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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.
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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.
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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.
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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.
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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.
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Soyinka, Wole. "Power and Creative Strategies." Index on Censorship 17, no. 7 (1988): 7–9. http://dx.doi.org/10.1080/03064228808534483.
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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
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Radó, Bálint. "Sovereignty in the Political Thought of James VI, King of Scots." Specimina Nova Pars Prima Sectio Medaevalis 3 (May 16, 2022): 115–55. http://dx.doi.org/10.15170/spmnnv.2005.03.07.
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Contrary to a common understanding shared by many hi storians the Scottish English ruler King James (VI) and I was not an ardent defender of absolutism. It was only in his very first work written to refute and refuse the political ideas of especialy his tutor, George Buchanan as well as the group known for c ontemparies as monarchomachi (a term coined by William Barclay) that the King of Scots represented absolutist views in the Bodinian sense of the word. One should not neglect the fact that in order to be an absolutist political theoretician one must claim that the monarch is the exclusive maker of all the laws in his or her realm. This was maintained by James in The Trew Law of Free Monarchies but in none of his other works and speeches did he express himself in this vein. This holds as much true of th e Basilikon Doron as his parliamentary speeches in London or his polemical writings against the Neo Thomist Jesuits. Neverthless, he remained within the tradition of the divine right of kings throughout his life. My contribution to this volume observes The Trew Law and proves that absolutism and divine right were in fact combined by the royal author in the above mentioned treatise.
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Hwang, Jerry. "“The King Whom Yahweh Your God Chooses”: Deuteronomic Kingship in a World of Sacral Kingship." Horizons in Biblical Theology 45, no. 2 (2023): 169–91. http://dx.doi.org/10.1163/18712207-12341470.
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Abstract Hebrew Bible scholars tend to dismiss Deuteronomy’s “Law of the King” (17:14–20) as a utopian construct that was never realistic and/or historical. Underlying these views, however, are certain assumptions about what is culturally plausible in a world dominated by sacral kingship. Since this is the most common form of government in human history, generalizations about the historicity of Deuteronomic kingship requires an intercultural analysis of theopolitics, divine right of kings, and separation of powers. This article sets Deuteronomic kingship in the larger context of sacral kingship in Asia, Africa, Europe, and the Americas. What then emerges is the bridging of a notable false dichotomy in scholarship – Israel’s form of sacral kingship is both distinctive as well as realistic in nature. This suggests that skepticism about the historicity of the “Law of the King” is beholden to a Eurocentric frame of reference which is also skeptical of Western-style absolute monarchy.
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Liu, Yuxin. "The Impact of the Magna Carta on Medieval English Politics." Lecture Notes in Education Psychology and Public Media 50, no. 1 (2024): 56–63. http://dx.doi.org/10.54254/2753-7048/50/20240857.
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This research examines the influence of the Magna Carta during the reign of King John, a time characterized by his authoritarian governance and fiscal requisitions. The study examines the impact of the Magna Carta, which arose from the rebellion of the barons against King John. It altered the balance of power by questioning the notion of the divine right of kings and laying the groundwork for the establishment of parliamentary systems and legal changes. The study emphasizes the Magna Cartas significance as not just a legal instrument, but also as a catalyst for change in English political history. The Magna Carta championed individual liberties and laid the foundation for a system of government where representatives are elected and the principle of legal governance is upheld. The research finishes by highlighting the modern relevance of the Magna Carta in government and education, and advocating for a more profound comprehension of its historical and present importance.
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Faraoanu, Iulian. "Funzione e ruolo delle porte nella Nuova Gerusalemme di Ap 21." DIALOG TEOLOGIC XXIV, no. 48 (2021): 39–53. http://dx.doi.org/10.53438/arpq6447.
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The internal description of the gates of New Jerusalem in Ap 21 focuses the concepts of the opening and universalism. The idea of a continuous opening reveals a change in the function of the gates and suggests a symbolic interpretation. The image of gates always open expresses total acceptance and willingness to receive the incessant flow of the nations that will enter the eschatological Jerusalem. At the same time, their non-closure means the absence of obstacles or barriers for entry into the holy city. This is the way to universalism. Actually, in the new heavenly Jerusalem enter the nations and their kings, emphasizing the universality of the holy city, in which everyone has the right to enter to enjoy the goods eschatological. The human component, the goods that nations bring, is added to the divine component of the city filled with the splendor and divine glory.
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Reșceanu, Ion. "Monarchy by Divine Right as per the Books of Kings in “The Teachings of Neagoe Basarab to His Son Theodosius”." Romanian Orthodox Old Testament Studies 10, no. 2 (2023): 34–45. http://dx.doi.org/10.24193/roots.2023.2.3.
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The present study aims to address the issue of monarchy by divine right in The Teachings of Neagoe Basarab to His Son Theodosius, which, due to its defining role in the most important work of the Romanian Middle Ages, allows one to observe how Saint Neagoe Basarab bases his teachings on references to the Holy Scriptures and to the Old Testament in particular. Furthermore, the chosen topic allows one to also understand the specific pillars of Slavic Byzantine Eastern theological culture which Neagoe Basarab highlights authentically and originally in his remarkable work.
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Dahiya, Dr Sumit Kumari, and Ms Harshita Chikkara. "Journey of Savitri From Birth to Young-Age: Tale of a Legend in Sri Aurobindo’s Epic “Savitri”." SMART MOVES JOURNAL IJELLH 8, no. 2 (2020): 6. http://dx.doi.org/10.24113/ijellh.v8i2.10410.
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Yoga leads to right knowledge and right knowledge makes right action possible. The struggle and the victory are the hard core of poetry “Savitri”. The legend Savitri’s birth and childhood are far from conventional. Her girldhood is a wonder. She is a king’s daughter. But she masters sculpture and painting, music and architecture, dance and poetry and many other arts and crafts. She is divine and outspaces her friends. She is a divine beauty and nobody dares to claim her. She is free to choose her husband. Savitri leaves her parent’s home, her palace. She visits many places and many woods. She is attracted towards Satyawan. He tells that he is a son of king, but a king no more. Savitri becomes sure in her decision to marry Satyawan but before this, she wants to return to her parents to tell them about her choice. Inspite of being intimations of future, she is committed to her chosen path.
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Schneidmüller, Bernd. "Rule by Consensus." Medieval History Journal 16, no. 2 (2013): 449–71. http://dx.doi.org/10.1177/0971945813514994.
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This article analyses specific characteristics of pre-modern rule in medieval central Europe. It becomes clear from the analysis that although the notion of monarchy implies a single ruler (mon-archia), it was actually the case, however, that in political practice, the kings and rulers of the Holy Roman Empire had to come to an arrangement with the elites and nobles. Therefore, the famous model developed by Max Weber regarding the three types of legitimate rule: legal, traditional and charismatic, fall short of encompassing the alterity and plurality of politics in the Middle Ages. Here, the concept of consensual rule is conceptualised through the use of additional case studies. These case studies more appropriately capture the fluid decision-making process in the Middle Ages through ongoing negotiation. Thus, the kings and emperors are clearly integrated into the framework of pre-modern oligarchies and therefore offer a counter-outline to the doctrine of divine right.
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Zeng, Yangyin. "The Relationship Between Zoroastrianism and Kingship in the Iranian Empire." Communications in Humanities Research 4, no. 1 (2023): 114–18. http://dx.doi.org/10.54254/2753-7064/4/20220270.
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This essay discusses the relationship between Zoroastrianism and kingship through the primary source of Shahnameh, the epic of the Persian Kings, written by Abolqasem Ferdowsi. Shahnameh is a crystal of Iranian culture, it is a complete religious doctrine following the guidance of Zoroastrianism, it teaches the practice of threefold paths to Asha with the idea of spreading goodness into the society. They include personal religion, social life, and individual morality. Furthermore, the study connects the religious concept of the threefold paths to Asha and khvarenah, a mysterious concept in Iran myth that symbolize the bless from heaven and God, to the actual examples of the engagement of kingship.[ Zhibin, H, Zhibin, X. (2019) The Trajectory of Zoroastrianism in Iran. Journal of World Religion and Culture, 6: 58-64.] The paper introduces and corresponds the example of Jamshid, a Shah in the mysterious age of the Iranian empire, to the practice of Zoroastrianism. Finally, the paper concludes that in the Sassanid dynasty of Iran empire, the king in the world was decided by the heaven.[ Boyce, M. (2000) Zoroastrians: Their Religious Beliefs and Practices. Routledge, London.] The heaven blesses and protects those who were destined to be the king in all aspects. This is the myth of the divine right of kingship propagated by the rulers to maintain their power and status. However, although the kingship is shrouded in mystery, humans on earth eventually decide the kindship.[ Kantorowicz, E. (2016) The Kings Two Bodies. Princeton University Press, Princeton.]
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Zaia, Shana. "State-Sponsored Sacrilege: “Godnapping” and Omission in Neo-Assyrian Inscriptions." Journal of Ancient Near Eastern History 2, no. 1 (2015): 19–54. http://dx.doi.org/10.1515/janeh-2015-0006.
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AbstractBecause of the symbolic and religious importance of cult statues in ancient Mesopotamia, these images were targeted on numerous occasions by invading forces as part of the conquest of a foreign polity. In the case of the Assyrians, triumphant kings would sometimes list cult statues from a newly-conquered city or group as spoils of war, alongside members of the royal family, their subjects, and their precious goods. Such acts of divine deportation are sometimes called “godnapping” in secondary literature. A conspicuous feature in godnapping reports is the paucity of divine names mentioned. Deported cult images are instead simply called “gods” of a foreign king, people, or city. Because godnapping has thus far been studied purely as a political tactic, the omission of names has been ascribed to the Assyrians’ disinterest in or ignorance of non-Assyrian divinities. This study proposes viewing godnapping not through a political lens but rather a religious one, arguing that the Assyrians would certainly have been aware of which cult statues they were deporting, and that they would have considered the non-Assyrian cult images gods in their own right. Focusing upon the religious and inscriptional traditions of the Assyrians, this paper seeks to demonstrate that omitting divine names in deportation accounts may have been purposeful and meant to prevent these gods from seeking retribution. Instead of using the traditional approach of examining the political ramifications for the conquered polity whose gods have been deported, this paper turns instead to the religious and psychological consequences for those who were deporting the gods and exposes the Assyrian perspective of godnapping as presented in their own inscriptions.
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Levchenko, Illia. "The engraving of John Droeshout ‘King James I of England and VI of Scotland with Truth and Time, Memory and History’ (1651): an interpretation." Text and Image: Essential Problems in Art History, no. 2 (2020): 52–71. http://dx.doi.org/10.17721/2519-4801.2020.2.03.
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This essay aimed at iconological analysis of an engraving by John Droeshout. During the study, the author applied classical methods of art history: iconological and iconographical, method of formal stylistic analysis of Heinrich Wölfflin, culture-historical method of Jacob Burkhardt. The engraving dates back to 1651 – by that time the King has been already dead. Thus, it allows to explore the commemorative and representative practices of his successors. Droeshout's engraving and poetic commentary testify that the language of visual arts was perceived as optional and ancillary; one that helps to understand the plot of the book better (visually). Droeshout tests the weakening of the concept of ‘the divine right of Kings’. The images of skulls, time and candles are typical allegories of memento mori and vanitas. These images function in two dimensions at once: 1) indicating that King dies in the same way as ordinary people do; 2) while connecting the anthropomorphic images of Time, Truth, History, Memory they also indicating the inevitable restoration of Truth, which Time will return to History with the help of Memory. The prospect of further research is the disclosure of interaction between the narrative and the image of James I, which functioned in the English society of the revolutionary period (1640-1689). At the same time the ‘visual language’ of the elements of engraving (the symbolism of windows next to the figures of Memory and History, rugs behind the King's figure) should be explored.
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Darvin, Alexey Leonidovich. "Origin of Spartan kings from Heracles." RUDN Journal of World History 10, no. 3 (2018): 237–49. http://dx.doi.org/10.22363/2312-8127-2018-10-3-237-249.
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The descent of Spartan kings from Heracles is considered to be the secondary myth interpretation about the “Return of the Heracledae”. It was associated with Dorian conquest of the Peloponnese in the ancient tradition (Tyrtaeus, Pindar, Herodotus, Isocrates, Ephor). The myth of the “Return of the Heracledae” is known to be one of the genealogical fiction what was invented in Argos and developed further in Sparta. There was a powerful argument for inheritance the rights of the royal title and performing the functions of the high priest in the community if the person was known as the descendant of Heracles belonging to the royal dynasties (Agiades and Euripontides). Apart from that, the power of Spartan kings outside Sparta could be justified if they were related to Heracles. In addition, this belonging to the descendants of Heraclides was above everything. It was one of the most important propaganda arguments to substantiate the legitimacy of the possession of conquered lands in Laconia and Messenia and provide “pro-Achaean” policy by the authorities of Sparta. However, the image of Heracles and his cult did not have the essential meaning in the religious life of the Spartan polis. The heavenly patrons of the kings were “divine twins” - the Dioscuri (Tindaridae). To conclude, it seems to be very controversial that the philosophical and ethical image of Heracles (as the main cynic hero) had a great influence on the representatives of the royal diarchy of the late classical and hellenistic periods.
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Buchanan, Allen. "THE PERPETUAL STRUGGLE: HOW THE COEVOLUTION OF HIERARCHY AND RESISTANCE DRIVES THE EVOLUTION OF MORALITY AND INSTITUTIONS." Social Philosophy and Policy 38, no. 2 (2021): 232–60. http://dx.doi.org/10.1017/s0265052522000139.
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AbstractSince the earliest human societies, there has been an ongoing struggle between hierarchy and resistance to hierarchy, and this struggle is a major driver of the evolution of moralities and of institutions. Attempts to initiate or sustain hierarchies are often met with resistance; hierarchs then adopt new strategies, which in turn prompt new strategies of resistance; and so on. The key point is that the struggle is typically conducted using moral concepts in justifications for or against unequal power and involves the stimulation of the moral emotions. Both parties to the struggle treat morality as a valuable strategic resource; and the dynamic of interaction between hierarchs and resisters generates changes in that resource. The hierarch/resister struggle is in part a competition between moral concepts and justifications, and that competition drives the emergence of new moral concepts and justifications, just as competition in other contexts generates innovations. Among the moral concepts generated by the struggle are the following: authority, legitimacy, aristocracy, the divine right of kings, the mandate of heaven, natural rights, civil and political rights, constitutionalism, the rule of law, sovereignty, collective self-determination, exploitation, oppression, and domination.
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Harris, Troy L. "Secularizing a Religious Legal System: Ecclesiastical Jurisdiction in Early Eighteenth Century England." British Journal of American Legal Studies 8, no. 1 (2019): 1–36. http://dx.doi.org/10.2478/bjals-2019-0001.
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Abstract The early eighteenth-century English ecclesiastical courts are a case study in the secularization of a legal system. As demonstrated elsewhere, the courts were very busy. And yet the theoretical justification for their jurisdiction was very much a matter of debate throughout the period, with divine-right and voluntaristic conceptions vying for precedence. Placed in this context, the King’s Bench decision in Middleton v Crofts (1736) represented an important step in the direction of limiting the reach of ecclesiastical jurisdiction, and did so on grounds that undermined divine-right justifications of the ecclesiastical court system as a whole.
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Firmanto, Taufik. "KEDUDUKAN MORAL DAN HUKUM DALAM BANGUNAN HUKUM INDONESIA." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 1, no. 1 (2017): 96–110. http://dx.doi.org/10.52266/sangaji.v1i1.81.
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Discoursing between law and morality is an interesting conversation among a legal scholars and jurists. Observing of legal developments are reviewed historically, the morality of jurisprudence from time to time undergoes sharp reductions. In the early stages of modern human civilization, the morality of jurisprudence still stands firmly on the foundation of the religion (christian). Moral judgments about good or bad, right or wrong, are consistently restored to the divine rules. Faced with the power of the church and the kings, came the antithesis of contradictory extreme thought, the idea that denied the existence of God or rejected the hegemony of religion and the church. The opposing of two rivals in concepts, theories and practices are concerning of the moral role of life. In turn, it had a significant influence on the development of jurisprudence in Europe at the time, leading to the spread of colonization in the eastern hemisphere.
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Gładziuk, Nina, and Paweł Janowski. "Babel." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 52–76. http://dx.doi.org/10.35757/civ.2009.11.03.
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What interests us here is the fact that Babel as a figure of confusion became almost the self-named epithet of 17th-century England. All the participants of the debate that took place during the revolution or the postbellum associated Babel with the conceptual chaos of the civil war. The lively “pamphlet war” then brought a pluralistic forum for public opinion in which all the confused languages of politics were equal. When all could read the Bible, everyone could read the story of Babel in their own way. But nothing could reconcile those who read the divine right of kings in it with those who read the divine right of the people in it. In the 17th century, Babel was seen as a figure of discursive confusion, as the confusion was experienced in the form of fanatical languages of arguing sects. Liberalism, if the English-speaking world is acknowledged to be its cradle, constitutes an attempt to escape the impasse of the discursive Babel via the legalistic means of the state of law. According to Hobbes, the irreversible multitude of languages makes one ask what public order can reconcile nominalism in the sphere of political opinion with the social Diaspora of individuals released from the bonds of status or corporation. How to build a state while one Christian faith is disintegrating into many sects fighting each other? How to build a state in the chronic pluralism of the social world and multifaceted dissociation of the traditional community? This is why Babel as a figure of confusion provides the primary conceptual capacity for the liberal organization of the world.
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Hamerton-Kelly, Robert G. "The King and the Crowd: Divine Right and Popular Sovereignty in the French Revolution." Contagion: Journal of Violence, Mimesis, and Culture 3, no. 1 (1996): 67–83. http://dx.doi.org/10.1353/ctn.1996.0002.
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Tilling, Fabian. "“It is right to keep the secret of a king” (Tobit 12:7)—the King’s secret as a metaphor for the mysterium Dei in Origen." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (2019): 101–13. http://dx.doi.org/10.1515/zac-2019-0006.
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Abstract The Mυστήριον raises interest through the tension between revealing and concealing. This is observable in the pagan myths as well as in biblical texts and in the works of theologians of the Alexandrine tradition. Paradigmatically Tobit 12:7 contains both elements—concealing and revealing: “It is right to keep the secret of a king, yet right to reveal and publish the works of God as they deserve” (Tob 12:7). Origen of Alexandria cites this verse in the context of his Commentary on the Epistle to the Romans and his apology Against Celsus. In spite of its bipolarity he focusses mainly on the first part of the verse as an argument for concealing the mystery from the less advanced readers. Concealing as well as revealing is part of a divine pedagogy, in Origen, however, always for the sake of human beings.
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Gyárfás, Orsolya. "The Tyrannous Father in Opera Seria." Studia Universitatis Babeş-Bolyai Musica 68, Sp.Iss. 1 (2023): 85–110. http://dx.doi.org/10.24193/subbmusica.2023.spiss1.06.
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"The article examines the role and function of the father figure in the libretti of Pietro Metastasio, focusing on the representations of the tyrannous rather than the benevolent father. The bulk of his oeuvre written for the Viennese court, Metastasio’s libretti took an active role in propagating the reigning and intertwining social–political systems of absolutist monarchy and patriarchy. The tyrannous father figure served to heighten the usual tension of the contradictory duties of public and private lives, highlighting the dilemma of how far the paterfamilias should be obeyed and his mistreatment towards his child be suffered, analyzed here through the example of Artabano in Artaserse, also pointing out the differing relationship dynamic and dramatic treatment of father–son and father–daughter relationships. Through Astiage in Ciro riconosciuto, the article examines the role of the tyrant, the political ""bad father"", and how his figure ultimately serves to reinforce the absolutist system and the claim of the divine right of kings. Keywords: opera seria, Metastasio, absolutism, patriarchy, operatic dramaturgy"
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Álvarez Recio, Leticia. "The Politicization of the Pulpit in Seventeenth-century England: Thanksgiving Sermons after the Duke of Monmouth’s Rebellion." Miscelánea: A Journal of English and American Studies 40 (December 31, 2009): 13–23. http://dx.doi.org/10.26754/ojs_misc/mj.20099657.
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In the early 1530s, the sermon was a basic tool to teach the new Anglican doctrine to people of all social ranks. Later in the century, it would be further employed by moderate and radical ministers to debate ecclesiastical, domestic and foreign policies. This trend continued well into the seventeenth century, when sermons increasingly influenced English public opinion and encouraged actions for and against the status quo.
 The present paper studies how this genre participated in contemporary political controversies. The date selected is 26 July 1685, the day officially appointed for a public thanksgiving for James II’s victory over the Duke of Monmouth’s insurrection. The sermons considered support the doctrine of the divine right of kings endorsed by James, and attempt to discredit each of the arguments for civil disobedience employed by the rebels. Nevertheless, some degree of anxiety permeates these texts, since they attempt to justify the need to obey a legitimate monarch, who, despite being the head of the Anglican Church, openly practised the Catholic faith.
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陳建元, 陳建元. "丹尼爾．笛福對君權神授理論的批判：18世紀早期英格蘭思想界對洛克《政府論》接受與詮釋的一個側面". 人文及社會科學集刊 34, № 3 (2022): 465–502. http://dx.doi.org/10.53106/1018189x2022093403002.
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Paprocki, Thomas John. "The King’s Good Servant, but God’s First: Responses in Canon and Civil Law to Governmental Threats to the Church’s Freedom to Carry out Her Mission." Jurist: Studies in Church Law and Ministry 79, no. 1 (2023): 99–130. http://dx.doi.org/10.1353/jur.2023.a913448.
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ABSTRACT: Legal and governmental threats to religious freedom are increasingly prevalent in the United States. In order to understand and combat this encroachment on the right of the Church to carry out her divine mission, it is essential to examine the basis of the right to religious liberty in natural law and theology as well as its expression in certain norms of canon law. Then, recent legal and judicial activity related to religious liberty in the United States must be explored and understood. Upon recognizing the current state of affairs, consideration should also be given to how injustices can be combatted.
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Yin, Ming. "Virtue: Catholic Humanism in the Consilium de Emendanda Ecclesia." Trans/Form/Ação 46, no. 3 (2023): 181–200. http://dx.doi.org/10.1590/0101-3173.2023.v46n3.p181.
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Abstract: How to view the reform of the Catholic Church in the sixteenth century and its relationship with virtue as an important issue in studying humanist philosophy. Humanists emphasize that virtue education is the foundation for cultivating personality and believe restoring the virtues of the church is the “cure” for the ills of the early modern church. Consilium de emendanda ecclesia (1537) is the Catholic humanists’ practice of virtue. This is reflected in proposals to strengthen educational norms and socio-moral disciplines and emphasize perfecting clerical virtue as the driving force for reform. In addition, under the guidance of virtue ethics, virtue politics becomes the guiding ideology of those humanists’ political practice, where they recognize the Pope´s authority and the one of the Church, associating virtue with the legitimacy of power. The virtue philosophy in Consilium forms the ideological foundation for the Reformation of the Catholic Church. The ancient Chinese scholar Dong Zhongshu (179-104 B.C.) practiced a similar politics of virtue. In Luxuriant Gems of the Spring and Autumn, he combined the legitimacy of rule with virtue based on the kings’ divine right, thus perpetuating the Confucian concept of the “sage”. Both Catholic humanists and Dong emphasized the importance of the rulers’ virtue as agents of God.
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Niesen, Peter. "“What Kant Would Have Said in the Refugee Crisis”." Danish Yearbook of Philosophy 50, no. 1 (2017): 83–106. http://dx.doi.org/10.1163/24689300-05001006.
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The paper starts out from a debate that occurred in Germany in 2015, where interpreters claimed to be able to divine Immanuel Kant’s views of the contemporary refugee crisis. It does not attempt to give a substantive answer to the title question, i.e. it does not try to specify the conclusive extension of cosmopolitan right. In contrast, it outlines the systematic work that would have to be done in order to be able to answer the title question. I start from cosmopolitan right as natural right and ask what kinds of transformations cosmopolitan right would have to undergo to form a legitimate part of public international law, in parallel to Kant’s move from provisional private law to peremptory public law in his Doctrine of Right. For that purpose, I introduce distinctions between trivial and non-trivial transformation, between strong (i.e. property-related) and weak (property-unrelated) transformation, and between transformation based on historically blameworthy and historically blameless action.
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Liu, Jingrui. "Dynamics of Royal Authority: A Comparative Study of Dominance Assertion in the Roman Republic and Roman Empire." Journal of Education, Humanities and Social Sciences 23 (December 13, 2023): 988–93. http://dx.doi.org/10.54097/ehss.v23i.15106.
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This paper conducts a comparative analysis of how kings and consuls exercised dominance over their subjects in the Roman Republic and Roman Empire. By examining the contrasting strategies employed during these distinct time periods, the study sheds light on the evolving dynamics of power and control within the Roman state. Through this research process, the author found out that during the Roman Republic era, the consul mainly used the term senate to assert their dominance over the people, but as it shifted to Roma Empire period, the emperors mainly used propaganda and divine rights to assert the dominance over the people. This research’s meaning includes how did consuls or emperors from different time periods of roman history asserted their dominance over the citizens and the change and shift in the methods applied by the consuls during republic and empire time.
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Karaağaç, Ümit. "Eğitim Felsefesinde Vatandaşlık Düşüncesini Temellendiren Hukuksal Düzlemin İncelenmesi." International Journal of Social Sciences 7, no. 31 (2023): 264–70. http://dx.doi.org/10.52096/usbd.7.31.13.
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In this study, it is aimed to examine the legal plane that bases the idea of citizenship in the philosophy of education. In the context of educational philosophy, the issue of Decadence, which appears in opposition to the concept of order within the framework of citizenship thought, is among the most prominent fears as one of the components that are at the heart of Western political philosophy. Political thinkers have resorted to some methods to prevent human life from being dragged into chaos by grappling with the problem of order in a long-term period that has continued from theories related to the social contract in the seventeenth century to today. The rule of law is a constitutional principle that seems to be valued to the extent of sanctity wherever it is in countries governed by the principles of democracy. The main component of this is the principle that the understanding of law should be in the administration; the citizen is included in the understanding of the rule of law, and no person and public personnel can remain outside of it. The understanding of the rule of law has a long-term history in a principled sense, and this understanding stems from libertarian legal theories. In this sense, social scientists have maintained this understanding in the linearity that has come down to our day. In its original sense, the term right refers to the power and power as it is in the divine rights of nobility, clergy and, of course, kings. Together with this, the term is used in modern times in the sense of the right and authority to be subject to reciprocity and to be able to perform acts in an appropriate manner. Although it does not seem possible to state that there is a global acceptance of the idea of rights, many contemporary political thinkers have not found any problem in stating their idea in terms of the concept of rights and authority. In this context, rights, Decencies and social justice have been among the issues that need to be discussed less than other political terms. However, there is less consensus on the basis on which rights are based and who should have what kind of rights. Key Words: Philosophy of Education, Citizenship Thought, Legal Plane, Social Rights
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Diller, Kevin. "Is God Necessarily Who God Is? Alternatives for the Trinity and Election Debate." Scottish Journal of Theology 66, no. 2 (2013): 209–20. http://dx.doi.org/10.1017/s0036930613000021.
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AbstractAs a contribution to discussions of the relationship between trinity and election, in this article I explore the helpfulness of a return to ancient modal and metaphysical theological distinctions. At the forefront of trinity/election debates has been Bruce McCormack's controversial claim that election could be conceived as logically prior to, and the motivation for, God's being triune. Steering clear of questions about the right interpretation or trajectory of Karl Barth's theology, I attempt to identify the motivating theological convictions of this debate's interlocutors and find constructive options which maintain or address those convictions. One option I defend is the possibility that triunity is not logically prior to election.I begin with an analysis of three central theological convictions which seem to be at the heart of the trinity/election debates. They are: (1) a revelation axiom – that knowledge of God's nature is governed by the particular historical revelation of God in Christ; (2) a nuanced commitment to divine immutability; and (3) divine libertas a coactione – God's being free in nature and action from external constraint. I then contend that if more attention is paid to modal and metaphysical options with respect to the existence and essence of God, one will see that there are a number of viable positions which respect these convictions.I argue that at least some of the conceptual difficulties of McCormack's position can be eliminated if we properly distinguish kinds of necessity in reference to God's being and if we dispense with any notion of priority between God's essence and God's willing God's essence. With respect to kinds of necessity, I recall the ancient distinction between properties that are (a) necessary consequents of God's essence, (b) contingent and (c) a necessary consequence of God's essence given certain contingent states of affairs. Those distinctions, along with clarifications about the nature of divine freedom vis-à-vis his essence and actions, allow us to see the range of theological positions which remain faithful to the relevant concerns of the revelation axiom, divine immutability and divine freedom.I conclude that, while it is problematic to defend the logical priority of election over triunity, McCormack is justified in his claim that granting election as part of God's essence does no violence to divine freedom and he is perfectly entitled to the view that God's essential properties, including both God's fit-for-election-hypostatic-configuration and God's being the electing God are mutual aspects of God's single self-caused being.
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Heisch, Allison. "Arguments for an Execution: Queen Elizabeth's “White Paper” and Lord Burghley's “Blue Pencil”." Albion 24, no. 4 (1992): 591–604. http://dx.doi.org/10.2307/4050668.
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On the morning of 8 February 1587 (n.s.) Mary Stuart was executed at Fotheringay Castle in Northampton for her complicity in the Babington Plot—the last of the great conspiracies to assassinate Queen Elizabeth I and to place her distant cousin Mary on the English throne in order to re-establish England as a Catholic state. Particularly because of remarks Queen Elizabeth allegedly made to William Davison, to whom the execution warrant was entrusted, nearly every modern historian who has written about the trial and death of Mary Stuart has speculated about the possibility that Queen Elizabeth, particularly in the days immediately preceding Mary's beheading, considered assassination of her cousin as a politic alternative to the axe. Although Elizabeth's chief councillor, Lord Burghley, wished to proceed with what (at least publicly) he regarded as a legal activity, it has not been at all points clear how he was able to persuade the queen to take the steps necessary to accomplish the execution; because Mary was her relative, because she was female, because the doctrine of Divine Right of Kings (to which Elizabeth frequently resorted as proof of her own authority) specified that monarchs were subject to God's judgment alone (and not civil law), and finally, because of the foreign policy implications of executing a woman who was French, Queen of Scotland, near heir to the English throne, and a devout Catholic, Elizabeth hesitated to proceed.
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Álvarez-Recio, Leticia. "Anti-Catholicism, civic consciousness and parliamentarianism: Thomas Scott’s Vox Regis (1624)." International Journal of English Studies 13, no. 1 (2013): 133. http://dx.doi.org/10.6018/ijes/2013/1/137811.
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<p>The Anglo-Spanish negotiations for a dynastic alliance which began in 1614 had never been popular among a large section of English Protestants, who felt that their monarch should demonstrate a more active commitment to European Calvinism. Such prejudices increased after 1618 when the Bohemian crisis began and James did not support the Elector Palatine against the Habsburg Empire. The anti-Catholic mood reached its peak in October 1623, when the Prince of Wales arrived in London after his failed journey to Madrid. Many Londoners viewed his return as a victory over Spain and demanded a shift in Anglo-Spanish relations. This article considers the political tract <em>Vox Regis</em> (1624), written by Thomas Scott, one of the most prolific anti-Catholic pamphleteers at the time. In this work Scott develops many of the arguments proposed in Parliament in order to persuade James to change his religious and foreign policy. His anti-Catholic attacks vehicle debates on the role of citizens in the Commonwealth and more participatory types of government, in opposition to the crown’s appeal to the <em>raison d’état</em> and the doctrine of the divine right of kings. Thus, Scott relates anti-popery to civic consciousness, linking his discourse to the humanist tradition and anticipating some of the ideological discussions prevalent in England during and after the civil war.</p>
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Pappas, John D., and Demetra Asimakopoulou. "HERACLITIAN DYNAMICS IN THE ANTIGONE AND THE FALLACY OF THE RIGHT OF THE STRONGEST." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 31 (2022): 55–60. http://dx.doi.org/10.17721/1728-2659.2022.31.11.
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The endless debates on Sophocles' Antigone reflect different analytical perspectives as to the multiple and concurrent dualities intertwined in the drama, like legality and legitimacy, lawfulness and morality, expediency and tradition, humans and the divine. Still, subjective perspectives notwithstanding, a conceptually and aesthetically prevalent duality in the Antigone pertains to the head-on conflict between (king Creon's) material power and (Antigone's) moral strength: Adult Creon's reasoning for enforcing his deadly kingly edict on adolescent Antigone is well founded with respect to the imperative need to maintain law and order in his dominion, as a necessary condition for reinstituting socio-political stability and ensuring the security and independence of his polis, especially in extreme conditions of civil warfare; nevertheless his aesthetically hubristic exertion of power leads the monarch's own family to self-destruction. In this mythological twist of fate, the Antigone brings to the fore artistically (and barely disputably) the limitations of the so-called right of the strongest, because the strongest is never strong enough to be always the master, unless he transforms strength into right, and obedience into duty.
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Gundry, Robert H. "An Exegetical and Biblical Theological Evaluation of N. T. Wright’s “How God Became King"." Bulletin for Biblical Research 24, no. 1 (2014): 57–73. http://dx.doi.org/10.2307/26371225.
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Abstract During his public ministry, Jesus taught extensively in words and deeds about the kingdom of God. In How God Became King, N. T. Wright weds this material with Jesus’ self-sacrificial death to argue that God’s kingdom was also established by those words and deeds and, above all, by that death rather than by the force of arms. Growing out of this argument are an advocacy of pacifism, theocracy, and the divine right of human rulers, on the one hand, and a repudiation of democracy, the separation of church and state, and just war theory on the other hand. Undergirding these pros and cons is the use of Israel’s theocracy as a pattern to be followed in political engagement as part of Christians’ evangelistic enterprise. This review finds Wright’s arguments exegetically and biblically-theologically unconvincing.
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Seabury, Paul. "Marxism-Leninism and its Strategic Implications for the United States." Social Philosophy and Policy 3, no. 1 (1985): 192–203. http://dx.doi.org/10.1017/s0265052500000236.
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My central concern in this paper is with the implications of Marxist-Leninist ideology for Western defense policy and for United States strategic policy in particular. However, this is an extremely complex issue, and consideration of it will lead me to examine the ways in which ideas are related to interests, interests to strategy, and strategy to actions.II begin with an important observation: Americans in general, and for various reasons, have not taken Marxism-Leninism seriously for a long time. This is true even of many experts who consider the Soviet challenge to be very serious, affecting our very survival as a free society. At the risk of oversimplification, I would claim that many quite well-informed Americans, hardened to the realities of the Soviet “empire” and its activities, have come around to the view that Marxist-Leninist ideology has simply degenerated into a rigid system of enforced belief administered by authorities who have no particular commitment to it other than to employ it in order to remain in power. In this regard, “Marxism” (like “God” in America in the 1960s) is deemed “dead,” surviving only in the publicity offices of formal establishments as a means of maintaining their authority. Marxism-Leninism is thought to be no different from the moribund “divine right of kings,” which undergirded the monarchical establishments of 17th Century Europe.Oddly enough, the “socialism-is-dead” theme is today found in the writings of such prominent American neo-conservatives as Irving Kristol, George Gilder, and many others. It is also echoed in Europe in the writings of such eminent philosophers as Leszek Kolakowski of Poland and Paul Johnson of England.
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Trunov, A. A., and M. O. Pashetnykh. "Political and legal conflicts during the English Revolution of 1640–1660." Sociology and Law 15, no. 3 (2023): 335–44. http://dx.doi.org/10.35854/2219-6242-2023-3-335-344.
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The purpose of this article is to analyze the main political and legal conflicts of the period of the English Revolution of 1640–1660. The methodological basis of this study is the conflictological, hermeneutic and socio-cultural approaches. The authors focus on the fundamental conflict between supporters of the absolutist reception of the Divine Right of Kings and adherents of the principles of common law, which led to the Civil Wars of 1642–1646 and 1648, as well as the search for new forms of legitimacy during the independent republic and protectorate. The historical experience of the English revolution of the mid-17th century is important, given the study of the possible and the impossible, alternatives between a personalist and representative government, a monarchy and a republic, the power of an oligarchic or military minority and popular sovereignty, contradictions between religious form and political content, the good aspirations of the people. Collective subjects of social dynamics and the negative consequences of their implementation. Based on the study of extensive material, conclusions were drawn that: 1) throughout the entire period of the revolution, that is, from 1640 to 1660, various political and legal ideas collided and competed with each other in the public space and mass consciousness of the British, ranging from official receptions of absolutism and ending with the original concepts of the republic and the people’s 2) conflicting social and cultural communities proposed antagonistic concepts of power, legitimacy and the public good; 3) the political ideas of the conflicting parties were expressed mainly in the language of the Bible, which was the main source of meanings; 4) common law lawyers played a huge role in curbing anarchy and revolutionary chaos.
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WILSFORD, DAVID. "America's health care dilemma: not a pretty sight." Health Economics, Policy and Law 2, no. 3 (2007): 341–46. http://dx.doi.org/10.1017/s1744133107004203.
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As the American right wing’s control of national (and local) politics implodes in the United States, there is the inevitable hope wafting in the air as policy specialists and other political activists on the other side of the divide anticipate capturing the US presidency at the end of 2008 to go with the center-left’s majorities won in the US Congress at the end of 2006. And so, health care reform is once again on the march! Alas, if Max Weber was wise to have observed that ideas run upon the tracks of interests, implying clearly that some good ideas die their death because they do not find the right track of interests, while some tracks of interests go nowhere for lack of the right idea, the health policy debate still provides a Technicolor demonstration that the mish and mash of this and that is not yet pointing the country in any particular direction, regardless of election outcomes in 2006 and 2008. Worse yet, in spite of the great sociologist Reinhard Bendix’s demonstration in his masterwork Kings orPeople (1978) that non-incremental transformations often occur at critical junctures of a nation’s history due to the diffusion effects of ideas from abroad, there is no evidence in the current (or past) American debate that the country has ever learned anything at all or thinks it has anything at all to learn from the way these problems are grappled with, and more successfully, elsewhere. (Oh, let’s just take Japan, France, Germany, Spain, Canada, the UK, and a handful of other countries as quick examples.)
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Fincham, Kenneth, and Peter Lake. "The Ecclesiastical Policy of King James I." Journal of British Studies 24, no. 2 (1985): 169–207. http://dx.doi.org/10.1086/385831.
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In a sermon preached at Hampton Court on September 30, 1606, John King proclaimed that “our Solomon or Pacificus liveth.” James I had “turned swords into sithes and spears into mattocks, and set peace within the borders of his own kingdoms and of nations about us.” His care for the “Church and maintenance to it” was celebrated. All that remained was for his subjects to lay aside contentious matters and join “with his religious majesty in propagation of the gospel and faith of Christ.” The sermon was the last in a series of four preached—and later printed—at the king's behest before an unwilling audience of Scottish Presbyterians. The quartet outlined James's standing as a ruler by divine right and laid down the conceptual foundations of the Jacobean church. A godly prince, exercising his divinely ordained powers as head of church and state, advised by godly bishops, themselves occupying offices of apostolic origin and purity, would preside over a new golden age of Christian peace and unity. A genuinely catholic Christian doctrine would be promulgated and maintained; peace and order would prevail. James I was rex pacificus, a new Constantine, a truly godly prince. As he himself observed in 1609, “my care for the Lord's spiritual kingdom is so well known, both at home and abroad, as well as by my daily actions as by my printed books.”
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Choi, Wan Gyu. "A practical approach to King Mu and Princess Seonhwa of the Baekje kingdom." RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE 43 (June 30, 2024): 184–218. http://dx.doi.org/10.34265/mbmh.2024.43.184.
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In the Iksan area, archaeological ruins such as the royal palace, Mireuksa Temple, Jeseoksa Temple, Ssangneung Royal Tombs, and fortress walls, which are components of the ancient city wall, remain in better condition than those in the Gongju and Buyeo areas. In addition, there are documentary records that support the fact that the capital was relocated in the late Baekje period, proving that Iksan was also the royal capital of Baekje. However, because the direct record of the relocation of Iksan is omitted in 『Samguk Sagi』, many theories, such as “the transfer of the capital,” “another capital,” and etc., are being raised about the historical nature of Iksan in the late Baekje period. As part of the work to supplement the theory of the transfer of capital to Iksan during the reign of King Mu of Baekje, I seek to access the reality of King Mu (Seodong) and Princess Seonhwa who appear in the Seodong folktale through a new review of archaeological and literary data. In other words, uncovering the substantial truth about the two people is the most basic task to properly understand the historical character of Iksan during the reign of King Mu in the late Baekje. As a result of analyzing the tombs and literary materials excavated in the Iksan area, it was possible to examine the deeply rooted traditional historical awareness of Mahan. In addition, it was assumed that King Mu was an outstanding political figure representing the Mahan faction, not the Baekje royal family, who grew up in the Iksan region. The Mahan faction in the Iksan region, where the perception of Mahan had been deeply rooted, became King Mu's political base and was seen as a force supporting the relocation of the Iksan capital. As a result of comparative analysis of the birth stories of King Mu of Baekje and Emperor Gojo (Liu Bang) of the Han Dynasty, it was found that both of them ascended the throne from the same status as ordinary commoners, and thus, through “the theory of the divine right of kings”, such as that the king is the son of a dragon, the consciousness of blood-related succession to the throne, a general principle in ancient society, was overcome. It guarantees the identity of Mu's succession to the throne, and its value can be found comparable to that of the founding legend. The stone pillar-shaped tombstone discovered in Sowangnung tomb has the same characteristics as Tongcheonju (通天柱), and was seen as a symbolic mark of the nature of the origin of the deceased, which originated from the Buyeo succession consciousness that greatly increased after Baekje transferred the capital to Sabi. Therefore, it was assumed that the buried in Sowangneung's tomb was a person with the same status as a princess of the Baekje royal family. It is presumed that the Baekje royal family, which fell into chaos after the death of King Seong at the end of Baekje, sought political solidarity with the Mahan faction centered on Iksan for the stability and revival of the kingdom. It is thought that this could have been achieved through the marriage of a princess from the Baekje royal family to Seodong, a central political figure in the Mahan region of Iksan. The result is believed to have been the relocation of the capital to Iksan, as can be seen from the royal palace and other capital remains, which are the requirements of an ancient capital remaining in Iksan.
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Meçin, Mehmet Mekin. "The Example of Perfect Man in Zoroastrianism and Illuminations: Kayhosrow." Journal of The Near East University Faculty of Theology 8, no. 2 (2022): 258–74. http://dx.doi.org/10.32955/neu.ilaf.2022.8.2.07.
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Innovations and creations in fields such as religion, thought, art, literature, music, wisdom, gnosism and philosophy are the common products of the human civilization epic. Almost all these creations are the result of chained and cumulative efforts based on the common heritage of humanity throughout history. Again, every thinker has established and grounded his system of thought by interpreting, renewing, updating and adding to the legacy of previous thinkers. As a matter of fact, each successor set out with the power and inspiration he received from his predecessor, deepened and grounded the legacy of previous civilizations with his criticisms and contributions, or changed his route and qiblah. In this respect, it can be said that every wise humanity is a "sparrow on the back of an elephant", which consists of the huge accumulation of the civilization epic. The metaphysical fire of love, which never goes out in the depths of man, has led him to reach peaks, to produce superhuman mythologies, to create mythical characters, to assume divine qualities, to create perfect human or human-idols and prophetic characters who imitate God and it led him to attempt to establish a luminous realm, the city of the sun, the holy harem, the ideal place, the madina al-fazila or the city of God on this cold and dark earth. When the history of Iran is examined religiously and intellectually, it is seen that Iran has a deep-rooted and very ancient tradition formed thanks to this metaphysical love of people. It is understood that this deep-rooted tradition preserves its existence even under major crises and shocks, and does not lose the traditional Iranian theme despite all interruptions and disconnections. Traditional Iranian wisdom has accomplished this by changing shirts, renewing and updating in every change and transformation, but always nurturing the Iranian traditional spirit and preserving its main codes. As a matter of fact, Iran transferred the Greek philosophy spread by the world conqueror Alexander to Hellenism, the harsh Mongolian shahs to the Sufis, the God-centered strong Semitic tradition to the human-centered Arya tradition, the Semitic prophets to the mythical Iranian shahs, Zal to Ali, Husayn to Rostam, Turan wars to Karbala literature and in the final analysis, converted Islam to Shi'ism and turned it into an Islamic-i-Iranian based on its own existence. The subject of this article is Kayhosrow, an example of perfect human in the ancient Iranian mythical and religious tradition. The central position of Kayhosrow, who is considered to be the most important of the Iranian mythical prophet-kings who have hurrah, expressed as divine charisma, magnificent light and magical nature, has been traced throughout the study, especially in the texts of Zoroastrianism and Illuminationism (Ishraqiyyah). In this study, the phenomenological method was followed and the characteristic features of Kayhosrow, who constituted the ideal perfect human portrait of both religious and intellectual schools, were revealed. The aim of the study is to capture the timeless spirit of eternal wisdom (al-hikmah al-halidiyah), primordial yeast (al-hamirah al-ezeliyah), transcendent wisdom (al-hikmah al-mutaliyah) and unchanging truth by drawing attention to the qualities of Kayhosrow, who is considered the most important example of a perfect person in Zoroastrianism and Illuminationism. At the end of the study, it was concluded that Kayhosrow, thanks to his divine charisma (hurrah), was a prophet-king who combined both material world management and spiritual sovereignty, a perfect human being who carried the Nur-i Mumammedi, an ideal ruler who set an example for the rulers of all times. With this study, in addition to Kayhosrow’s life full of adventures such as what he experienced before his birth, what happened to him after his birth, the way he was brought up, the way he came to the rulership, and the right-minded and successful world management, his chose to go into isolation, especially when he was at the peak of power and power, and ascended to the sky and disappeared from the eyes with ascension, have been shed light on the fact that Kayhosrow have become one of the most attractive and extraordinary characters in history, showing the mortal man the way to immortality.
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Erickson, Kyle. "ANOTHER CENTURY OF GODS? A RE-EVALUATION OF SELEUCID RULER CULT." Classical Quarterly 68, no. 1 (2018): 97–111. http://dx.doi.org/10.1017/s0009838818000071.
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This paper proposes that living Seleucid kings were recognized as divine by the royal court before the reign of Antiochus III despite lacking an established centralized ruler cult like their fellow kings, the Ptolemies. Owing to the nature of the surviving evidence, we are forced to rely heavily on numismatics to construct a view of Seleucid royal ideology. Regrettably, it seems that up until now much of the numismatic evidence for the divinity of living Seleucid rulers has not been fully considered. I argue that the evidence from silver coinage produced in the name of the Seleucid kings presents a version of the official image of the reigning king and that images which portray the king as divine reflect central acceptance of the king's divinity. This is clear from the epithets on the coinage of Antiochus IV and his successors, but I will argue that the same principle holds for all earlier Seleucid kings. Thus coinage with divine images of Seleucid kings provided one of the mechanisms through which the royal court transmitted the divine nature of the kings to the population. As we will see, in the case of Antiochus Hierax, local considerations also influenced the numismatic representation of the king. This blurring of boundaries between the local veneration of the king, which has long been accepted as normal civic practice in the Greek city-states and in non-Greek temples, and the royal images of the divine king calls into question the strict division between civic and centralized ruler cults. The reflection of local cults within royal ideology can be seen as a manifestation of a negotiating model of Seleucid power that relied heavily on a dialogue with a wide range of interested groups. This article argues that the inconsistencies in the development of an iconography of divine kingship before the reign of Antiochus IV is a manifestation of the same phenomenon.
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Shwed, Zoya. "THE ORIGINS OF PHILOSOPHICAL DISCOURSE IN THE JEWISH SPIRITUAL TRADITION OF THE 12TH CENTURY." Sophia. Human and Religious Studies Bulletin 22, no. 2 (2023): 54–59. http://dx.doi.org/10.17721/sophia.2023.22.11.
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The article explores the nuances of interpreting Jewish philosophy, tracing its origins to the works of Saadiy Gaon. We drew attention to the reinterpretation of the female aspect of the Divine essence (Shehina) and highlighted the main characteristics of its philosophical treatment. It delves into the distinctive features of Jewish philosophy as presented in the writings of Maimonides, emphasizing the interconnectedness of theological and philosophical reflections in his work. The abstract also provides an overview of Maimonides' key approach to understanding Hagadic and Halachic literature. The nomination of some female images in Haggadic legends (King's daughter, bride, princess) is outlined. The given list will serve for further feminist studies, and in the 20th century it will be used within the framework of Reform Judaism to justify the right of women to be rabbis. One notable divergence between Jewish philosophy and Talmudic interpretations lies in the former's focus on specific thematic directions, aligning with the philosophy of falsafa (Arabic/Muslim Aristotelianism). The midrash method, an interpretive model of biblical texts, plays a pivotal role in this thematic distinction, influencing the interpretation of individual concepts. The article discusses how the application of philosophical school approaches to Jewish philosophy takes on a unique character, ushering in a fresh perspective on the normative aspects of religious practices. Special attention is devoted to the reconstruction of Rambam's views in his 'Guide of the Perplexed,' particularly in relation to the relationship between the Absolute Beginning and the fulfillment of spiritual tradition precepts, which carry a theurgical essence. Moreover, it is argued that a person's virtues are intimately tied to their spiritual, moral, and intellectual perfection, aligning with the sacred texts. Jewish philosophers unanimously affirm that personal virtues represent the pinnacle of a complete individual. As philosophical interpretations of biblical texts evolved, the need to elucidate the moral teachings of Judaism (Musar) gained prominence. Among the main thematic layers of Musar, the emphasis is on interpersonal relationships in the family and community. Coordinated roles of parents and subordinate responsibilities in the community ensure the process of Shchina's return to the world. The implementation of divine justice forms a just society with equally protected rights and equally fulfilled obligations of men and women. This goal was achieved through the works of Maimonides and his followers, as well as through polemics with representatives of multi confessional environments.
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Oliinyk, Y. V. "The concept of the model system of checks and balances in the political and legal teachings of John Locke." Uzhhorod National University Herald. Series: Law 1, no. 79 (2023): 89–94. http://dx.doi.org/10.24144/2307-3322.2023.79.1.14.
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The article analyzes John Locke’s political and legal views on the system of checks and balances, which is reflected in the thinker’s concept of the distribution of power. It is noted that in modern conditions of active modernization of political and legal processes, the study and generalization of experience in the field of public administration is of great importance. Considerable attention is paid to the characteristics of the evolution of political and legal views of the New Age, in particular, political and legal teachings in England. On the territory of England in the 17th century. absolutist theories justified the rule of the «Divine Rights of Kings», revived the ideology of royalism, which criticized the revolution in the name of the foundations of absolutism, referring to traditions and the old constitution of England, which the parliament wanted to abolish. In the course of these changes, the main role was played by the act of the English Parliament of 1689 on limiting the rights of the king, commonly known as the «Bill of Rights». The ideological justification of this act was the doctrine of the famous philosopher John Locke. The article describes certain positions of John Locke set forth in his landmark work «Two Treatises of Government» (1690), thanks to which he is considered the father of political liberalism. This work is divided into two parts, it is in the second part that the author reveals a number of important questions and judgments, starting with the image of the so-called «state of nature», where people are not obliged to obey each other, but everyone decides for himself what he requires law of nature John Locke also reveals his own system of views regarding the origin of the state, its role and significance in society. To study the contribution of John Locke to the political and legal sphere of England at the time and the world, in particular, modern political and legal science, one should stop at the study of part of the doctrine of John Locke, namely the foundations of the implementation of the system of checks and balances, which were laid by him in the concept of the concept of the separation of powers. This article also discusses the fact that the goal of the system of separation of branches of power, as a political and legal phenomenon, is the implementation of preventing the concentration of power in a certain state body by organizing and ensuring the operation of the system of checks and balances.
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Mojsik, Tomasz. "HELICONIAN NYMPHS, OEDIPUS’ ANCESTRY AND WILAMOWITZ'S CONJECTURE (SOPH. OT 1108)." Classical Quarterly 69, no. 1 (2019): 119–25. http://dx.doi.org/10.1017/s000983881900051x.
Full textAbstract:
The third stasimon of Oedipus Rex (OT) is the climax of the play, separating the conversation with the Corinthian messenger from the interrogation of the shepherd, so crucial for the narrative. Indeed, the question τίς σε, τέκνον, τίς σ’ ἔτικτε, critical for the plot, comes right at the beginning of its antistrophe. Sophocles, however, offers no easy answer to it. Instead, he provides yet another narrative misdirection, one that—for the last time—suggests that the paths of the king of Thebes and of his predecessor may have been divergent: the possibility that Oedipus’ divine ancestry would question the prophecy of Apollo. After enumerating Pan, Hermes and Apollo himself as possible parents, the song also mentions Dionysus and the ‘Heliconian nymphs’. The reference to Helicon has perplexed the readers for many years, since the text seems to focus on Cithaeron as the ‘birthplace’. As a result, editions and translations prefer the conjecture ἑλικωπίδων (Νυμφᾶν) proposed by U. von Wilamowitz-Moellendorff in 1879, over Ἑλικωνί(α)δων, the form present in all manuscripts. In this paper I argue that an analysis of our sources for Heliconian cults, an assessment of the performative context, and a close reading of the stasimon and its place in the narrative, all suggest that the manuscript reading should be retained.