To see the other types of publications on this topic, follow the link: Idea of a universal unity.
Journal articles on the topic 'Idea of a universal unity'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Idea of a universal unity.'
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.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Tajibayeva, Latofat. "THE UNITY OFTHEME AND IDEA IN FURQAT'S WORK." INTERNATIONAL JOURNAL OF WORD ART 1, no. 3 (January 30, 2020): 120–24. http://dx.doi.org/10.26739/2181-9297-2020-1-17.
Full textAbstract:
This article discusses the importance of Furkat's work in the semantic renewal of classical literature. Furkat's work, which played a special role in the development of enlightenment literature, has a strong place in the history of culture in the second half of the XIX century and the beginning of the XX century. Critical thinking prevailed in the poet's lyrics, which glorified universal ideas. The expression of social consciousness in an objective and truthful way, the stabilization of realistic principles, begins with Furkat's poetry.
2
Saidalievich, Usmonov Saidikromkhodja. "Educational Importance Of National Idea In Society." American Journal of Social Science and Education Innovations 03, no. 04 (April 30, 2021): 389–92. http://dx.doi.org/10.37547/tajssei/volume03issue04-60.
Full textAbstract:
Today, at the height of a global pandemic, our need for the national unity and international cooperation seems to grow more acute than ever. As always, education is playing an important role in maintaining the development and rejuvenation of the public life. The national ideology of our country promotes the principles, which also have universal character, and are cherished not only by our people, but also the people of the world. So, we argue that national idea should play, albeit small, a role in the national education. The article contains numerous arguments in favor of this position.
3
Manakin, Vladimir. "Proverb commonalities in different languages and its application to Asian Pacific communication." Journal of Asian Pacific Communication 25, no. 1 (June 15, 2015): 97–116. http://dx.doi.org/10.1075/japc.25.1.06man.
Full textAbstract:
This article surveys the idea of commonalities in cross-cultural communication through examining potential semantic universals in languages, particularly in their proverbs — the smallest verbal folklore genre that vividly reflects the mentality and culture of any nation. At the proverb level, it is possible to identify, (1) basic cognitive universal mechanisms that lead to the creativity of metaphorical thinking; (2) principles of verbalization of common human values in different languages; and (3) statements of affability, translatability, and as a result, mutual understanding between nations. At the global level, diverse human languages and cultures exist and are interconnected in a dialectical unity reflecting both its universal/common and specific features. Based on the idea of Noosphere, i.e., the latent planetary source of any kind of intellectual and spiritual information, this metaphysical perspective enables us to identify human universality in all its forms.
4
Pramanik, Ataul Huq. "Development Strategy and Its Implications for Unity in the Muslim World." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 46–87. http://dx.doi.org/10.35632/ajiss.v20i1.517.
Full textAbstract:
This paper seeks to achieve the following objectives: to discuss the idea of unity from the Islamic and secular perspectives; to test empirically how the absence of certain universal values (virtues) in the pursued development strategies shattered unity and thereby led to the Ummah’s disintegration; to examine how the interrelationships between growth and democracy can promote unity by creating a civil society through higher human development; and to examine the Organization of the Islamic Conference’s (OIC) role in strengthening unity among diverse Muslim communities.
5
Pramanik, Ataul Huq. "Development Strategy and Its Implications for Unity in the Muslim World." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 46–87. http://dx.doi.org/10.35632/ajis.v20i1.517.
Full textAbstract:
This paper seeks to achieve the following objectives: to discuss the idea of unity from the Islamic and secular perspectives; to test empirically how the absence of certain universal values (virtues) in the pursued development strategies shattered unity and thereby led to the Ummah’s disintegration; to examine how the interrelationships between growth and democracy can promote unity by creating a civil society through higher human development; and to examine the Organization of the Islamic Conference’s (OIC) role in strengthening unity among diverse Muslim communities.
6
Holovashchenko, Serhii. "Ukraine in a symbolic "biblical world": historical lessons and perspectives." Ukrainian Religious Studies, no. 90 (March 31, 2020): 14–33. http://dx.doi.org/10.32420/2020.90.1814.
Full textAbstract:
The article analyzes the cultural and civilizational consequences of a long experience of Ukrainians' perception of the biblical picture of the world and the corresponding principles of its development. The author's reasoning is based on the thesis that the very acquisition of the Bible as a sacred text created the space of a common language - the language of values and the language of symbols. The present "European world", even as a globalized phenomenon, has historically emerged as the embodiment of an ideal, symbolic "biblical world". In turn, the over-millennial affiliation of Christianized Ukraine to the "biblical world" has become an extremely important symbolic marker and cultural and ideological factor of civilization.
Adopting the principle of biblical historicism coupled with the idea of biblical history as a universal, universal Holy History of Salvation, our ancestors, along with other Christianized peoples, were given the chance to see themselves as full participants in world historical drama. The same universal principle led to the formation of a new model of interpersonal communication - communication, which united families and tribes in nations, and nations into international unity. We still know this unity as Europe - either staying in it or seeking to rebuild and strengthen its ties with it. And, despite the fact that this unity always seemed to be a political, cultural, civilizational unity, it was basically a spiritual and mental unity. The “biblical world”, as a center of norms and symbols, was embodied in the various social and cultural forms of the great Europe.
The author outlines a panorama of common cultural ideas and values that have been learned by our ancestors over a thousand years ago, the source of which is the biblical worldview. In particular, the idea (and at the same time the value) of indisputable and unceasing progress is analyzed — as the idea of historical progress in the development of each individual, each local society, as well as humanity as a whole. It is shown that the possibility of such progress is justified by the affirmation of the value of personal creative effort in the transformation of the world — an effort that involves creativity and initiative. The basis for the creative world transformation for the human development is the value of rational (including scientific) knowledge of the world.
However, it has been shown that the ideas of progressism, personal creative activism, rationalism and pragmatism in the European mentality are substantially counterbalanced by several important values, which are also of biblical origin. In this context, the idea of personal and collective responsibility for what humans is being done in the world is emphasized. This value — as the maxim of socially significant behavior — in our culture is a powerful safeguard for personal or group selfishness and particularism.These values can be realized in a system of constantly updating communities. Community, communication is the basis of a a fulfilling personal and collective life, both religious and secular.
On the concrete examples of the analysis of the reception of the European biblical experience by the figures of the Kiev theological tradition of the late XIX - early XX centuries, the author demonstrates the perception by the Kiev authors of this period of polyphonic unity of the European world, the normative and symbolic core of which was the Bible. The author reasonably argues that by comparing the foreign experience of mastering and applying the Bible with the domestic, "home" situation, Kiev theologian researchers objectively strengthened the idea of a universal "biblical world". The "biblical world" - as the unity of the spiritual-symbolic and ethno-geographical principles, is, to put it now, the "geopolitical phenomenon" - has been globalized and modernized. As a result, there were also challenges to Ukrainian culture and society. These challenges remain relevant every time we attempt modern Ukrainian state and national-cultural construction.
The author's current conclusion is that even now our self-awareness as Europeans, as full members of the global community of nations, requires us to read the Bible as a source of meaning shared with the rest of the world, with the experience of other nations.
7
Besschetnova, Elena V. "Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)." History of Philosophy 26, no. 1 (2021): 76–86. http://dx.doi.org/10.21146/2074-5869-2021-26-1-76-86.
Full textAbstract:
In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.
8
Kashchuk, Oleksandr. "Idea pentarchii jako rękojmia jedności Kościoła w dobie ikonoklazmu. Stanowisko Teodora Studyty." Vox Patrum 58 (December 15, 2012): 201–20. http://dx.doi.org/10.31743/vp.4074.
Full textAbstract:
From the first half of the eighth century until the mid-ninth century the Church of Constantinople struggled with heretical iconoclast movement. During the period of iconoclasm, St. Theodore of Studium (759-826) stood at the side of the defenders of the cult of images. He was a great thinker and abbot of the Studium monastery near Constantinople. One of the main themes he discussed was an independant status of Church from secular power, which frequently intervened in issues relating to faith and morals. St. Theodore of Studium wanted to prove that the Church dogmas and rules derive not from emperors, but bishops. In this context, his idea resembles the concept of pentarchy. According to St. Theodore, the guarantee of orthodoxy, which is the basis for the unity of the universal Church, is rooted in ecclesial body of pentarchy. Decisions about divine and celestial dogmas are entrusted to five patriarchs, who should be characterized by unanimity to reach a joint decision at the universal council. All of them together have the highest position in the Church and their consent is necessary for recognition of the ecumenical council. Among the five patriarchs the privileged position has the patriarch of Rome, without whom no ecumenical council can be called. The Roman Church is the reference point and stands at the center of the unity of Church. St. Theodore of Studium considered the primacy of the bishop of Rome not in isolation from other patriarchates but in orbit of the entire Church.
9
Yakymchuk, Oksana. "HISTORICAL VALUE AND CONTRADICTIONS OF THE IMPLEMENTATION OF THE STATE NATIONAL PROGRAM "EDUCATION (“UKRAINE OF THE XXI CENTURY”)." Educational Discourse: collection of scientific papers, no. 8(9-10) (September 30, 2018): 80–90. http://dx.doi.org/10.33930/ed.2018.5007.8(9-10)-7.
Full textAbstract:
The program was the first to openly and prospectively define the “national idea” as a generalizing principle for the arrangement of education, the development of culture, the formation of personality, and it formed the transition from the former “Sovietization in education” to its organization on democratic and humanistic principles, in the unity of national and universal human values.
10
Khaletskyj, O. V. "World-development of historical and spiritual that is its event-idea-development as a world of faith." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 147–54. http://dx.doi.org/10.32718/nvlvet-e9225.
Full textAbstract:
According to modern scientific and philosophical representations, the world is its creation as development. Because of anthroponoospherization, world development appears as a historical and spiritual development. A measure of progressive development are: 1) the completeness of the implementation of legislative tendency (directions) of development, 2) the superiority of the old to new, 3) the increase of consciousness and spiritual factors of development. In the development of society, the historical-spiritual appear to it: 1) degrees, 2) local ways (civilization) actually happen-ideas-development, which are: 1) initial with the stages of anthroposociogenesis, tribal community of collectors and hunters, the clan community of farmers and herders, 2) agrarian society with the stages of the first civilizations of the copper stone age (Ancient Egyptian, Sumerian-Babylonian, Indo, Aegean, Hatto-Smallasian Early Chinese, Ancient American) iron age from the 1st millennium BC of ancient (Middle East, Antique, Ancient Indian and Ancient Chinese) and medieval (Far Eastern, Indian, Austrian, Central Asian, Iranian-Islamic, Eastern Christian and West Christian local civilizations) and so-called industrial society with preindustrialization XVIІІ-mid. ХVІІ century, industrialization the middle of ХVІІ–ХІХ centuries, industrial first half of Twentieth century and, the middle of XX century, the globalization-information stages of development with the corresponding all of them-events-ideas-development. Stages of development are determined by their main direction. Civilizations can be defined as local socio-culturaland organisms that are inherent in the physiognomic unity of distinctive features. In the process of historical development there is a growth of conscious-spiritual factors of development (socio-cultural paradigm), mainly as the implementation of various socio-cultural projects, which prompts the creation of consciously projected, intellectually creative, idea-creative, spiritually-constructed world as it happens-idea- development. Events are actingknowledged as ideas, and ideas are projected as development. All further history of mankind is the deduction and embodiment of consciously-projected ideas. Socio-cultural projects require the realization, and that’s why historical development is somehow dejected, and is carried out as some kind of enthusiasm. Religion - faith in God through the cult, what is the act of consciousness (faith) of world creation (God) through its activation in itself (the cult). The historical-spiritual world-development are as follows: 1) the continuation of the world creation, 2) the belief of realization as a kind of locomotive, because of what 3) religious socio-cultural projects of spiritual world transformation are currently the largest. From the New Times monotheism comes into the secular phase of practicing faith. From the seventeenth century humanity passes to industrial ways of development and to the twentieth century. the world economy is formed, world politics and world spirituality that are from the middle of Twentieth century turn into the globalization-informational period of “the inventive future”, when any social and cultural projects can be implemented. There is a world civilization as a cathedral unity of national cultures. In the field of religious, there is not immorality, but newly-religions as a God's gradual faith. Innovation faith occurs as: 1) ecumenization, 2) secularization, and 3) new secular dynastic theologians. A peculiar “spiritual evaporation” of globalization processes is the maturation of the so-called universal religion. There can be no universal religion, only a universal faith can be. Universal religion is not a separate religion, but the unity of all religions of the world as its spiritual transformation. Universal religion arises as 1) activation of the creative forces of man, 2) the locomotive of socio-cultural projects that require the faith realization, 3) as a social and cultural project for the spiritual transformation of the world (God's reign, etc.). The unity of all religions in the world is currently the most expressed in theistic evolutionism, which in modern universal evolutionism receives a scientific and philosophical justification, where a new process-creative-centric image of the world for its transformation arises. Secular gradual faith passes into the development of the world, world-wide – the consciousness of the world as its development, which is achieved by the event-idea-development. The world of faith appears in three hypostases: 1) as the unity of all religions of the world as its spiritual transformation, 2) the world is not religion, but faith, and 3) acts consciousness of the world as its development. Concentration of the meanings of spiritual uplift form the so-called spiritual republics (Zion, Shambhala, mountainous Jerusalem, etc.) as our antisocial spiritual homeland. World-development of historical-spiritual appears as an intelligent world development (World building).
11
Smirnov, Andrey V. "Current objectives of Russian philosophy." Civilization studies review 3, no. 1 (2021): 188–210. http://dx.doi.org/10.21146/2713-1483-2021-3-1-188-210.
Full textAbstract:
The article is dedicated to the problem of stringing together Russian social reality and genuine theoretical concerns of philosophy. Due to lifting ideological restriction in 1991 the major part of philosophical work was aimed on catching up with Western philosophy widening the gap between society and philosophy in Russia and stating Western value system as universal. The pressing issue for modern Russian philosophy is to formulate and to accept the epistemological basis for Russian civilization project equal in scale to the Western one. It requires the search of a new solution that could be able to gather heterogeneous value systems of Russian society. It should be more universal than “traditional Russian values”, which requires the great efforts on developing individual philosophical consciousness and reaching the deep self-awareness both philosophical and social. The Western-free basis of cogitation in Russian culture could be found in the idea of Vsesubektnostʼ as an utopian idea of the whole world unity, non-losable entirety and non-losable subjectivity. This idea could be used as unobtainable ideal to contemplate how the big culture could manifest itself into civilization system. It specifies the huge field for all-level research from the philosophy of consciousness to the practical cultural and civilization construction.
12
Vasilyeva, V. V. "HISTORIOGRAPHY OF GLOBALIZATION IN RUSSIAN AND FOREIGHN SCIENCE." Bulletin of Udmurt University. Series History and Philology 31, no. 1 (February 25, 2021): 111–16. http://dx.doi.org/10.35634/2412-9534-2021-31-1-111-116.
Full textAbstract:
There are a lot of works devoted to the phenomenon of globalization. The presented work examines various theories of globalization processes, both foreign and domestic scientists, from the perspective of various methodological trends and schools. The article considers the key works of the most important authors in the conceptual plan. The idea of common unity was one of the foundations of the ideology of various religious and secular leaders of all times and peoples. Many legendary historical figures had the desire to unite humanity. Solving practical problems: expanding power to new territories, acquiring material goods, they were aware that the unified world should correspond to the unity of perception of the world - either on the basis of law, religion or ideology. The idea of globalization has been widely known since the nineteenth century. Such ideas were based on the fact that the humanity of the planet actually has a common habitat, a single nature and a single goal. Scientific works devoted directly to the analysis of globalization as a phenomenon appeared at the end of the twentieth century and are characterized by a high degree of interdisciplinarity due to the need to describe the phenomenon from different points of view. The concept of "globalization" is extremely wide and has many meanings, it is used to denote the formation of a single market space, the homogenization of the world, the adherence to universal values and the universalization of culture.
13
Jerkić, Dragiša. "The Mystical in the Work of Saint Nicholas Velimirović." Review of Ecumenical Studies Sibiu 12, no. 2 (August 1, 2020): 317–33. http://dx.doi.org/10.2478/ress-2020-0020.
Full textAbstract:
AbstractSt. Nikolaj Velimirović is known as one of the most influential Serbian theologians of the twentieth century. In his work he shows an admirable spiritual strength and contemplative depth that one would not expect from a thinker who was involved in all important ecclesiastical, political and cultural events of his era. He deliberately replaces the language and methods of academic theology with the language of poetry. This enables him to appropriately express the strength of his own mystical experience. He was fascinated by the ascetic and religious tradition of India and tried to explain his idea of a universal unity of all with the idea of Universal Man (Svečovek). Gradually he turns to the theological and ascetic tradition of Eastern Orthodoxy. There he finds, in the Christology of the Eastern Church Fathers, the testimony of the same experience of meeting Christ in love and truth.
14
Gacheva, A. G. "“Slavdom is just the outset of alliance” (F. M. Dostoevsky): The Idea of slavic Unity in the Context of christian Universalism." Philosophical Letters. Russian and European Dialogue 3, no. 4 (December 2020): 81–112. http://dx.doi.org/10.17323/2658-5413-2020-3-4-81-112.
Full textAbstract:
The article considers the interpretation of the Slavic question in the context of Russian thought of the 19th century that is connected with the idea of justifying history, with the belief in the possibility of its turning to good ways, with the theme of “The God Kingdom on earth”. It is shown that the Slavic unity was interpreted within the context of Christian universalism by A. S. Khomyakov, F. I. Tyutchev, I. S. Aksakov, F. M. Dostoevsky, N. F. Fedorov, V. S. Solovyov. Russian writers and thinkers expanded the Slavic question beyond national, political and confessional boundaries. Th ey believed that Russia, in alliance with the Slavs, was summoned to embody the ideal of a new universal community that would be bound not by “blood and iron”, but by love and faith. Th e Slavdom, in their opinion, should establish the ideas of Christian politics in international relations, contrasting the principles of ‘vsesluzhenie’, brotherhood, selflessness, sacrifice to national and governmental egoism, whereas the model of ‘sobornost’ — where personality and universality, national and individual are in balance — ought to take over atomicity and disunity of the humanity.
15
Nikolic, Marko, and Petar Petkovic. "Institutional forms of contemporary ecumenical dialogue." Medjunarodni problemi 63, no. 2 (2011): 276–96. http://dx.doi.org/10.2298/medjp1102276n.
Full textAbstract:
The article deals with ecumenism and the most important examples of its ?institutionalisation?. It is stated that ecumenism implies the doctrine (idea), universal inter-church movement and the proclaimed goal of achieving Christian unity. It possesses at least theological, sociological and political determinants. The World Council of Churches is a universal inter-church forum for dialogue and cooperation that lacks clear ecclesiological identity. However, it is getting the characteristics of a typical international political movement. The Conference of European Churches is a similar European organization. The Parliament of World Religions tends to found and promote ?global ethics? in order to accomplish pacifistic goals in the world.
16
Klyukina, Lyudmila. "THE IDEA OF THE CHURCH AS THE “RUSSIAN IDEA” IN RUSSIAN RELIGIOUS PHILOSOPHY BETWEEN THE LATE 19TH AND EARLY 20TH CENTURIES." Studia Humanitatis 15, no. 2 (August 2020): 13–18. http://dx.doi.org/10.15393/j12.art.2020.3562.
Full textAbstract:
This article analyses the content of the idea of the church as it was interpreted by such representatives of Russian religious philosophy of the late 19th and early 20th centuries as N. F. Fyodorov, E. N. Trubetskoy and P. A. Florensky. The author establishes a point that the idea of the church formulated by these philosophers can be seen as the focal point of Russian religious culture in the late 19th and early 20th centuries. The article demonstrates that such a narrowly defined form of life as church service conveyed the idea of universal unity embedded in Russian philosophy, as well as the notion of the Holy Trinity critical for Russian Orthodox culture. The author comes to the conclusion that the idea of the church formulated by Russian religious philosophers may be interpreted as the means of implementing the metaphysical meaning of the “Russian idea”, that is the idea of spiritual and mental transfiguration of an individual’s life on the basis of the values of the Eastern Orthodox Christianity.
17
Nizhnikov, Sergei A. "Russian Idea" of F.M. Dostoevsky: from Soilness to Universality." RUDN Journal of Philosophy 25, no. 1 (December 15, 2021): 15–24. http://dx.doi.org/10.22363/2313-2302-2021-25-1-15-24.
Full textAbstract:
The author reveals Fyodor Dostoevsky's works main features, his importance for Russian and world philosophy. The researcher analyzes the concept of "Russian Idea" introduced by Dostoyevsky, which became a study subject in Russian philosophy's subsequent history. The polemics that arose regarding the characteristics of Dostoevsky's soilness ( Pochvennichestvo ) ideology and his interpretation of the Russian Idea in his Pushkin Speech and subsequent comments in A Writer's Diary are unveiled. The author concludes that Dostoevsky overcomes the limitations of soilness and comes to universalism. The universal for him does not have a rootless cosmopolitan character but is born from the national's heyday. Diversity adorns the truth, and national diversity enamels humankind. People's real unity is in that all-human value that is found in the highest examples of each national culture. The truth is not in rootless cosmopolitanism or nationalism - it is in the "golden mean," which, in our opinion, the writer-philosopher sought to express. Dostoevsky wanted to rise above the dispute, to recognize the points of view of the Slavophiles and Westernizers as one-sided, to get out of any particularity to universality.
18
Bondarchuk, Yaroslava. "Antinomic Comprehension of God in Unity of Transcendent and Immanent Principles in the Leading Religious-Philosophical Systems and Art of the Second Half of the І Millennium ВС — the Beginning of a New Era." Culturology Ideas, no. 18 (2'2020) (2020): 132–46. http://dx.doi.org/10.37627/2311-9489-18-2020-2.132-146.
Full textAbstract:
The article aims to trace the antinomic comprehension of God in unity of spiritual transcendent and material immanent principles in the major religious systems of the second half of the 1st millennium BC — the beginning of a new era and the reflection of this process in the art of that time based on analyzing religious texts, theological and philosophical treatises of the main monotheistic and polytheistic religious worldview ideas and ways of their embodiment. The study showed that the universal idea of religious systems (Taoism, Confucianism, Hinduism, Buddhism, Christianity) of the indicated period is the idea of embodying the highest spiritual Absolut into a natural anthropomorphic form. In most leading religions of the time (except for Judaism) this interpretation of God became the basis for the development of religious art. For the first time, a comparison of concepts of God in the leading religious-philosophical systems of the researched period was made. Such an interpretation of the deity has been shown to be manifested in religious art, which confirms its worldview subordination. It was hypothesized that the antinomic comprehension of God in the unity of transcendent and immanent principles in the leading religious systems formed at the turn of the millennia determined that the dominant zodiacal Pisces constellation, in which the Sun was rising on the day of the spring equinox, was characterized as a sign of the unity of antinomies. This article may be used for further research, for the courses of lectures in the history of world culture.
19
Siburian, Togardo. "Prinsip Etika Global untuk Kota Modern Multikultural." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 1 (October 24, 2017): 209. http://dx.doi.org/10.33550/sd.v2i1.60.
Full textAbstract:
ABSTRACT: This article aims to look at the principles of the idea of global ethics at the implementation of the advanced city in the present day or modern city. The concept of global ethics logically can be considered in a certain local as the common foundations of ethical living in this universal city. Using literature method, the author tries to positively see from the idea of a global ethic associated with globalism, pluralism, secularism, postmodernism, ecumenism and humanitarianism that form the concept of global ethics, which are selectively used to add the principle of good livelihood for the civilization of the world today. The author subsequently tries to see a multidimensional pluralistic city today with a conflict on religious factors, which require a more fundamental principle of unity and universal living. Therefore global ethics is not a substitute for existing religious ethics, but additional ethics for people of different religion without discrimination. So the principle can be implemented at a local anywhere, including major cities in Indonesia. KEYWORDS: city, modern, crisis, ethics, global, consensus, religions, for all
20
Berdnikova, A. Yu. "THE PROBLEM OF VIKTOR NESMELOV’S PSYCHOLOGICAL ARGUMENT FOR THE EXISTENCE OF GOD IN THE CONTEXT OF HIS CHRISTIAN ANTHROPOLOGY: “PRO ET CONTRA”." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 19–31. http://dx.doi.org/10.22363/2313-2302-2019-23-1-19-31.
Full textAbstract:
The article is devoted to the analysis of “psychological” argument for the existence of God of Viktor Nesmelov, professor of Kazan Theological Academy, represented in his fundamental work “Science of Man”. The main interpretations of this argument, formulated both contemporaries of Nesmelov (Nikolay Berdiaev, bishop Anthony (Khrapovitsky)) and modern researchers of his legacy (priest D. Lushnikov, bishop K. Goryanov) are considered. The basic prerequisites and origins of Nesmelov’s anthropological doctrine are analyzed. The main of them were V. Snegiryov’s psychological doctrine and anthropological ideas of St. Gregory of Nyssa. The main ideas of Nesmelov’s Christian anthropology, related directly to his formulation of “the idea of God” (the doctrine of consciousness and self-consciousness of man; idea of man as the “main riddle” of the universe; idea of the fundamental “duality” of human nature; doctrine of Theosis and God-manhood, doctrine of sin and universal salvation (apokatastasis), etc.) are revealed. Besides that, Nesmelov’s criticism of the main existing arguments for the existence of God (ontological, cosmological, teleological, psychological, etc.) is analyzed. The main conclusion based on the analysis of Nesmelov’s anthropological system is made: his argument for the existence of God represents rather a methodological program for creating such argument in the future. The base of this argument should be made of not only by an “ abstract knowledge”, but the “living worldview” and the “living unity of God and man”.
21
Nazaj, Elona. "Euro-Centrism vs. International Thinking." Politikon: The IAPSS Journal of Political Science 12 (June 30, 2006): 28–30. http://dx.doi.org/10.22151/politikon.12.7.
Full textAbstract:
The journey of the concept of Europe has been from myth to legend to war to stability. European unity is based, essentially, on the recognition of historic and linguistic diversity, the cultural variety and the national roots that make it unique. It is this huge cultural diversity that gives Europeans their European identity. I firmly believe that we cannot understand the idea of Europe without understanding its fundamental desire for universality. Europe has been built gradually on the basis of a sincere and deep-seated acknowledgement of diversity, and it is precisely because of this that it aspires to form the basis of a larger and more universal whole. Europe has more than its fair share of past glory and regrets and possesses both great diversity and a deep cultural unity.
22
Kravtsova, Anna Vladimirovna. "NATIONAL ISSUE AND IDEA OF UNIVERSAL UNITY IN POLEMICS OF YU. N. GOVORUKHA-OTROK WITH V. S. SOLOVYOV (1890-1896)." Manuscript, no. 6 (June 2019): 113–17. http://dx.doi.org/10.30853/manuscript.2019.6.22.
Full text
23
Papucha, Mykola. "THE DIALECTICS OF THE ABSTRACT AND SPECIFIC IN L.S.VYGOTSKY’S WORKS." Psychological journal 6, no. 10 (October 30, 2020): 85–99. http://dx.doi.org/10.31108/1.2020.6.10.9.
Full textAbstract:
The article analyzes the complex interaction of the abstract and specific in L.S.Vygotsky’s works. The specific is analyzed as a unity in diversity, as a complex, contradictory, heterogeneous and nonlinear-logic unity. We have proven that L.S.Vygotsky, searching for such content-rich specific that can be a «cell» in psychology, implemented actually the idea of systematicity in psychology. The advantages of «unit analysis» are explicated in view of the fact that a “unit” (unlike an “element”) includes the most simple as well as learnable form of everything that in its “unfolded” state (mentally, on the basis of accumulated scientific facts) allows getting truly specific knowledge. The general way of cognition is pointed out: a philosophical and methodological idea about an object (abstract) - contemplation - analysis – finding of specific-universal - practice - new methodology etc. – the spiral of cognition. A task (supertask) of L.S.Vygotsky’s cultural and historical theory was to build (to unfold) the specific human psychology as a modus (“unit”) of substance. Methodological principles of monism, indeterminism and systematicity are described as fundamental ones in psychology. L.S.Vygotsky’s works highlight Spinoza’s understanding of eternal development, so the concept of development becomes even not a principle but the fabric of a study subject in Vygotsky’s theory. The inner unity of psychology is explained as the most complex relationship of biological and psychical attributes and connections within the psychological domain. Inter-functional psychological systems include not only components of higher mental functions but also natural, biological and cultural ones, namely everything that is covered by “a human being’s psychological life” as a concept. There are many systems, but they are interconnected, forms semantic dynamic systems after emergence of conceptual thinking. We should mention that relations embrace all human personality, they are constantly changes as for their essence and they are the main key to understanding of a human being. “Affect – intellect” antinomy is understood in the sense that all the phenomena from both conscious and unconscious domains, being actualized into an event.
24
Sultana, Summer, Sabir Ijaz, and Mubasshar Hassan Jafri. "UNIVERSAL HUMAN RIGHTS DECLARATION: RIGHT TO RETURN OF PALESTINIAN REFUGEES." Journal of Social Sciences and Humanities 58, no. 2 (December 31, 2019): 71–86. http://dx.doi.org/10.46568/jssh.v58i2.7.
Full textAbstract:
For over last 70 years, the concept of "return" attained primary focus for the national narrative of Palestinian struggle against devastating conditions, categorized as (i) eviction from ancestral homeland, (ii) diffusion in all aspects and (iii) reconstitution of national unity. However, the very idea create fears among Israelis regarding their authority of whole Zionist enterprise, as well as demographic stability of Arab-Jewish ventures, with regards to the return of large number of Palestinians to their own places or any other part in Palestine. Discrimination in opposition to Palestinians is no longer perpetrated fully by Israeli state, but common to its society, as well. Our article is an answer to the complicated question: Can refugees along with other displaced victims ever claim their right in entering Israel and Palestine, since this State includes Gaza and West Bank territories? Various articles have made an attempt to clarify the matter through some internal laws and have also interpreted the rights mentioned in ‘International Covenants on Civil and Political Rights’, particularly while clarifying the idea evolved from the typical term: 'his own country’. The article focuses on the viable first point, specifically on the claim as a right of the Diasporas return to the formerly called ‘Palestine’. Various resources are utilised for the purpose of the research. This includes books, scholarly researched articles and newspapers etc. The study is analytical in nature and based on qualitative research method. Most of the literature used for the article is Secondary. The conclusion drawn in precise manner is that the intentions are blended in repeated violations of human rights, along with ethnic and religious refining and various innumerable deficiencies, and try to become regularly involved in sensitive issues. This turned out to be disheartening for the people living there as no efforts are made for a truthful resolution.
25
Hancock, Ralph C. "Religion and the Limits of Limited Government." Review of Politics 50, no. 4 (1988): 682–703. http://dx.doi.org/10.1017/s0034670500042005.
Full textAbstract:
A reflection on the meaning of limited government illuminates both its theoretical limits or boundaries and its practical limitations. The full rationality of the Lockean argument for narrowing the scope of politics to bodily self-interest may be questioned from two apparently opposite standpoints: because of its aggressive materialism or because it seems to rest upon a distinctly Christian dichotomy between spiritual and secular concerns. This paradox is further represented in the religious liberalism of the American Revolution, and a consideration of Calvin's theology suggests that this spiritual secularism is not simply an eighteenth-century confusion, but may derive from a radicalization of the Christian idea of transcendence. Thus both religious and secular sources of the ideal of limited government rest on unlimited claims for the unity of private self-preservation and universal Truth. This faith does not, however, exhaust the meaning of the Founding.
26
БЛІДЧЕНКО-НАЙКО, Вікторія. "Education reforming in the context of F. Nietzsche's philosophy." EUROPEAN HUMANITIES STUDIES: State and Society 1, no. II (March 30, 2019): 19–32. http://dx.doi.org/10.38014/ehs-ss.2019.1-ii.02.
Full textAbstract:
The article considers the main aspects of F. Nietzsche’s philosophy concerning the issues of conceptualizing the values, content and principles of modern education. The idea of the relationship between universal education and culture is essential in the work of the philosopher. It reflects the function of education both in a universal aspect as a translator of culture and culture-making mechanism, and in an individual dimension, taking into account the purpose of an educated person to be a link in the chain of culture, to be a cultural microcosm which is isomorphic to the cultural “macrocosm” that is to be the heritage of different eras. The idea of the spiritual unity of educational institutions with cultural heritage is in harmony with the pedagogical principle of cultural conformity that is the correspondence of education to culture and the history of the nation. The concept of superhuman implies the principles of continuity of education and self-education, integrity and succession, humanization as a value self-determination of an individual and recognition of his rights to be independent. The ideas of the philosopher correlate with values of creative type pedagogical culture and with “integrative” line of pedagogical knowledge formation. The philosopher treated utilitarianism, narrow empiricism and specialization in education and scientific knowledge to be barriers for the development of creativity, freedom and energy potential. Thus, Nietzsche’s philosophy is relevant for understanding the content of a number of principles for reforming modern education, specifically humanitarian ization, individualization, cultureconformity, continuity of education and self-education, integrative and succession, integrativity and creativity.
27
Amanullah, Muhammad, and Tazul Islam. "Understanding the Problems and Prospects of the Muslim Unity: An Analysis of Mawdūdī’s Views." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 421–33. http://dx.doi.org/10.31436/jia.v8i0.254.
Full textAbstract:
MawdËdÊ's thesis of Muslim unity touches core of the issue as he emphasizes on finding the basics of understanding the Muslim unity. Any attempt to set the theory of Muslim unity may not get the practical dimension until the standards of its understanding are laid out. In other words, it can be said that setting the basics of understanding the unity is a prerequisite for shaping effective theory of Muslim unity. After a thorough exploration, MawdËdÊ's works on Muslim unity appear to be written very systematic and methodological manner. He critically scrutinizes the basics of understanding the unity. As he claims, one must find out the common grounds that especially bind Muslim countries together and all Muslims in general; and the issue of Muslim unity may remain vague until the Islamic culture is completely conceived of. He says that ";;;the unity of Islamic world cannot be conceived of without Islamic culture";;;. MawdËdÊ recommends that the common things which unite all Muslims together are the common beliefs and thought, common culture, common moral system, civilizational relationship, vitality of the concept of one Ummah, universal brotherhood and geographical location of the Muslim world. This paper is devoted to critically analyze MawdËdÊ’s ideas on Muslim unity.
28
Hoffman, Andrew, and Lloyd Sandelands. "Sustainability, Faith, and the Market." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 129–45. http://dx.doi.org/10.1163/156853508x359949.
Full textAbstract:
AbstractAlthough sustainability is a growing concern of business today, there has been little progress toward a sustainable future. This is because the idea of sustainability in academic and policy debates is too small and too beholden to the assumptions that have created today's environmental and development crises. Consequently, calls for reform have neither the vision nor the authority to sustain the relationships of self, society, and environment that define human life. Reaching beyond our profession of business management to our Christian faith, we argue for a bigger idea of sustainability that orients these relationships to God. We identify sustainability with four principles of Christian theology—which we label anthropic, relational, ethical, and divine love—and we link economic development with eight principles of Catholic social doctrine—which the Church labels unity and meaning, common good, universal destination, subsidiarity, participation, solidarity, social values, and love. This bigger idea of sustainability transforms talk about the future from a gloomy contentiousness rooted in fear to a bright cooperation rooted in hope.
29
Rebel, G. M. "Turgenev’s universal responsiveness. On the materials of the literary-epistolary anthology In France with Turgenev [S Turgenevym vo Frantsii]." Voprosy literatury, no. 2 (July 29, 2020): 196–230. http://dx.doi.org/10.31425/0042-8795-2020-2-196-230.
Full textAbstract:
A review of the literary-epistolary anthology In France with Turgenev [S Turgenevym vo Frantsii], the article undertakes a problem analysis of its content, shedding a new light on Turgenev’s relationship with French authors, the scale of his personality, and the relevance of his cultural mission. Included in the work’s title, the idea of universal responsiveness was introduced to the daily cultural vocabulary by F. Dostoevsky and is viewed here in its relation to the concepts of cosmopolitanism, national identity, and cultural universalism. Turgenev’s universal responsiveness is treated as an opposing phenomenon to Russian messianism, namely, it is considered to combine national uniqueness with the willingness and ability to absorb world culture and become an integral part of it. It was Turgenev who not only succeeded in mediating between Western European and Russian culture, but also embodied pan-European cultural unity. While commonly recognized and repeatedly voiced by French cultural fi res, this achievement remains little known and appreciated in Russia.
30
Roca-Servat, Denisse, and Polina Golovátina-Mora. "Water Matters: thinking with water Class Experience." Qualitative Inquiry 26, no. 1 (August 24, 2019): 13–23. http://dx.doi.org/10.1177/1077800419869965.
Full textAbstract:
This article revisits a co-learning experience of a graduate course on the political ecology of water at the Master’s program in Development Studies in a Colombian private university which employed a thinking with water teaching methodology based on the ontological-epistemological-methodological unity. Water as a nearly universal solvent not only conditions life on the planet but also defines human imaginary. The physical characteristics of water such as its fluidity, plasticity, and conductivity enable a multidimensional, nonlineal, and relational thought. Because of its universal familiarity and its indispensability for life, water offers intuitive ways of knowing. The revision of the class experience showed that the materiality of water affects the dynamic of the course. It supports the idea of the performativity (Barad) of our knowledge about Self and the world. Spontaneous and resistant, water clears hidden, silenced, or ignored meanings of both social and environmental relations and, so, stimulates critical self-reflection, catalyzes social change, and promotes social justice.
31
NANDY, MALAY K. "UNIVERSAL PRANDTL NUMBER IN TWO-DIMENSIONAL KRAICHNAN-BATCHELOR TURBULENCE." International Journal of Modern Physics B 22, no. 20 (August 10, 2008): 3421–31. http://dx.doi.org/10.1142/s0217979208038557.
Full textAbstract:
We evaluate the universal turbulent Prandtl numbers in the energy and enstrophy régimes of the Kraichnan-Batchelor spectra of two-dimensional turbulence using a self-consistent mode-coupling formulation coming from a renormalized perturbation expansion coupled with dynamic scaling ideas. The turbulent Prandtl number is found to be exactly unity in the (logarithmic) enstrophy régime, where the theory is infrared marginal. In the energy régime, the theory being finite, we extract singularities coming from both ultraviolet and infrared ends by means of Laurent expansions about these poles. This yields the turbulent Prandtl number σ ≈ 0.9 in the energy régime.
32
Smirnov, V. N. "Paradoxes of the political romanticism of Kireevsky I.V.: between an universal monarchy and a national state." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 17–30. http://dx.doi.org/10.17588/2076-9210.2021.1.017-030.
Full textAbstract:
The article deals with the political views of Ivan Vasilievich Kireevsky in connection with the history of censorship prohibition of the journal “European” published by him. The text of the report due to which the journal was closed is analyzed. Special attention is paid to the idea of “merging minds together”, interpreted in the text of the denunciation as the basis of Republican beliefs. The author reconstructs Kireevsky's political views in the context of the influence of German romantic ideas on Russian social thought in the first half of the XIX century. The author clarifies Kireevsky's attitude to the ideals of the Great French Revolution and concludes that his views are opposed to the radical vector of the European Enlightenment as a whole. The author demonstrates the historical context in which the views of young Kireevsky are formed, and focuses on the contrast between the Enlightenment and the Romanticism era, which is associated in Russia with the counter-enlightenment reaction of the times of the Holy Union. The author reconstructs Kireevsky's religious and philosophical views, which, following V.S. Solovyov, are characterized as philosophical, romantic Christianity. Kireevsky's ideas are compared with those of representatives of other trends of Russian social thought that were influenced by German Romanticism − theorists of official conservatism, as well as P.Ya. Chaadaev. Their conceptual differences in understanding the relationship between “world” and “national” are revealed. The author demonstrates Kireevsky's socio-political concept, in which the “organic” development of people's life is contrasted with the “violent” establishment of social institutions. It is concluded that the primacy of spiritual unity over political aspirations in Kireevsky's worldview leads him away from both republican beliefs and official imperial conservatism.
33
Sokuler, Z. A. "The Concept of Virtue in Religious Philosophy of Hermann Cohen." RUDN Journal of Philosophy 23, no. 4 (December 15, 2019): 398–412. http://dx.doi.org/10.22363/2313-2302-2019-23-4-398-412.
Full textAbstract:
The concept of virtue was of great interest and importance for H. Cohen. In the interpretation of this concept in his latest work “Religion of reason from the sources of Judaism” the most important concepts of this work were brought in the focus: the specificity of definition of what is the religion of reason; understanding of the uniqueness of God; correlation; messianism. For Cohen, a single system of virtues presupposes a single and unique ethics and correlates with the idea of the unity of humanity. The last concept, in his opinion, maturated in the fold of monotheism. Humanity is one, because all people are creations of the unique God. “Religion of reason” treats of the common universal virtues. In the religion of reason, the idea of God and morality are inextricably linked. Cohen rejects metaphysical speculation about the nature of God, about the attributes of God inherent in himself. The religion of the mind speaks of God only in correlation with man. God is a moral ideal and reveals himself to man by giving him moral commandments. Morality connects man and God, and this connection is revealed in detail by Cohen in the theme of virtues. Understanding God as Truth is important for the disclosure of this topic. The corresponding virtue for a person is faithfulness to truth, or truthfulness. In addition to truthfulness in the usual sense, for Cohen, faithfulness to truth requires correct worship of God. The correlation culminates in the idea of messianism, which is interpreted by Cohen as an endless movement of a whole humanity to the social justice.
34
Savelʹyev, Volodymyr, and Olena Yatsenko. "ADULT EDUCATION AS A STRATEGY FOR "GROWING UP" DEMOCRACY: THE EXPERIENCE OF GERMANY." Educational Discourse: collection of scientific papers, no. 24(6) (July 15, 2020): 43–55. http://dx.doi.org/10.33930/ed.2019.5007.24(6)-3.
Full textAbstract:
The range of educational services is really wide. The main reasons and goals of people's universities are as follows: the formation of knowledge, the formation of beliefs, the formation of will, the formation of man. Its motivation is a return to rationalism in everyday life and "concern" for the irrational. The establishment of adult education centers is an opportunity to promote democracy. Such education forms an awareness of the political, social and cultural that can serve as the basis for a true revival of European values. The modern globalized world needs a democratic education that is not limited to national borders and the national idea. For a commonly desired future, there is a need for a broader, panoramic and forward-looking view of European values and the integrative content of European culture. Adult education centers work with traditional universities, non-governmental organizations, local associations to unite society, unite the community for a fairer and more stable social life. Such centers perform the functions of integration and translation of cultural values, universal values of humankind, teach people to be effective in the unity of diversity: uniting people of different talents, competencies and skills into an effective organism of social order.
35
Chernyak, Natalia A. "Badiou’s Platonic gesture and the self-determination of philosophy." Herald of Omsk University 25, no. 3 (December 28, 2020): 72–76. http://dx.doi.org/10.24147/1812-3996.2020.25(3).72-76.
Full textAbstract:
The article analyzes the philosophical concept of A. Badiou: the problem of reactualization of the Platonic gesture, i. e., the constitution of philosophy as an independent universal doctrine based on the harmonious unity of scientific ideas, art, politics and love. The attempt to construct a new ontology on mathematical grounds (“math”) is evaluated.
36
Demenev, Denis Nikolaevich. "Unity of the process of creating a fine art painting: ideal and material." Философская мысль, no. 3 (March 2021): 1–41. http://dx.doi.org/10.25136/2409-8728.2021.3.32491.
Full textAbstract:
The subject of this research is the interaction of the ideal and the material, which ensures unity of the process of creating a fine art painting. The object of this research is the dynamics of this process, which gradually materializes the ideal through poetic transformation of the objective reality. In the course of creating a fine art painting, the author underlines the importance of ontological-phenomenological and socio-gnoseological aspects of human existence, which in many ways determine the technical and technological means of solution of the artistic and creative tasks. Special attention is given to contemplation of the objective world, purposive action of the artistic will, establishment of the artistic image as interrelated stages of objectification of the ideal. The novelty of this article consists in interpretation of the phenomenon of the ideal, reflected in painting via integrated will. The latter is the synthesis of artistic will and subjective will of the painter. The author describes a “shuttle principle” in objectification of the ideal in the works of art within the framework of the history of development of painting, as well as within a single process: 1) from the aesthetic form to the embodiment of universality of the content; 2) from the universal content to aesthetic embodiment. The following conclusions were made: 1) the objectively ideal in a painting is an aesthetically perceived (visually, mentally, and spiritually) boundary of beauty and beautiful depicted via perfect, absolute unity of the artistic form and content, artistically and graphically, adequate to its concept in its material outcome, in reality. It is of rare occurrence in the works of art, something to be sought for; 2) an artistic form should be correlated in the artwork with universality of its content, which results in the fusion of the ideal and the real, and forms their indifference; 3) the universal meanings, ideologically underlying the content of a fine art painting, deepen and broaden the possibilities of artistic matter for objectification of the ideal in aesthetic form.
37
Ramelli, Ilaria. "Harmony between Arkhē and Telos in Patristic Platonism and the Imagery of Astronomical Harmony Applied to Apokatastasis." International Journal of the Platonic Tradition 7, no. 1 (2013): 1–49. http://dx.doi.org/10.1163/18725473-12341249.
Full textAbstract:
Abstract This study investigates the idea of harmony as a protological and eschatological principle in three outstanding Patristic philosophers, well steeped in the Platonic tradition: Origen, Gregory Nyssen, and Evagrius. All of them attached an extraordinary importance to harmony, homonoia, and unity in the arkhē and, even more, in the telos. This ideal is opposed to the disagreement/dispersion of rational creatures’ acts of volition after their fall and before the eventual apokatastasis. These Christian Platonists are among the strongest supporters of the final universal restoration. Their reflection on the unity-multiplicity dialectic, which parallels that between harmony and disorder/discord/dissonance, is informed by the Platonic tradition. In Gregory, the idea of harmony assumes musical connotations, especially in relation to the telos. In this connection, I examine the relationship between their notion of harmony in the arkhē and telos and Plotinus’ concept of harmony. Plotinus was well known to Gregory, the author of a Christianized version of Plato’s Phaedo in which apokatastasis is prominent. Origen, whose readings included many Middle-Platonic and Neo-Pythagorean texts, in Alexandria attended the classes of the “proto-Neoplatonist” Ammonius, who was also Plotinus’ teacher. A wide-ranging methodical investigation of the relation between Origen’s and Plotinus’ philosophical thoughts is still a notable desideratum. Finally, I concentrate on the concept of harmony in astronomy as a metaphor for intellectual harmony and apokatastasis in Patristic Platonism, especially in Evagrius’ Kephalaia Gnōstika. The noun apokatastasis was used in an astronomical sense, and employed in Stoicism for the conclusion of a cosmic cycle. Evagrius, who loved astronomical metaphors, focussed a kephalaion on a wordplay—which escaped Guillaumont and all other scholars—concerning the astronomical meaning of apokatastasis, thus embedding his theory of the eventual restoration in an allegorical framework that rests on a notion of astronomical harmony. A strong case is made in this connection that Evagrius was elaborating on Plato’s pivotal link between cosmological (astronomical) and intellectual harmony, and was aware that the Stoic theory of cosmological apokatastasis drew on Plato.
38
Supena, Ilyas. "Paradigma Fiqh Multikultural." TAJDID 26, no. 2 (October 12, 2019): 169. http://dx.doi.org/10.36667/tajdid.v26i2.335.
Full textAbstract:
The doctrine of the Qur’an teaches that human beings are created in diversities and tribes in order to know one another. Essencially, it means that the basic attitude of Islam exclaims all the humans have the same ideas for a unity of humanity without discriminating races, colour, ethnic, culture and religion. Nevertheless, when the idea of the Qur’an is interpreted in the form of fiqh, historically the fiqh was often confronted with the truth claims being supported by the followers of each madzhab. So, between the truth claims of a fiqh formula being local particular and the doctrine of the Qur’an itself being universal substantial is a paradox. The emergence of the truth claims can have the potential to lead to the conflicts and anarchy among the followers because of differing interpreting of the fiqh. Therefore, a formula of jurisprudence needs to be developed according to multiculturalism that recognizes the diversities and places them in the equality. In the field of jurisprudence, the view of multiculturalism should be methodically built by way of developing paradigm of Islamic social interpretation prioritizing the dynamic, progressive and tolerant interpretations. The discussion in this article concludes that multiculturalist fiqh must be built on the principle of mashlahah using the maqashid al-shari'ah approach. Consequently, universal Qur'anic values are seen as substantive values rather than local-particular values. Therefore, with the maqashid al-shari'ah approach, the values of justice, benefit, equality, wisdom and love are the most important values that will be the source and inspiration when the Qur'an explains the provisions of a legal-specific case.
39
Danylova, T. V., and I. M. Hoian. "Some words on Jung, self, and mandala." Humanitarian studios: pedagogics, psychology, philosophy 1, no. 100 (April 30, 2020): 71–76. http://dx.doi.org/10.31548/hspedagog2020.01.071.
Full textAbstract:
Trying to reconcile the continuity of being with the discreteness of consciousness, modern seekers for the truth appeal to the Eastern mystical traditions based on the idea of the unity of all things and singularity of the world. In terms of analytical psychology, to overcome the human alienation from the world and from themselves is to return to his/her Self. C.G. Jung considered the reintegration of a personality to be a prerequisite for solving the spiritual, social, ethical, and political problems humanity is facing now. This process is the basis for the integrity of the psyche. Successful reintegration requires centering, that is, unification with everything that exists into one organic whole. Observing his patients, the psychoanalyst concluded that the idea of centering was archetypal to the spiritual pole of the unconscious. His therapy was aimed at achieving the Self in the process of individuation, i.e., the reintegration of the instinctive and spiritual poles of the psyche. The process of individuation is similar to the reintegration process in Yoga philosophy, which is symbolized by a mandala that reintegrates the perception of the world and helps us to reconcile with the total cosmic reality. According to C.G. Jung, a mandala is the universal psychic image, the symbol of the Oneness, the deep essence of the human soul. C.G. Jung believed that the achievement of the Self was a natural process embedded in the individuals. The questions posed by a great psychoanalyst push us into searching for ourselves, the golden mean in ourselves, our actions, and our views. The salvation of a modern human in the contemporary world full of conflicts is to find the way to the spiritual unity with humankind, which is the highest manifestation of the spiritual unity with the universe. This becomes possible due to a return to our Self. The paper aims at analyzing the Jungian concept of the Self in the context of oriental religious and philosophical teachings.
40
Wang, Marina Xiaojing. "The Evolution of the Ecumenical Vision in the Early Twentieth-Century Chinese Context: A Case Study of the Church of Christ in China (1927–1937)." Studies in World Christianity 23, no. 1 (April 2017): 19–34. http://dx.doi.org/10.3366/swc.2017.0167.
Full textAbstract:
This paper focuses on the Church of Christ in China – a visible fruit of the church unity movement in early twentieth-century China – as a case study. Through examining its formation and development from 1927 to 1937, especially its progress in the advocacy of ecumenism in China, this paper aims to explore how the idea of ecumenism had been transplanted, rooted, accommodated and applied in the Chinese context during the late nineteenth and early twentieth centuries. This paper argues that, although the Chinese vision of ecumenism was derived from the West, it had taken a rather different path and reflected an indigenous understanding of ecumenism and ecclesiology. The case of the CCC demonstrated that national requirements played a significant role in reshaping the universal Christian message. The Christian message, in this case the vision of ecumenism, would always have to revise and incarnate itself in the local context which it encountered.
41
Aberbach, David. "Mystical Union and Grief: The Ba‘al Shem Tov and Krishnamurti." Harvard Theological Review 86, no. 3 (July 1993): 309–21. http://dx.doi.org/10.1017/s0017816000031254.
Full textAbstract:
The idea of mystical union with God or a higher being is universal in theological systems, although it may take many forms, metaphorical and moral as well as metaphysical. In Hinduism this concept is expressed in the sayingTat twam asi(“This is thou”); a human being, by finding his or her true immortal self (atman), becomes united with Brahman and, in so doing, achievesnirvana. In Buddhism, similarly, humans must strive to recognize the unity of all within the eternal Buddha, thedharmakaya, the absolute truth or reality that transcends human perception. Jewish mysticism teachesdevekut, commonly translated as adhesion, cleaving, or union with God. Christian mysticism refers to Jesus' words “Abide in me and I in you” (John 15:4) as pertaining to divine union, which has its concrete expression in baptism and the Eucharist. Even Islam, which insists on the absolute transcendence of God, has developed the mystical doctrine oftawhid(“union”).
42
Motsarenko, K. "Language of Metaphors as an Element of the Genre Idea of Bagatelles in the Musical Universe of V. Silvestrov." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 55, no. 55 (November 20, 2019): 136–54. http://dx.doi.org/10.34064/khnum1-55.10.
Full textAbstract:
Introduction. Radical reinterpretation of the genre of bagatelles takes place in modern musical culture. Famous Ukrainian composer V. Silvestrov demonstrates such re-examination most consistently. The task of holistic analysis of the genre concept of bagatelles, the unity of philosophical and aesthetic, metaphorical, symbolic, performative dimensions of this phenomenon in its synthetic unity and complementarity is extremely urgent. Literature Review (Theoretical Background). The genre of bagatelles was studied by foreign and Ukrainian scholars (G. Karelova, A. Lunina, N. Ruban, S. Suldina, Y. Furduy, M. Chernyavskaya, E. Antokoletz, M. Eremiášová, F. Sallis et al. As a rule, bagatelles are considered among other small forms (preludes, musical moments, nocturnes and so on), in the context of the creativity of composers (bagatelles of Bartok, Beethoven, Cherepnin, Silvestrov), in connection with certain structural and semantic elements of music. In the framework of this paper special attention is paid to numerous interviews of V. Silvestrov (the book “To Wait for Music” and “ΣΥΜΠΟΣΙΟΝ”) and theoretical investigations of the Ukrainian researcher Y. Furduy, devoted to the rhythmological aspects of the evolution of the piano bagatelles. Objectives. The focus of this publication is the language of metaphors as an element of genre ideas in the creativity of a prominent Ukrainian composer. The aim of the studies is to explicate the synthetic unity of the philosophical and aesthetic, metaphorical, musical and structural dimensions of V. Silvestrov’s bagatelles in the context of his musical Universe, to substantiate the fundamentals and principles of synthesis (using the “Cycle of Cycle” as example of the macrocycle of twenty seven bagatelles). Methods. The triad “philosophical concept – author’s metaphor – elements of a musical language” was first used as a tool for describing and analyzing genre ideas bagatelles in the “Cycle of Cycles”in their inextricable synthetic unity. Theoretical and methodological background of the article are philosophical approaches to the analysis of the universal dimension of culture (problems of the “universals of culture”, the symbolic and metaphorical language of culture, the semantic synthetic unity of culture, music, philosophy). Results and Discussions. The first step of the investigation is the analysis of the diversity of definitions and metaphors for bagatelles. It gives opportunity to evaluate the modern transformations of this genre. Particular attention is paid to the own metaphors of V. Silvestrov (“bagatelle is a musical moment…”). It was reviewed the typological features of the genre in his work: structure, textures, musical vocabulary, style techniques, philosophical foundation, the sphere of existence of the genre. These typological features of the genre are supplemented with philosophical and aesthetic concepts and a corpus of author’s metaphors that are essential for understanding and performance of the Cycle of Cycles. The basic metaphor for Silvestrov became the image of the symposium (symposion) with friends, which describes the principle of creating of microcycles of the “epic of bagatelles”. The general intuition in this thematic field is the principle of “great in small.” This principle in the composer’s works is revealed as an integral element of the author’s style and worldview. Bagatelle, according to the composer, is a minimum of music and musical means that represent “music in its entirety”. The author allows for the interpreter to balance between two opposite concepts: “Universe that is expanding” and “Music in own home”. The key positions that are considered in the light of the triad “philosophical concept – author’s metaphor – elements of the musical language”, are Feast (Symposion), Time, Memory, Silence. Conclusions. The result of our investigation is the representation of metaphor as an integral semantic component of the genre idea of bagatelle in the creativity of the V. Silvestrov, which is authentically revealed only in the context of the whole musical and philosophical Universe. The metaphor of the symposion is presented as the most fundamental. It refers to the philosophical concept of the symposium, which can become comprehensive in interpretation of the shape of the macrocycle of bagatelles. Epistemological premises created for introduction of the “ Cycle of Cecles” into the sphere of meta-genre, for explanation of the elements of openness in the structure of V. Silvestrov`s “epic of bagatelles”, for invitation of new “guests”, new music personalities into Universe. Prospects for future research. The results of the analysis of the language of metaphors as an element of the genre idea of bagatelles gives opportunity to explicate the place and role of the “bagatelle epic” in V. Silvestrov’s musical Universe, to understand the significance of this genre in modern Ukrainian music.
43
Kornilaev, Leonid Yu. "“A turn to ontology” in neo-kantianism (P. Natorp and E. Lask)." Philosophy Journal 14, no. 2 (2021): 51–65. http://dx.doi.org/10.21146/2072-0726-2021-14-2-51-65.
Full textAbstract:
In the late 1910s and early 1920s, the intellectual situation within neo-Kantianism began to change: there were philosophical projects attempting to overcome the total domination of epistemology in Neo-Kantian doctrines and making place for ontology. Ontological tendencies are typical mainly for P. Natorps’s projects of general logic and E. Lask’s logic of philosophy. I analyze the continuity of Natorp’s early epistemological ideas, developed in the spirit of the Marburg interpretation of Kant’s transcendentalism, and his later ideas, focused on speculative ontological constructions. In particular, I investigate the methodological relationship between the characteristics of knowledge in his early and late philosophy: dynamism, creativity, categoriality, unity of the starting point and the goal. The basic structure of Natorps’s project of general logic is reconstructed. Lask’s main texts reveal the provisions that open the way to an ontological turn. These factors include a critique of the identification of the realm of value and that of the extrasensory in the metaphysics of the past, the postulation of a prereflexive stage of knowledge, interpreting the doctrine of judgment as a doctrine of immanent sense, and treating truth as a constitutive-aleteological phenomenon. Both Neo-Kantian philosophers build their systems on an ontological foundation, making subjectivity dependent on objectivity in cognition, which can be interpreted as a kind of retreat from Kantian criticism. The ontological basis is expressed in the postulation of a universal character of the logical expressed in Natorp’s idea of “poiesis” and Lask’s idea of “panarchy of the Logos”. The analysis of Natorp’s and Lask’s onto-epistemological projects allows us to clarify and reveal the role of Neo-Kantianism in the formation of the new ontologies of the 20th century a.k.a. the “ontological turn”.
44
Pérez-Salinas, Adrián, Alba Cervera-Lierta, Elies Gil-Fuster, and José I. Latorre. "Data re-uploading for a universal quantum classifier." Quantum 4 (February 6, 2020): 226. http://dx.doi.org/10.22331/q-2020-02-06-226.
Full textAbstract:
A single qubit provides sufficient computational capabilities to construct a universal quantum classifier when assisted with a classical subroutine. This fact may be surprising since a single qubit only offers a simple superposition of two states and single-qubit gates only make a rotation in the Bloch sphere. The key ingredient to circumvent these limitations is to allow for multiple data re-uploading. A quantum circuit can then be organized as a series of data re-uploading and single-qubit processing units. Furthermore, both data re-uploading and measurements can accommodate multiple dimensions in the input and several categories in the output, to conform to a universal quantum classifier. The extension of this idea to several qubits enhances the efficiency of the strategy as entanglement expands the superpositions carried along with the classification. Extensive benchmarking on different examples of the single- and multi-qubit quantum classifier validates its ability to describe and classify complex data.
45
Zherebin, A. I. "World literature as a hermeneutic utopia and a scholarly reality." Voprosy literatury, no. 2 (July 29, 2020): 27–43. http://dx.doi.org/10.31425/0042-8795-2020-2-27-43.
Full textAbstract:
In its interpretation of the opposition ‘national literature – world literature’ as defined by Goethe in 1827 the article relies on the dialectic of the hermeneutic circle, related to Goethe’s idea in the general context of the Classical-Romantic utopia of aesthetic humanism. Analyzing Goethe’s statements about world literature, one finds that his tentative concept did not suggest universal surrender of national-specific differences, but rather integration of national literatures (with all of their unique features) as relatively autonomous but mutually conditioned elements of a single literary communication supersystem. According to Goethe, each national literature established itself by involvement in the developing existence of a whole, without losing its identity to an amorphous composite of literatures. By fully preserving its individuality, it in fact joined in a special polyphonic order: a unity of diversity and interpenetration. Goethe, therefore, laid the foundations of a new philological discourse, which gave rise to comparative literary studies as a new scholarly discipline.
46
Yewangoe, Andreas A. "KONSILI VATIKAN II, 50 TAHUN KEMUDIAN." Jurnal Ledalero 12, no. 1 (September 5, 2017): 29. http://dx.doi.org/10.31385/jl.v12i1.80.29-38.
Full textAbstract:
The Second Vatican Council has its own resonance which has impacted not only the Roman Catholic Church but other Churches also, indeed the world as a whole. This was the conviction of Pope John XXIII when he announced his idea for a Universal Council. He wished to place the Church within the rapidly changing modern world. One change is in attitudes towards other religions which has opened the path towards dialogue. Now, 50 years later, can the council still speak to us about Church renewal and unity? We note progress in Indonesia such as dialogue between religions and religious convictions, the ecumenical movement which has spread, for instance through the acceptance of a common translation of the Bible. In NTT Province theology faculty members of the Christian University (UKAW) in Kupang and the Philosophy Institute of Ledalero (STFK), Maumere exchange faculty and students.
<b>Kata-kata Kunci:</b> Pembaruan, gerakan ekumene, kesatuan, misi Gereja, solidaritas
47
Wiewiorowski, Jacek. "Universality of the Rhodian maritime law." Gdańskie Studia Prawnicze, no. 3(43)/2019 (November 4, 2019): 217–30. http://dx.doi.org/10.26881/gsp.2019.3.17.
Full textAbstract:
The article is devoted to the Rhodian maritime law (i.e. lex Rhodia de iactu [rhodian law about jettison]), which is considered to be a primary source of knowledge about the terms of jettison and other risks associated with navigation in maritime law. First, the Author presents general information concerning the issue and the impact of law in legal history. Then, he draws on the findings of sciences with regard to the roots of the sense of justice among humans and points out their correspondences with solutions adopted in Rhodian law about jettison. In conclusion, the Author advocates the need to resort to the achievements of evolutionary psychology in studies devoted to Roman law and modern legal studies as well. In his opinion, this would serve to verify and support the thesis that certain solutions developed by Roman law are universal as well as to promote the idea of returning to the unity of knowledge (consilience).
48
Bondarchuk, Yelena M. "Subject-material ontology in “Doctor Zhivago”, the “final book” by Boris Pasternak." Vestnik of Kostroma State University 26, no. 4 (January 28, 2021): 135–47. http://dx.doi.org/10.34216/1998-0817-2020-26-4-135-147.
Full textAbstract:
The article is addressed to the problem of typological characteristics of a number of novels distinguished by a long-term, large-scale conception and genre "proteism". Conventionally referred to as the "final books", these works represent an attempt to create a "universal text" of cultural memory. Such a text is intended to reveal the "totality of being", to answer the main questions of life. Through the prism of signs of the "final book", this article examines the novel "Doctor Zhivago" by Boris Pasternak. The main attention is focused on the study of the ontological aspect of the objective, material world of the work, in particular, household objects and interior components. In descriptive fragments, the frequency lexemes "thing" and "object" are highlighted, which act as a reduced description. Their "collective" semantics creates conditional, generalised images of material and ideal objects that realize the idea of contact between the existential (sacred) and the ordinary and the idea of restoring unity (integrity). The lexeme “thing” acts as an actualiser of meanings associated with the concept of a way of life, an order of things, harmonious to a greater or lesser extent. The lexeme “object” is most often marked by the state of “ontological uncomfortableness”, “alienation” of objects of the external world from a person, which arose as a result of the disintegration of “living” connections, the absence of “contact” and decline in general. The opposition “thing-object” implements in the narrative “ready-made / code” philosophical generalisations, which are differentiated depending on situations, and it expresses the assessment of reality given by the narrator, whose worldview in many cases is extremely close to the position of the protagonist.
49
Heinz, Jeffrey. "On the role of locality in learning stress patterns." Phonology 26, no. 2 (August 2009): 303–51. http://dx.doi.org/10.1017/s0952675709990145.
Full textAbstract:
AbstractThis paper presents a previously unnoticed universal property of stress patterns in the world's languages: they are, for small neighbourhoods, neighbourhood-distinct. Neighbourhood-distinctness is a locality condition defined in automata-theoretic terms. This universal is established by examining stress patterns contained in two typological studies. Strikingly, many logically possible – but unattested – patterns do not have this property. Not only does neighbourhood-distinctness unite the attested patterns in a non-trivial way, it also naturally provides an inductive principle allowing learners to generalise from limited data. A learning algorithm is presented which generalises by failing to distinguish same-neighbourhood environments perceived in the learner's linguistic input – hence learning neighbourhood-distinct patterns – as well as almost every stress pattern in the typology. In this way, this work lends support to the idea that properties of the learner can explain certain properties of the attested typology, an idea not straightforwardly available in optimality-theoretic and Principle and Parameter frameworks.
50
SILVA, Caio Monteiro, Emanuel Meireles VIEIRA, and José Célio FREIRE. "Pesquisa Fenomenológica em Psicologia: Ainda a Questão do Método." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 199–207. http://dx.doi.org/10.18065/2020v26n2.7.
Full textAbstract:
This paper aims to make a reflection about phenomenological research from the matter of ethics. The start point is the idea of that, in the investigation of human, ethics comes before epistemology and that, therefore, it would concer to any knowledge of this field to make questions about the place of what is purged by scientific method. It is pointed that such problem happens even with phenomenologically oriented researches, once that often many of them think about the problem of unity, but seldom think about the place of the difference that this unity may contain. It is understood that the concept of intentionality, that put together several phenomenological perspectives, such as Husserl's, Heidegger's, Merleau-Ponty's and Gadamer's, brings on itself questions that wrap the relationship between universal and particular, as well as ethical nuances, but there is not an operational description of how these questions become concrete in empirical research. As a solution to this problem, it is suggested a pragmatic-ethical solution, so that researcher must explain more clearly and operationally how phenomenological principles affect the research (pragmatic dimension), as well as it is also suggested that he must evidence the historical-relational dimension from wich he produces knowledge. Therefore, it is believed, it keeps preserved historicity and temporariness contained in the construction of knowledge.