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1
Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.
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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.
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MALSHINA, NATALIA. "THE ONTOLOGICAL ROOTEDNESS OF COGNITIVE PRACTICES LINGUISTIC FORMS IN RELIGIOUS SOCIO-CULTURAL TRADITIONS: A COMPARATIVE APPROACH." Communicology 8, no. 3 (September 2020): 138–48. http://dx.doi.org/10.21453/2311-3065-2020-8-3-138-148.
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This study examines the ontological problems in the aspect of the ratio of different cognitive practices and their mutual conditionality in the context of communication and their socio-cultural prerequisites, which is possible only if the traditional approach to the distinction between epistemology and faith is revised. Based on the idea of identity of common grounds of cognitive practices “belief” is included in the understanding of interpretation in the communicative situation for true knowledge in each of the modes of being. Belief in the philosophical tradition reveals the ontological foundations of hermeneutics. Three reflections are synthesised: the hermeneutic concept of understanding, the structuralist concept of language, and the psychoanalytic concept of personality. It is necessary to apply the method of phenomenological reduction to the ontological substantiation of hermeneutics in the Christian Orthodox tradition. Hence, the very natural seems the meeting of semantics, linguistics, and onomatodoxy, with the ontology language of Heidegger, the origins of which resides in in Husserl phenomenology. Fundamental ontology and linguistics, cult philosophy - both in different ways open the horizons of substantiation of hermeneutics. The beginning of this justification is the hermeneutic problem in Christianity, which has appeared as a sequence of the question of the relationship between the two Covenants, or two Unions. In the paper, the author attempts to identify the stages of constructing the philosophical concept of Pavel Florensky. As a result, the substantiation of the birth of the world in consciousness by the cult is revealed. Ontological tradenote words can be seen in Florensky through symbols. The symbol makes the transition from a small energy to a larger one, from a small information saturation to a greater one, acting as a lumen of being - when by the name we hear the reality. The word comes into contact with the world that is on the other side of our own psychological state. The word, the symbol shifts all the time from subjective to objective. The communicative model acts as a common point uniting these traditions. The religious approach as part of semiotic approach reveals the horizons of ontological conditionality of language and words, and among the words - the name, as the name plays a central role in the accumulation and transmission of information, understanding of the commonality of this conditionality in the concepts of phenomenology and Christian, Orthodox tradition.
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Pavicevic, Aleksandra. "The role of the religion in the identity of Serbia’s citizens between personal choices and collective images - Serbian population of Sjenica and Pester region." Zbornik Matice srpske za drustvene nauke, no. 139 (2012): 159–72. http://dx.doi.org/10.2298/zmsdn1239159p.
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In this paper, some aspects of current transitional processes in Serbian society are considered. In the public speech of Serbian political and intellectual elite, religion, religiosity and public and social engagement of religious institutions are emphasized as one of the key problems and obstacles for democratization processes. They are also observed as obstacle in creating multicultural and pluralistic society. In order to outline unsustainability of such an attitudes, in this article we analyze their bases: overlooking of dogmatic principles of certain religious systems and experiences of local religion communities; lack of insight in the real role that religion has in the life of individual and communities; implicit and militant secularism, which is applied as absolute model, without attempt to be adjusted to local cultural and historical specifics; politization of concept of pluralism which overview its basically philosophical and ontological nature. Real role of religion in the identity of Serbia?s citizens is shown through results of researching conducted among Serbian population in Sjenica and Pester region. This article shows that in the democratization processes in Serbia, all relevant social, cultural and historical factors must be taken into consideration. It is also stretched that pluralistic society cannot be based at the negation of any community, institution or value system they are based on. Serbia?s citizen?s religiosity does not represent the obstacle for creating modern European state. The obstacles on this road, hidden behind different and imagined collective identities, lay in inability of the state administration to provide consistent legal system in which all citizens would enjoy equal protection.
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Akhmatov, Vsevolod. "Typology of Apostasy in the Christian Historical and Cultural Context." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2020, no. 2 (October 2, 2020): 137–45. http://dx.doi.org/10.21603/2542-1840-2020-4-2-137-145.
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The paper features apostasy as a cultural-historical, ecclesiastic law, eschatological, spiritual, and moral phenomenon. The author focuses on the eschatological, spiritual, and moral aspects of the issue in the context of religious and philosophical discourse to perform a comparative and typological analysis of the causes of social conflicts and violence. The article introduces a typology of apostasy in the early Christian cultural and historical context based on the concept of Christian anthropology. The research also revealed a number of reasons behind the phenomenon of apostasy as a classification of its forms and directions. The author made an attempt to find a basis for apostasy classification, its essential directions, and reference types, as well as to identify the main criteria for the present study and its ontological premises. The author believes that the phenomenon of apostasy should be studied in the cultural and historical context. The research objective was to show the relevance of spiritual and moral issues in the modern philosophical discourse, thus preventing interreligious and social conflicts, violence, extremism, and terrorism.
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Kalakura, Yaroslav. "Formation of Ukrainian Civilizational Identity: An Interdisciplinary Discourse." Ukrainian Studies, no. 1(78) (May 20, 2021): 12–28. http://dx.doi.org/10.30840/2413-7065.1(78).2021.224826.
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Taking into account the methodology of Ukrainian and interdisciplinary studies, the available research on the theory and practice of identification processes, the article considers the phenomenon of civilizational identity of Ukrainians, its origins, formation, and current state from the standpoint of civilizational, anthropological, and sociocultural approaches. The concept of “civilizational identity” indicates the affiliation of an individual, ethnic group, or state to a particular civilization and is interpreted as a set of symbols, ideas, feelings, and self-awareness of their belonging to the Ukrainian cultural and civilizational community, which is based on national and universal values within the space of European civilizations and interaction with them.
The author analyzes theoretical and methodological foundations of civilizational identity presented in the works by A. Bergson, M. Weber, К. Wolf, S. Huntington, E. Gellner, I. Hoffmann, E. Husserl, J. Derrida, K. Eder, E. Erikson, G. Simmel, A. Camus, E. Cassier, A. Kuna, K. Levi-Strauss, G. Rickert, E. Smith, A. Toynbee, S. Freud, C. Jung, K. Jaspers, and others. He considers its Ukrainian features and structure: ethnic, national, cultural, religious, political, civic, European, and other components, shown in connection with the mentality and global nature against the background of historical progress and post-Soviet transformations, beginning from the Middle Ages, Kyivan Rus, the Renaissance, modernism and ending with postmodernism; emphasizes the historical mission of Ukrainian Cossacks as a national carrier of a new identity, tracks civilizational self-determination of the Ukrainian identity at the turn of the 19th–20th centuries, as well as the role of consciousness, social psychology, and the national idea in the civilizational transformation of identity; highlights the causes of the identity crisis and schism in the conditions of totalitarianism, its devastating consequences for the identification process of Ukrainians in general.
The main focus is put on the study of the specifics of the civilizational identity formation in the conditions of independence of Ukraine; the role of its components – ethnic, religious, national, civic, and European; the contribution of T. Bevz, T. Voropaieva, M. Kozlovets, I. Kutsyi, L. Nahorna, M. Obushnyi, Yu. Pavlenko, Yu. Polishchuk, M. Popovych, O. Rafalskyi, V. Tkachenko, M. Shulha, M. Yurii, and others to the study of key aspects of the problem; the influence on the civilizational identification processes, European integration, and globalization of the modern world, Revolution of dignity, democratization of the society, interethnic relations, aggressive policy of Russia. The article highlights ways to preserve Ukrainian identity in the alien environment, the role of Ukrainians abroad in shaping civilizational identity.
Significant attention is paid to the importance of Ukrainian studies as an academic synthesis of historical, philosophical, ethnological, cultural, and psychological knowledge in the elaboration of scholarly bases for building the civilizational identity and summarizing the relevant accumulated practical experience. A number of proposals have been made to further research the problem, increasing the role of the state and civil society in activating the civilizational identification of Ukrainians and their prospects.
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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИКА Х.-Г. ГАДАМЕРА ЯК ФІЛОСОФІЯ МОВИ." International Academy Journal Web of Scholar, no. 5(47) (May 31, 2020): 60–64. http://dx.doi.org/10.31435/rsglobal_wos/31052020/7097.
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The sequential development of H.-G. Gadamer philosophical doctrine of language as the basis of its philosophical hermeneutics. The various stages of representations of the language are analyzed in connection with the criticism of the instrumental approach and understanding of the language as the foundation of historical discourse and poetic creativity. The latter is considered as the pre-reflexive basis of the language, a fundamental expression of its essence. Moreover, artistic experience is presented as a procedure for knowing the truth, to the extent that this experience contains understanding, it itself is a hermeneutical phenomenon.The linguistic turn, which marked one of the turning points in the development of modern philosophy, led to the formulation of a fundamentally new question about the essence of language. We are, of course, not talking about some kind of planned event or about any single process that coincides in its characteristics, or is something close to different philosophical directions. It is difficult to say how correctly it is to compare interest in language within the framework of linguistic philosophy and the phenomenological school, in the framework of which the development of hermeneutics took place.The latter, from a method that was essentially intended to serve historical-philological and religious discourse, hermeneutics has evolved into an independent philosophical discipline that reflects the very essence of metaphysical issues. First of all, this change is connected with the development of the phenomenological tradition, and especially with the works of M. Heidegger, who was able to free hermeneutics from the excessive influence of theories of language and to base it on metaphysical inquiry. This, of course, does not mean that the language itself has been given to philosophical oblivion; it is only a matter of changing the accents and research attitudes.This task, in our opinion, was set and largely solved by H.-G. Gadamer, in any case, if we accept his theoretical assumption about the transcendence of the meaning of the interpreter.Gadamer interprets the hermeneutic phenomenon very broadly, in which he sees the integral unity of the three aspects – understanding, interpretation and application. Gadamer argues for their inseparability, an actual identity: understanding is always an interpretation and always implies an application of what is to be understood. The concept of application in Gadamer outlines the limits of the phenomenon to be interpreted and establishes the fact that all phenomena of spiritual culture in a particular situation must be understood differently.
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Classen, Albrecht. "Pleasure in the Middle Ages, ed. Naama Cohen-Hanegbi and Piroska Nagy. International Medieval Research, 24. Turnhout: Brepols, 2018, xxiii, 383 pp., 10 b/w ill." Mediaevistik 31, no. 1 (January 1, 2018): 309–10. http://dx.doi.org/10.3726/med012018_309.
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The term ‘pleasure’ has many different meanings, and can be understood both in physical, emotional terms and in religious, or philosophical contexts. Pleasure pertains both to the body and to the spirit, so it turns out to be a very malleable concept which cannot be easily examined in a cultural-historical framework. The contributors to the present volume, however, who originally presented their studies orally at the 2013 International Medieval Congress at Leeds, pursue, as the two editors formulate it themselves, very diverse approaches, depending on their individual research discipline. However, pleasure is regularly associated with emotions, whether from a historical, theological, philosophical, art-historical (only one study), or literary (practically left out) perspective. Of course, this opens another Pandora’s box since ‘emotions’ represent a vast range of aspects in human life that are commonly not easy to identify or to determine in a critical fashion. Cohen-Hanegbi (Tel Aviv University) and Nagy (Université du Quebec à Montréal) offer the approximate definition of pleasure as being “an affect sustained by the interaction between physical and sensory knowledge, between cultural and social mores, and between religious thought and ethics” (xix). It might be difficult to grasp what they really mean by this, especially because they consider such features as “pleasured bodies, didactic pleasures, and pleasure in God” (ibid.), which again leaves us groping for straws. However, we are assured at the end of the introduction that all contributors, despite vast differences in their methodologies and materials, “attempt to define and analyze pleasures, joys, enjoyments, and delights through the language and mindset of the source material” (xxii).
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Voloshyn, Iryna. "Ambivalence of patriotism: the ideas of nation and homeland in the publicism of Clive Staples Lewis." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 246–63. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-14.
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This article makes an attempt of scholarly reflection on the meaning of the concepts of patriotism, nationalism and homeland. Those are the core categories in the publicism of the famous British writer, religious philosopher and public intellectual of 20th century Clive Staples Lewis. The research is based on the analysis of the works and essays of C. S. Lewis, the studies of Ukrainian and the Western scholars, philosophers and publicists (journalists). It demonstrates the communicative potential of Lewis’s texts and examines the theory of «ambivalent patrio tism» in the context of general philosophical and publicistic discourse. C. S. Le wis categorizes patriotism by the degree of its «sanctification » and therefore identifies four stages of patriotic feelings. This article thoroughly analyzes these stages and along with studying other works of the writer interpolates them in the general discourse of patriotism and nationalism, outlines a comprehensive overview of the Lewis’ ideology. At the same time, by studying not only the publicistic articles of C. S. Lewis (in the traditional interpretation of this genre), but also his other works, the author argues the hypothesis the publicism is not necessarily limited by a specific type of the materials. The key features of this genre can be as well identified in other literary texts, such as fiction, novels, poems, treatises and so on. This research also focuses on the ideological and notional aspects of the texts based on the core principles of the theory of «conceptual publicism». Keywords: patriotism, nationalism, national and extra-national identity, publicism, religious conscience.
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Kolesnik, M. "Philosophical Aspects of the Concept of «Cultural Identity»." Siberian Journal of Anthropology 2, no. 2 (August 20, 2018): 22–33. http://dx.doi.org/10.31804/2542-1816-2018-2-2-22-33.
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Kamnev, Vladimir M., and Lolita S. Kamneva. "Mikhail Lifshits, György Lukács and theory of aesthetic reflection." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 4 (2020): 721–30. http://dx.doi.org/10.21638/spbu17.2020.410.
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Mikhail Lifshits and György Lukács are known as authors of an absolutely original concept of the cognitive force power of art. The theory of reflection which had a reputation of as one of the most inert rigid and dogmatic aspects of the philosophy of Marxism in general was the cornerstone of this concept. Quite often such a negative reputation of the theory of reflection affects also the general negative relation to an attitude towards the aesthetics of Lifshits and Lukács. However, actually this theory was uniquely interpreted by received from Lifshits and Lukács very original interpretation. First, they always emphasized the fact that the theory of reflection is not a Marxist invention, and thatbut is the it represents a result of a long development of the classical tradition of philosophical and aesthetic thinking. Secondly, reflection itself cannot be understood as a photographic copying of reality at all. Of great importance is the Very important is the circumstance that the theory of aesthetic reflection is justification of the objective nature of art, justification of realism as the highest artistic method of for the knowledge of reality. At the same time, the theory of reflection acts as the methodological tool of for criticism of modernism in art. Attentive Carefully studying of the theory of aesthetic reflection by of Lifshits and Lukács allows makes it possible to reveal identify certain investigations consequences, which owing for to various reasons remained only implied in their texts. FSo, for example, the statement assertion that the realism is the highest method of art istic cognitionknowledge, allows to us to understand the negative relation attitude of Lifshits and Lukács to the art of socialist realism. The Historical and aesthetic reconstruction of the qualification of such a phenomenon of art of the 20 th century art as magical realism, and its dispositions in the opposition of realism and modernism which is key essential for an the aesthetics of Mikh Lifshits and G. Lukács, opposition of realism and modernism can appearmay turn out to be very interesting.
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Morozov, A. Y. "NOSTALGIA AS THE CULTURAL PHENOMENON." UKRAINIAN CULTURAL STUDIES, no. 2 (3) (2018): 13–18. http://dx.doi.org/10.17721/ucs.2018.2(3).03.
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The article is devoted to the observation of the cultural phenomenon of nostalgia, its social, psychological, ethical and general philosophical aspects. It is shown that nostalgia is based on value-laden memory that helps us differ pleasant and unpleasant, useful and useless, meaningful and meaningless. This value-laden memory has its ethical dimension that deals with moral tradition, our concepts of good and evil, justice and injustice, sense of life and sense of death. We may say that ethical memory is a part of a larger “cultural memory” that enables every kind of social and individual identity. Due to nostalgia the generation`s continuity is established. In the act of nostalgia a person recalls the past but also rebels against actual state of presence. It is affirmed that our time-arrangement of “bad presence” and “good past” is possible because of ontological time regress. Nostalgizing for the past, a man is trying not only to mythologize the latter, but to resurrect it symbolically. Nostalgia’s faith in revival contains a hope for annihilation of time and triumph of eternity. We may call it an archetypical need, a manifestation of ancient mythological and religious motive of death and resurrection. Longing for past accompanies mankind dur- ing all its history and especially rises in the postmodern culture – in forms of metaphysical, political and aesthetical nostalgias. Metaphysical nostalgia is the lust for Logos, (God, meaning, truth, the good and the beauty) in the post-nihilistic absurd world, where god is claimed to be dead, and all supreme values are seemed to be devalued. It is also longing for the sacred reality, the being, that postmodern culture is lacked. Political nostalgia is the lust for the real power, subconscious desire for its increasing, expanding, absolutization. Aesthetical nostalgia is the sadness for the art as symbolic hierarchical structure with definite cultural and historical code as today we observe fakes and simulations, chaos and “metastases of cultural codes” (J. Baudrillard).
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J. Schroeder, Marcin. "Ontological study of information: identity and state." Kybernetes 43, no. 6 (May 27, 2014): 882–94. http://dx.doi.org/10.1108/k-06-2013-0115.
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Purpose – The purpose of this paper is to demonstrate that sufficiently general concept of information encompassing multi-disciplinary scientific conceptualizations of this term can be useful for a discussion of the long standing philosophical problems. Design/methodology/approach – The author is using his concepts of information and its integration along with their mathematical formalization introduced in earlier publications to describe what constitutes an object, its identity and state. The concept of information used here is defined in terms of the categorical opposition of the one-and-many which plays a central role in philosophical tradition. Its formalization is closely related to formalisms of many theories involved in scientific disciplines. These features produce a common stage for philosophical discourse and scientific analysis. Findings – The formalism based on author's concept of information opens philosophical concepts such as object, identity and state to analysis consistent with scientific methodology. The analysis, consistent with modern physical theories, such as quantum mechanics, permits resolution paradoxal aspects of object's identity for long time puzzling philosophers. Originality/value – The approach to information applied here was introduced in earlier publications, but the analysis of the problems of identity in this context is novel and unprecedented. The author hopes, that even those who prefer different conceptualizations of information can benefit from the present exposition of author's analysis by considering it an example of bridging philosophical and scientific discourse.
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Amini, Majid. "Religious Identity: Reflections on Revelation and Rationality." International Journal of Public Theology 3, no. 4 (2009): 443–59. http://dx.doi.org/10.1163/187251709x12474522834837.
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AbstractThere is a widespread assumption that ethnic origins substantially contribute, if not constitute, the identity of individuals. In particular, among the ethnic elements, it is claimed that religion takes precedence and people could be individuated in terms of their religious affiliations. Indeed, public theology as an attempt to expand on the public consequences of religious doctrines and beliefs is predicated on the legitimacy of the idea of religious identity. However, the purpose of this article is to show that strictly speaking identity cannot be constituted by religion. More precisely, it is argued that a phenomenological characterization of individual identity fails to do justice to the philosophical requirements of identity. The argument is obviously philosophical by nature and is developed through an analysis of the concept of revelation. The phenomenon of revelation plays a pivotal role in the Jewish, Christian and Islamic traditions, yet by its very nature owes its authenticity to something prior to itself; namely, reason. This entails the priority of reason over revelation and as such undermines claims that purport to define identity in terms of revelation/religion. This detachment of identity from religion would clearly have far reaching socio-political implications for issues such as religious diversity, pluralism and multiculturalism in particular and public theology in general.
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Borisova, Valentina, and Sergey Schaulov. "Dostoevsky at the Turn of the 21st Century: Antinomies of Interpretation." Неизвестный Достоевский 7, no. 4 (December 2020): 5–47. http://dx.doi.org/10.15393/j10.art.2020.5021.
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The aim of the proposed article is to identify the key trends and contradictions in the study and interpretation of Dostoevsky’s work at the turn of the 21st century. Dostoevsky studies are one of the most advanced and active branches of Russian literary studies, which is confirmed by a large number of regular scientific conferences, as well as by a significant number of fundamental monographs. The search for a new interpretive basis in the Christian tradition, which has revealed a number of axiological and methodological contradictions, including the inevitable choice between literary and philosophical/theological discourses, is seen as the main methodological breakthrough in contemporary Russian literary studies (and simultaneously a challenge). Three aspects of the question of the Christian basis of Dostoevsky’s work are examined: along with “dogmatic ranting” (as defined by I. A. Esaulov), reading the writer’s works in the context of the legacy of religious philosophy of the Silver Age remains relevant. We recognize the analysis and interpretation of Dostoevsky’s texts in the spirit of historical poetics as the most productive, provided that the postulate about the Christian nature of the Russian classical tradition is accepted. The methodological search of Dostoevsky’s researchers, typical for the turn of the 21st century, has found its expression in a multitude of “research subjects”: this polemic centers on the definitions of “realism in the highest sense”/“Christian realism” and a dispute around The Idiot and the image of Prince Myshkin, caused by the receptive conflict of interpreters. In addition, the article underscores the problem of the use of Bakhtin’s legacy in Dostoevsky studies: in our opinion, the key notions of his concept in literary studies “function” either in an adjusted form, or as scientific metaphors, or as an “appeal to authority”. Therefore, it seems more productive to include Bakhtin’s heritage in Dostoevsky studies as an essential fact in the history of perception of his work, rather than as a methodological basis for studying the text. It is in this aspect that the success of Russian literature in recent years is most obvious, however, the gap between scientific excellence and mass perception of Dostoevsky is also apparent. The final conclusion states that the contradictions of interpretations generated by transcending the “spectrum of adequacy” when reading a classical text have not been overcome. Dostoevsky’s work still causes controversy and methodological arguments. This means that the history of his perception remains an ongoing, living narrative. Dostoevsky still remains a subject of contemporary culture, rather than its object.
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Aleksandrov, A. I., and A. A. Kovalev. "Philosophical Aspects of Understanding Ev il in Taoism: Civilization Approach." Vestnik Povolzhskogo instituta upravleniya 20, no. 6 (2020): 37–45. http://dx.doi.org/10.22394/1682-2358-2020-6-37-45.
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Philosophical aspects of understanding evil in Taoism as a synthetic religious and philosophical concept are considered. The concepts of good and evil in the ethical space of Taoism are investigated, some philosophical and cultural parallels of understanding evil in Taoism with similar concepts in world philosophy are revealed. The experience of China as one of the largest states in the Eurasian space is analyzed.
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Salo, Hanna. "ANTHROPOLOGICAL VIEWS OF THE UKRAINIAN DIASPORA THINKERS: RELIGIOUS AND PHILOSOPHICAL INFLUENCES." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 46–50. http://dx.doi.org/10.17721/sophia.2019.13.11.
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The study examines theoretical sources of the Ukrainian diaspora thinkers that influenced ideas about the person. Through the prism of the diversity of their creative heritage, one can identify the peculiar directions of their religious and philosophical vision, which was based on spirit, mind, heart, transcendence, which correlate with the Divine principle of human existence. It is emphasized that the ideas about a person of the Ukrainian diaspora thinkers were influenced, firstly, by religious ideas (ethnic religion, Christian anthropology); secondly, anthropological problems in the works of ancient Rus' thinkers (the development of the idea of cordocentrism); concepts about a person Gregory Skovoroda, Pamfil Yurkevich (the doctrine of the "internal" person, the heart as the focus of spirituality and morality) thirdly, the Western European philosophical anthropological tradition (psychoanalysis, existentialism, personalism, dialogism, etc.). Due to the existing positions, it can be established that the anthropological trend in the religious views of the Ukrainian diaspora was expressed in such positions: the anthropological perspective was comprehended against the background of a religious worldview, which was reflected in the model of the "man-God-peace" relationship. Diaspora scholars have identified man as the highest value, reflected in its everyday orientations and priorities. Their anthropological teaching is based on the existential-anthropological dominant, which largely determines the content and basic structural and semantic aspects of their religious and philosophical heritage. In fact, the assertion and actualization of diaspora discourse took place on the basis of a synthesis of the domestic religious and philosophical tradition and pan-European anthropological ideas. Intertwining into a kind of mosaic, various influences formed the syncretic religious-philosophical doctrine of person, which is key to the writings of diaspora thinkers.
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Zvarygin, V. E., and A. S. Kondakov. "GENERAL LEGAL AND THEORETICAL ASPECTS OF COUNTERING RELIGIOUS EXTREMISM." Bulletin of Udmurt University. Series Economics and Law 29, no. 5 (September 25, 2019): 673–80. http://dx.doi.org/10.35634/2412-9593-2019-29-5-673-680.
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The main problems and philosophical issues of countering religious extremism, as well as emerging issues of religious philosophy and metaphysics are revealed. A comprehensive analysis of the problem of religious extremism in various aspects is carried out from the standpoint of law, philosophy, political science, psychology, sociology. The philosophical essence of religious extremism is established as a violation of socially acceptable behavior and established relations. Variants of human behavior after interaction with traditional religion and new religious movements are considered. Levels of destructiveness of religious extremism, methods and ways of counteracting it are revealed. The essence of states controlled by extremist-minded leaders is analyzed. It is noted that in most scientific works the problematic issues of manifestations of religious extremism are studied in the context of political, legal and socio-philosophical manifestations, as well as from the relationship of religious philosophy and metaphysics, and when defining the concept of religious extremism the main emphasis is made on principles of law and politics with application of base categories of ideology.
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Shekhovtsov, Volodymyr. "TRANSFORMATION OF RELIGIOUS WORLDVIEWS THROUGH THE PRISM OF PHILOSOPHICAL PARADIGMS ON THE WAY TO THE HUMANIZATION OF FAUNISTIC LAW." Scientific and Informational Bulletin of Ivano-Frankivsk University of Law Named after King Danylo Halytskyi, no. 8 (December 26, 2019): 78–87. http://dx.doi.org/10.33098/2078-6670.2019.8.20.78-87.
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Purpose. The purpose of this paper is to highlight the religious and ideological paradigms in the context of human attitude to the animal world, to identify the main positions of this influence and to find ways to change the existing paradigm. Methodology. The methodology involves a comprehensive analysis and generalization of available scientific and theoretical material and the formulation of relevant conclusions and recommendations. During the research the following methods of scientific cognition were used: historical, historical-legal, dialectical, systemic-structural, hermeneutic. Results. The research revealed that the only way to change the legal paradigm, the principles of legal regulation of both environmental and faunistic sphere, should be a comprehensive approach to improve the organizational and legal mechanisms, in connection with the spiritual revival of the nation, consolidation in the mentality and justice of the people careful treatment of wild fauna, awareness of the value of animals and their rights, including the right to life. Originality. The study found that the moral and ethical responsibilities of each person exerted a primary influence on the formation of the outlook of each nation in relation to the faunistic world. This is what society needs, first and foremost, and today, the transition from the domination of the ideology of anthropological concepts to the concept of biocentrism by changing the value orientations in the aspect of human attitude to animals, is a modern necessity in restoring the natural rights of animals and achieving their joint harmonious development. It is emphasized the need for new worldview concepts and the revival of the spiritual culture of man, which would not contradict the moral and ethical principles of man's attitude to fauna. Practical significance. The results of the study can be used in law-making and enforcement activities in the development and implementation of updated environmental legislation.
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Yurasov, Igor A., and Olga N. Yurasova. "Confessional and Religious Identities: Ethnos. Discourse." Study of Religion, no. 4 (2020): 108–18. http://dx.doi.org/10.22250/2072-8662.2020.4.108-118.
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This study attempts to distinguish between two sociological categories – confessional religious identity, which have long been considered synonymous, as a single concept in domestic and foreign science. Confessional identity has been studied for a long time in Russian social sciences in close connection with religious identity. The latter was understood as a quality resulting from the identification of the individual with a certain religious doctrine, a certain religious semiosphere. Confessional religious identity is a projection of national, ethnic identity. On the basis of national identity, confessional identity is formed, which becomes the basis for the formation of religious identity. This conclusion is based on the analysis of the values of the inhabitants of Russia, Ukraine, and Belarus, whose population professes Orthodoxy. The discursive environment contributes to the formation of a specific vector of religious identity. Discourse in the research is understood as a system of texts, semantics, and meanings surrounding a particular social phenomenon. Confessional and religious identities are formed by philosophical-theological, mythological, artistic, ideological and political discourses [Makarov, 2003]. On the basis of discursive analysis of ethnic and confessional identity, sociological and semiotic markers of autocephaly of the Orthodox Church of Ukraine are identified and the socio-cultural role of the Greek Catholic Church in the west of Ukraine is analyzed.
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Gorodezky, Marat. "The Dialectics of Creation and the Projective Structure of Space." Ideas and Ideals 13, no. 1-2 (March 19, 2021): 357–76. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-357-376.
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The article considers creationism as a historically relevant principle in the scientific and philosophic aspects denoting the ontological structure of the world. Outside of the religious interpretation, the author speaks of the dialectics of creation, which is revealed as an implicative connection of the one and nothing. Logical inversion (logical turn), acting from within this implicative connection, is postulated as the principle of a fundamental negation, which, according to the author, forms the true and dramatic essence of the world as a creation. The author distances himself from the widespread discussion between evolutionism and scientific creationism, stating that it does not correspond to the very subject of creationism, understood as the implication of a real from nothing. The author focuses on considering ‘nothing’ as a purely dialectical / metaphysical principle and relies partly on the Hegel’s dialectic of ‘being’ and ‘nothing’, and partly on the neoplatonic concept of the one. Rejecting the medieval interpretation of the temporal beginning and the Hegel’s identity, he deduces a scheme of the logical connection between the one and the difference, which postulates the inversion (turnover) forming the creation - the one and the difference disjunctively change places, the one becomes the real, and the difference out of the one becomes nothing. It is argued that this postulate, in particular, refutes the thesis about the ‘fall into sin’. In the second part of the article, a spatial-phenomenological hypothesis is presented: the author provides a description of the space as a geometrical-semantic plane (projective structure). This hypothesis follows from the phenomenological problem of the duality of a geometric object, which results in the problem of ontological transition between a point and a line (in the aporia of the Eleats) and the related problem of spatial congruence / parallelism. According to the author, the potential for solving these not essentially mathematical, but metaphysical questions is the projective geometry, in which parallel lines intersect at ‘point at infinity’, and space is complemented by the ‘plane at infinity’. The essence of the solution consists, firstly, in the assumption of the single plane, which underlies the transition, and secondly, in the description of the perceived world as a result of a specific turn over and closure of this plane, forming the projective structure. The key in this part is the demonstration of the surface of a three-dimensional object as a phenomenon of perceptual-semantic unfolding, which can be imagined as an action of consciousness, consistently reducing the usual scheme. An important aspect of considering the projective structure is the correlation with ‘the Plane’ by G. Deleuze. The general idea of the article is that the dialectical scheme of creation and the projective structure of the space coincide: the logical inversion (logical turn), acting in connection of the one and nothing, and projective structural turnover – are the same things.
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Shapiro, Michael H. "THE IDENTITY OF IDENTITY: MORAL AND LEGAL ASPECTS OF TECHNOLOGICAL SELF-TRANSFORMATION." Social Philosophy and Policy 22, no. 2 (June 15, 2005): 308–73. http://dx.doi.org/10.1017/s026505250505212x.
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Technologies are being developed for significantly altering the traits of existing persons (or fetuses or embryos) and of future persons via germ line modification. The availability of such technologies may affect our philosophical, legal, and everyday understandings of several important concepts, including that of personal identity. I consider whether the idea of personal identity requires reconstruction, revision or abandonment in the face of such possibilities of technological intervention into the nature and form of an individual's attributes. This requires an account of the work done by the concept of personal identity, and an explanation of what “conceptual impacts of technology” and “conceptual reconstruction” might mean.Our existing notions of personal identity and related ideas such as personhood and autonomy may seem unable to comfortably accommodate the possibilities of technologically directed trait formation and development. This is a matter of moral and legal importance because the idea of personal identity embeds major values and reflects value-laden beliefs and attitudes. The assumed endurance of identity underlies interpersonal relationships, the assignment of rewards and punishments, and the very idea of what constitutes an autonomous person. Perhaps radical restructuring or even abandonment of concepts are sometimes called for when the world changes drastically, but I suggest that conceptual modification is not “compelled” for personal identity except under extreme circumstances—the remote possibility of rapid human “shape shifting” where physical and mentational attributes can be transformed quickly and continuously.Efforts to enhance human traits, including merit attributes and other resource-attractive characteristics (e.g., intellectual and athletic aptitudes, physical size and appearance), may generate legal problems wherever the persistence of identity is presupposed. Some advance speculation is thus warranted on how trait change generally will be managed within our legal and socioeconomic systems, and more particularly on rights of access to trait-altering technologies. I mention the possible distributive effects of enhancing highly-resource attractive traits, including the strengthening individual powers to acquire still more increments in such traits in a self-reinforcing cycle. A brief review of some constitutional issues bearing on trait change completes the discussion.I conclude that existing and projected technologies do not impel the abandonment or remodeling of the idea of personal identity. We may, however, have to reconsider some uses of this concept in different settings, to rethink our understandings of ideas of merit and desert, and to deal with the distribution of resources that may enlarge and entrench the “distances” between social and economic groups.
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Kobernyk, Alexander, Inna Osadchenko, and Larysa Tkachuk. "The Ukrainian context of Comenius studies: philosophical, pedagogical, psychological aspects." Siedleckie Zeszyty Komeniologiczne, seria PEDAGOGIKA VI (December 22, 2019): 209–24. http://dx.doi.org/10.5604/01.3001.0013.6254.
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The article describes philosophical, pedagogical and psychological aspects of Comeni-us’s scientific ideas based on the analysis of scientific findings of Ukrainian authors in different historical times. It is found that the works of the prominent educator began to be analyzed in detail by Ukrainian scholars in the second half of the 19th century. The article also thematically chronologizes studies on the work of John Amos Comenius: pedagogical ideas; biographical data; the role of ideas in the context of developing sciences of different fields, such as philosophy, history, pedagogy. The article shows that the philosophical aspect of Ukrainian Comeniology is characterized by the focus of scholars of the 19th century on Comenius’s theological ideas and, through their prism, on the functioning of the Ukrainian education system; the exemplarity of his figure in overcoming obstacles to Ukraine’s independence; the analysis of his ideas from the beginning of Ukraine’s independence through a nationally updated context of socio-cultural relations; the quintessence of the philosophical concept of “eternal peace”. The philosophical aspect of Ukrainian Comeniology is substantially connected with the pedagogical aspect: the everyday relevance of Comenius’s pedagogical ideas in all the analyzed historical periods of Comenius studies (from the middle of the 19th century up to the present day); the eloquence of the educator’s ideas, in particular the deterministic historical and social conditions of the teach-er’s professionalization and the image of the modern pupil; the permanent relevance of Comeni-us’s pedagogical principles (democracy, cultural conformity through national identity); ideas for schools teaching in national languages, etc. The psychological aspect of Ukrainian Сomeniology has not yet been revealed. Considerable attention has been paid to the psychological ideas of John Amos Comenius through the compilation of the quotations corresponding to the psycholog-ical concept of today.
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IVIC, Sanja. "The Concept of European Values." Cultura 16, no. 1 (January 1, 2019): 103–17. http://dx.doi.org/10.3726/cul012019.0007.
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This inquiry investigates the concept of European values and cultural, philosophical, legal and political presuppositions on which the idea of European values is based. There are two approaches to the idea of European values. The first one is substantive approach (and includes philosophical, ethical, religious and ideological understanding of values). The substantive approach defines European values as based on the European heritage (ancient Greece and Rome, Christianity, Renaissance and humanism, Enlightenment and liberal traditions). This conception of European values is fixed. Another understanding of European values is represented by legal/political approach (that includes the definition of European values within European treatises, declarations, charters and other documents). Legal and political definition of European values includes: human dignity, freedom, democracy, equality, the rule of law and respect for human rights. Most authors consider that only from this second level, from legal and political definition, general features of European values can be achieved, that is, universal rules of the game. This paper shows how these two different approaches can be integrated, relying on John Rawls’s idea of overlapping consensus. It should be emphasized that the question of European values and European identity is still a topic of debate. There are different definitions and interpretations of these concepts, regardless of the legal definitions within the framework of European declarations and treaties. European identity (based on European values) is a polyphonic category, which cannot be founded on monolithic definitions. Otherwise, the entire continent would fall under the rule of one homogeneous culture.
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Klimuk, Iryna. "The contradiction between traditionalism and reformism in the context of the formation of religious identity." Ukrainian Religious Studies, no. 66 (February 26, 2013): 381–89. http://dx.doi.org/10.32420/2013.66.286.
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The concept of "religious identity" is now the most popular term in terms of frequency of use. Actualization of religious identity as a problem is considered in science, politics, journalism, literature and other spheres of life. The complexity and at the same time the importance of the problem under study requires an interdisciplinary approach to the study of religious identity. The development of the concept of religious identity is associated with scientific disciplines (religious studies, sociology, philosophy, anthropology). But one can not imagine the consideration of this phenomenon without taking into account the theological approach, without which the study of religious identity would be one-sided. One of the most important aspects of religion and theology, which determines the state of religiosity in modern society, is the contradiction between traditionalists and reformers. In our time, they are considered as important factors influencing the formation of the religious identity of the individual.
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Ulinnuha, Roma. "YAHUDI DALAM SUDUT PANDANG FILOSOFIS STUDI AGAMA: KONTRA ZIONISME DAN KONTRIBUSI KELOMPOK NATUREI KARTA PADA KLAUSUL PERDAMAIAN." RELIGI JURNAL STUDI AGAMA-AGAMA 11, no. 1 (August 14, 2016): 1. http://dx.doi.org/10.14421/rejusta.2015.1101-01.
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Having reviewed what it became the sole significance in religious studies realm, it is more likely that the peaceful outcome serves as the most desirable intention. The peaceful basis for all seems promising in the midst of prolonged disputes that sometimes bor rowed its justification through religion and religiosity. In the context of Judaism, the article discusses Naturei Karta, one of Jewish commu- nities, applying Ninian Smart’s philosophical-political dimensions in religious studies. There are two queries in this article, i.e. how does Naturei Karta com- munity develop the view on the concept of Israel, the state and Jewish commu- nity and how is Naturei Karta entity seen from philosophical-political dimen- sion in religious studies? The study exemplifies that Naturei Karta, actually bear a potential alternative solution based on the inherent concept of “any place and land in the world are for Jewish people”. The concept gives the alter native territorial implication toward the claim of formal state of Israel. It serves not only as a part of solution on Israel-Palestine conflict, but also the issue of identity within various Jewish communities. Until recently, the notion of peace among entities seems pivotal as the ultimate outcome of philosophical dimension found in various faiths and religions.
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GALUSTYANTS, GRIGORY L. "BASIC CONCEPTS OF FOREIGN PHILSOPHICAL RUSSIAN STUDIES." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 116–19. http://dx.doi.org/10.21672/1818-510x-2020-65-4-116-119.
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This article is devoted to the presentation of the views of foreign philosophers on the problem of spiritual identity and national identity of Russia. The factors that influenced the formation of the worldview of thinkers, historical conditions, as well as identified theoretical, conceptual sources of authors, representatives of foreign philosophy are characterized. The concepts of spiritual identity and national identity of Russia in the works of foreign philosophers are analyzed.The works of the most famous contemporary foreign authors, who primarily develop socio-philosophical and philosophical-political aspects of the Russian national identity, are examined: Z. Brzezinski, R. Pipes, J. P. Scanlan, A. Toynbee, F. Fukuyama, S. Huntington.An analysis of the concepts of Western philosophical Russian studies shows that the key tendency of modern foreign doctrines about Russia is a fundamental refusal to reveal the moment of universality of the idea of Russia. The very need for philosophy, i.e. in the logic and dialectics of the history of Russia is considered not from the standpoint of the reasonable necessity of the concept, but from the point of view of the abstract rational randomness of the empirical phenomena of the historical existence of Russian society and state. The author comes to the conclusion that all the special concepts of the idea of Russia contain a dialectical contradiction and can remove it only in its own logical selfdenial. The latter should become the beginning of a reasonable and integral paradigm of the philosophical understanding of Russia in world history.
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Choudhary, Lokesh, Upendra Babu Khatri, and Nandlal Mishra. "Concept of Ānanda in Śrīmad Bhāgavad Gītā." Dev Sanskriti Interdisciplinary International Journal 11 (January 31, 2018): 01–05. http://dx.doi.org/10.36018/dsiij.v11i.126.
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The Vedanta is one of the most prominent philosophies of Indian philosophical traditions. It describes the fundamentals of ānanda(bliss). One of the most popular and much discussed text Śrīmad Bhāgavad Gītā also elaborates this concept in various chapters throughout the book . Most often Gītā is perceived as a religious and action-inspiring text while some of its other aspects remain relatively obscure. There is no systematic research found on the elaboration of the concept of ānanda. This paper will discuss the concept of ānanda from various perspectives. It will also investigate the methodologies and practices to attain it.
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Kitaika, Andrei Vladimirovich. "The Concept of “Wine” in the Culture of Transnistria." Общество: философия, история, культура, no. 9 (September 25, 2020): 72–74. http://dx.doi.org/10.24158/fik.2020.9.12.
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Based on historical, philosophical and cultural anal-ysis, the article examines the significance of wine in cultural and economic activities. Historical precondi-tions and factors influencing the emergence and development of winemaking in Transnistria, as well as the role of wine and winemaking in the culture of Transnistria. Non-ethnic influence and mutual bor-rowing of cultures in the process of formation and development of wine-making practices in Transnis-tria. Wine in the religious traditions of Transnistria. The role of wine in the process of spiritual socializa-tion of the individual. The concept of «wine» in the culture of Transnistria. «Basement» as a manifesta-tion of archetypal and local identity. Everyday Winemaking Practices in Transnistria. Identification and communication characteristics of the concept «wine». Wine and winemaking as a specific element of the tradition of work ethics and a form of mani-festation of regional identity.
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Khudina, Ju S., and N. L. Wiegel. "THE PARADIGM OF TOLERANCE IN THE PRISM OF UNDERSTANDING FUTURE DOCTORS." Bioethics 25, no. 1 (May 8, 2020): 27–30. http://dx.doi.org/10.19163/2070-1586-2020-1(25)-27-30.
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Thе article deals with the attitude of medical university students towards gender identification. The problem is extremely urgent because of dynamic change of the world. It has a politematic framework and addresses national features, religious and philosophical aspects, as well as many others. Tolerance issues in general and in certain areas of medicine in particular occupy an important place in the formation of a doctor as a professional. In the publication, a thorough analysis of the materials was carried out, which makes it possible to speak about the discursivity of polo-gender topics. The results of the study made it possible not only to assess the ratio of the concepts of norm and pathology of sexual behavior among medical students, but also to identify the level of interest in this problem.
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Skorokhodova, Svetlana Igorevna. "On the role of national education in formation of identity." Педагогика и просвещение, no. 4 (April 2020): 62–74. http://dx.doi.org/10.7256/2454-0676.2020.4.33091.
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The object of this research is national education, viewed on the example of educational system of white émigré during the 1920s – 1940s. The article is dedicated to topical questions of national education related to ideological orientation of pedagogy, role of philosophy and religious education, concept and content of Russian Orthodox pedagogy, relevance of the spiritual heritage of the Slavophiles, etc. The author draws parallels between the post-revolutionary and post-Soviet emigration, determines the origins, objectives and mechanisms that existed within the system of education of Russian refugees during the 1920s – 1940s. The author reveals the fundamental religious and philosophical ideas that underlied the emigrant education. The succession between the philosophical and pedagogical ideas of Slavophiles and Russian thinkers who left Russia after the revolution is demonstrated. The conclusion is made that the educational system of white émigré in the West and the East in the 1920s – 1940s leant on the national traditions and history; it was oriented towards preservation of national identity and historical memory, and associated with the question of survival; it was based on the ideas of Russian religious philosophy, which comprised the ideological framework and included political component. It had impact upon the culture of other nations, and resulted in the fact that many immigrants actively fought against fascists during the Great Patriotic War.
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Purwosaputro, Supriyono, Mohammad Mukhtasar Syamsuddin, and Septiana Dwiputri Maharani. "The concept of man according to Driyarkara in the development of Indonesian human identity." Research, Society and Development 9, no. 10 (September 28, 2020): e3279108669. http://dx.doi.org/10.33448/rsd-v9i10.8669.
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This study aims to find the human concept according to Driyarkara's metaphysical anthropological thinking, and to find its relationship with the development of Indonesian human identity. This research was a literature study in the field of philosophy which puts Driyakara’s works in the field of human philosophy as a material object and human philosophical works from other philosophers as a formal object. The research object used philosophical hermeneutic by implementing method steps, such as: analysis, verstehen, interpretation, description, heuristic, holistic. The results show: first, Driyarkara rests on the dynamics of human existential experience in its depth by using the phenomeno-logical method from loop to funcamental as the idea of man, namely the Pancasila man. Second, humans as an open-dynamic person develop life together by cooperating as a form of familial democracy to enhance each other's fellow human beings, because that's why humans are “becoming” not “being”. Third, Driyarakara’s human concepth an existential situation in a harmonious unity (harmony unity). Fourth, criticism of Driyarkara's fundamental human concept, and produce the identities of the human persona subject in the network of human existence. Fifth, Driyarkara's human concept remains actual and has theoretical and practical relevance for the development of Indonesian human identity. The Driyarkara’s human concept is worthy of being introduced in culture through education directed at the humanitarian process by developing cognitive, religious,and aesthetic talents so that humans are more autonomous and dignified, to be actual in real life practice.
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Susanto, Anthon Freddy. "Identity Building of Indonesian Legal Education (From Progressive Liberalism to Transgresive Religious Cosmic)." International Journal of Multicultural and Multireligious Understanding 8, no. 2 (February 24, 2021): 481. http://dx.doi.org/10.18415/ijmmu.v8i2.2448.
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Legal Education naturally is education of human and humanity viewing man in his “earthly existence” to appreciate his human nature or will make the humanity humane as such the vital relation is that world will be more humane, managed and maintain according to the relation between he himself and the creator. Legal education encourages man to understand dan be able to interact with reality of the world surrounding; legal education, therefore, should be able to develop human soul, in this case, is the entire creativity, passion and creation. Legal education is closely related to the development of morality of the law enforcement to be able to improve the performance and professional skill in the law enforcement. To support the concept, legal education should always improve the quality of human’s life. Method used was multi-method such as philosophical method using hermeneutic-deconstructive approach; conceptual approach by developing creative ideas through heuristic analysis; method of critique on text to see the new possibilities that can raise in the development made. Philosophical approach can help us to enter into the most essential/fundamental area of the issue developed. Transgressive legal education is human education in the context of Indonesia with the soul of Pancasila. Transgressive legal education is an education to develop moral or conscious to underline the enforcement of the law upon society so that man will aware of the existence of the creator and is able to encourage the development of persons to be critical, tolerant, open, sensitive, and care towards the social problems and law enforcement.
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Nikiforova, Basia. "Place, Non-Place, Multi-Place and the (Non)Possibilities of Identity: Philosophical, Social, and Communicational Aspects." Coactivity: Philosophy, Communication 24, no. 2 (September 29, 2016): 83–84. http://dx.doi.org/10.3846/cpc.2016.267.
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Michel Foucault in the text “Of Other Spaces: Utopias and Heterotopias” wrote that “the present epoch will perhaps be above all the epoch of space”. Space, place, and territories are social productions. Territory is a polysemic concept. Place is “events” created by territories, fluid areas of control produced by territorial negotiation (horizontal dynamics) and negotiations between places (vertical dynamics). Space produces places and is produced by places. Moreover, space, place and territories can be seen as the waves of territorialization and deterritorialization in an endless process. It is a form of seizure in the world, an a priori for Immanuel Kant, an ontological need for Martin Heidegger. Territory is a space, governed by a set of rules, named “code”. Territorialization is then synonymous of a certain codification, or the symbolical organization of space. Places are created by territorializational dynamics. They are the sum of “events”. The place and its territory is not “natural”, but it is a cultural artifact, a social product linked to desire, power and identity. The changes of the functions of places (what Foucault called heterotopy) are an important subject of contemporary studies. There are also many new temporary uses of these spaces and different emerging functions, including new forms of control, access, surveillance, new forms of openness and closeness (passwords, access profiles, etc.). Informational territory creates new heterotopias, new functions for places and a redefinition of social and communicational practices. It is not the end of a concrete place and its territory, but rather, a new meaning, sense, and a function for these spaces. The contemporary meaning of place and space has a visible tendency in creating ambivalence of sacrum and profanum, which means the secularization of the sacred and the sacralization of the secular. One of the sides of this tendency is sacralizing market and marketing the sacral. At the same time space has become a powerful tool of the ideological mobilization of people. The case which is analyzed in some articles in this issue of non-places (factories, department stores, sport complexes, etc.) is an example of absence of cultural references, its denial of a place. Also, the cases of textile factory Drobė and supermarket Prisma which are found in the above-mentioned papers are good examples of a situation when one version of the non-place was changed by another. Place is an essential dimension of human activity and existence. The place and territory are requirements for such a kind of human activity as subsidiarity, struggle for human rights, relation to Others, public experiences, personal and collective identification (“subjective” aspects of the object of identification) including some new aspects of gender, arts, performance in various contexts, the images and dreams about planning environment, borders disappearance and strengthening, the realization of the biopolitical mechanism. At the same time, the borders of a place are particularly revealing a line and a space for a social research, especially in the present era of a growing globalization. Border is a place where “past” and “future” are permanently clashed. On the borders of different places there is no inherently determinated relationship between the past, the present, and the future. Foucault’s idea corresponds with our understanding of space over time and contests the traditional notion of linear time, asserting that concepts of time have been understood in various ways, under varying historical circumstances. A closer analysis of the concept of space and all form of human activity there, is a central focus for contemporary social and humanitarian studies.
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Loungina, Darya A. "Kierkegaard’s Pragmatic Approaches in The Concept of Anxiety." Voprosy Filosofii, no. 8 (2021): 165–76. http://dx.doi.org/10.21146/0042-8744-2021-8-165-176.
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I consider Kierkegaard’s Concept of Anxiety (1844) in the context of the epoch-making shifts of the mid-19th century, which reoriented philosophical thought towards practice. Under these conditions, intellectual utterance, becoming the voice of the whole society and adopting journalistic norms, ceased to obey the academic philosophical regulations. The Left Hegelians were not the only ones believing that thought must be effective. Their opponents – both right Hegelians who used Hegel as a platform for religious renewal and their opponents who fought against Christendom – also understood word as action. The latter included Søren Kierkegaard. My article clarifies some aspects of Kierkegaard’s work as an author. I present the summary of The Dialectic of Ethical and Ethical-Religious Communication (Papir 364–371) sketched in 1847. I also examine a distinction between direct and indirect communication, the roles of locutors and functions of actors who performed under pseudonyms. The elements of communication – the speaker and the hearer, their presuppositions, tactics, speech behavior and other levels involved by pseudonyms are analyzed from the point of view of the ultimate goal of Kierkegaard’s message – the reader’s alteration. I analyze Kierkegaard’s “indirecte Meddelelse” as a pragmatized utterance that erases the distinction between written and oral speech. I also note the contribution of his reflections to later theories of speech acts. Excerpts from The Concept of Anxiety have been re-translated to demonstrate Kierkegaard’s communicative strategies.
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Larsen, Sean. "How I think Hauerwas thinks about theology." Scottish Journal of Theology 69, no. 1 (January 25, 2016): 20–38. http://dx.doi.org/10.1017/s0036930615000757.
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AbstractThis paper highlights two aspects of Stanley Hauerwas's thought: philosophical ethics, which consists of second-order methodological claims; and moral theology, which consists of first-order, local, unsystematic moral descriptions. I show how the philosophical ethics relates to the moral theology by proposing a set of rules that constitute a ‘grammar’ of Hauerwas's thought. These rules are asymmetrical in that later rules presuppose earlier rules but earlier rules do not presuppose later rules. Each rule corresponds to texts that Hauerwas recommends and relies upon. The first rule prioritizes MacIntyre's concept of non-foundational ‘practical wisdom’. The second rule, which draws on Aristotle, Wittgenstein, Anscombe and Kovesi to stress the impossibility of separating agent from act, influences the third rule that ethics is moral description. The fourth rule uses ‘postliberal’ theologians and draws on the liturgy alongside Barth and Yoder, in order to redescribe the shape of Christian life in liberal modernity.
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Röbel, Marc. "Mut und Partizipation." International Yearbook for Tillich Research 13, no. 1 (December 1, 2018): 69–108. http://dx.doi.org/10.1515/iytr-2018-071.
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Abstract With his analysis of courage as a foundational theme of modern existential philosophy, Tillich answers, in “The Courage to Be“: dread, which is a key motif in the thought of Kierkegaard, Heidegger, and Sartre, and which also gains importance in ‘existential America’ at the same time. This essay documents the innovative existential philosophical character of the work under the guidance of the concept of ‘participation.’ The book is much more than a theological bestseller. It is also evidence of the wealth of perspectives of existential thought that reveals insightful ethical and political perspectives beyond the religious and philosophical aspects typical of Tillich.
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Varlamova, Maria. "Philoponus’ Dispute Against the Eternity of the World and Its Influence on the Byzantine Philosophy." Scrinium 13, no. 1 (November 28, 2017): 383–99. http://dx.doi.org/10.1163/18177565-00131p24.
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The article deals with the philosophical and theological context of the dispute against the eternity of the world and studies how Philoponus’ arguments against the eternity of the world were seen in Byzantine philosophy and theology. Special attention is paid to Philoponus’ influence on Byzantine philosophy in such aspects as the concept of matter, the doctrine of the logoi and the relation of the finite to the infinite. In order to demonstrate the influence of Philoponus’ arguments against the eternity of the world the article compares his doctrine with the doctrines of John Damascene and Maximus the Confessor.
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Allen, Prudence. "Plato, Aristotle, and the Concept of Woman in Early Jewish Philosophy." Florilegium 9, no. 1 (January 1987): 89–111. http://dx.doi.org/10.3138/flor.9.005.
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The purpose of this paper is to consider the relationship between ancient Greek philosophy and early Jewish philosophy in the particular concept of woman articulated by Philo, Solomon Ibn Gabirol (Avicebron), Moses Ben Maimon (Maimonides), and Leone Ebreo (Jehudah Abrabanel). While the concept of woman proposed by Jewish thought has often been approached through a study of religious writings or historical documents, there has been little written on the specifically philosophical components of the theory of woman’s identity. This paper will seek to demonstrate the similarities and differences in the concepts of woman in four Jewish philosophers who lived between the first and the sixteenth centuries AD. In addition, the relation between these views and the theories of Plato and Aristotle will be examined.
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Hamudy, Nurul Annisa, and Moh Ilham A. Hamudy. "Hijrah Movement in Indonesia: Shifting Concept and Implementation in Religiosity." JSW (Jurnal Sosiologi Walisongo) 4, no. 2 (October 31, 2020): 133–50. http://dx.doi.org/10.21580/jsw.2020.4.2.5784.
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Hijrah is considered as a change in attitude and religious experience, from looseness to strictness. The phenomenon of hijrah shows the view that piety should be appeared in outward form. This research illustrates that hijrah is not always a role model of piety, but it can also be a spread of frozen ideology, depicting the commodification of religion, and is considered as discussing only ḥalāl and ḥarām issues. Applying a qualitative approach, this study takes the data in litterer source both the religious text and media. The sources of data in media come from media statements related to the hijrah phenomenon. The research results show: first, hijrah is interesting for some Muslims because Islamic teachings are more practical, less philosophical and complicated. Second, the meaning of hijrah as its original meaning is not limited to aspects of existence; rather, the religious spirit is interpreted as a personal spiritual journey that will continue throughout human life. The shifting phenomenon on hijrah much influenced by media and social media wave that blow up the value of practicality, consumerism, and commodification of religion.
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Tsitkilov, Peter Ya. "Classical Eurasians on the civilizational identity of Russia." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 256–67. http://dx.doi.org/10.21638/spbu17.2021.206.
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Philosophical and world outlook understanding of the problem of civilizational identity of Russia acquires special relevance in connection with the preservation of the Eurasian civilizational breakdown that arose at the end of the 20th century. To prepare a new civilization project, it is important to use the theoretical legacy of prominent Russian thinkers, including the classics of Eurasianism. The purpose of the article is an objective analysis of classical Eurasianism, the comprehension of its most important provisions, taking into account the modern realities of Russian society. Using historical and philosophical methodology, critical analysis, methodology of civilizational theories, the author of the article substantiates the conclusion about the scientific significance of the Eurasian concept of civilizational identity of Russia. Its components are examined in a systematic form, such as the perception of Russia-Eurasia as a whole civilizational continent of an equal Europe, the idea of a “symphonic personality” in Eurasian culture, the idea of pan-European nationalism, the idea of establishing social justice, the provision on strengthening the religious element to strengthen the spiritual principle, etc. The article provides a critical analysis of some judgments of historical Eurasians, including their idea of absolutizing the role of the state, the theory of “potential Orthodoxy”, etc. An important conclusion of the article is the provision that Eurasianism is not a teaching hostile to the West, but a different non-Western scientific perception of the historical fate and civilizational development of Russia. Concrete examples substantiate the claim that it is necessary to distinguish fair criticism of classical Eurasianism from its simplified and largely biased assessments. The author of the article concludes that understanding the heritage of the classics of Eurasianism is necessary to develop a social project for the cultural and civilizational revival of the Russian Federation and the entire area of Northeast Eurasia.
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Asriati, Afifah, Ahmad Kosasih, and Desfiarni Desfiarni. "Silat as the Source and Identity of the Minangkabau Ethnic Dance." Harmonia: Journal of Arts Research and Education 19, no. 1 (June 24, 2019): 71–83. http://dx.doi.org/10.15294/harmonia.v19i1.16106.
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This article is intended to get the concept of Minangkabau dance movement in the context of ethnic philosophical values. Today, ninik-mamak, cadiak pandai, and alim ulama in West Sumatra develop ideas about Minangkabau philosophy in all aspects of life. How this idea is reflected in dance movements? To answer this question, a qualitative method is used by taking six samples of popular Minangkabau traditional dance. The data were collected using Focus Group Discussion, observation, and interviews to confirm previous findings. Through the triangulation technique, it is expected to obtain credible data and be analyzed using the models of Miles and Haberman. The results of this study indicate that the basic movements of Minangkabau dance are silat movements. The martial arts movement is the basis of movement used by many traditional dances in Minangkabau. Every district has its unique cultural values and identities and these values are manifested in dance created by dance activists.
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Rynkowski, Michał. "Remarks on Art. I-52 of the Constitutional Treaty: New Aspects of the European Ecclesiastical Law?" German Law Journal 6, no. 11 (November 1, 2005): 1719–29. http://dx.doi.org/10.1017/s2071832200014644.
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The question of churches and religious communities in the EU/EC law arose for the first time in 1997, when Declaration No. 11 on the status of churches and non-confessional organisations was attached to the Amsterdam Treaty. According to this Declaration, “The European Union will respect and does not prejudice the status under national law of churches and religious associations or communities in the Member States. The European Union will equally respect the status of philosophical and non-confessional organisations.” The content of this Declaration was commented on many times by distinguished experts of the European ecclesiastical law. Art. I-52 of the Treaty establishing a Constitution for Europe (Constitutional Treaty/CT) repeats in paragraph one and two Declaration No. 11, and introduces in paragraph three a provision on dialogue between the EU and religious bodies: “Recognising their identity and their specific contribution, the Union shall maintain an open, transparent and regular dialogue with these churches and organisations.”
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Polyakova, Natalya Borisovna. "Conceptualization of the Social in historical and economic interpretations." KANT 38, no. 1 (March 2021): 153–61. http://dx.doi.org/10.24923/2222-243x.2021-38.31.
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The aim of the article is to conceptualize the Social in topological and temporal structures. In "Les nouvelles sociologies" Ph. Corcuff sets the theory of society as socio-economic and historical constructs of a sociologist. The authors claim that the social understanding of society present the Social in variable and invariant aspects. This disclose the lack of theoretical tools of comprehension. Only in the space of a philosophical view, the thinking subject considers the plurality as a unity. Various social theories intersect in philosopher's position. Unraveling different "points of view" on society in the process of interpretation creates new meanings. The philosophical concept expresses the identity of the subject and the object. Therefore, the "vision" of a philosopher can be defined as determining (subjective) and as definable (objective). The objectified meaning of the Social written out by economics, as it were, constantly needs subjective justification and historical legitimation.
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Ede, Amatoritsero. "Afropolitan Genealogies." African Diaspora 11, no. 1-2 (December 9, 2019): 35–52. http://dx.doi.org/10.1163/18725465-01101010.
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Abstract Afropolitanism’s first enunciation in public discourse can be traced to Taiye Selasi’s 2005 online article, Bye-Bye Babar. This idea of a new subjective experience of African diasporic self-identity then migrated into academic contemplation initially through Achille Mbembe, Wawrzinek and Makokha, Simon Gikandi, and Chielozona Eze’s scholarly and philosophical deepening of Afropolitanism, which has since been variously expanded by many Africanist critics. This keyword think-piece maps the disciplinary beginning and trajectory of Afropolitan ontology and scholarship. It considers the cultural materialialist and phenomenological aspects of the term and its relationship to the concept of Pan-Africanism and concludes with a projection of its possible future critical development.
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Allen, Garrick V. "Rewriting and the Gospels." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 58–69. http://dx.doi.org/10.1177/0142064x18788977.
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This article explores the ways in which the New Testament functions as a witness to Jewish literary production, focusing on the concept of rewritten scripture. I argue that Matthew’s relationship to Mark offers insight into critical discussions regarding rewritten scripture as a concept. These early Christian texts lend credibility to the idea that the generic aspects of the rewritten scripture are secondary to its identity as a flexible set of exegetical procedures practised on a scriptural base tradition. I explore this issue by analysing the controversial history of scholarship on rewritten texts and by analysing the ways in which Matthew’s use of Mark constitutes rewrittenness.
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Whitehead, Jason E. "TOOL OR LENS? WORLDVIEW THEORY AND CHRISTIAN CONSERVATIVE LEGAL ACTIVISM." Journal of Law and Religion 36, no. 1 (February 24, 2021): 29–66. http://dx.doi.org/10.1017/jlr.2020.58.
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AbstractThis article combines historical and philosophical analysis to examine and critique the ideas motivating Christian conservative legal activism. Such activists routinely claim to be motivated by a Christian worldview, which they define as a comprehensive explanation of reality that determines all their thinking and action, including their legal activism and argumentation. Examination of the historical and philosophical roots of the concept of worldview identified by Christian thinkers reveals two understandings of the concept: an analytic tool for rationally comparing the evidence for different social philosophies, and a pre-theoretical lens that determines what counts as evidence in the first place. Christian conservatives have largely favored the first sense of worldview as a tool to understand issues like sexuality and gender identity in an essentialist way and to demonstrate with foundationalist logic the rational superiority of their legal conclusions about these issues. However, a comparison of the Christian conservative worldview and the queer theory worldview illustrates how this understanding of worldview as a tool fails because there is no neutral perspective outside of any worldview, from which one could examine and compare one to another. The idea of worldview as a pre-theoretical, historically, and socially contingent lens can be more productive. Embracing this notion of worldview in a personalist way is necessary to build a culture of dialogue that uses narrative to pursue the truth while also respecting and honoring the different perspectives from which these narratives are told.
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Anikin, Daniil A. "From Voluntary Action’s Ontology to Historical Responsibility: Methodology of Philosophical Research." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 457–66. http://dx.doi.org/10.22363/2313-2302-2020-24-3-457-466.
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In the article, the author analyzes methodological approaches to the study of the concept of historical responsibility, comparing the German tradition of study (H. Arendt, T. Adorno) with the voluntary actions ontology of M.M. Bakhtin 's. The German tradition, influenced by the thinking of World War II, emphasizes the perception of responsibility in the context of the relationship with guilt, which raises a substantial question about the nature of responsibility and its boundaries. In particular, H. Arendt formulates the concept of banality of evil, focusing on the disappearance of internal perception of responsibility, but does not solve the question of the origins of such feeling. The Russian religious tradition, presented by M.M. Bakhtin, allows to propose a way to solve the issues raised due to the identification of ontological grounds of individual responsibility. Nevertheless, M.M. Bakhtin conclusions are also important for solving the problem of collective responsibility. Bakhtin addresses responsibility as an ontological characteristic of human existence, opposing its freedom. Responsibility manifests itself in acts, but ontologically precedes a separate action performed by a person. The role of the act is that it allows the person himself to understand the burden of responsibility and act on these prerequisites. The transfer of the Bakhtins methodology from individual to collective responsibility makes it possible to link the moment of its occurrence not to public recognition, but to the very fact of the individual 's entry into a certain community. The ontological integrity of the individual also acquires a social dimension, not only synchronic but also diachronic. According to the author, the application of the Bakhtins methodology in the field of social research makes it possible to consider problems of historical responsibility in the context of more fundamental philosophical questions about the relationship between individual and collective identity, the dynamics of identity, the combination of regularity and variability in human behavior.
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Pirosa, Rosaria. "Majoritarian Epistemology on Religious Symbols. A Religiously-Based Stereotyping Technique to “Package Others’ Religious Rights”." Age of Human Rights Journal, no. 16 (June 14, 2021): 278–91. http://dx.doi.org/10.17561/tahrj.v16.6085.
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The paper will focus on a particular form of stereotyping technique which aims to narrow religious rights for non-Christian believers, moving from an exclusively Judeo-Christian epistemology on religious symbols that, no by chance, defines them as “ostensive”. According to this perspective, freedom of religion is eminently a heartfelt attitude, therefore the term “ostensiveness” is intended to emphasize not mandatory behaviors, which are conceived as a redundant way to live faith. Starting from its philosophical assumptions, the article deals with the stereotyping tools related to religion, functional to conceal the social complexity and to deny legal protection, through a legal and political concept like state neutrality. The piece seeks to show how the concept of religious right, when it cannot be declined as a majoritarian right, is rife with plural levels of intersecting stereotyping, concerning other categories of diversity like gender and ‘ethnicity’. This approach flatters each dimension and does not take into account coexisting identities within the same person, ignoring that intersectionality highlights the necessity of assessing religious diversity as fundamentally socially located. This stereotyping attitude can be traced back to the complex relationship between law and religion that provides a direct way to assess crucial issues like belonging, identity, community and authority. Law, as a cultural and non-neutral construct, regards religion as a valuable fact and worthy of legal protection since it is attributable to an individual phenomenon and as quintessentially private matter. Therefore, to assess identity or belonging in the fault lines of the interaction of law and religion means find an opportunity to legitimize targeting law related to religious diversity making it seems like a way to deal with religious ‘differences’ that cannot be assimilated. In this respect, we discuss about the radical secularist claims through a case-study, namely the “affaire Québécois” within the Canadian system, not only in a geographical sense, but in the theoretical field mapped out by religious pluralism as the focal point of the multiculturalist approach, on one hand, and the secularist revival, on the other hand.
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Makienko, Marina A. "SMART AS A PARADIGM OF MODERN CULTURE." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 52–65. http://dx.doi.org/10.17223/22220836/39/6.
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The article problematizes the characteristic of modern society as a Smart Society. As the evalua-tion criteria, the motives of human activity are suggested, which find their embodiment in the form of cultural objects. The consequence of the transformation of motives is presented by a change in cultural paradigm. The application of the term “paradigm” in relation to the phenomenon of culture allows focusing the attention on its components: axiological system to which the subjects of a particular cul-ture are oriented; algorithms of human behavior within the framework of culture and, accordingly, the prediction of his behavior; the formation of social mechanisms for typical problems solution. These elements of cultural paradigm present the criteria for the analysis of smart society. The analysis of various approaches to understanding the smart society allows concluding that the smart society pre-supposes continuous creation and development of new technologies, which accordingly requires continuous development and creation of knowledge, environment and infrastructure for its production and transmission. Thus, the author draws the conclusion that a smart-person is necessary for the functioning of the smart society. The comparison of philosophical concept of an intelligent person, formulated by Plato and modern social trends, makes it possible to distinguish the following characteristics of a smart per-son: a smart person makes smart decisions based on mathematical models and accurate calculations and competently uses smart devices. The formation of a smart-person is possible through an appropri-ate educational system which forms the appropriate characteristics and a cultural paradigm that trans-mits the corresponding axiological system. The contradictions within the smart paradigm are revealed: 1. Smart education aimed at the formation of open and responsible person finally creates only the skills of task performance, rather than problem statement of software products usage, without under-standing of the principles of their work; interaction with educational content, but not with a single person. 2. Absolute reliance on figures and statistical data leads to the leveling of the significance of hu-man being as imperfect against the background of the possibilities of accurate and rapid calculations and the error-free operations of artificial intelligence. The indicated contradictions are possible within axiological system formed by the smart para-digm: openness to perception of new components, continuous change, and elimination of emotional aspect. The condition for the existence of the presented values is the leveling of the transcendental component. In this context, the limitations of human existence are interpreted in a new perspective: a person is limited by his needs, which is an obstacle to economic growth; a person is limited to every-day life, as a result of which the process of self-determination is carried out only through the things and events that surround a person. This reduces the process of the formation of meanings to the pro-cess of continuous minor changes in material reality. A person does not become a goal for the world of smart technologies; he becomes a means of its existence. As a result, the conclusion is made that the actualization of human being within the framework of the smart paradigm requires the modification of some cultural landmarks, first of all, in the system of education, gender identity and religious affiliation.
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Oostveen, Daan. "Religious Belonging in the East Asian Context: An Exploration of Rhizomatic Belonging." Religions 10, no. 3 (March 12, 2019): 182. http://dx.doi.org/10.3390/rel10030182.
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This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss religious diversity: a hermeneutics of multiple religions and a hermeneutics of religiosity. The former analyses “religious belonging” as a “belonging to religious traditions”. In the latter, “religious belonging” is understood as transcending particular religious traditions. It is argued that we need to take another look at the philosophical concept of “multiplicity” to understand religious diversity and religious belonging. We can use the Deleuzian concepts of “rhizome” and “assemblage” to describe religious belongings in East Asia specifically and also religion in general. A rhizomatic thinking about religion enables us to reimagine the concept of religious belonging as rhizomatic belonging, and also, as is argued by Haiyan Lee and Mayfair Yang, make it possible to subvert power structures inherent to religion.