Relevant bibliographies by topics / Divine right of kings

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Divine right of kings'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Divine right of kings.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Divine right of kings"

1

BURGESS, GLENN. "The Divine Right of Kings Reconsidered." English Historical Review CVII, no. CCCCXXV (1992): 837–61. http://dx.doi.org/10.1093/ehr/cvii.ccccxxv.837.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Olanipekun, Victor Olusola. "Between divine right monarchy and natural freedom of mankind." Studia philosophica, no. 2 (2022): 27–44. http://dx.doi.org/10.5817/sph2022-2-3.

Full text
Abstract:
The paper examines Robert Filmer's arguments in defence of the divine right of kings in Patriarcha, or The Natural Power of Kings. Filmer argues that human beings are not born free by nature and, as a result, are expected to obey the kings/monarchs absolutely without questioning, due to the arbitrary power and the divine right bestowed upon the kings. This position defended by Filmer is antithetical to the notion of natural freedom of mankind defended by John Locke and other social contract theorists. Contrary to Filmer's view, this paper suggests that Filmer exaggerated the power of kings. In this paper, I wish to critically examine Filmer's arguments with which he supported his claim. The paper argues against Filmer's divine right monarchy for the following reasons: (i) it lacks rational justification, (ii) it was founded on misinterpretation of the scriptures, and (iii) it fails to address the atheists' question. In the final analysis, the paper concludes with the argument that the question of mutual exclusivity of the concepts in the discussion rests upon manifest misinterpretations of divine right and the natural freedom of mankind.
APA, Harvard, Vancouver, ISO, and other styles
3

Endre, Sashalmi. "Az isteni jogalaptól a népszuverenitásig." PONTES 4 (October 20, 2021): 228–49. http://dx.doi.org/10.15170/pontes.2021.04.01.11.

Full text
Abstract:
The study intends to present the main features of the political doctrine commonly called by contemporaries the ‘divine right of kings’ in seventeenth-century England, and its transformation brought on by the ‘glorious revolution’ of 1688. The new version of the doctrine was named ‘divine right of providence” (G. Straka) and it was refl ected not only in written sources, the Bill of Rights included, but also in the change of the iconography of coronation coins. However, by 1714, the growth of the power of parliament led to a new perception of the right to the throne: popular sovereignty replaced divine will, which caused a major change in the imagery of coronation coins. Henceforward, for the rest of the century, in coronation coins power was conferred on the ruler not by the act of the Almighty but by the hand of the female allegorical figure of Britannia.
APA, Harvard, Vancouver, ISO, and other styles
4

Soyinka, Wole. "Power and Creative Strategies." Index on Censorship 17, no. 7 (1988): 7–9. http://dx.doi.org/10.1080/03064228808534483.

Full text
Abstract:
The ‘divine right of kings’ which ended with the decapitation of crowned heads of Europe several centuries ago, has — need I state the obvious? — been replaced by the ‘divine right of the gun’ on this continent. We must now invite all our dictatorships, under no matter what camouflage, and however comparatively civilianised and domesticated they are — to set a definitive date within this century for the abandonment of this denigration of our popular will
APA, Harvard, Vancouver, ISO, and other styles
5

Orr, D. Alan. "‘God's hangman’: James VI, the divine right of kings, and the Devil." Reformation & Renaissance Review 18, no. 2 (2016): 137–54. http://dx.doi.org/10.1080/14622459.2016.1191828.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Kozlowski, Gregory. "Imperial Authority, Benefactions and Endowments (Awqāf) in Mughal India." Journal of the Economic and Social History of the Orient 38, no. 3 (1995): 355–70. http://dx.doi.org/10.1163/1568520952600425.

Full text
Abstract:
AbstractIslamic theology grants temporal rulers no divine right to command. Muslim kings have often tried to win a kind of legitimacy by offering various kinds of patronage to religious notables. In the Mamluk, Ottoman and Safavi states, endowments (Awqāf) were the most common form of benefaction. The Timurids of India, however, favored other forms of grants. They did so, in part, to adjust to religious centers and networks of learned/holy men established by the Muslim rulers who had preceded them.
APA, Harvard, Vancouver, ISO, and other styles
7

Lopes, Marcos Antônio. "DE DEUS AO REI: O DIREITO SAGRADO DO MANDO (IMPLICAÇÕES TEOLÓGICO-RELIGIOSAS NA TEORIA POLÍTICA MODERNA)." Síntese: Revista de Filosofia 37, no. 118 (2010): 215. http://dx.doi.org/10.20911/21769389v37n118p215-226/2010.

Full text
Abstract:
Na perspectiva dos cruzamentos e fusões de culturas políticas diversas que se processaram no curso de uma longa história, este artigo analisa aspectos da inovação doutrinal legitimadora do Estado monárquico no século XVII. Tal inovação é representada, fundamentalmente, pela teoria do direito divino dos reis, teoria que deve ser contraposta a um status social da realeza moderna que há muito era reconhecido na prática por seus súditos.Abstract: Based on the crossing and merging of the various political cultures that occurred in the course of a long history, this article analyzes aspects of the doctrinal innovation legitimizing the Monarchic State in the XVIIth Century. Fundamentally, such an innovation is represented by the theory of the divine right of kings, which must be opposed to a social status of modern kingship that, in practice, had long been acknowledged by the kings’ subjects.
APA, Harvard, Vancouver, ISO, and other styles
8

PADLEY, KENNETH. "Rendering unto Caesar in the Age of Revolution: William Sherlock and William of Orange." Journal of Ecclesiastical History 59, no. 4 (2008): 680–96. http://dx.doi.org/10.1017/s0022046908005903.

Full text
Abstract:
The events of 1688–9 forced English clergy to re-examine their understanding of the Divine Right of Kings. One solution was to distinguish between de facto and de iure kingship and maintain dual loyalty to James and William. Another involved shifting from ‘legitimist’ arguments towards a more immediate view of Providence. William Sherlock expounded both positions between 1689 and 1690. This article uses under-utilised manuscripts to show how, why and when his thought moved away from de iure and towards de facto expressions of Divine Right and hence became a cause célèbre for the Orange regime and a nightmare for the non-jurors.
APA, Harvard, Vancouver, ISO, and other styles
9

Ha, Jai-Hong, and Mikung Park. "The Rule of Law in Macbeth: Shakespeare's Critique of the Divine Right of kings." Journal of English Studies in Korea 37 (December 31, 2019): 169–208. http://dx.doi.org/10.46562/ssw.37.6.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Dickson, D. Bruce. "Public Transcripts Expressed in Theatres of Cruelty: the Royal Graves at Ur in Mesopotamia." Cambridge Archaeological Journal 16, no. 2 (2006): 123–44. http://dx.doi.org/10.1017/s0959774306000084.

Full text
Abstract:
The interpretation of the Royal Graves at Ur, Mesopotamia, by their excavator, Sir Leonard Woolley, has long been accepted. Woolley implies that the people sacrificed along with the dynasts went willingly to their deaths out of loyalty, devotion, and faith in the dead monarchs; but other interpretations are plausible. One is that these graves are the remains of dramas portraying a ‘public transcript’ played out in a public theatre of cruelty staged by rulers claiming divine status. State power united with supernatural authority can create extraordinarily powerful ‘sacred or divine kingdoms’; but ‘sacred’ or ‘divine’ kings need continuous contact with the supernatural and affirmation of their divinity. They are obliged to practise acts of public mystification, of which the Royal Graves appear to be examples. Ur's kings may indeed have been strong and their subjects loyal, but it is equally likely that they were weak and vulnerable and that they practised ritual sacrifice to terrorize a restive citizenry and convince themselves and others of their right to rule. Other examples of public transcripts made manifest in state-sponsored theatres of cruelty confirm that the Royal Graves at Ur are not unique but represent a phenomenon of wider historical generality.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Divine right of kings"

1

Kim, Jeong Bong. ""Come out after Saul and after Samuel!" a case for tex[t]ual analysis of 1 Samuel 11:1-11 /." Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-140956/.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Vincent, Schneider Robert J. "Vincenti Belvacensis De morali principis institutione." Turnholti : Brepols, 1995. http://catalog.hathitrust.org/api/volumes/oclc/32647198.html.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Kottemann, Kathrin. ""Let heaven kiss earth!": The Function of Humanism and Animism in Shakespeare's Richard II and Henry IV, Parts I and II." ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/999.

Full text
Abstract:
As Shakespeare composed the three history plays discussed here, English culture faced a shift in its dominant belief system from an animistic perspective that valued nature and superstition to a humanistic perspective based on reason and personal relationships. In Richard II, Shakespeare creates characters that fall on either side of this divide, and he shows humanism triumph over animism when Henry deposes Richard. In 1 Henry IV, Shakespeare shows that this binary is not so easily reconciled, and Hal (the future Henry V) creates a dual nature that subsumes the tenets of both animism and humanism. After the death of his father and his rejection of Falstaff in 2 Henry IV, Hal demonstrates that the only solution to the humanism/animism debate is to entirely reject the tenets of both and, instead, blend the two viewpoints together. The result is a newly formed conception of kingship and a hero-king.
APA, Harvard, Vancouver, ISO, and other styles
4

Wetter, Ingo. "Hochstifte als mittelalterliche Verkehrszentren : Regalien und Regaliennutzung am Beispiel von Augsburg und Konstanz /." Hamburg : Kovač, 2005. http://www.verlagdrkovac.de/3-8300-1679-4.htm.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Amor, Maryann. "The functions of invocations of YHWH in 1 Kings 1-2." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/26017.

Full text
Abstract:
In 1 Kings 1-2 King David’s impending death divides the monarchy over which of his two sons, Adonijah or Solomon, should be the future king. At this pivotal moment one might expect YHWH to reveal who should take over after David, as YHWH had done before (1 Sam 9:1-10:1; 16:1-13); however, YHWH is silent and the human characters take the lead. Nevertheless, YHWH has not disappeared completely from 1 Kings 1-2 because, as the narrative unfolds, YHWH is invoked twenty-four times. Although this language has drawn some attention, with scholars arguing that it either adds theological validation to the characters’ actions or re"ects a theological perspective that assumes that YHWH acts behind the scenes, there is more that might be said regarding its function in the narratives. In this study, I adopt narrative criticism to undertake a close reading of 1 Kings 1-2 that pays particular attention to how characters and the narrator use invocations of YHWH and the events in the plot that prompt or result from this language. I argue that invocations of YHWH have a number of functions in 1 Kings 1-2, with the function of characters’ invocations being particularly dependent on the identities of the characters, their relationships, and the narrative contexts in which they participate.
APA, Harvard, Vancouver, ISO, and other styles
6

Hurt, Russell L. "The devil kings in medieval Daoism: A study of the "Most High Dongyuan Scripture of Divine Spells"." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442961.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Goswell, Gregory Ross. "For my eyes have seen the King: kingship, human and divine, in the Book of Isaiah with special reference to Isaiah chapters 36-39." Thesis, The University of Sydney, 2001. http://hdl.handle.net/2123/18995.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Demus, Duana. "A composer by divine right a performance guide to Harry Burleigh's Saracen songs and Five songs of Laurence Hope /." Diss., Restricted to subscribing institutions, 2004. http://proquest.umi.com/pqdweb?did=790244721&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Omirova, Dana. "This Prison Where I Live: Authority and Incarceration in Early Modern Drama." Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99086.

Full text
Abstract:
The image of the prison looms large in early modern literature. By the sixteenth century, the prison was as much a part of everyday life as the public theatre. Although scholars have recently focused on the prison as a cite of cultural production, the depictions of fictionalized prison have not received much attention. Early modern drama in particular frequently resorts to prison as the setting for political struggle, inviting further discourse on authority and its sources. In this thesis, I argue that the prison's liminality allows early modern playwrights to explore the nature of royal privilege. I analyze Marlowe's Edward II, Shakespeare's Richard II, Shakespeare's The Tempest, and Fletcher's The Island Princess through the cultural and historical lens of imprisonment, determining that the prison is a space where relations and power dynamics between the king and his subjects can be questioned and subsequently condemned, upheld, or transformed.<br>Master of Arts<br>Much like modern art and popular culture, sixteenth-century English drama comments on both everyday life and political climate of its time. One image that appears frequently in the works of Shakespeare and his contemporaries is the prison. In many plays, the prison appears as a crucial backdrop for political struggle. Setting the action within a prison allows the playwright to ask a series of questions regarding the nature of authority and privilege. In this thesis, I analyze Marlowe's Edward II, Shakespeare's Richard II, Shakespeare's The Tempest, and Fletcher's The Island Princess, focusing on the figure of the royal prisoner.
APA, Harvard, Vancouver, ISO, and other styles
10

Vahey, Katherine Erin. "Life, liberty, and the pursuit of a divine symbol: Examining the right to life movement according to Paul Tillich's theology." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442907.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Divine right of kings"

1

A, Butler John. James I and divine right. Renaissance Institute, Sophia University, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Jones, David Martin. Conscience and allegiance in seventeenth century England: The political significance of oaths and engagements. University of Rochester Press, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Squilloni, Antonella. Il concetto di "regno" nel pensiero dello Ps. Ecfanto: Le fonti e i trattati [Peri basileias]. L.S. Olschki, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Sorval, Gérard de. La voie chevaleresque et l'initiation royale dans la tradition chrétienne. Dervy, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Uspenskiĭ, Boris Andreevich. Car i Bóg: Semiotyczne aspekty sakralizacji monarchy w Rosji. Państwowy Instytut Wydawniczy, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Åqvist, Gösta. Kungen och rätten: Studier till uppkomsten och den tidigare utvecklingen av kungens lagstiftningsmakt och domsrätt under medeltiden. Institutet för rätthistorisk forskning, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Rodríguez, Campomanes Pedro. Escritos regalistas. Junta General del Principado de Asturias, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Roquette, Eugène. De la monarchie et de la République. [Association mémoire des Bourbons], 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

name, No. Piety and politics: The dynamics of royal authority in Homeric Greece, biblical Israel, and old Babylonian Mesopotamia. William B. Eerdmans Publishing Company, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Asch, Ronald G. Sacral kingship between disenchantment and re-enchantment: The French and English monarchies 1587-1688. Berghahn Books, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Divine right of kings"

1

Range, Matthias. "Dei gratia and the ‘divine right of kings’." In The Routledge History of Monarchy. Routledge, 2019. http://dx.doi.org/10.4324/9781315203195-8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Nongkynrih, Kynpham Sins. "The Divine Origin, but Not Right, of Khasi Kings." In Black Magic, Witchcraft and Occultism. Routledge, 2023. http://dx.doi.org/10.4324/9781003405764-18.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Hadfield, Andrew. "Malcolm in the Middle: James VI and I, George Buchanan and the Divine Right of Kings." In Shakespeare, Spenser and the Matter of Britain. Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230502703_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Rowley, Charles K., and Bin Wu. "The Demise of the Divine Right of Kings, the Decline of Monarchic Power, and the Rise of Parliament, 1689–1775." In Britannia 1066-1884. Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-04684-6_5.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Bergengruen, Maximilian. "Vom Geist der Strafe. Andreas Gryphius’ Carolus Stuardus und die englischen Debatten über den Tod Karls I." In Neues von der Insel. Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-66949-5_17.

Full text
Abstract:
ZusammenfassungThis essay takes as its starting point the debates for and against the death sentence against the English King Charles I in Andreas Gryphius’ ‘Carolus Stuardus.’ These debates were originally conducted in England, but, not least through various translations, had an impact on and throughout Europe. The focus of this essay is the interchangeability of arguments regarding the divine legitimacy of rule claimed by both the royal and independente positions. Led in ‘Carolus Stuardus’, at least on the royal side, by the ghosts (of the past), this debate is a central one. These spirits, a central theme in Gryphius’ theatrical works, demand divine vengeance for Charles’ death. However, this claim is made ‒ unlike by Charles, who claims an imitatio Christi for himself ‒ only on the basis of the Mosaic law of talion, which the opposite side also claims for itself with the same arguments, only directed the other way around. Therefore, the whole undertaking, especially clearly in the B-version, leads into aporia: There are two groups of spirits facing each other, which seek revenge with equal right, but which thus, in the sense of the legal concept of the early modern period reconstructed in the essay, can only be private, but not divine punishment. The search for the spirit, i.e., the legitimation of punitive punishment thus ends, at least in this particular case, in nothingness.
APA, Harvard, Vancouver, ISO, and other styles
6

O’Brien, Glen. "The Divine Right of Rulers." In John Wesley's Political World. Routledge, 2022. http://dx.doi.org/10.4324/9781003227496-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Scruton, Roger. "The Right Divine to Govern Wrong." In Untimely Tracts. Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-09419-6_55.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Nenner, Howard. "Kings by Law, Lineal Succession, and Undoubted Right." In The Right to be King. Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-12952-2_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Walker, Julia M. "1620–1660: The Shadow of Divine Right." In The Elizabeth Icon: 1603–2003. Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230288836_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Rowley, Matthew, and Marietta van der Tol. "James I, Speech on Divine Right Kingship (1609)." In A Global Sourcebook in Protestant Political Thought, Volume I. Routledge, 2024. http://dx.doi.org/10.4324/9781003247531-137.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Divine right of kings"

1

Dimitrijević, Milan S. "O NOVČARSTVU KRALjA MILUTINA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.413d.

Full text
Abstract:
Serbian medieval coinage has a great number of species and variants, with interesting and imaginative representations. The first Serbian medieval coins ap- peared during the reign of King Radoslav (1228-1234), and were coined by dif- ferent kings, nobles and towns during around 230 years, until the last ones, dur- ing the reign of Lazar Djurdjević (1456-1458). King Milutin's monetary emis- sions were numerous during his long and successfull reign from 1282 to 1321. Concerning his coinage there are some uncertainties in attribution of some coins. Additionally, exist different divisions of his coinage in species. Sergije Dimi- trijević (2001) divides King Milutin's coinage in 13 species and 47 subspecies, describing 104 coins in his Catalogue. Vujadin Ivanišević (2001) enumerates ten basic species and Miroslav Jovanović (2001) divides Milutin's coinage in 17 species. Additionally, uncertain is and the coinage of Milutin's father King Uroš I. Dimitrijević (2001) attributes to him three species and describe 74 coins while Ivanišević (2001) all these coins attributes to Milutin and includes in the men- tioned ten species. On the other hand, Jovanović (2001) include these three spe- cies in the coinage of King Dragutin. There is not even a single opinion what is obverse and what reverse of the coin. Dimitrijević (2001) and Jovanović (2001) adopt traditional view that obverse is the side where is represented the king who issued the coin while Ivanišević (2001), following the Byzantine tradition, takes the side where the Jesus Christ is presented like obverse. In this contribution, we present rich and diversiform coinage of King Milutin. Special attention will be paid on a dinar of King Milutin, with the sitting ruler. In the right hand he has a straight sword, and in his left a banner. On the back is the queen sitting on the throne and holding a lilium (Dimitrijević, 1976, 2005). Dimitrijević (2006) thought that this is the most beautifull coin of King
APA, Harvard, Vancouver, ISO, and other styles
2

Yang, Zhihui. "Religious covenant: interpretation of faith in the utilitarian rationality-alliance between divine right and human right." In 2017 International Conference on Sports, Arts, Education and Management Engineering (SAEME 2017). Atlantis Press, 2017. http://dx.doi.org/10.2991/saeme-17.2017.39.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Flores, Patricia Andrea S., and Marjualita Theresa T. Malapo. "Road to Damascus: A Narrative Inquiry on Transformation Stories of Formerly Convicted Notorious Criminals Adhering to Christian Faith." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.007.

Full text
Abstract:
Abstract Serial killers, rapists, terrorists, and other notorious criminals are often labeled "criminals forever." Recovery for this group is unusual, according to post-positivist studies. However, positive spiritual psychology says differently. In Christian theology, Saul, a notorious mass murderer, went to Damascus and became Paul, a righteous man. Hence, this study unraveled the breakthrough stories of real-life Pauls, or formerly convicted notorious criminals before, during, and after adhering to the Christian faith. Through narrative inquiry, ten purposively selected samples were assessed through Psychology's triad of affect, behavior, and cognitions (ABC). Thematic analysis revealed that participants were chronic malefactors with vile and remorseless compulsions for victimization before adhering to the Christian faith. Egotistical convictions drove their actions. Uniformly, a similar epiphany occurred through their spiritual encounters with the Divine. From then on, they insouciantly live with rectitude, compassion, and selfless credo, which is deemed undoable with their willpower but doable with God's might. The revolutionary study reveals that individuals repented, resisted compulsions, repaired harms, and recovered right after being changed, contrary to nonlinear relapses of recidivists. The study highlights the penumbra that "change can happen even to the worst of the wicked." No matter how notorious one can be, the power of spirituality can transcend beyond human understanding onward the inner workings of the mind, body, and spirit. Based on these results, the research suggests studying Quantum Change, an underutilized concept in psychology. Still, it has been linked to effective holistic transformations. KEYWORDS: Transformation, Quantum change, epiphany, notorious criminals, divine, spirituality
APA, Harvard, Vancouver, ISO, and other styles
4

fatah aruzary, nasih. ""Religious pluralism In Islamic Thought "." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/44.

Full text
Abstract:
"Summary Religious pluralism in its Western sense is an emergency solution by Western intellectuals to the lack of principles of religious and sectarian coexistence from the perspective of their religions. However, the term religious pluralism according to the Western perspective, which believes in the relativity of truth; He claims that all religions have some truth; Makes existing religions mere human opinions; It cuts off its connection from the absolute right, but removes the dress of divine revelation from it! Islam is a religion that believes in diversity and religious pluralism, by a special definition. so that religions are accepted as they are; And its texts show how to deal properly with all the people of religions Between both rights and duties, they provide both the rights and duties of the people of religions, so that the result is for the people of religions, so that the result Peaceful coexistence in reality, as well as convergence and harmony among all segments of society. This recognition of diversity through Islamic thought has made pluralism a real source of peaceful coexistence, rather than religious conflicts and sectarian intolerances. It has also made it a way of real creativity and production. "
APA, Harvard, Vancouver, ISO, and other styles
5

Alrajeh, N. A., K. W. Divine, T. P. Sullivan, and N. M. Bukhari. "Controlling a Valve Actuator and the Flow of Fluids with Interpreted Brain Signals." In SPE/IADC Middle East Drilling Technology Conference and Exhibition. SPE, 2023. http://dx.doi.org/10.2118/214559-ms.

Full text
Abstract:
Abstract The ability to control machines and equipment with just one's thoughts is a concept that has been explored in the field of neuroscience for decades. The development of brain-computer interfaces (BCIs) has made it possible to translate electrical signals generated by the brain into machine commands. In recent years, the field of BCI has made significant advancements in non-intrusive technology, which has the potential to revolutionize the way we interact with machines and equipment in a variety of fields. The objective of this project is to merge non-intrusive BCI technology with personal protective equipment (PPE) and control the flow of fluids through human sensory and peripheral signals in field environments. A revolutionary system application was developed and tested by paper authors Kyle W. Divine, Thomas P. Sullivan, Nawaf A. Alrajeh and Nabil M. Bukhari from Saudi Aramco. This proposed system involves the use of a BCI with Electroencephalography (EEG) mounted within a traditional hardhat. The electrical signals generated from the thoughts of the wearer are used to train a Convolutional Neural Network (CNN) and modeled to recognize the wearer's imagined words, primarily open, close, push, pull, turn left, or turn right. These interpreted electrical signals are then relayed to the valve through a Micro Controller device resulting in the operation of the valve and the successful control of fluids with simple thought commands.
APA, Harvard, Vancouver, ISO, and other styles
6

Seymour, Kate, María Vicente, Betlem Alapont, and Christa Molenaar. "INNOVATIVE APPROACHES FOR THE RE-INTEGRATION OF FIFTEENTH-CENTURY SPANISH PANEL PAINTINGS." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13516.

Full text
Abstract:
The Suermondt-Ludwig Museum (Aachen) holds five Spanish fifteenth-century panel paintings in their collection. The five panels are all fragments, likely removed from their original settings at the turn of the nineteenth century during the upheaval of the Napoleonic Wars and sold on the art market after extensive restoration. Three of these five panels have been already treated at SRAL. The additional two will undergo a full conservation campaign in the coming year carried out in collaboration with conservation students from the University of Amsterdam and conservation training programmes in Spain. A treatment protocol was devised to ensure a systematic and sympathetic treatment, including reintegration. This provided key skill development for the trainee conservators. The removal of non-original surface materials revealed overcleaned and severely damaged surfaces. The integration of these surfaces required an innovative approach to return a sense of authenticity to the artworks, individually and as a disparate group. The subtle shift in gloss and texture between areas of paint and gilding, between different pigments bound in animal glue, egg tempera, and oleo-resinous glazes had been lost. The selection of conservation materials for infilling and retouching aimed to return this ephemeral play on light to the surfaces. This paper will discuss this innovative approach using the reintegration of one of the set of five panel paintings: the “Adoration of the Kings” (Inventory number: GK 243) as a case study. The materials were carefully chosen so as not to be mistaken for original materials in the future. The approach entailed thinking out of the box and approaching the filling and retouching stages simultaneously rather than as independent actions. This allowed a more holistic strategy to reintegration than if all losses were filled first prior to retouching. The filling materials utilised are based on a studio formulation consisting of a novel combination: Arbocel 500 (cellulose fibres) bound in a mixture of Aquazol 500 (poly(2-ethyl-2-oxazoline)) and Methocel A4M (methylcellulose) bound in water. This mixture was used to fill deeper losses and modified with aluminium hydroxide powder to create a surface fill. The protocol used began with testing of the materials to find the right formulation; adaptations for the typology of fill were incorporated into this design. The filler formulation is modified to best adapt to the specific losses in each area of each panel. The decision not to re-varnish the panels allowed filling and retouching to be carried out simultaneously and the different gloss surfaces of individual paint areas to be imitated by modifying the amount of retouching binding media (Aquazol 200 dissolved in ethanol/water). The resulting appearance allows different colour and surface finishes to retain their independent characteristics and returns a more authentic surface finish to the fifteenth-century artworks.
APA, Harvard, Vancouver, ISO, and other styles
7

Wenli, Liang, and Guo Yongyan. "Gesture Interaction Preference of Healthy APP for Elderly Users." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001726.

Full text
Abstract:
Purpose: With the increase in the number of elderly people, the social problems of aging are becoming more and more prominent, and the consumption for the elderly is forming a larger market, and health issues are more important. Therefore, using smartphones to solve health issues will become an effective measure. At the same time, with the continuous development of information technology, the way of human-computer interaction has gradually changed from buttons and knobs to a way closer to normal communication. Gesture interaction has attracted much attention due to its natural, effective and friendly characteristics. According to the survey, there are currently many types of health apps, but they lack consideration of the needs of the elderly. Today, 28% of the elderly have mastered the use of mobile phones, but there is a big difference in usage habits and physical and psychological needs from young people. It is of great significance to study the gesture interaction preferences of the elderly in the field of health apps. Combining the physiological and psychological characteristics of elderly users, we are committed to developing an exclusive gesture interaction system for elderly users.Methods: Firstly, the theory and current situation of gesture interaction were summarized, and the concept and supporting technology of gesture interaction were clarified. The second part analyzes the characteristics of the elderly population from the aspects of physiology and psychology. The third part draws on the previous research results and summarizes the existing health app gesture operations. The specific interaction gestures are mainly divided into nine types, mainly including: 1. Return, 2. Confirm, 3. Cancel, 4. Move, 5. Delete, 6. Return to home page, 7. Call out multitasking, 8. Zoom in and out, 9. Rotate. Each operation corresponds to a variety of gestures, such as: return includes single-click, right-click, right-swipe on the screen, and so on. Then, through the quantitative method of questionnaire survey, the gesture interaction of the elderly is investigated, so as to obtain the gesture interaction preference of the elderly in the field of health app, and use this as a guide to improve the user experience of the elderly group.Results: For the "Back" task, the "click the 'Back' button" gesture action was the best action; for the "OK" and "Cancel" tasks, the "Click 'OK'" and "Click the 'Cancel' button" actions is the best operation; for the "move" task, the "one-finger press and drag" gesture is the best operation; for the "delete" task, the "long press the target point to delete" gesture operation is the best operation; for the return home page For multitasking and calling out, the best gesture actions are the third: "click the Home button" and "long press the Home button"; for "zoom" and "rotation" tasks, "two-finger pinch" and "two-finger pinch" The "Rotate" gesture operation is the best operation.Conclusion :Through the experiment, the preference of the elderly about the gesture interaction corresponding to 9 kinds of operations in the field of health app is obtained, which provides a better experience for the elderly users, has certain guiding significance, and provides theoretical guidance for designers.
APA, Harvard, Vancouver, ISO, and other styles
8

Brischetto, Alessia, Ester Iacono, and Claudia Becchimanzi. "Digital technologies in museums: Critical issues and opportunities for equal access to cultural heritage." In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003175.

Full text
Abstract:
The museum experience is characterized by interaction with many different artifacts, including tablets and smartphones, which support the visit by providing access to purpose-built audio guides, site-specific apps designed for the particular museum to visit, etc. They may integrate Augmented Reality (AR) or Virtual Reality (VR) to enrich the visit or otherwise provide for different levels of interaction with the aim of engaging (engagement) people. In terms of inclusivity, major operating systems include built-in Assistive Technologies by default, which are becoming increasingly advanced. In fact, Assistive Technologies now feature most smartphones and have also become pervasive due to the optimization of Vocal User Interfaces and Artificial Intelligence. In particular, in terms of pervasiveness, features such as IOS's "Accessibility settings" (Android also offers similar functionality) in recent years enhanced the modality of access and enjoyment of technology and actually enable millions of people to communicate and practice their right to autonomy as never before (these kinds of features required the installation of accessory plug-ins or the purchase of external peripherals until a few years ago). Audio-guides, although a popular tool, still make knowledge inaccessible to the deaf public. In fact, audio-guides, unlike video-guides, allow visitors only access to audio and exclude other forms of communication support such as text, graphics, route maps, and/or video. To overcome this issue and guarantee access to the widest possible number of people, many museums are adopting customized solutions for the specific category of disability. For example, they use LIS audio guide and video guide on their own tablet devices or provide for their integration within museum apps. This research aims to contribute to inclusive access to culture for all people in museums. This goal is being achieved through the analysis of critical issues and the identification of implementation opportunities for the artifacts with which visitors interact and through which the very experience of visiting is shaped.This paper presents a state-of-the-art study of the main artifacts that are part of the museum visit, with a focus on accessibility. The study includes museum Apps at international level, web accessibility plugins, and the different standard accessibility features offered by the main operating systems (iOS and Android). The results of the research show a lack of tools that provide museum accessibility in terms of full inclusion, i.e., taking into account several disabilities at the same time, including long-term physical, mental, cognitive or sensory impairments, which are often unseen. In fact, apps and artifacts for museum tours have a tendency to divide functions according to disability category (focusing, for example, only on the deaf or only on the blind), thus accentuating the stigmatizing and divisive effect. Moreover, the research highlights that only a few virtuous examples, among those selected, succeed in offering a museum experience according to an inclusive approach, despite the integration of technologies and the support of applications and websites.Lastly, the purpose of this paper is to stimulate a reflection on the topic of accessibility in terms of both technology and design, in order to go beyond mere conformity to standards rather to integrate it with the many qualitative and quantitative tools offered by research in design, so as to disseminate devices and artifacts that make culture fully accessible in the museum setting
APA, Harvard, Vancouver, ISO, and other styles
9

أبو الحسن اسماعيل, علاء. "Assessing the Political Ideology in the Excerpts Cited from the Speeches and Resolutions of the Former Regime After the Acts of Genocide." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/2.

Full text
Abstract:
If killing a single person is considered as a major crime that forbidden by Sharia and law at the international level and at the level of all religions and divine legislation, so what about the concept of genocide!! Here, not just an individual with a weak influence on society is killed, but thousands of individuals, that means an entire nation, a future, energy and human and intellectual capabilities that can tip the scales, and on the other hand, broken and half-dead hearts are left behind from the horrific scenes of killing they witnessed before their eyes, moreover, the massacres of genocide continues to excrete its remnants and consequences for long years and for successive generations, and it may generate grudges of revenge among generations that did not receive the adequate awareness and psychological support which are necessary to rehabilitate these generations to benefit from the tragedies and bitter experiences of life to turn them into lessons and incentives to achieve progress and advancement. Genocide is a deadly poison whose toxic effect extends from generations to others unless it is wisely controlled. Here the role of the international community and its legal, legislative and humanitarian stance from these crimes is so important and supportive. Genocide can be occurred on two levels: external and internal. As for genocide on the external level: this is what happened at the hands of foreign powers against a certain people for colonial and expansionist goals in favor of the occupier or usurper. There are many examples throughout history, such as the Ottoman and British occupations...etc Whereas genocide at the internal level, can be defined as the repressive actions that governments practice against their own people for goals that could be extremist, racist or dictatorial, such as t ""Al-Anfal"" massacre in 1988 carried out by the previous regime against the Kurds in the Kurdistan region. The number of victims amounted at one hundred thousand martyrs, most of them were innocent and unarmed people from children, women and the elderly, and also the genocide which was practiced against of the organizers of Al-Shaibania Revolution in 1991 was another example of genocide in the internal level. It is possible to deduce a third level between the external and internal levels, which is the genocide that is done at the hands of internal elements from the people of the country, but in implementation of external agendas, for example, the scenes of organized and systematic sectarian killing that we witnessed daily during (2007) and (2008), followed by dozens of bloody explosions in various regions throughout the capital, which unfortunately was practiced by the people of the country who were misguided elements in order to destabilize the security of the country and we did not know until this moment in favor of which external party!! In the three aforementioned cases, nothing can justify the act of killing or genocide, but in my personal opinion, I see that genocide at the hands of foreign forces is less drastic effects than the genocides that done at the hands of internal forces that kill their own people to impose their control and to defense their survival, from the perspective of ""the survival for the strongest, the most criminal and the most dictatorial. The matter which actually dragged the country into the abyss and the ages of darkness and ignorance. As for the foreign occupier, he remains an occupier, and it is so natural for him to be resentful and spiteful and to keep moving with the bragging theory of that (the end justifies the means) and usurping lands illegally, but perhaps recently the occupier has begun to exploit loopholes in international laws and try to gain the support of the international community and international organizations to prove the legitimacy of what has no legitimacy, in the end to achieve goals which pour into the interest of the occupiers' country and from the principle of building the happiness and well-being of the occupiers' people at the expense of the misery and injustice of other peoples!! This remains absolutely dehumanizing societal crime, but at least it has a positive side, which is maximizing economic resources and thus achieving the welfare of a people at the expense of seizing the wealth of the occupied country. This remains the goal of the occupier since the beginning of creation to this day, but today the occupation associated with the horrific and systematic killing has begun to take a new template by framing the ugliness of the crime with humanitarian goals and the worst, to exploit religion to cover their criminal acts. A good example of this is the genocide that took place at the hands of the terrorist organization ISIS, that contradictory organization who adopted the religion which forbids killing and considers it as one of the greatest sins as a means to practice the most heinous types of killing that contemporary history has witnessed!! The ""Spiker"" and ""Sinjar"" massacres in 2014 are the best evidence of this duality in the ideology of this terrorist organization. We may note that the more we advance in time, the more justification for the crimes of murder and genocide increases. For example, we all know the first crimes of genocide represented by the fall of Baghdad at the hands of the Mongol leader ""Hulagu"" in 1258. At that time, the crimes of genocide did not need justification, as they were practiced openly and insolently for subversive, barbaric and criminal goals!! The question here imposes itself: why were the crimes of genocide in the past practiced openly and publicly without need to justify the ugliness of the act? And over time, the crimes of genocide began to be framed by pretexts to legitimize what is prohibited, and to permit what is forbidden!! Or to clothe brutality and barbarism in the patchwork quilt of humanity?? And with this question, crossed my mind the following ""Aya"" from the Glorious Quran (and do not kill the soul that God has forbidden except in the right) , this an explicit ""Aya"" that prohibits killing and permits it only in the right, through the use of the exception tool (except) that permits what coming after it . But the"" right"" that God describes in the glorious Quran has been translated by the human tongues into many forms and faces of falsehood!! Anyway, expect the answer of this controversial question within the results of this study. This study will discuss the axis of (ideologies of various types and genocide), as we will analyze excerpts from the speeches of the former regime that were announced on the local media after each act of genocide or purification, as the former regime described at that time, but the difference in this study is that the analysis will be according to a scientific and thoughtful approach which is far from the personal ideology of the researcher. The analysis will be based on a model proposed by the contemporary Dutch scientist ""Teun A. Van Dijk"". Born in 1943, ""Van Dijk"" is a distinguished scholar and teaching in major international universities. He has authored many approved books as curricula for teaching in the field of linguistics and political discourse analysis. In this study, Van Dijk's Model will be adopted to analyze political discourse ideologies according to forty-one criteria. The analysis process will be conducted in full transparency and credibility in accordance with these criteria without imposing the researcher's personal views. This study aims to shed light on the way of thinking that the dictatorial regimes adopt to impose their existence by force against the will of the people, which can be used to develop peoples' awareness to understand and analyze political statements in a scientific way away from the inherited ideologies imposed by customs, clan traditions, religion, doctrine and nationalism. With accurate scientific diagnosis, we put our hand on the wounds. So we can cure them and also remove the scars of these wounds. This is what we seek in this study, diagnosis and therefore suggesting the suitable treatment "
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Divine right of kings"

1

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

Full text
Abstract:
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Divine right of kings' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography