then present evidence for the possibility that Rāzī believed that these celestial spiritual beings are pre-eternal with God. These positions indicate a certain degree of conceptual continuity with the falsafa tradition, and reflect al-Ġazālī’s (d. 505/1111) previous integration of the philosophical structure of reality into some of his texts. Additionally, one may look to other philosophical currents that developed in the Islamic world beyond the falāsifa, and connect Rāzī’s cosmology to both the Hermetic tradition and the Epistles of the Iḫwān al-Ṣafā᾿.
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Greene, Liz. "The God in the Stone: Gemstone Talismans in Western Magical Traditions." Culture and Cosmos 19, no. 1 and 2 (2015): 47–85. http://dx.doi.org/10.46472/cc.01219.0207.
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This paper will explore the perceived connection between gemstones and celestial potencies in particular magical currents in the cultures of the West, and the ritual use of gemstone talismans, amulets, and jewellery to invoke, persuade, learn from, or merge with celestial potencies. Underpinning this magical use of precious and semiprecious stones is the idea of correspondences or sympathies between the divine and the mortal realms, most emphasised through the significance of colour – itself understood, in certain currents of thought, to reflect the importance of sight as the organ of perception of the soul and the bridge to the intermediary world of the imagination in which the forms of gods, daimones, and angels can be envisioned through the mediation of those material objects with which they bear the strongest visual resemblance.
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Voeks, Ashley M. "Performing Vengeance in Agrippa d’Aubigné’s Les Tragiques." Explorations in Renaissance Culture 43, no. 1 (2017): 56–80. http://dx.doi.org/10.1163/23526963-04301003.
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This essay examines expressions of retribution in “Vengeances,” Book vi of Agrippa d’Aubigné’s seven-book epic, Les Tragiques (1616). Early modern registers of vengeance provide contexts for the ways in which Aubigné navigates a self-proclaimed duty and desire to see that justice is served, in both earthly and celestial realms. Early modern vengeance, it is argued here, can best be understood in performative terms. As this essay demonstrates, verse is a filter through which Aubigné makes manifest his desire for retribution.
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Thakkar, Mark. "Francis of Marchia on the Heavens." Vivarium 44, no. 1 (2006): 21–40. http://dx.doi.org/10.1163/156853406778169068.
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AbstractFrancis of Marchia (c. 1290-1344) is said to have challenged Aristotelian orthodoxy by uniting the celestial and terrestrial realms in a way that has important implications for the practice of natural philosophy. But this over-looks Marchia's vital distinction between bare potentiality, which is actualizable only by God, and natural potency, which is the concern of the natural philosopher. If due attention is paid to this distinction and to its implications, Marchia's position no longer seems to be revolutionary.
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M., Bharathi, and Aditya Sai Srinivas T. "Somatic Spirituality-The Mythical Narrative of Body Parts and Gods." Journal of Advances in Ayurveda, Yoga, Homeopathy and Naturopathy 2, no. 2 (2024): 1–7. https://doi.org/10.5281/zenodo.10862884.
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<em>This article unveils ancient wisdom that intertwines the human body with celestial realms, elucidating the sacred bond between organs and deities. Through a lens of Hindu philosophy, each body part becomes a sanctum for revered gods, guiding us to understand our physical and metaphysical selves. From Agni's fiery presence in the face to Varuna's nurturing embrace in the stomach, discover how honoring these deities fosters harmony within. This abstract illuminates the path towards holistic well-being, where reverence for the divine within us nurtures body, mind, and soul.</em>
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IT, Suraiya. "Celestial Flames: Rabi'ah Al-Adawiyah's Spiritual Journey Through Love." Abrahamic Religions: Jurnal Studi Agama-Agama 4, no. 1 (2024): 34. http://dx.doi.org/10.22373/arj.v4i1.22860.
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By referring to God as the Beloved, Rabi'ah al-Adawiah, the first Sufi woman, articulated the relationship with the Divine in a way that has come to be recognized as uniquely Sufi. The love described in the Pattern of Rabi'ah is thought to be pure love for God; the lover must walk along the route of love in order to remember God alone, not Hell or Paradise. When Rabi'ah speaks of "love," he means something more fundamental than something constrained by reward or hope. Her affection is truly lovely. The first woman to discuss the practicalities of Sufism in an approachable and comprehensible manner was Rabi'ah. The genuine embodiment of the relationship between a human being and God is found in Rabi'ah's love. She has contributed significantly to the growth of Sufism. I will explore Rabi'ah al-Adawiah's practice of love in this article. She was a follower of the Sufi Way, a mystical path within Islam. She will share stories of her efforts to witness truth in many realms, as well as her dreams and visions, as well as her sacred songs and poetry
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Cheney, Liana De Girolami. "Edward Burne-Jones’s The Planets: Luna, A Celestial Sphere." Culture and Cosmos 21, no. 1 and 2 (2017): 283–300. http://dx.doi.org/10.46472/cc.01221.0631.
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Edward Burne-Jones (1833–98), a Pre-Raphaelite painter, was fascinated with astronomy as noted in his memorials and accounts. In 1879 he executed cartoon drawings for a cycle on the planets for the artisans of the William Morris firm, who would transform them into stained-glass windows. The commission was for the decoration of Woodlands, the Victorian home of Baron Angus Holden (1833–1912), a mayor of Bradford. Presently, seven of the cartoons – The Moon (Luna), Earth (Terra), Sol (Apollo), Venus, Jupiter, Saturn, and Evening Star) – are in the Torre Abbey Museum in Torquay, UK, while the cartoon for Mars is part of the collection of drawings at the Birmingham Museum of Art, UK, and the drawing Morning Star is located at Lady Margaret Hall in Oxford, UK. In the creation of the Planets cycle, Burne-Jones was inspired by cultural events of the time, such as British scientific astronomical discoveries and British and Italian humanistic sources in literature and visual arts portraying astronomy. This essay examines – art historically and iconographically – only one of the eight planets, the cartoon of Luna (The Moon) as an astral planetary formation and a celestial sphere. This study is composed of two sections. The first section discusses the history of the artistic commission and the second section explains some of Burne-Jones’s cultural sources for the Planets cycle and the Moon, both of which partake of heavenly and terrestrial realms.
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Cheney, Liana De Girolami. "Edward Burne-Jones’s The Planets: Luna, A Celestial Sphere." Culture and Cosmos 21, no. 0102 (2017): 283–300. http://dx.doi.org/10.46472/cc.01221.0231.
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Edward Burne-Jones (1833–98), a Pre-Raphaelite painter, was fascinated with astronomy as noted in his memorials and accounts. In 1879 he executed cartoon drawings for a cycle on the planets for the artisans of the William Morris firm, who would transform them into stained-glass windows. The commission was for the decoration of Woodlands, the Victorian home of Baron Angus Holden (1833–1912), a mayor of Bradford. Presently, seven of the cartoons – The Moon (Luna), Earth (Terra), Sol (Apollo), Venus, Jupiter, Saturn, and Evening Star) – are in the Torre Abbey Museum in Torquay, UK, while the cartoon for Mars is part of the collection of drawings at the Birmingham Museum of Art, UK, and the drawing Morning Star is located at Lady Margaret Hall in Oxford, UK. In the creation of the Planets cycle, Burne-Jones was inspired by cultural events of the time, such as British scientific astronomical discoveries and British and Italian humanistic sources in literature and visual arts portraying astronomy. This essay examines – art historically and iconographically – only one of the eight planets, the cartoon of Luna (The Moon) as an astral planetary formation and a celestial sphere. This study is composed of two sections. The first section discusses the history of the artistic commission and the second section explains some of Burne-Jones’s cultural sources for the Planets cycle and the Moon, both of which partake of heavenly and terrestrial realms.
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Clydesdale, Heather. "Earthly Beasts and Heavenly Creatures: Animal Realms in Early Medieval Chinese Tombs and Cave Temples." Arts 12, no. 1 (2023): 14. http://dx.doi.org/10.3390/arts12010014.
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This analysis of the fabricated worlds in tombs and cave temples of China’s Hexi Corridor shows that animals are integral to concepts of earthly and heavenly realms. Changes in animal imagery from the third through sixth centuries connect to the region’s social, cultural, and demographic transformations, including an embrace of pastoralism followed by increasing cosmopolitanism with the spread of Buddhism. A profusion of domestic animals in Wei-Jin tombs establish microcosms, while otherworldly creatures on entrances and coffins play supernatural roles. Western Jin tombs emphasize fantastic beasts over familiar ones and fuel the mysticism of this era. A Sixteen Kingdoms tomb represents the synthesis of the celestial and terrestrial, setting the stage for Buddhist cave temples. In these, real-world animals are all but expunged while imaginary beasts adapt easily to the new habitat. The proliferation of human figures in the form of buddhas and bodhisattvas not only crowd out animals but indicates that the introduction of Buddhism ushers in an anthropocentric view of earthly life and paradise.
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Évora, Fátima Regina Rodrigues. "O mundo materialmente uniforme de Filopono." Analytica - Revista de Filosofia 17, no. 2 (2015): 105–38. http://dx.doi.org/10.35920/arf.v17i2.2164.
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O objetivo deste artigo é examinar a crítica de Filopono de Alexandria a tese aristotélica de que o mundo é dividido em duas regiões nitidamente distintas, celeste e terrestre, ocupadas por materiais distintos e governadas por leis distintas. Em seguida, pretende-se analisar a defesa de Filopono de que o mundo é materialmente uniforme e a recepção desta tese no início da filosofia moderna. Abstract My aim, in this particular paper, is to exame Philoponus of Alexandria's critics on aristotelian theses of a world divided in two distinct realms, celestial and terrestrial, both filled with distinct materials and governed by distinct laws. I also intend to treat Philoponus defense of a world uniform in matter, and the reception of such thesis in Early Modern Philosophy. Recebido em 08/2014 Aprovado em 09/2014
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Al-Abedi, Ahmed H. Kadhim, and Zena D. Mohammed Hassan. "From the Bible to the Quran: A Journey of Existence in Christopher Marlowe’s Doctor Faustus." Journal of Language Teaching and Research 15, no. 6 (2024): 1800–1807. http://dx.doi.org/10.17507/jltr.1506.05.
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Christopher Marlowe's Doctor Faustus (1588) intricately explores the interplay of religious motifs, cosmic exploration, and themes related to Space, Heaven, Hell, and repentance. By incorporating biblical and Qur’anic references, Marlowe crafts a compelling narrative that deeply resonates with the human experience. The central character, Faustus, embodies the conflict between good and evil and between human ambition and spiritual limitation. The play's depiction of celestial realms parallels biblical narratives like the ‘Tower of Babel’ and Qur'anic visions, emphasizing humanity's persistent quest for knowledge and divine understanding. This study examines how Marlowe integrates religious concepts, and angelic and cosmic themes with theological and moral conflicts, highlighting the thematic parallels with sacred narratives from the Bible and the Qur'an. To conclude, Faustus' mythology remains a poignant and thought-provoking narrative that resonates across different cultural and religious contexts.
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Choi, Wonoh. "Comparative Literary Exploration of Korean and South American Indigenous Oral Tales: Focusing on Cosmology." Society Of Korean Oral Literature 75 (December 31, 2024): 187–234. https://doi.org/10.22274/koralit.2024.75.006.
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This study compares and analyzes cosmological perspectives in the oral tales of Korean and South American indigenous people, focusing specifically on the Ayoreo. Cosmology, defined as the conceptualization of the universe from a human perspective, addresses fundamental questions about the universe and the methods of answering them. These questions and their narrative resolutions, often centered on primal elements, offer insights into broader understandings of the universe. The main elements of cosmology—heaven and earth, the sun, the moon, and the stars—are examined by categorizing the narratives into “thoughts about the heaven and earth” and “thoughts about the sun, moon, and stars.” While both Korean and Ayoreo traditions regard these elements as central to their cosmological views, notable differences emerge. In the case of the separation of heaven and earth, in Korean oral tales, divine beings frequently serve as the agents of cosmic formation. For instance, a god often facilitates the separation of heaven and earth. Conversely, Ayoreo narratives depict this separation as the personified sky moving from the earth to the “present-day sky.” In the case of the sun, moon, and stars, Korean oral tales describe their origins in divine acts, such as parts of a god’s body forming celestial objects or gods manipulating multiple suns and moons. These multiple suns and moons were discovered by gods, and stars were created with extra suns and moons. These celestial bodies are often portrayed as familial entities, such as couples, brothers, and sisters. In the oral tales of the Ayoreo, however, the sun, moon, and stars are described as originally living on earth in human form before ascending to the sky, where they became the celestial bodies we recognize today. While familial relationships are also present, Ayoreo tales emphasize more universal aspects. Overall, Korean oral tales tend to highlight divine involvement and a distinct separation of celestial and terrestrial realms. In contrast, Ayoreo narratives portray the sky, earth, sun, moon, and stars as originally humans who lived on the “land of today” before ascending to the “sky of today” and transforming, thereby fundamentally eliminating the intervention of divine beings. In addition, these tales reflect a worldview in which the sky and the world are perceived as separate yet essentially connected. Thus, the perception of sharing, to some extent, is deeply embedded in thenarrative traditions.
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Fo, Wenjun. "Equilibrium and Stability of the Solar System Rely on a Human-Like Program of Substance and Information Transfer." Acceleron Aerospace Journal 2, no. 4 (2024): 251–62. http://dx.doi.org/10.61359/11.2106-2417.
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This study bridges the realms of astronomy and life science, illuminating the intricate interplay between celestial phenomena and terrestrial biology. While humans may perceive the palpable effects of seasons, climate, geographical location, and the movements of the Sun and moon, other phenomena such as changes in Earth's magnetic field and seismic activity are often sensed by animals but elude human perception. However, with disciplined and sustained training, humans possess the potential to harness the rich array of sensors and sensory systems within the body, thereby unlocking the ability to discern and validate the cosmic influences documented by ancient civilizations. In instances where traditional astronomical inquiries, such as the maintenance of galactic equilibrium, present enigmatic puzzles, insights from cutting-edge life science research may offer promising leads. Newly unveiled mechanisms such as the "Function Enhancement Program of Five-Organs through Umbilical Access" and the rhythmic orchestration of the "Rotating Presidency of Twelve-Organs" elucidate the intricate operations of visceral organs within the human body. Indirect evidence suggests a correlation between these biological processes and the transfer of gaseous substances among celestial bodies, including Mercury, Venus, the Sun, and Jupiter, hinting at a temporal synchronicity that may contribute to the equilibrium and stability of the solar system. Confirmation of substance and information transfer processes could unlock new avenues of inquiry in astronomy, shedding light on vexing conundrums such as dark energy and matter, binary pulsars, gravitational waves, inflation fields, and alternative theories to Einstein's General Relativity. Thus, by bridging the disciplines of astronomy and life science, this study offers fresh perspectives and potential breakthroughs in our understanding of the cosmos.
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Barrie, Thomas. "Architecture of the World’s Major Religions." Brill Research Perspectives in Religion and the Arts 3, no. 4 (2020): 1–107. http://dx.doi.org/10.1163/24688878-12340010.
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Abstract In Architecture of the World’s Major Religions: An Essay on Themes, Differences, and Similarities, religious architecture is presented and explained in ways that challenge predominant presumptions regarding its aesthetic, formal, spatial, and scenographic elements. Two positions frame its narrative: religious architecture is an amalgam of aesthetic, social, political, cultural, economic, and doctrinal elements; and these elements are materialized in often very different ways in the world’s principal religions. Central to the essay’s theoretical approaches is the communicative and discursive agency of religious architecture, and the multisensory and ritual spaces it provides to create and deliver content. Subsequently, mythical and scriptural foundations, and symbols of ecclesiastical and political power are of equal interest to formal organizations of thresholds, paths, courts, and centers, and celestial and geometric alignments. Moreover, it is equally concerned with the aesthetic—visual and material cultures and the transcendent realms they were designed to evoke, as it is with the kinesthetic—the dynamic and multisensory experience of place and the tangible experiences of the body’s interactions with architecture.
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Robijaona Rahelivololoniaina Baholy. "The Sacred Insence: The Ketoret - קְטֹ֣רֶת". Matondang Journal 3, № 1 (2024): 12–28. http://dx.doi.org/10.33258/matondang.v3i1.1045.
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Jewish religious traditions detailed in Exodus 30:34-38. Comprising rare spices like stacte, onycha, galbanum, and frankincense, the Ketoret (קְטֹ֣רֶת) was historically burned in the Tabernacle, symbolizing a direct connection to the divine. Despite ongoing debates on ingredient identification, the ritualistic importance of the Ketoret remains deeply rooted in Judaism, prompting continued exploration in religious scholarship, despite its absence in modern Jewish tradition. Our research conducts a thorough bibliographic review, integrating biblical data to scrutinize the complex phenomena surrounding the Ketoret. Seeking to provide innovative frameworks, our study aims to illuminate the ritual's intricacies, fostering paradigm shifts in interdisciplinary discourse and advancing scientific understanding. The burning of the sacred Ketoret, composed of Commiphora myrrha, Onycha, Ferula galbaniflua, and Boswellia sacra, transcends mere fragrance, symbolizing a transformative process. The rising smoke becomes a spiritual offering, creating a bridge between the terrestrial and celestial realms and mirroring the worshipper's ascent toward the divine. This study underscores the Ketoret's theological significance as a conduit for spiritual elevation and connection, where the burning ritual signifies a fragrant communion with the divine. Each ingredient's meticulous selection imparts layers of symbolic significance, representing unity and diversity within the divine fabric. The research also traces the historical evolution of aromatic practices, from traditional fumigation to contemporary extraction methods, highlighting enduring global traditions and diverse applications in various temples and Israel's Ministry of Health-approved kits.
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Hutagalung, Stimson. "Kebaikan sebagai Bahasa Universal Dunia dan Surga: Analisis Konsep Domba dan Kambing dalam Matius 25:31-46." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 6, no. 1 (2024): 120–30. http://dx.doi.org/10.59177/veritas.v6i1.269.
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This research explores the portrayal of sheep and goats in Matthew 25:31–46 to affirm the significance of virtue as a universal language that applies to both earthly and celestial realms. The objective of this study is to examine the notion of sheep and goats in Matthew 25:32–46, with a focus on highlighting the significance of virtue as a universally understood means of communication that can be practiced both in the earthly realm and in the afterlife.The primary emphasis lies in how these instructions demonstrate commendable concepts that can be utilized in both tangible and abstract situations. A hermeneutical technique was employed in a qualitative study to analyze how sheep and goats are portrayed in Matthew 25:31–46 as emblems of universal benevolence. These findings significantly enhance comprehension of Matthew 25:31-46 by examining the significance of symbolism, providing many theological viewpoints, and highlighting the significance of universal benevolence in serving others with love.AbstrakAnalisis ini mengkaji konsep domba dan kambing sebagaimana disajikan dalam Matius 25:32–46 untuk memastikan pentingnya kebaikan sebagai bahasa yang dapat diterapkan secara universal, baik di bumi maupun di alam sorga. Tujuan dari penelitian ini adalah untuk mengkaji pengertian domba dan kambing dalam Matius 25:32–46, dengan fokus menyoroti pentingnya kebajikan sebagai sarana komunikasi yang dipahami secara universal dan dapat dipraktikkan baik di dunia maupun di dunia. akhirat. Fokus utamanya terletak pada bagaimana instruksi ini memberikan contoh prinsip-prinsip terpuji yang dapat diterapkan baik pada keadaan nyata maupun metafisik. Metode kajian kualitatif dengan pendekatan hermeneutis digunakan untuk mengkaji representasi domba dan kambing dalam Matius 25:32–39 sebagai lambang kebaikan universal. Temuan-temuan ini secara signifikan meningkatkan pemahaman terhadap Matius 25:32-46 dengan mengkaji pentingnya simbolisme, memberikan banyak sudut pandang teologis, dan menyoroti pentingnya kebaikan universal dalam melayani orang lain dengan kasih. Kebaikan itu akan berpindah dari bumi ke surga ketika Yesus datang.
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Дубровина, С. Ю. "Religious Beliefs Reflected in Creative Word-formation Patterns of Russian Dialects." Вестник Рязанского государственного университета имени С.А. Есенина, no. 3(68) (October 6, 2020): 84–91. http://dx.doi.org/10.37724/rsu.2020.68.3.009.
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В современных русских говорах, несмотря на воздействие на них норм литературного языка, межкультурную контактность и деформацию в результате воздействия средств массовой информации, постепенное исчезновение диалектов в условиях цивилизации медиа, сохраняется лексическое ядро, в котором особое место занимает лексика нравственно-религиозной сферы. Наличие этого лексического пласта выделяет русский язык среди других в отношении аксиологической акцентированности земного и небесного. В настоящей статье обобщены наблюдения автора, касающиеся состава, семантики, сложения лексических гнезд, составляющих макрополе народного православия, формальной стороны словопроизводства единиц соответствующей лексики на общерусском фоне с привлечением материала, собранного автором статьи в Тамбовской области. Выделены разновидности структурных типов номинаций, определены особенности и приоритеты словообразовательной креативности. Для достижения целей исследования применялись методы сопоставительного, лексического, словообразовательного, компонентного анализа. Despite the influence exerted on them by the literary norms of the Russian language, despite the intercultural contacts promoted by mass media, and despite gradual annihilation of dialects provoked by media-propelled civilization, modern Russian dialects preserve their pivotal lexemes which are mostly related to the sphere of morality and religion. This lexical stratum, the axiological significance of the celestial and the earthly realms, distinguishes the Russian language from other languages. The present article summarizes the author’s ideas related to word formation, to the composition and semantics of lexical clusters of the macrofield of public orthodoxy. The analysis involves the material collected by the author in the Tambov Region. It singles out structural types of nominations, defines the peculiarities and priorities of creative word-formation. To achieve the aim of the research, the author employs such methods as comparative analysis, lexical analysis, word-formation analysis, and componential analysis.
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Uk Lim, Sung. "Bare Lives in the Shadow of Empires: Jesus, Comfort Women, and Theology of Resistance." Theology Today 75, no. 2 (2018): 214–33. http://dx.doi.org/10.1177/0040573618783418.
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This article delves into the biopolitical dimension of Jesus and Korean comfort women by engaging with the insight yet to be gleaned from Giorgio Agamben’s notion of bare life. Seen through this biopolitical prism, Jesus in the passion narratives of the Gospels can be understood as a paradigmatic bare life in his sheer ambiguity, which swings back and forth between terrestrial and celestial dominions. Similarly, Korean comfort women, albeit in a different historical and sociocultural context, can also be viewed as bare lives under ruthless Japanese colonial rule (1910–1945). My contention here is that, through the process of theological thinking, the reconfiguration of Jesus as a subversive bare life offers fresh insight into the agency of Korean comfort women in the sense that their bare lives have so far resisted the unjust world in their search of human rights and dignity. In spite of his tribulations between the Jewish and Roman authorities, Jesus unsettles these sovereign powers in such an ambiguous space. In a similar fashion, Korean comfort women have broadcast the atrocious brutality of Japanese colonial rule in the ambiguous zone beyond the juridical realms—Korean, Japanese, or otherwise—at the national and international levels. The foremost point to remember is that a commemoration of Jesus’ life as the most paradigmatic example of bare life can inspire Korean comfort women to deal with their agony in assuming bare life in the unswerving hope of justice yet to be served through divine intervention in the terrestrial sovereignty in liminal space and time.
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Mulyanto, Dede, Budiawati Supangkat Iskandar, Johan Iskandar, Ira Indrawardana, and Ari Abi Aufa. "ETHNOBOTANICAL ANALYSIS OF PHYTONYMS AND PLANT-RELATED GLOSSES MENTIONED IN BUJANGGA MANIK, A PRE-ISLAMIC SUNDANESE TEXT (15TH CENTURY JAVA, INDONESIA)." REINWARDTIA 22, no. 2 (2023): 131–43. http://dx.doi.org/10.55981/reinwardtia.2023.4608.
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This study aimed to identify and analyze ethnobotanical data on phytonym, utilization, and cultural value of plants mentioned in an Old Sundanese text. Since plants are mentioned with their vernacular names, identification was based on an exhaustive bibliographical search of the respective scientific name. A comprehensive investigation led to the identification of a total of 85 Old Sundanese phytonyms, which represented vernacular names for 79 distinct plant species. Furthermore, by considering the number of identified species from the plant-related glosses, 93 species belonging to 57 genera and 44 plant families were registered. Among these plant families, Arecaceae (12 species), Poaceae (nine species), and Fabaceae (six species) exhibited the highest number of identified species. In addition to the phytonyms, 36 phytotoponyms, which utilize vernacular phytonyms to designate settlements, hermitages, ports, mountains, and rivers were identified. It was worth noting that the majority of the plants associated with these phytotoponyms were indigenous. Meanwhile, only 13 species were traced back to the pre-Columbian exchange period during the Austronesian migration and the Indianization-Sinicization era in IndoMalayan history. The result showed that the predominantly mentioned utilization included beverage production, textile manufacturing, vessel craftsmanship, betel quid preparation, perfume creation, and incense production. Among the identified species, Areca catechu emerges as the most frequently mentioned in the text, along with Graptophyllum pictum and Cordyline fruticosa, which were also considered as possessing profound spiritual value due to association with heavenly realms. Furthermore, the text highlighted that the production of plant-based fragrance products, also referenced in the celestial domain, held significant prominence in global trade during the 15th century
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Lakusa, Nicholas Ferdeta, Niken Wirasanti, and Gea Oswah Fatah Parikesit. "Symbolism of Lute Instruments in Borobudur's Karmawibhangga Reliefs: A Semiotic Analysis." Asian Research Journal of Arts & Social Sciences 23, no. 6 (2025): 224–36. https://doi.org/10.9734/arjass/2025/v23i6715.
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This study aims to explore the social, symbolic, and spiritual meanings of lute-type musical instruments depicted in the Karmawibhangga reliefs of 9th-century Borobudur Temple in Central Java, Indonesia. These instruments are shown in detailed visual narratives that reflect ancient Javanese cultural and religious values, yet their specific functions and meanings remain underexplored. This research adopts a qualitative visual semiotic methodology. The study was conducted at Borobudur Temple between January and April 2025. The research focuses on three Karmawibhangga relief panels numbered 102, 125, and 151 that feature representations of lute instruments. Using Charles Sanders Peirce’s triadic semiotic theory (icon, index, and symbol), the study analyzes the visual elements of the reliefs to interpret layers of meaning embedded in the depiction of these instruments. The analysis is supported by a literature review of historical texts, Southeast Asian ethnomusicology, and musical iconography. The depicted lute instruments have two to five strings and appear within sacred musical ensembles. These instruments are consistently featured in scenes associated with celestial realms, religious rituals, and elite social contexts. The lute is not portrayed as an entertainment device, but rather as a medium of spiritual communication. This reflects the significance of music in cosmological and religious expressions of ancient Javanese society. The lute instruments in the Karmawibhangga reliefs function not merely as artistic or musical elements but as symbolic conduits that integrate spirituality, visual culture, and social hierarchy. Their representation underscores the vital role of music in religious life and its position within the broader cosmological worldview of 9th-century Java. The study contributes to a deeper understanding of the cultural role of music in ancient Southeast Asia and opens new pathways in archaeological music research.
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Griffin, R. Elizabeth. "Are Historical Observations “Ancient” or “Modern”?" Proceedings of the International Astronomical Union 11, A29A (2015): 129. http://dx.doi.org/10.1017/s1743921316002593.
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AbstractThe demarcation between “old”, “historic” and “heritage” is fuzzy. To a large degree it depends upon purpose and usefulness, and it will always be subjective. At what point does the intrinsic value of an historic item outpace the mystique associated just with its age? When, for instance, does an “old” car become a “vintage” car? When do archived astronomical records contribute something of quantitative value to science? When can they be extricated from the realms of the museum and placed in the context of modern research?Celestial objects vary. Some do so explosively, often irreversibly; many vary periodically over time-scales from a hour or less to a century or more. Furthermore, all celestial objects change as they evolve, mostly so slowly as to be practically imperceptible, but while the general time-scale of that evolution is millions of years there are a few stages (such as the collapse from AGB towards planetary nebula and white dwarf) which happen rather suddenly, and invaluable examples of “before--after” can be found in some plate stores. Astrophysics has a comprehensive need to investigate the nature and time-scales of all types of change, especially ones which only access to its “heritage” data can describe. Surely in this day and age we have enough tools, capacity and technologies to fulfil such a basic requirement?The frustrating answer is that we do have some of the necessary tools, and most of the technologies, but as a community we lack “capacity” if that means manpower and funds. The problem is a technical one of accessing the older data in useable formats; it was generated by the universal change in detector technology from photography to electronic device, an exciting development in efficiency and scope that heralded a new era of research capability and data management, archiving and sharing, but it left pre-digital photographic data right out of the picture. Developments of that nature should have made research more inclusive, instead of the seriously exclusive picture that is currently seen. The longer the situation prevails, the greater the inertia and scepticism to be overcome. Fortunately, some of the challenges are being tackled successfully, the most productive to date being the dasch project (dasch.rc.fas.harvard.edu) at Harvard College Observatory to digitize and share all the images and objective-prism spectra from its collection (the world's biggest) of over 0.5M large plates. The DAO has commenced a programme to digitize its collection of > 16,000 high-dispersion spectra (~70% are good enough to scan and convert), and to scan plates from its larger but older Cassegrain collection of > 90,000 spectra upon request. The instrument for this Herculean task is its own PDS, now suitably upgraded to meet the demands of speed and accuracy; the DAO has also acquired and upgraded a second PDS, with which it plans to share the load. Some smaller observatories in Europe are trying with less sophisticated equipment, but the rest have not the resources to give such data transformation any priority. Despite the unquestionable advantages, it is still necessary to convince colleagues that the medium is not the message, and that the scientific need comes before technological expedience.
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Nikolaeva, Natalia N., та Liudmila S. Dampilova. "Функции шаманов в бурятской эпической традиции". Oriental Studies 16, № 3 (2023): 647–59. http://dx.doi.org/10.22162/2619-0990-2023-67-3-647-659.
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Introduction. It is urgent enough to reveal original features of epic traditions in certain ethnic environments to draw a general epic picture of Central Asian peoples. As is evident, shamanism has given rise to diverse epic and poetic genres. Shamanic and epic texts of Mongols are characterized by identical mythological patterns of world order, unified heavenly pantheons, coherent and synonymous ideas and concepts. Goals. The article aims to identify the functions of a shaman/shamaness in plots of Buryat epic narratives, determine the former’s position and status in the system of images. So, the paper shall analyze epic texts clustering with different local traditions of Cis-Baikal Buryats, delineate images of shamans and shamanesses to consider them in a comparative perspective with the involvement of ethnographic material. Materials and methods. The study employs comparative-historical and contrastive methods as key tools of analysis. It examines Buryat epic texts — both published ones and those contained in archives of the Center of Oriental Manuscripts and Xylographs (IMBTS SB RAS). Results. The paper suggests that in the Buryat epic tradition shamans and shamanesses can be viewed as traditional characters traced back to most archaic beliefs, though their functions in uligers are essentially limited and monotypic. There is a gender division at different levels of the universe: celestial deities of upper realms are represented by male shamans, while only shamanesses exhibit activity in the Middle World (i.e., on the Earth). The functions of male shaman deities are nominal and not that significant for the plot. The status of a shamaness in variants and versions of the Unga Geseriad is quite high: she serves as mediator between Heaven and Earth, defender, assistant and adviser to the main characters, clairvoyant and soothsayer — and performs the classical role of shamans in society. Narratives recorded from shaman taletellers or individuals with extensive expertise in shamanic traditions tend to entrust shamanesses with larger plot development impacts rather than those delivered by mere narrators. However, in other uligers (not included in Geseriad) the shamaness — though endowed with the same functions of a clairvoyant, soothsayer and adviser — is opposed to the main character and supports his enemies. So, such uligers often contain the motif of her physical elimination. As can be seen from the above, in Buryat uligers male shamans are rather passive and nominal characters, while shamanesses do play most active roles. In general, the status of shamanesses in the epic tradition does not quite correlate with the traditionally high status of shamans and shamanesses among Cis-Baikal Buryats.
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Sharma, Pravesh, Suresh Kumar Sahani, Kameshwar Sahani, and Kritika Sharma. "Modeling Planetary and Stellar Motion Using Differential Equations." ARZUSIN 3, no. 6 (2023): 769–82. http://dx.doi.org/10.58578/arzusin.v3i6.1991.
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The report aims to explore the application of differential equations in modeling the motion of planets and stars within our universe, serving as an introduction to the captivating realm of celestial mechanics. We utilize differential equations to represent the movement and positions of celestial bodies within a gravitational field, grounding our analysis in Newton's laws of motion and gravitation. Moreover, we employ Kepler's laws of planetary motion to elucidate the orbits of planets around the sun. It is important to note that this report offers a simplified perspective, designed for educational purposes. In reality, celestial mechanics can be exceedingly intricate, involving n-body problems, relativistic effects, and a multitude of other factors.
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Piperakis, Spyros. "Celestial Realm, Vegetal Worlds, and the Marvelous in the First Book of Kyranides." Illinois Classical Studies 47, no. 1 (2022): 156–75. http://dx.doi.org/10.5406/23285265.47.1.07.
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Abstract The first book of the Hermetic Kyranides consists of 24 alphabetical chapters, one each listing a plant, a bird, a stone, and a fish, whose names all begin with the same letter of the Greek alphabet, and expounding their medical and magical properties. Even though the book deals entirely with the issue of natural sympathies and antipathies employed to attain various ends, it surprisingly lacks a great number of astrological references. My purpose in this paper is to analyze the rare and quite implicit at times relationships among stars and plants, including plant products, tracked down in the text.
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Cioancă, Costel. "Semiotica dreptului de a visa: dimensiuni mitice ale timpului din basmul fantastic românesc." Anuarul Muzeului Etnograif al Transilvaniei 34 (December 20, 2020): 151–70. http://dx.doi.org/10.47802/amet.2020.34.08.
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"Semiotics of The Right To Dream: Mythical Dimensions of Time From The Romanian Fantastic Fairy Tale A fundamental concept of human existence as a species, Time has always been a defining landmark of the depth of thought of homo sapiens. With religious or scientific character, the ensemble of myths, beliefs, ideas, ideologies, representations and significances given to this concept led, …in time, to the birth of a rich, distinct and complex symbolic imaginary. Both a physical continuum (space-time in which biological, chemical, physical and mechanical processes occur that cause changes in Nature) and a philosophical one (events are perceived and cognitively systematized by man from the past to present towards future), Time it has always aroused peoples interest. We have deities of Time (Cronus, Zurvan, Maku). We have, also, the characteristic concepts that mark the fictional-mythical transfiguration and the triumph of the irreducible search for the truth of meaning. Such as the promise of a (possible) paradisiacal land of eternity, such as the Aion concept of the ancient Greeks (in the sense of cyclical time/eternity), or the existence of specialized divine beings (Moirs of ancient Greece, Roman Parce or Scandinavian Norns) who measure the profane time (past, present, future), and relates it to the celestial, relativistic, perpetual-eternal time. From the area of pure philosophy who approache the subject, inevitably passing through the field of quantum physics that tries to define as precisely as possible the notion of Time (definition, dimensions, units of measurement etc.), we have approaches to this concept at the level of music, literature, art. An true illud tempus, moving the content from metaphysics to myth, and viceversa, there are the many reflections of famous people about the concept of time. Approaching topics about the existence of ,,fashionable” references (billionaires, famous or just controversial politicians, footballers, actors, etc.), we have a post-modern mythological imaginary offered daily by Time Magazine, The New York Times, The Sunday Times etc. As well, being an important landmark in the editing policy, we have a font agreed by more and more magazines, periodicals, publishing houses - Times New Roman. The social life of the traditional Romanian communities, who generates and consumes fantastic fairy tales, tried to reconcile the human activities with the constant phenomena of the environment (terrestrial, cosmic). Starting from certain constants that counted human activity with the cosmic and terrestrial rhythms of Nature (day-night succession; the succession of seasons; the rhythmicity of some manifestations of the vegetal and animal kingdom), the calendars had appeared lunar, solar, solar-lunar, popular, Christian, civil). Their existence and use made that the passage of time to be more easily perceived and memorized. The calendar practices and habits, performed in a predetermined time and in a certain way (= ritual), did nothing but mark in the traditional symbolic thinking the specificity of that human time, to perform in that tradition, in Cosmic Time, trans-human time. This study deal with the valorizations and symbolism given to this concept by the popular imagination from Romanian fantastic fairy tale. The collections of fairy tales offered me some major directions that defines Time, sometimes the traditional imagination being a subtle game of physical constants and mythical-epic variations. Thus, I discovered metaphysical dimensions of time, the reason for linking Time, an optimal time of action, but also the exercise of distance (Time-Space) to be traveled by the hero or realms of eternity, where Time does not even exist as an abstraction… Everything followed, naturally, by a series of conclusions. Keywords: imaginary, phenomenology, hermeneutics, Romanian fairytale, Time "
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Putri, Angelina Chandra, and Dianing Ratri. "Analisis Representasi Buddhisme dan Mitologi India pada Desain Karakter Game (Studi Kasus: Game Onmyoji Chapter Celestial Realm)." de-lite: Journal of Visual Communication Design Study & Practice 2, no. 2 (2022): 68. http://dx.doi.org/10.37312/de-lite.v2i2.6375.
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<p>Onmyoji adalah <em>online game</em> berjenis <em>turn-based RPG</em> yang mengadaptasi kisah mitologi Jepang pada periode Heian, mengenai onmyoji(ahli omyodo, sistem sihir kuno Jepang), yokai(makhluk mistis jepang), dewa-dewa, dan sebagainya. Salah satu keunikan Onmyoji adalah memadukan beberapa legenda yang berbeda ke dalam satu kesatuan dunia cerita. Pada tahun 2021, Onmyoji merilis chapter baru berjudul Celestial Realm yang mengangkat cerita dari Buddhisme dan Hindu-India mengenai alam dewa dan neraka. Chapter ini menghadirkan karakter raja dewa, Indra/Taishakuten serta raja iblis, Mara/Asura. Penelitian ini dilakukan dengan tujuan untuk mengetahui penggunaan mitologi dan budaya dalam membuat desain karakter yang menarik, khususnya bagaimana konsep dan budaya visual dalam Hindu dan Buddhisme India direpresentasikan dalam sebuah karakter. Desain dikaji dengan menggunakan metode observasi gambar dan dianalisis dengan pendekatan Manga Matrix oleh Hiroyoshi Tsukamoto. Hasil kajian menunjukkan bahwa desain karakter yang ada cukup berbeda dengan mitologi aslinya. Namun, banyak unsur dan filosofi dari mitologi yang tetap dimasukkan dalam desain mereka. Visual desain yang tidak mengikuti mitologi secara harafiah membuat desain karakter menjadi lebih menarik dan lebih luas untuk dieksplorasi.</p>
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Raz, Gil. "The Way of the Yellow and the Red: Re-examining the Sexual Initiation Rite of Celestial Master Daoism." NAN NÜ 10, no. 1 (2008): 86–120. http://dx.doi.org/10.1163/138768008x273728.
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AbstractThat Daoists engaged in sexual practices is well known. But what precisely were these practices, and what was their significance? This paper examines the initiation ritual of Celestial Master Daoism as found in the text entitled Shangqing Huangshu guodu yi. I argue that this practice has been misunderstood by earlier scholars who focused on the sexual aspect of the rite and interpreted it through the cosmological model of yin and yang. I suggest that the ritual procedure described in this text should not be read as a sexual manual but must be placed in the context of Celestial Master ritual and mythology as found in contemporaneous texts. Such a reading reveals that this ritual is based on a cosmogony in which the procreative function of yin and yang is a secondary, and not a primary, stage of cosmogony. Rather than a hierogamy, the real significance of this ritual is, in fact, to transcend the mundane realm, symbolized by the sexual act, and to attain the primordial undifferentiated oneness, beyond sexual division.
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Pedersen, Stefan, and Robert Hannah. "Celestial Dynamics at the Crossroads: Proclus' Reassessment of Plato in the Light of Empirical Science." Antichthon 36 (November 2002): 65–79. http://dx.doi.org/10.1017/s0066477400001349.
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The imbuing of the visible world with Reason necessitated for Plato an intermediary realm in heaven where physical bodies are seen to move with uniform and circular motion. Such an expression of celestial order was in keeping with Greek physical thought, and was adopted in turn by the later astronomers as they sought to account for apparent irregularities displayed by those very bodies in the heavens. The sophistication of the Greek scientific endeavour and especially Hellenistic astronomy led, however, to an ever increasing body of evidence which ultimately refused reconciliation with the mathematical constructs proposed to maintain the presumed uniformity.
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Greig, Alison. "Angelomorphism and Magical Transformation in the Christian and Jewish Traditions." Culture and Cosmos 19, no. 1 and 2 (2015): 129–44. http://dx.doi.org/10.46472/cc.01219.0215.
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This paper examines the concept of angelomorphism and magical transformation with reference to canonical and non-canonical Christian and Jewish beliefs. Magic, as loosely defined, is the attempt to engage with the world through the imagination or psyche in order to obtain some form of knowledge, benefit, or advantage, while celestial magic engages with the cosmos through stellar, planetary, or celestial symbolism, influences, or intelligences.1 Angelification of an individual is linked to the concept of resurrection, where, in the eschaton, the physical body of the righteous is transformed into a glorious new body fit for eternal life in heaven, regaining its divine likeness and becoming androgynous like an angel. The Hebrew Bible and Merkabah traditions support the possibility of the exceptional transformation of a human being into an angelic entity. Qumran liturgical texts also suggest the formation of an angelomorphic identity among the priesthood. The Christian gospels state that the redeemed will become like angels in heaven. Gnostics, however, consider that scriptural references to resurrection refer symbolically to receiving spiritual knowledge (gnosis). The paper examines concepts and practices within the respective traditions that point to a radical magical transformation of the human being that is needed to secure access to the heaven realm and the divine.
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Luyaluka, Kiatezua Lubanzadio. "A Theological Approach to the Simplest Mathematical Explanation of the Dynamics of the Temporal Universe." International Journal of Chemistry, Mathematics and Physics 6, no. 6 (2022): 07–10. http://dx.doi.org/10.22161/ijcmp.6.6.2.
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Guided heuristically by the theism of ancient Egypt where religion underpinned cosmology, to explain the dynamics of the temporal universe (gravitation, rotation, and translation), this paper starts from the existence of individualities and the law of causality to build a cosmological argument, into a natural systematic theology (NST). According to this NST, God (the greatest possible being) includes the creator as one of his celestial manifestations. One deduces from the NST that, manifesting an individuality included in the indivisible and immutable God, the creator expresses the fullness of the Most High in an individual manner. This fullness (the Logos) is thus, like God, a constant power working in the creator. The existence of the temporal universe in God requires the existence of a principle of the mutability of God at the occurrence of creation ex nihilo; in accord to the law of causality this principle must greater than God, which is impossible. Moreover, the existence of creation outside of God implies an entity greater than God including him and creation, this is also impossible as God is the greatest possible being. Therefore, the temporal universe exists in the temporal consciousness of the creator as a mere appearance of, or perspective on, the celestial reality. Thus, the NST dictates the existence of an absolute space-time that includes the Euclidean space-time known in Newtonian physics and corresponds to the temporal consciousness of the creator. The NST proves that to create, the creator had first to leave the eternal plane for the temporal one. Then on, as a constant power, the Logos impels the creator to accelerate back toward the celestial-eternal level. This isotropic acceleration of the creator causes the absolute space-time to accelerate towards its nothingness, its non-existence in the celestial realm. Therefore, this background acceleration of the absolute space-time is the simplest, exhaustive, deterministic, and mathematical explanation of the dynamics of the temporal universe (gravitation, rotation, translation). This explanation offers the advantage of using elementary notions of algebra and analysis and the result applies to the astronomical level as well as to the subatomic one.
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Lizabe, Gladys. "Celestina y el ajusticiamiento de Pármeno y Sempronio a la luz de la ley humana." Olivar 23, no. 36 (2023): e131. http://dx.doi.org/10.24215/18524478e131.
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Tras el homicidio de la vieja Celestina, en pocas horas sus asesinos son ajusticiados y terminan “descabezados en la plaza” como “públicos malhechores, con pregones que manifestaban su delito”. En este marco, la presente investigación reflexiona sobre algunos aspectos vinculados específicamente con el degollamiento de Pármeno y Sempronio a la luz de la ley humana administrada por el concejo y el alguacil y ejecutada por el verdugo de la ciudad. Realidad instalada en el imaginario y en las prácticas legales de la época, la pena capital por degollamiento era de larga data en Europa y en la Península Ibérica; así, en el fin desastroso de Pármeno y Sempronio, Celestina interpelaba a los lectores de fines del siglo XV a revivir y revisar una de las formas reales y más crueles e indeseadas del morir.
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Hughes, April D. "Envisioning Paradise." Archives of Asian Art 71, no. 2 (2021): 171–90. http://dx.doi.org/10.1215/0066637-9302495.
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Abstract The majority of the murals at Dunhuang that depict Maitreya are dominated by his three assemblies, thereby emphasizing the salvific power of the future Buddha after he has descended to earth. This article examines scenes from the Maitreya murals, highlighting details appearing across the murals that allow us to understand how adherents imagined life in an earthly paradise. Most scenes in the murals accentuate the magnificence of life in Maitreya's terrestrial Buddhaland, characterized by manageable yet rewarding labor and a long life that never ends suddenly, all in a clean urban environment. Hence, in this realm some labor is still required and social hierarchies are maintained. Unlike the celestial realm of Amitābha Buddha, Maitreya's land is ruled by an ideal leader, the Wheel-Turning King Saṅkha. The article concludes by examining the tension between the power of the religious leader and the political ruler, evident even though the paintings do not include representations of Saṅkha himself. Rather, they depict his regalia, his gift, and his family in prominent positions, near Maitreya, thus suggesting that the future Buddha absorbed Saṅkha's political power, which parallels contemporaneous political and religious developments.
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Sánchez y Sánchez, Samuel. "Spectatorship, Dead Bodies, and Medical Discourses in <i>Celestina</i>." Celestinesca 47 (December 20, 2023): 75. http://dx.doi.org/10.7203/celestinesca.47.25941.
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Este artículo examina la convergencia de la noción del espectador, la imaginación literaria y el discurso médico en Celestina. La representación de cadáveres en este texto proyecta la obra de Rojas hacia la modernidad temprana como precursor del discurso anatómico que examina el interior del cuerpo y que no surgiría en la Península ibérica hasta la segunda década del siglo XVI. A través del marco teórico de los Estudios visuales, los Estudios del cuerpo y los Estudios literarios, este artículo analiza el concepto de la mirada y la representación de cadáveres en Celestina como una narrativa transgresora, que en 1499 pone a prueba los límites entre anatomías reales y metafóricas. Desde esta perspectiva, la imaginación literaria de Rojas vis à vis con la transición de una mirada médica medieval a una premoderna permiten profundizar en una comprensión post-medieval del concepto del cadáver en los albores de la modernidad en Iberia.
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Kedar, Yael. "'Virtus' and 'species' in the Philosophy of Nature of Roger Bacon (c. 1220-1293)." Revista Española de Filosofía Medieval 28, no. 1 (2022): 43–65. http://dx.doi.org/10.21071/refime.v28i1.14031.
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The paper examines Roger Bacon’s use of the concept virtus in the Communia naturalium and De multiplication specierum. It focuses on the roles which virtus and species play as vehicles of causality in the inanimate realm. It analyses the distinct functions played by virtus in the motion of celestial spheres, the power of natural place, the attraction of iron to magnet, and the universal nature. The analysis concludes that virtus is an efficient power, a feature of form, capable of causing local motion and instigating natural processes. Species is matter’s response to the stimulation made by virtus through which every natural action, to the exclusion of local motion, is made. Species is a non-efficient power, an ‘appetite’ internal to matter. It is an expression of matter’s inherent inclination to promote and perfect itself, the result of matter’s ‘active potentiality’.
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Gultom, Eva Solina, and Syifa Salsabila. "THE PORTRAIT OF DYSTOPIA SOCIETY IN FLAWED NOVEL." SEMAR : Jurnal Sosial dan Pengabdian Masyarakat 1, no. 01 (2023): 76–83. http://dx.doi.org/10.59966/semar.v1i01.440.
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This study looks at how control and resistance are portrayed in Cecelia Ahern's dystopian novel Flawed and how the main character reacts to it. The goal of this study is to examine the concepts of control and resistance as they are presented in the book Flawed. Michel Foucault's theory of power and knowledge was applied to this study. The descriptive qualitative approach was used to carry out this study. The researcher discovered sixteen data sets with resistance elements from Celestine as the main character and fourteen data sets with control aspects from the government. The research's conclusions demonstrate how the government exercises its authority and existence through various means of control, including prohibitions, surveillance, and retaliation against the Flawed (opponents). Contrary to this, Celestine's resistance as the major character demonstrates that she typically resists verbally rather than physically. Celestine chooses to rebel and resist this system of control, which inspires a resistance movement and gives hope to those who are suppressed. The resistance carried out by Celestine shows that the power and knowledge held by the government are not absolute.
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An, Saiping. "The Apologetic Discourse towards the Convergence between Pure Land Buddhism and Theoretical Physics of the Contemporary Chinese Buddhist Monk, Da An (1959- )." Religions 15, no. 7 (2024): 810. http://dx.doi.org/10.3390/rel15070810.
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This article explores the apologetic discourse towards the convergence between Pure Land Buddhism and theoretical physics of the contemporary Chinese Buddhist monk, Da An (1959- ). Faced with the formidable challenge posed by contemporary science towards public acceptance of Buddhism, Da An endeavors to employ science as a medium for propagating Pure Land teachings, seeking to accommodate the preferences of scientifically inclined individuals. He utilizes several theoretical physics concepts to validate that certain ostensibly miraculous accounts within Pure Land Buddhist texts are not incompatible with contemporary science. Further, he asserts that certain supernatural narratives therein indicate that some physical principles still residing in theoretical conjectures on Earth have already been validated and can be utilized at will by the celestial beings in Sukhāvatī, thus asserting the supremacy of Pure Land teachings over science. The article endeavors to examine the contemporary dialogue between Pure Land Buddhism and science, which has been overlooked in the current research realm of the interaction between Buddhism and science.
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Maoshul, Derry Ridwan, and Sumadi Sumadi. "Sachiko Murata: Islam, Gender and Islamic Education." TAJDID 30, no. 1 (2023): 56. http://dx.doi.org/10.36667/tajdid.v30i1.487.
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Feminists advocate for gender equality, aiming to ensure that women are granted the same rights as men. They evaluate the subjugation endured by women due to a patriarchal societal structure that privileges men and marginalizes women. Feminists not only rectified the social system, but also rectified religion due to its perceived gender discrimination in their teachings. The concept of equality of rights refers to the notion of identical rights. This concept has also extended to the realm of education and is deemed to engender novel societal issues due to its origins in power dynamics. This article will elucidate the notion of gender as a foundation for education, drawing from Sachiko Murata’s perspectives. This suggests the inference that education should adopt an equitable paradigm in perceiving women and men as individuals. Women and men are distinct genders, each characterized by their own unique biological and physiological attributes. Nevertheless, both entities have an equivalent function in existence, hence it is imperative to establish a celestial connection.
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Cooley, Jeffrey L. "“I want to dim the brilliance of Šulpae!” Mesopotamian celestial divination and the poem of Erra and Išum." Iraq 70 (2008): 179–88. http://dx.doi.org/10.1017/s0021088900000930.
Full textAbstract:
The cuneiform scribal art in the first millennium was, by and large, one of conservatism. The creative activity of scribes of the first millennium was often relegated to the composition of commentaries and explanatory works on the great canonical series. Out of this artistic torpidity came a last gasp of genius. The horrifying destruction of Babylon and the hope of its reconstruction inspired a certain scribe, Kabti-ilani-Marduk (V 42), to compose Erra and Išum. Written on five tablets of about 750 lines altogether, our current text is reconstructed from thirty-seven exemplars from sites such as Assur, Nineveh, Babylon, Ur and, most recently, Me-Turnat (T. Haddad).The story, entitled šar gimir dadmē, “King of the Entire Inhabited World”, presents little actual action. In almost Job-like fashion, the vast majority of the narrative consists of dialogue between the deities Erra, Išum, the Sebetti and Marduk, whose interactions in the divine realm ultimately lead to the destruction of Babylon and other major cities. Indeed, much of the scholarly activity concerning Erra and Išum has revolved around the significant difficulties presented by this dialogue.
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Orlov, Andrei. "ON THE POLEMICAL NATURE OF 2 (SLAVONIC) ENOCH: A REPLY TO C. BÖTTRICH." Journal for the Study of Judaism 34, no. 3 (2003): 274–303. http://dx.doi.org/10.1163/15700630360702802.
Full textAbstract:
AbstractAdam's story occupies a prominent place in 2 Slavonic (Apocalypse of) Enoch. The traditions pertaining to the first human can be found in all the sections of the book. In these materials Adam is depicted as a glorious angelic being, predestined by God to be the ruler of the earth, but falling short of God's expectations. The article argues that the extensive presence of Adamic materials in 2 Enoch has a polemical nature since it is related to the long-lasting competition between Adamic and Enochic traditions. The analysis shows that the polemics taking place in 2 Enoch involve a rewriting of "original" Adamic motifs and themes when the details of Adam's "story" are transferred to a new "hero," the seventh antediluvian patriarch. The features of Adam's story, his roles and offices, are used in 2 Enoch as the building blocks for creating the new, celestial identity of the elevated Enoch. In the course of these polemical appropriations, the elevated angelic status of the prelapsarian Adam, his luminosity, his wisdom, and his special roles as the king of the earth and the steward of all earthly creatures are transferred to the new occupant of the celestial realm, the patriarch Enoch, who, near the Lord's throne, is transformed into one of the glorious ones initiated into the highest mysteries by the Lord, becomes the "manager of the arrangements on the earth," and writes down "everything that nourished" on it. The investigation of Adamic polemics in 2 Enoch demonstrates that a number of important passages associated with early Jewish mysticism, such as the motif of the Divine Face in chapters 22 and 39, the future prominent role of Enoch-Metatron as the governing power on the earth, and his title "Youth," belong to the primary text, since they play a decisive role in Adamic polemics of the Slavonic apocalypse.
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Orlov, Andrei A. "ON THE POLEMICAL NATURE OF 2 (SLAVONIC) ENOCH: A REPLY TO C. BÖTTRICH." Scrinium 3, no. 1 (2007): 337–63. http://dx.doi.org/10.1163/18177565-90000161.
Full textAbstract:
Adam's story occupies a prominent place in 2 Slavonic (Apocalypse of) Enoch. The traditions pertaining to the first human can be found in all the sections of the book. In these materials Adam is depicted as a glorious angelic being, predestined by God to be the ruler of the earth, but falling short of God's expectations. The article argues that the extensive presence of Adamic materials in 2 Enoch has a polemical nature since it is related to the long-lasting competition between Adamic and Enochic traditions. The analysis shows that the polemics taking place in 2 Enoch involve a rewriting of «original» Adamic motifs and themes when the details of Adam's «story» are transferred to a new «hero», the seventh antediluvian patriarch. The features of Adam's story, his roles and offices, are used in 2 Enoch as the building blocks for creating the new, celestial identity of the elevated Enoch. In the course of these polemical appropriations, the elevated angelic status of the prelapsarian Adam, his luminosity, his wisdom, and his special roles as the king of the earth and the steward of all earthly creatures are transferred to the new occupant of the celestial realm, the patriarch Enoch, who, near the Lord's throne, is transformed into one of the glorious ones initiated into the highest mysteries by the Lord, becomes the «manager of the arrangements on the earth», and writes down «everything that nourished» on it. The investigation of Adamic polemics in 2 Enoch demonstrates that a number of important passages associated with early Jewish mysticism, such as the motif of the Divine Face in chapters 22 and 39, the future prominent role of Enoch-Metatron as the governing power on the earth, and his title «Youth», belong to the primary text, since they play a decisive role in Adamic polemics of the Slavonic apocalypse.
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Mayer, R. "KEY CONCEPTS AND CONNECTIONS BETWEEN SECTIONS OF THE SCHOOL ASTRONOMY COURSE." Standards and Monitoring in Education 12, no. 5 (2024): 46–52. http://dx.doi.org/10.12737/1998-1740-2024-12-5-46-52.
Full textAbstract:
The problem of identifying the key concepts of the school astronomy course and establishing intra-subject relationships between different sections of the course is analyzed. As result of the content analysis of the school astronomy textbook, 42 key concepts have been identified, the knowledge of which is of fundamental importance for the course assimilation. In order to determine the strength of intra-subject connections, the keyword lists are obtained for each section of the astrono-my course indicating the number of their uses, which are actually formalized models of the compared texts. Using special computer programs on ABCPascal, are cal-culated: 1) the cosine measure of proximity between any two sections; 2) the Dice measure that reacts to the presence of words in texts and does not take into account the number of word uses. The paradigmatic connection between different terms was taken into account, for example: Sun – star, Saturn – planet, etc. Matrices of proximity measures are obtained, and based on them are constructed: 1) the graph showing intra-subject connections between the astronomy textbook sections; 2) the graph that takes into account the «distances» between sections in a multidimensional semantic space. In order to assess the integration degree of various sections into the astronomy course, the average coefficients of semantic proximity of each section with other sections are calculated. It is found that their greatest values are in sections 3 (Motion of celestial bodies), 5 (Methods of studying celestial bodies) and 7 (Stars). They are close to each other and form the astronomy textbook core.
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Freudenthal, Gad. "The Medieval Astrologization of Aristotle's Biology: Averroes on the Role of the Celestial Bodies in the Generation of Animate Beings." Arabic Sciences and Philosophy 12, no. 1 (2002): 111–37. http://dx.doi.org/10.1017/s0957423902002059.
Full textAbstract:
How do the variegated forms of sublunar substances (the elements, homoeomerous substances, plants, animals) arise in prime matter? Averroes throughout his life believed that “a principle from without” was involved, but changed his mind over its identity. While in an early period of his life he maintained that all forms emanate from the active intellect, he later discarded that metaphysical notion and sought to develop a more naturalistic, astrologically inspired account, which identified the heavenly bodies as the source of sublunar forms. Comparing different versions of Averroean texts, this paper seeks to spell out how, in Averroes' view, the heavenly bodies generate forms in matter. Averroes claims that this is brought about by means of their “heats,” an answer that is however problematic seeing that in the Aristotelian cosmology the celestial realm is quality-less. The paper examines Averroes' ideas on the relationship between light and heat, concluding that the Commentator was unable to integrate the postulate that the heavenly bodies inform matter within his Aristotelian theory of matter.
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Blanes, Sergio, Fernando Casas, and Ander Murua. "Splitting methods for differential equations." Acta Numerica 33 (July 2024): 1–161. http://dx.doi.org/10.1017/s0962492923000077.
Full textAbstract:
This overview is devoted to splitting methods, a class of numerical integrators intended for differential equations that can be subdivided into different problems easier to solve than the original system. Closely connected with this class of integrators are composition methods, in which one or several low-order schemes are composed to construct higher-order numerical approximations to the exact solution. We analyse in detail the order conditions that have to be satisfied by these classes of methods to achieve a given order, and provide some insight about their qualitative properties in connection with geometric numerical integration and the treatment of highly oscillatory problems. Since splitting methods have received considerable attention in the realm of partial differential equations, we also cover this subject in the present survey, with special attention to parabolic equations and their problems. An exhaustive list of methods of different orders is collected and tested on simple examples. Finally, some applications of splitting methods in different areas, ranging from celestial mechanics to statistics, are also provided.
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Atmaja, Diyaa Aaisyah Salmaa Putri, Purbawati Purbawati, and Ida Rosanti. "Analysis Of The Supply And Distribution Of Islamic Public Assets From a Spiritual Management Perspective." Journal of Sustainable Transformation 2, no. 01 (2023): 30–35. http://dx.doi.org/10.59310/jst.v2i01.23.
Full textAbstract:
This research intends to uncover, explain and analyze the concept of Islamic thought from Sheikh Taqiyuddin an-Nabhani regarding the provision and distribution of public finances in Baitul Maal by taking the perspective of heavenly management. The research results reveal that Sheikh Taqiyuddin An-Nabhani's concept of supply and distribution management of public finances in Baitul Maal is essentially a revenue and expenditure concept that reflects the income and expenditure allocation of the caliphate state in accordance with the principles of Islamic religious law. General analysis shows that the concept of Baitul Maal in the thoughts of Sheikh Taqiyuudin An-Nabhani explains that Baitul Maal manages community assets on a state scale and emphasizes the role of Islamic political riayah 'ala syu'unil ummat (management of the affairs of the people) by dawlah and imam/caliph. Meanwhile, formal object analysis shows that the concept of Baitul Maal in the thoughts of Sheikh Taqiyuddin An-Nabhani contains values that fulfill the realm of Life is Place of Wealth as a domain in celestial/spiritual management.
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Rodas, Hilderman Cardona. "Colonialidad del poder y biopolítica etnoracial: Virreinato de Nueva Granada en el contexto de las Reformas Borbónicas." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 12, no. 2 (2017): 571–94. http://dx.doi.org/10.1590/1981.81222017000200017.
Full textAbstract:
Resumen Este texto analiza la relación entre Ilustración y Modernidad en el período de las Reformas Borbónicas de la corona española en el Virreinato de Nueva Granada durante la segunda mitad del siglo XVIII, para rastrear el vínculo entre la colonialidad del poder y el proyecto étnico y racial. Las Reformas Borbónicas tuvieron como objetivo el incremento de los ingresos reales, asegurar el control burocrático e incrementar la extracción de riquezas en la colonia. En este contexto se analizan algunos textos científicos de José Celestino Mutis que dan cuenta de la rejilla de saber de la historia natural desde donde se hace una minuciosa observación de los seres vivos para ser clasificados y ordenados según los diferentes modos de representación de la alteridad.
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Wajed, Zumaray, and Ezzatullah Saghar. "role of poetry and the poet's mission in the awakening of society." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 11 (2023): 20–30. http://dx.doi.org/10.55559/sjahss.v2i11.180.
Full textAbstract:
Poetry serves as a means of intergenerational communication by articulating the intricacies of existence, the human condition, and its representation through language, adeptly encapsulating the multifaceted dimensions of each. A poet can be seen as skilled artists who use the medium of poetry to offer individuals a well-suited approach to understanding and analysing the attitudes and behaviours prevalent throughout society. The poet's work mostly revolves around the topics of socialism and societal consciousness, wherein he discerns between virtuous and malevolent aspects and portrays society in an optimally favourable manner. This concept posits that the poet possesses a significant role to fill within society, namely, to rouse individuals to a state of awareness regarding the truth, to impel them towards virtuous actions, and to caution them against engaging in malevolent behaviours. The act of recounting this endeavour serves to underscore the significance of this issue. Based on the findings of this study, poetry serves as a mechanism for societal transformation through its capacity to understand the realities of existence and present them in a manner that accentuates their fragility and aesthetic appeal beyond their inherent nature. Poet initiates this transformation and motivates others to emulate their actions. The poet imbues vitality into the corporeal form, transmits visual impressions and panoramas from the terrestrial realm to the ethereal and celestial domains, and establishes a connection between the sphere of material existence and the realm that lies beyond. The objective of this study is to elucidate the role of poetry in facilitating societal awareness and its intended goal.