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Relevant bibliographies by topics / Christian anthropology

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Academic literature on the topic 'Christian anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 June 2025

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Journal articles on the topic "Christian anthropology"

1

Larmer, Robert A. "Christian Anthropology." Philosophia Christi 2, no. 2 (2000): 211–26. http://dx.doi.org/10.5840/pc20002232.

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Pańkowski, Jerzy. ""Contemporary” Christian Anthropology." Elpis : czasopismo teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku, no. 25-26 (2012): 117–32. http://dx.doi.org/10.15290/elpis.2012.25-26.09.

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Grisez, Germain. "Bioethics and Christian Anthropology." National Catholic Bioethics Quarterly 1, no. 1 (2001): 33–38. http://dx.doi.org/10.5840/ncbq20011173.

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Mclnerny, Ralph. "Christian Anthropology and Happiness." Ethics & Medics 19, no. 8 (1994): 1–2. http://dx.doi.org/10.5840/em199419813.

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Luneva, Anna A. "“Insiders” and “Outsiders” in Early Christianity in the Light of New Anthropological Theories." Chelovek 33, no. 1 (2022): 159. http://dx.doi.org/10.31857/s023620070019080-5.

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The article represents the problem of the development of early Christian anti-Judaism using the methods of Cognitive Science of Religion and Social Anthropology. This approach allows us to consider the early Christians anti-Jewish writings of 2nd — 3rd CE from another angle and to explain the reasons of emerging of anti-Judaism in a new way. In the works of early Christian authors Jews were always shown as “Others” (Outsiders) opposed to “Us” (Insides) — Christians. The image of Jew was stereotyped and passed through the Christian writings. Jews were characterized as deicides and apostates with worthless rites. They also caused troubles for Christians. At the same time Christians were depicted as new, eternal Israel, their New law replaced the Old law of Jews. For Christians “Us” were those, who rejected carnal sacrifices of Jews, circumcision and Shabbat day. Cognitive Science and Social anthropology explains humiliation of “Others” and exaltation of “Us”, pointing out that inter-group conflict emerge while groups have a common goal. At the same time, fear of “Other” makes inner-group connections stronger. Stereotypes and prejudices are the result of such inter-group communication. Stereotypes transmit, develop and strengthen within the group. Jewish-Christian relations of Antiquity are one of the examples of the conflict inter-group communication. Ancient anti-Jewish treatises demonstrate the growing of antipathy to Jews by Christians under the forming stereotypes.

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Alavi, Hamid Reza. "Islamic and Christian Educational Anthropology." Journal of Christian Education os-51, no. 3 (2008): 33–42. http://dx.doi.org/10.1177/002196570805100305.

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Halapsis, A. V. "Legal Roots of Christian Anthropology." Anthropological Measurements of Philosophical Research, no. 20 (December 28, 2021): 113–24. http://dx.doi.org/10.15802/ampr.v0i20.249592.

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Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods" (auspices). In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches (Catholic, Orthodox, Armenian, Coptic, etc.) the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" ("philosophical") lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question.

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Bassam, Nassif. "Personhood Revisited: Implications for Humanoids." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (2020): 27–43. http://dx.doi.org/10.24193/subbto.2020.2.02.

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"Technological innovations in Artificial Intelligence have reached a state where human-like robotics are endowed with rich personality and cognitive intelligence, able to engage emotionally and deeply with people. This progress in developing humanoids opens the way for a robot to obtain not just human, but superhuman attributes, such as omniscience and omnipotence, autonomy and self-awareness, freedom and interpersonality. On the other hand, this futurist situation could be considered as a possible threat to Christian anthropology, since it reaches a creation having the likeness of humanity that seem to retain a sense of personhood. This paper attempts to confront these challenges facing Christian theology today through first, revisiting Christian anthropology and the Patristic views on personhood, which look at a human being as an unfathomable mystery. Second, it presents the implications of this theology upon the arguments that consider humanoids as persons, showing that this postmodern issue is not just a crisis in anthropology, but also has its roots in a crisis in knowledge. Finally, this paper affirms that Christians are called to embrace science and technological progress. This can be done when rationalism is led by the intellect, the spiritual cognitive center of humankind. In doing so, humankind reaches epignosis, the correct or divine knowledge, the gift of true perception, or right discernment, which surpasses all rational human knowledge and algorithms, and directs all technological powers to God’s glory. Keywords: Orthodox Church, Patristics, Artificial Intelligence, Humanoids, Personhood, Christian Anthropology, Divine Knowledge"

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Kovács, Krisztián. "Homo digitalis – Homo medialis. Digitális média és keresztyén antropológia." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (2021): 59–78. http://dx.doi.org/10.24193/subbtref.66.2.03.

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Abstract. Homo Digitalis – Homo Medialis. Digital Media and Christian Anthropology. Digital media and virtual community existence define our present and our everyday life to such an extent and poses such new challenges that Christian ethics cannot escape the responsibility of guidance. However, it is not just a question of what ethical norms apply to the online space and appearance therein but also of how online identity redraws a person’s image of him-/herself and of the other. Can Christian ethics speak of homo digitalis and homo medialis without confronting Christian teaching about humans? The present study seeks to critically illuminate new phenomena in the digital world along the topoi of classical Christian anthropology (creation, divinity, alienation, shame, sin, fellow human beings). Keywords: media, digital lifestyle, virtuality, online identity, Christian anthropology

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Priest, Robert J. "Book Review: Anthropology for Christian Witness." International Bulletin of Missionary Research 22, no. 1 (1998): 35–36. http://dx.doi.org/10.1177/239693939802200111.

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Dissertations / Theses on the topic "Christian anthropology"

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Gray, J. P. "The Christian anthropology of M.-D. Chenu." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599620.

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Marie-Dominique Chenu OP (1895-1990) did not complete a full treatment of Christian anthropology, yet his writing demonstrates that such a theology of humanity was the basis of his historical, ecclesiological and socio-political theological writing. In the thousand and more articles and small number of monographs Chenu published, he foreshadowed outlines for a theology of history, a theology of matter and a theology of the world. This study attempts to show that underpinning all these was his principal project, a theology of humanity. The evidence for Chenu’s Christian anthropology is introduced in this thesis through his early study of the dynamic of human understanding and faith, then further developed in his theological reflection on humanity through actual human situations like industrialised work, human socialisation in the church, his theology of history, and the nexus of matter and spirit in humanity which for him informed the authenticity of human engagement in the world. Chenu employed these twentieth century concerns in dialectical tension with the pre-modern theological methodology of St. Thomas Aquinas, situating current struggles over society and individuality, immanence and transcendence in their broadest historical and philosophical contexts. Chenu’s theological anthropology is incomplete, particularly given his deficient examination of human sinfulness, due to his overarching optimistic attitude to humanity. Such a positive outlook appears unsatisfactory from a contemporary perspective, yet there is also something challenging in Chenu’s hope for humanity and the realisation of its potential in the full humanisation he finds inaugurated in the Incarnation and leading humanity towards God’s future. Chenu’s theology mostly avoided being relativised by modernity’s agenda and thereby resisted stagnation in only mid-twentieth century concerns. Across a range of contemporary theological topics, Chenu explored a Christian anthropology that articulated the experimental and concrete ‘history’ of human life in relation to faith.

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Power, David John. "The Christian anthropology of Augustine Baker's 'Holy wisdom'." Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/the-christian-anthropology-of-augustine-bakers-holy-wisdom(05feca5c-3449-4ae3-82d4-750a7afed593).html.

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Comensoli, Peter Andrew. "Recognising persons : the profoundly impaired and Christian anthropology." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6288.

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There are some human beings who live their lives at the extremes of the human condition because of some gross intellectual, cognitive, neurological, or developmental impairment to their human nature. The evidence from practices of care and concern towards such people – the profoundly impaired – suggests that they are acknowledged and respected as moral peers within the human community. Such pre-reflective intuitions and commonplace practices lend credence to the anthropological claim that the profoundly impaired are recognisably persons. Yet what might an argument in support of this intuition look like? How is it that the profoundly impaired are recognisably persons among fellow persons? This thesis is a theological response to that question. The presupposition underpinning the question is that there is something at stake for the humanity of the profoundly impaired in their being the particularly conditioned human beings that they are. There are, however, those who do not allow for the personhood of the profoundly impaired precisely because of the impaired condition in which they live their lives, and there are others who do uphold the personhood of the profoundly impaired precisely by sidelining their impairment. Peter Singer is representative of the first position. Christian theology can and should make an effective response to Singer’s challenge. An emerging field in Christian theology seeks to do so by proposing a distinct theology of disability that re-imagines Christian anthropology. The aim is to secure the humanity of the disabled without the condition of their humanity becoming an obstacle to their moral status within the community of persons. Key to this re-imagining is the adoption of a paradigm of inclusion towards the disabled. However, a critique will be offered of those theological re-imagined Christian anthropologies that centre on a paradigm of inclusion, and on a commitment to separating out the condition of the profoundly impaired from the question of their humanity. The Dutch Protestant theologian Hans Reinders proposes one such re-imagined anthropology in his recent major work, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics. His claim is that the humanity of the profoundly disabled cannot be secured by the traditionally held Christian doctrine of the imago Dei because that doctrine treats personhood as something intrinsic to human beings, thereby making it inaccessible to the profoundly disabled who do not have the personalising capacities of reason and will. Instead, he proposes ‘being chosen as a friend’ by God as the only way in which the humanity of the profoundly disabled can be secured, thereby rejecting an immanent reading of the imago Dei in favour of a transcending conception of friendship. This thesis will argue that Reinders’ anthropological project fails because his transcendent concept cannot do for the humanity of the profoundly disabled what it sets out to do. Consequently, a return will be made to that tradition of Christian anthropology centred on the imago Dei to see what may be retrieved from it, such that the condition under which the profoundly impaired live their lives is central to them being recognisably the persons that they are. This is a proposition which says that the personal presence of the profoundly impaired among other persons is not to be denied to them (contra Singer), nor only extended to them as a means of belonging (contra a paradigm of inclusion), nor simply eschewed of them so that they may thereby be included by other means (contra Reinders). In placing the doctrine of the imago Dei at the heart of the creaturely life of human beings, the Catholic Church has made this doctrine the structural centre of any theological account of the personhood of the profoundly impaired. It will be the positive task of this thesis to uncover the theological import of this Catholic anthropological imagination. The two authors most significantly engaged with in undertaking this task will be C S Lewis and Josef Pieper.

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Nnadozie, Edmund. "Catholic Church, Nigerian face toward a Nigerian Christian anthropology /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0831.

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Bebis, Vassilios Evagelou. "The anthropology of St. Irenaios, Bishop of Lyon." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Bai, Joseph Hongzhang. "Being Christian in Chinese context| New Junzi, new Christian." Thesis, St. Thomas University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3560390.

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<p>Contemporary Chinese Christians seek a new way of becoming authentically Chinese Christians. Christians in Chinese Confucian cultural context have experienced a tension of being both authentically Chinese and Christian. Through the practical theological method by following theology of inculturation, this dissertation aims to find a new way of being authentically Chinese and Christian. Confucianism offers a way of being authentically Chinese person who is a Junzi. Becoming Junzi is the first crucial step for becoming authentically Chinese Christians. Contemporary Catholic theologian Catherine M. LaCugna’s Trinitarian theological insight delineates a model of becoming an authentically Christian who is a Trinitarian Christian. By valuing both Chinese Confucian traditional teachings about being Junzi and Christian teachings about being Trinitarian Christian, this dissertation helps contemporary Chinese Christians to bridge the tension of being both authentically Chinese and Christian, and to find a new way of becoming both authentically Chinese and authentic Christian. This new way of being a Chinese Christian is defined in this work as a Trinitarian Junzi. </p><p> Becoming a Trinitarian Junzi is a new way of being Chinese as well as being Christian in the Chinese context. The concept creates an understanding for Chinese people to participate in the life of the Triune God; it also reminds Christians to cherish the values of all of God’s people and creations. Becoming a Trinitarian Junzi opens the horizon and vision of being Chinese in the light of Christianity; it also offers inspiration and imagination about being Christian in a new way through dialoguing with every local culture and beyond. </p>

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Wooley, Matthew D. "How new is the Christian? a closer look at Paul's description of the tension in the Christian life /." Online full text .pdf document, available to Fuller patrons only, 2003.

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Image, Isabella Christine. "The anthropology of Hilary of Poitiers." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4ccc22e2-5831-47b6-9413-9dac5b77ca3f.

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This thesis examines the theology of the fourth-century bishop, Hilary of Poitiers, concentrating particularly on two commentaries written at different times in his life. The thesis starts by examining the texts, and demonstrates that Hilary's commentary on Psalm 118 is loosely speaking a translation of Origen; by comparing both authors with Ambrose, the relationship between Origen and Hilary appears much closer than previously thought. The main body of the thesis examines Hilary's anthropological theology. Three chapters look at created human nature, looking at the relationship between body and soul, human nature as imago dei, and the extent to which human nature can be treated as a platonic universal. The general conclusion is that Hilary is not particularly platonic, and at this stage is not particularly stoic either, but rather is eclectic in his choice of philosophical ideas. The influence of Origen is clear but Hilary only uses Origen's theology critically. There follow four chapters on the Fall and its impact, focussing particularly on its effects on human nature. In particular it is shown that Hilary presages Augustine's teaching of the fallen will; in Hilary the Will is described as being in thrall to her mother-in-law Disobedience. Another human malady is the effect of the passions or emotions, where Hilary is influenced by Stoic ideas of the process of human action; nevertheless, concepts such as apatheia or the propatheiai do not appear in his work. These constraints on human action point towards Hilary's theology of original sin; indeed he appears to be the first author to use the phrase peccata originis in this sense. In the concluding chapter, Hilary's place in the continuum between Origen and Augustine is demonstrated; at very least, original sin cannot be called an African doctrine, since it first is named by Hilary, a Gaul.

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Browne, Herman Beseah. "Theological anthropology a dialectic study of the African and liberation traditions /." London : Avon Books, 1996. http://catalog.hathitrust.org/api/volumes/oclc/39299396.html.

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Ménonville, Siena-Antonia de. "Image in decency : an anthropology of Christian Orthodox image production in Ethiopia today." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCB221.

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La recherche présentée dans cette thèse a pour objet les producteurs d'images dans l'Éthiopie chrétienne orthodoxe contemporaine et la manière dont ils sont perçus. Ce travail s'inscrit à la croisée de l'anthropologie de la religion, de l'image et de la morale. J'argumenterai que les images servent d'articulation à un réseau de rapports sociaux complexes et qu'elles deviennent en retour les objets d'un discours moral ambivalent. Leur dimension spirituelle place leurs producteurs au cœur d'un tissu d'interactions avec le visible, l'invisible, le matériel et l'immatériel. L'étude des images et de leur production nécessite ainsi un examen du contexte social qui- nous le verrons- à la fois les condamne, les dissimule et leur donne leur sens. Le terrain de cette recherche est réduit à deux types de producteurs d'image : le peintre de l'EOTC (l'Église chrétienne orthodoxe éthiopienne) et le créateur d'images talismaniques appelé debtera. Je soutiendrai que si ce dernier est particulièrement l'objet d'un discours moral ambivalent, c'est avant tout que les images qu'il produit entrent en relation avec le domaine du spirituel dans le but de traiter les souffrances physiques et les problèmes liés à des affects comme la jalousie, la haine et certains désirs. Les affects dont il est question ici ont en commun d'être moralement condamnés et exclus du domaine de l'Église. Je soutiendrai que ces affects particuliers nécessitent un objet- ici, le talisman- pour pouvoir être exprimés. Enfin, dans cette recherche, l'étude des rapports complexes entretenus avec l'objet-médiateur, d'une part, et son producteur, d'autre part, se fera à travers l'examen d'une donnée particulière : le « gossip », c'est-à-dire l'ensemble des discussions informelles, ragots, opinions partagés et exprimés spontanément<br>This dissertation is a study of Orthodox image-producers and how they are perceived in Ethiopia today. Its central thesis is that the image-producer creates objects that not only mediate relationships and exercise social power or agency, but also have the capacity to incite a moral discourse. Images in this context can have a spiritual impact that entangles their producers in a web of relationships with the visible, invisible; the material and immaterial: they necessitate an examination of the social agency that defines and obscures them. The focus of this study is restricted to two types of image-producer: the Ethiopian Orthodox Tewahedo Church painter and the creator of talismanic images (known as a debtera). I argue that the debtera is perceived to be more morally problematic than the church painter because his images are intended to interact in the spiritual realm to treat certain forms of physical and emotional suffering. The kinds of emotions that a talismanic image treats however are "socially reprehensible" (eschewed by official Church doctrine, and as such condemned morally) as are those who interact with these emotions through image production- the debtera. I situate this thesis at the crossroads of the anthropology of religion, imagery and morality. Here, personhood, relationships and the dialogue between materiality and immateriality must be taken into account. This dissertation's intent is to articulate some of the nuances in object-mediated social relations that are made apparent through gossip. I stipulate that, in this culture, certain officially proscribed emotions require objects (such as the talismanic images) to be expressed. As a consequence of this proscription, the image-producer responsible for the creation of that object is subject to moral opprobrium. In a sense, given the full range of human conduct and emotions, the strict limits that the Ethiopian Orthodox Tewahedo Church places on what is acceptable in these realms creates a vacuum in which the proscribed conduct and emotions must be expressed in the shadows of the Church. And because of the particular importance this culture places on the image as the instrument that acts in these domains, the debtera and the talisman achieve a centrality that rivals that of the Church-sanctioned image producers

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Books on the topic "Christian anthropology"

1

Anthropology for Christian witness. Orbis Books, 1996.

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Guevin, Benedict. Christian anthropology and sexual ethics. University Press of America, 2002.

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Joyce, Ridick, and Imoda Franco, eds. Anthropology of the Christian vocation. Gregorian University Press, 1986.

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Comblin, José. Being human: A Christian anthropology. Burns & Oates, 1990.

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1927-, Mayers Marvin Keene, ed. Cultural anthropology: A Christian perspective. 2nd ed. Academie Books, 1988.

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The Christian vision of humanity: Basic Christian anthropology. Liturgical Press, 1991.

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Retrieving the human: A Christian anthropology. Orbis Books, 1990.

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Williams, Paris Jenell, ed. Introducing cultural anthropology: A Christian perspective. Baker Academic, 2011.

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Pannenberg, Wolfhart. Anthropology in theological perspective. Westminster Press, 1985.

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Mahan, Susan M. Thrift. The Christian anthropology of Julian of Norwich. University Microfilms International, 1988.

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Book chapters on the topic "Christian anthropology"

1

Buijs, Martijn. "Schelling’s Pauline Anthropology." In Scripture, Tradition, and Reason in Christian Ethics. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25193-2_7.

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Arthur, James. "Christian anthropology and Aristotle's character ethics." In A Christian Education in the Virtues. Routledge, 2021. http://dx.doi.org/10.4324/9781003141877-2.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in Christian Psychotherapy." In Christian Psychotherapy in Context. Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-10.

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Hanks, William F. "Language in Christian Conversion." In A Companion to the Anthropology of Religion. John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118605936.ch21.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in the Christian Tradition." In Christian Psychotherapy in Context. Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-8.

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Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. "Biblical Anthropology and Axiology in Christian Mental Health." In Christian Psychotherapy in Context. Routledge, 2019. http://dx.doi.org/10.4324/9781351235143-9.

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Waitz, Carl, and Theresa Clement Tisdale. "Eastern Orthodox Christian theology." In Lacanian Psychoanalysis and Eastern Orthodox Christian Anthropology in Dialogue. Routledge, 2021. http://dx.doi.org/10.4324/9781003214359-4.

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D’Souza, Mario. "The Christian University and an Anthropology for Adulthood." In Christian Faith, Formation and Education. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62803-5_4.

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McCloskey, Deirdre Nansen. "God’s Work in the World: The Deep Compatibility of Real Liberalism with Any Abrahamic Religion." In Relational Anthropology for Contemporary Economics. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84690-9_5.

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AbstractI propose, in brief, an intimate, perhaps desirable, but anyway necessary, connection between free will in Abrahamic theology and free action in liberal ideology. The economy, its work, its consumption, even its banking, are not inconsistent with a Christian life if achieved by free will. That is to say, contrary to a century-long supposition among theologians and their enemies, belief in a just and loving God does not entail socialism. The Christian gospels and many a Christian theologian attack wealth, surprisingly harshly by the standards of the rest of the world’s religious canon. It is not surprising, therefore, that in the nineteenth century, a bourgeois but Christian Europe invented the idea of socialism. But statism is by no means necessary for a Christian community. I gesture here towards a much longer case made earlier and recently by me and other Christian admirers of commercially tested betterment. The great liberal era was brief, from 1776 to 1848. It established freedom of religion. But freedom is freedom is freedom. A free-willed person should be, in God’s eyes, free from human interference in religion and behavior and business.

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Hopwood, Keith. "17. CHRISTIAN-MUSLIM SYMBIOSIS IN ANATOLIA." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-002.

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Conference papers on the topic "Christian anthropology"

1

Enasoae, Iosif. "THE CHRISTIAN FAMILY PROMOTES THE ESSENTIAL HUMAIN CHRISTIAN VALUES." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.028.

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Enasoae, Iosif. "THE HUMAN LOVE - SOLIDARITY AND CHRISTIAN CHARITY." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.030.

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Tuca, Nicusor. "A PHILOSOPHICAL PERSPECTIVE ON THE CHRISTIAN ORTHODOX HYMNOGRAPHY." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.088.

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Balan, Corneliu Dragos. "VALENCES OF FREEDOM IN PHILOSOPHY AND CHRISTIAN THEOLOGY." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.117.

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Vasile, Adrian. "THE CHRISTIAN APOLOGIST ATTITUDE TOWARDS PHILOSOPHY OF THEIR TIME." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.109.

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Meijuan, Zhao, Ang Lay Hoon, Florence Toh Haw Ching, and Sabariah Md Rashid. "Translating space from Chinese to English: A Case Study of Cao Wenxuan’s Bronze and Sunflower." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.5-2.

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Abstract:

Translated children’s works from English to Chinese have flooded China unprecedentedly since the end of the 19PthP century. However, there is a discrepancy in the translation of Chinese children’s works into the English language. This is maybe because western scholars are still largely ignoring Asian texts for young readers. Therefore, the research aims to fill the gap in the scholarship by studying the translated Bronze and Sunflower, which is a renowned work written by the Chinese first Hans Christian Anderson winner Cao Wenxuan, from the aspect of narrative space. A qualitative approach is adopted to compare the similarities and differences of narrative space between the source text and the target text. The samples will be taken from Cao Wenxuan’s Bronze and Sunflower and its English translation. The textual analysis is illuminated through the narratological framework, which is based on three-layered space: The topographic level, the chronotopic level and the textual level. The study explores how narrative space is constructed in the process of translating Bronze and Sunflower. It is hoped that the findings of the study will show how space is created in a different languagea, and that the translator prefers to change the narrative space rather than keeping the same spatial structure in the target text.

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Omar, Asmah Haji. "The Malay Language in Mainland Southeast Asia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.16-1.

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Abstract:

Today the Malay language is known to have communities of speakers outside the Malay archipelago, such as in Australia inclusive of the Christmas Islands and the Cocos (Keeling) Islands in the Indian Ocean (Asmah, 2008), the Holy Land of Mecca and Medina (Asmah et al. 2015), England, the Netherlands, France, and Germany. The Malay language is also known to have its presence on the Asian mainland, i.e. Thailand, Cambodia, and Vietnam. As Malays in these three countries belong to a minority, in fact among the smallest of the minorities, questions that arise are those that pertain to: (i) their history of settlement in the localities where they are now; (ii) the position of Malay in the context of the language policy of their country; and (iii) maintenance and shift of the ancestral and adopted languages.

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