Relevant bibliographies by topics / Live according to the will of god

Contents

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

Academic literature on the topic 'Live according to the will of god'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Live according to the will of god"

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Martínez, Enrique. "God as Highest Truth According to Aquinas." Religions 12, no. 6 (June 9, 2021): 429. http://dx.doi.org/10.3390/rel12060429.

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Contemporary public opinion has come to assume that we live in the post-truth era, in which judgments on the most relevant realities of human life have been left in the hands of mere emotions. In such a context, it is very opportune to redirect our gaze toward the concept of truth, in order to help to adequately ground such a primordial reality as that of the personal being. Furthermore, this is the object of the present research, following the thought of St. Thomas Aquinas. To this end, we attempt to argue that the primacy in the analogical significance of the truth corresponds precisely to the person, as a subsistent being whose esse is intelligible to himself. Following the analogical ascent, we consequently arrive at God, who is absolutely intelligible to himself. We have to conclude, therefore, that the personal God is the highest truth. As a corollary to this argument, we add that the perfective dynamism of the personal life is realized in an eminent way in the communication of truth through words, also in God.
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Agustina20, Dian, Yenny Anita Pattinama, and Febriaman Lalaziduhu Harefa. "Spiritualitas Hana Menurut 1 Samuel 1:1-28 Dan Implementasinya Bagi Wanita." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 10, no. 2 (November 28, 2020): 1–20. http://dx.doi.org/10.47154/scripta.v10i2.102.

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Spiritualitas adalah hidup menurut roh. Dalam konteks hubungan yang transenden, roh itu adalah Roh Allah sendiri. Spiritualitas adalah hidup yang didasarkan pada pengaruh dan bimbingan Roh Allah. Spiritualitas bertujuan untuk membuat manusia hidup sesuai dengan cita-cita Allah atau tujuan Allah. Spiritualitas merupakan peningkatan hidup beragama yang bersumber pada religiositas. Dengan menghayati spiritualitas, manusia menjadi orang spiritual, yaitu orang yang menghayati Allah dalam hidup nyata sehari-hari sesuai dengan panggilan dan peran hidupnya. Untuk menemukan jawabannya, maka dibuatlah sebuah penelitian dengan menggunakan metode penelitian deskriptif bibliologis. Hasilnya adalah kaum wanita Kristen akan tekun mencari Tuhan, mengandalkan Tuhan, menjaga kekudusan hidup dan setia menepati janji. Spirituality is living according to the spirit. In the context of a transcendent relationship, that spirit is the Spirit of God Himself. Spirituality is a life based on the influence and guidance of the Spirit of God. Spirituality aims to make human beings live according to God's ideals or God's purposes. Spirituality is an increase in religious life which is rooted in religiosity. By living spirituality, humans become spiritual people, that is, people who live God in real everyday life according to their vocation and role. To find the answer, a study was made using descriptive bibliological research methods. The result is that Christian women will diligently seek God, rely on God, keep their lives holy and faithfully keep their promises.
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Loubser, GMH. "The ethic of the free: A walk according to the Spirit! A perspective from Galatians." Verbum et Ecclesia 27, no. 2 (November 17, 2006): 614–40. http://dx.doi.org/10.4102/ve.v27i2.167.

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The article argues that Galatians does not distinguish between soteriological and ethical freedom. Freedom encompasses the believer in Christ’ s entire salvation. However , he not only possesses freedom in Christ, but has to equally live it fully as a vocation. In as much as law has no salvational role in his life, it also has no ethical roll. The believer receives the Spirit by faith in Christ. The Spirit who quickens new life in him, orientating him to Christ, also guides and enables him to do God’ s will according to Christ’ s faithfulness. The latter is illustrated in His giving of Himself in loving service, even unto a cross, and so doing the will of our God and Father. The believer also glorifies God by doing his will in the loving and serving faithfulness of Christ, by the guidance of the Spirit. Thus, the believer’ s ethic of freedom is fully christological-pneumatological and anomistic without being libertinistic at all. Believers should not fear their God-given freedom by reverting to any form of law observance, but rather celebrate it by trustingly and freely walking in step with the Spirit
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Sandsmark, Signe. "Is Faith the Purpose of Christian Education?" Journal of Education and Christian Belief 1, no. 1 (March 1997): 25–32. http://dx.doi.org/10.1177/205699719700100105.

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FAITH IS THE overall purpose of everything we do as Christians, but education has a purpose in itself. Luther's model of the two governments is useful in thinking about the purpose of education. According to this, God governs his world through both his spiritual and his secular government. He has two purposes in what he does — both to save people and to make the world a good place to live. Education is primarily part of God's secular government, and its ultimate aim is the service of God by doing good to other people. Christian education, unlike liberal education, claims that there is basically only one good life, namely the service of God. It teaches pupils about God and his salvation, but it cannot create or maintain faith.
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Wright, Cathy. "Nazareth as Model for Mission in the Life of Charles De Foucauld." Mission Studies 19, no. 1 (2002): 36–51. http://dx.doi.org/10.1163/157338302x00044.

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AbstractCharles de Foucauld (1858-1916) certainly never envisioned himself as a missionary at the moment of his conversion. He was a contemplative who wanted to live for God alone in imitation of the hidden life of Jesus at Nazareth. But this same concept of Nazareth that became the lens through which he saw his relationship with God and his place in the world became a dynamic force that evolved over the course of the years. Charles' evolving understanding of this took him from Trappist monk, to hermit, to what he called a "missionary monk." He came to believe that a contemplative life lived in close proximity with others could be a living sign of the love of God. His past life experiences played no small part in the way he saw presence and goodness as a means of "shouting the Gospel by one's life" and in his eventual mission among the Muslim people of the Sahara. Charles clearly set out to convert them according to the model of evangelization in his day. But his own ongoing conversion and growing friendships, as well as his extensive study of the language of the Tuareg, among whom he lived, developed into a model of mission based on friendship and respect, where the "other" becomes "brother and sister" and where evangelization is about communion and solidarity as a sign of the Reign of God.
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Pędrak, Anna. "Interpretation of Spiritual Life According to the “Imago Dei”." Teologia w Polsce 14, no. 1 (September 25, 2020): 169–84. http://dx.doi.org/10.31743/twp.2020.14.1.08.

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This article is the result of theological research on the subject of life. The phenomenon of life is multifaceted, but often it cannot be defined because it is a mystery. The author of the article, based on the truth that man is a biological-psycho-spiritual unity, interprets these spheres in the key of St. Bonaventure’s idea, describes them as vestigium, umbra, and imago Dei. The issue of spiritual life in the category of Imago Dei is analyzed in detail. The author tries to answer the questions that arise by using not only theological fields: or is there an openness to transcendence only in a man? What does it mean to be an image of God? How to achieve a full life? The sphere of bios, psyche, and zoe in the human person are permeating each other, but this spiritual life transcends the previous two planes. This distinguishes man from other creatures and gives him a unique character. God, in His goodness and freedom, grants man life, creates him as a free being and in His image. But the perfect image of the Father is Jesus Christ. In His Incarnation, He showed us the fullness of humanity and through imitation and union with Christ, man can become conformed to the image of God. In this way, it is finally possible to obtain full participation in the communion with God in the Holy Trinity.
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Van der Walt, Steven. "Polluted water, stinking water, frozen water, no water: A life threatening situation! Perspectives from Exodus 1-11 and 15-17." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 425. http://dx.doi.org/10.17570/stj.2016.v2n1.a21.

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The article highlights the life threatening consequences Israel could have faced if they did not stay within the creational rhythm which YHWH planned for them. Natural phenomena, in which water played a significant role, contributed to these life threatening circumstances. Certain pericopes of two external narratives (Ex 1-14; Ex 15-18) form the backbone of this article. Natural phenomena (transformation of water) are being used to highlight the fact that YHWH alone is creator God: live according to His ordinances (rhythm) and be assure to be blessed; do not live accordingly, and be assure that the natural rhythm of nature could turn upside down with devastating consequences such as polluted water, stinking water, frozen water or, no water at all. It turns out that being without life-giving water is just as dangerous as being without YHWH, thus a life threatening situation.
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Mullins, R. T. "Why Can’t the Impassible God Suffer? Analytic Reflections on Divine Blessedness." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 3–22. http://dx.doi.org/10.14428/thl.v0i0.1313.

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According to classical theism, impassibility is said to be systematically connected to divine attributes like timelessness, immutability, simplicity, aseity, and self-sufficiency. In some interesting way, these attributes are meant to explain why the impassible God cannot suffer. I shall argue that these attributes do not explain why the impassible God cannot suffer. In order to understand why the impassible God cannot suffer, one must examine the emotional life of the impassible God. I shall argue that the necessarily happy emotional life of the classical God explains why the impassible God cannot suffer.
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Johnson, Luke Timothy. "The Scriptural World Of Hebrews." Interpretation: A Journal of Bible and Theology 57, no. 3 (July 2003): 237–50. http://dx.doi.org/10.1177/002096430005700302.

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The world according to Hebrews reveals the living God. Entering this world requires readers to imagine the world in which they live as the world imagined by scripture. That world comes alive when scripture is read not as a record of the past but as a witness to God's work in the present.
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Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.

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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way the article provides a starting point for scholarly examinations of the theological content of this increasingly influential religious text.While the names of the six elements featured in Mormon's gospel will sound familiar to students of the New Testament, the meanings he assigns to these may differ substantially from traditional Christian discourse in ways which make Mormon's characterisation of the gospel or doctrine of Christ unique. (1) Faith is understood primarily as action displaying complete trust or reliance on Christ and the power of his atonement. (2) Repentance requires turning away from one's own way and humbly submitting – by covenant – to the way of the Lord. (3) Water baptism is then the prescribed sign of that covenant a repentant person gives in witnessing both to God and to the world that she has repented and undertaken to follow Christ in all things. (4) The baptism of fire and of the Holy Ghost brings the remission of sins in a spiritual rebirth to the repentant individual at such time as God judges her repentance to be true. It also provides converts with a direct witness of the Father and of the Son and of the promises of salvation for those who follow this gospel – as they may be led by the continuing guidance of the Holy Ghost. (5) But only those who endure to the end in this way will (6) receive salvation in the kingdom of God.The overall pattern suggested is a dialogue between man and God, who initially invites all people to trust in Christ and repent. Those who respond by repenting and seeking baptism will be visited by fire and by the Holy Ghost, which initiates a lifelong interaction, leading the convert day by day in preparation for the judgement, at which she may finally be invited to enter the kingdom of God.
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Dissertations / Theses on the topic "Live according to the will of god"

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PINAS, ROMILDO HENRIQUES. "GOD IN HUMAN PERSON ACCORDING WOLFHART PANNENBERG." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11579@1.

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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
O presente estudo busca fazer uma leitura da antropologia teológica de W. Pannenberg, sistematizando a temática e demonstrando, através do autor mencionado, a dimensão religiosa como constitutivo essencial do ser humano. O cenário que faz fundo a este estudo é a modernidade, o homem situado num contexto moderno. Num primeiro momento, o trabalho aborda as dimensões espiritual e corporal da pessoa, apontando para uma integração entre elas, principalmente dentro do contexto bíblico cristão. O estudo aprofunda a temática da pessoa humana, inserindo a mesma no contexto do relacionamento social, mostrando a tensão entre indivíduo e sociedade - abertura e fechamento. Num segundo momento, o estudo pontua a liberdade como constitutivo indispensável do ser humano e da subjetividade verdadeira. É na experiência da liberdade que se pode falar do homem como consciência. A liberdade, bem como a transcendência, são pressupostos para a dimensão religiosa do homem e, a transcendência não só exprime o movimento do homem na sua vida como espírito, mas também, constitui o movimento da história, isso principalmente dentro da visão cristã de homem e de história. O estudo mostra o homem como abertura para Deus e a fundamentação teológica para esta argumentação. Aqui se trabalha a temática da imagem e semelhança com Deus no pensamento de Pannenberg e a relação dessa imago Dei com o mundo. A pesquisa faz a abordagem da validade da dimensão religiosa e a idéia de confiança e abertura no contexto da religião; para daí situar a pessoa como identidade religiosa. Por fim, o estudo chega à sua fundamentação em Jesus Cristo. É Jesus o protótipo de pessoa humana; ele é o fundamento de nossa liberdade, o destino para onde a mesma caminha. Jesus é o que reconcilia o homem com Deus e consigo mesmo. Nele o homem encontra a sua plenitude como esperança escatológica.
The aim of this paper is a reading into Pannenberg`s theological anthropology, by systematizing the theme and demonstrating, through the aforesaid author, that the religious dimension is an essential constitutive of the human being. The background of the paper is modernity - man situated in a modern context. In a first moment, the study discusses the person´s spiritual and corporeal dimensions, pointing out their mutual integration, specifically in Christian biblical context. The essay inquires into the theme of the human being, embedding it in the context of social relations, showing the tension existing between the individual and society - openness and seclusion. In a second moment, the study points out freedom as an indispensable constitutive of the human and of true subjectivity. It is in the experience of freedom that it is possible to speak about man as conscience. Freedom as well as transcendence are presuppositions for man`s religious dimension; transcendence expresses man´s movement in his life as a spirit; it also constitutes the movement of history, especially in the Christian vision of man and history. This paper shows man as openness to God, and evinces the theological basis for such argumentation. This is where the study develops the theme of man as image and likeness of God in Pannenberg´s thought, and the relation between this imago Dei and the world. At this point, the paper faces the question about validity of the religious dimension, and the idea of trust and openness in religious context, so as to situate the person as a religious identity. Finally the study reaches its foundation on Jesus Christ. Jesus is the prototype of the human; he is the foundation of our freedom and its goal. Jesus is the one who reconciles man with God and with himself; in Jesus, man finds his plenitude as eschatological hope.
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Lee, Chang-Woo. "Impassible suffering of God according to Cyril of Alexandria." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0267.

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Cleary, Kathleen Colligan. "Playing God in live theatre: the politics of representation /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487848891513182.

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Boland, Vivian. "Ideas in God according to Saint Thomas Aquinas : sources and synthesis /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb36693757q.

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Bredemeyer, Ryan M. "Divine causation and human freedom according to Thomas Aquinas." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Ziccardi, Costantino Antonio. "The relationship of Jesus and the Kingdom of God according to Luke-acts /." Roma : Editrice Pontificia Università Gregoriana, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788878391260.

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Mooney, Hilary A. "Theophany the appearing of God according to the writings of Johannes Scottus Eriugena." Tübingen Mohr Siebeck, 2003. http://d-nb.info/988784289/04.

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Mooney, Hilary A. "Theophany : the appearing of God according to the writings of Johannes Scottus Eriugena /." Tübingen : Mohr Siebeck, 2009. http://d-nb.info/988784289/04.

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Robb, Michael Stewart. "The Kingdom among us : Jesus, the Kingdom of God and the Gospel according to Dallas Willard." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230982.

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The first chapter introduces Dallas Willard, his place in 20th century thought and the necessity of research at this present time. The thesis's sources, approach and topic, i.e. an exposition of Willard's view of the kingdom of God, the gospel of the kingdom and Jesus as understood by Jesus' first listeners before his ascension, are discussed. The thesis's four principle chapters focus on two stages of the Jesus' first listeners' understanding of his gospel. The first of these, chapter two, is a digression which examines Willard's tenuous relationship to a few exegetical scholars who, like Willard, claim that the church's gospel ought to be Jesus' gospel. But Willard's differing conclusions about that gospel point to his differing approach to the Scriptures concerning which he says, “You have to be, in a certain manner, an ontologist if you're going to understand the Scripture.” The chapter concludes by laying some signposts to a full dress account of Willard's doctrine of God and the Bible, religious epistemology and hermeneutics. Chapter three starts with Willard's view of the basic mental framework of both Jesus and of his first listeners which enabled a first stage understanding of Jesus' gospel, namely that the eternal kingdom of God was available for Jesus. This gospel is analyzed in terms of its underlying Christology and soteriology. The effect that belief in this gospel has on people is discussed before concluding with Willard's view of the status of this gospel in light of Jesus' death and resurrection. A necessary digression is pursued in chapter four to consider Willard's view of the availability of the kingdom before Jesus' advent. Temporary and enduring elements of that divine arrangement are discussed before setting up the next stage by speaking of Willard's view of the transition to the new arrangement which is announced by and made possible in Jesus Having prepared the way in the previous chapters, chapter five covers the altogether new understanding of God's kingdom which is the hallmark of Willard's theology, namely that the kingdom of God is available through Jesus to everybody. As in chapter three, this “second stage” understanding is analyzed in terms of its assumed Christology and soteriology. A much longer digression is necessary in order to describe the effect that belief in this gospel has on people. The final points of the thesis concern the continuing relevance of this stage in light of Jesus' death and resurrection.
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Smith, Thomas M. "A critical analysis of the image of God in man according to Karl Barth." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Books on the topic "Live according to the will of god"

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Spurgeon, Charles Haddon. According to promise. Springdale, PA: Whitaker House, 1995.

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Jennifer, Berezan, ed. Mirae esŏ on pʻyŏnji: Goddess - spell according to Hyung Kyung. Sŏul-si: Yŏllimwŏn, 2001.

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Swedenborg, Emanuel. Apocalypse explained: According to the spiritual sense in which the arcana there predicted but heretofore concealed are revealed : a posthumous work of Emanuel Swedenborg. 2nd ed. West Chester, Pa: Swedenborg Foundation, 1994.

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In God we live. Wallingford, Pa: Pendle Hill Publications, 1986.

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Thomas, Hartman, ed. Where does God live? New York, N.Y: Triumph Books, 1991.

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ill, Howard Kim, ed. Where does God live? Tiburon, Calif: H.J. Kramer, 1997.

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God, how can I live? Eugene, Or: Harvest House, 2004.

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Can Man Live Without God. Dallas: Word Pub., 1994.

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God and man according to Tolstoy. New York, USA: Palgrave Macmillan, 2009.

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Gilley, James W. God with us: According to John. Boise, Idaho: Pacific Press, 2008.

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Book chapters on the topic "Live according to the will of god"

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Boot, Alexander. "An Impractical Idea of a Practical Life." In God and Man According To Tolstoy, 135–78. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_10.

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Tsvetayeva, Marina. "God, I live!" In In the Inmost Hour of the Soul, 25. Totowa, NJ: Humana Press, 1989. http://dx.doi.org/10.1007/978-1-4612-3706-8_25.

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Calaway, Jared C. "TO SEE GOD AND LIVE IN LATE ANTIQUE JUDAISM." In Seeing the God, edited by Jeffrey B. Pettis, Jared Calaway, Todd French, Celene Lillie, John A. McGuckin, Jeffrey B. Pettis, and Sergey Trostyanskiy, 145–86. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463234881-007.

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Boot, Alexander. "The Gospel According to Leo." In God and Man According To Tolstoy, 89–102. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_7.

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Boot, Alexander. "Introduction." In God and Man According To Tolstoy, 1–8. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_1.

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Boot, Alexander. "Tolstoy as a Russian." In God and Man According To Tolstoy, 179–202. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_11.

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Boot, Alexander. "The Lessons of Leo Tolstoy." In God and Man According To Tolstoy, 203–15. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_12.

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Boot, Alexander. "Uncovering the Secret." In God and Man According To Tolstoy, 9–12. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_2.

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Boot, Alexander. "What Kind of Man Would Take on God?" In God and Man According To Tolstoy, 13–40. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_3.

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Boot, Alexander. "Religion Without Faith, Christianity Without Christ." In God and Man According To Tolstoy, 41–47. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623026_4.

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Conference papers on the topic "Live according to the will of god"

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Kumar, N. Dinesh, and A. Sushmitha Mala. "Practical Implementation of 3D Smart Walking Stick for Blind People." In International Conference on Women Researchers in Electronics and Computing. AIJR Publisher, 2021. http://dx.doi.org/10.21467/proceedings.114.51.

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The gift of god that is precious is vision through which, one can see the beautiful world and enjoy. But many people throughout the world are deprived of this According to October 2017 report of World Health Organization (WHO) an estimated 253 million people live with vision impairment. 36 million are blind and 217 million have moderate to severe vision impairment. Un-operated cataract is the main reason for blindness in low income and developing countries Even in China by the end of 2017, the population over 60 will reach 241 million, accounting for 17.3 percent of the country's total population and nearly 40 million are disabled and semi disabled, according to data released by the Committee for the elderly in 201 d. So, in this case most of the visually challenged people cannot afford an expensive device to use as their supporter. So, in this paper we have proposed a cost-effective 3D intelligent Walking device. This mainly depends on the sensors because they can improve the world through diagnostics in many applications and it helps to improve performance. This device is implemented using ARM Controller, IR Sensors, Vibration Sensor, as well as GSM and GPS for location Sharing. Also a voice module is introduced along with this to give the directions through audio format. This Entered device is programmed by simple machine Learning algorithms to optimize the machine.
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Portnykh, Valentin. "GOD WANTS IT! WHAT WERE THE OBJECTIVES OF GOD ACCORDING TO THE CRUSADE PROPAGANDA?" In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s10.039.

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ROTARU, Ioan-Gheorghe. "The name "Immanuel" = "God with us", a proof of God�s immanence, according to the religious vision of the American author Ellen G.White." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.3.

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Sarı Gerşil, Gülşen. "Transformation in Working Life and Working Poverty." In International Conference on Eurasian Economies. Eurasian Economists Association, 2016. http://dx.doi.org/10.36880/c07.01777.

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Although it has taken into account that globalization has been increasing the enrichment all over the world consider, its emerging and growing poverty size is also engrossing. Because, changes in the labor market is steadily worsening and becoming a chronic state with globalization. Due to unfavorable conditions in working life, working who have got a job or routinely work and get steady income have also been facing with the risk of poverty besides the increase in unemployment is seen. The ones who fall into poor condition despite working have become so visible that “working Poverty” has taken part in serious issues in international organizations. According to the ILO, “all working who live in a poor family” are referred as the ones working poorly. In general, the working Poverty is that the income earnt by employee cannot meet his needs and he has barely met even his basic needs or cannot. Transformations in the changing socio-economic structure with neo-liberal economy, causes such as flexible working practices experienced in the labor markets, increase in unregistered employment, lack of social protection and decline in unionization rates, gaps in wage levels lead to the increase in the working poor in Turkey and in the world. In this study, by making conceptual evaluation of the working poverty and considering data both published by international organizations (ILO, UN, Eurostat, OECD), and also published for Turkey (TEO, TSI), the dimensions of working poverty will be evaluated.
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Worth, H., P. Kardos, C. P. Criée, K. Berschneider, V. Obermoser, C. Vogelmeier, and R. Buhl. "Disease Progression in COPD Patients Classified as Gold D According to Gold 2011 or Gold 2017 in the Real-Life Daccord Study." In American Thoracic Society 2019 International Conference, May 17-22, 2019 - Dallas, TX. American Thoracic Society, 2019. http://dx.doi.org/10.1164/ajrccm-conference.2019.199.1_meetingabstracts.a5653.

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Porobija, Zeljko, and Lovorka Gotal Dmitrovic. "THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE?" In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.
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Petrović, Dragana. "TRANSPLANTACIJA ORGANA." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.
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Schau, Holger. "Reproducibility of the box test according to EN 61482-1-2 and influences on the test energy parameters." In 2014 11th International Conference on Live Maintenance (ICOLIM). IEEE, 2014. http://dx.doi.org/10.1109/icolim.2014.6934388.

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Young, Choi So. "A STUDY ON THE ORIGIN OF CHEOYONG: THE ANCIENT CULTURAL EXCHANGE BETWEEN CENTRAL ASIA AND KOREA." In UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-18.

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In 879 (or 875), Cheoyong, who appeared with several people wearing unfamiliar appearance and strange clothes, performed singing and dancing in front of the king of Silla. After that, he moved to the capital with the king, and it is believed that he performed there. According to the legend, Cheoyong, who came in late at night after performing, found that the god of smallpox was with his wife, sang and danced without anger. The god, who saw Cheoyong's behavior, said he would not invade the place where his image was painted, so his portrait later served as an amulet to prevent disease and ghosts. After that, Cheoyong has left somewhere and his dances and songs remained as Cheoyongmu(dance of Cheoyong) and Cheoyongga(song of Cheoyoung), settling down as a Korean folk art. Cheoyong is seen as a sogd performer who escaped from the political turmoil in China when looking at his appearance, his profession, and the situation at the time, which was not familiar to Koreans.
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Mehlem, Martin. "Guide to the selection of personal protective equipment against the thermal hazards from electric fault arc according to BGI/GUV-I 5188: Method and first experiences in use." In 2014 11th International Conference on Live Maintenance (ICOLIM). IEEE, 2014. http://dx.doi.org/10.1109/icolim.2014.6934363.

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Reports on the topic "Live according to the will of god"

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

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

Yatsymirska, Mariya. SOCIAL EXPRESSION IN MULTIMEDIA TEXTS. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11072.

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The article investigates functional techniques of extralinguistic expression in multimedia texts; the effectiveness of figurative expressions as a reaction to modern events in Ukraine and their influence on the formation of public opinion is shown. Publications of journalists, broadcasts of media resonators, experts, public figures, politicians, readers are analyzed. The language of the media plays a key role in shaping the worldview of the young political elite in the first place. The essence of each statement is a focused thought that reacts to events in the world or in one’s own country. The most popular platform for mass information and social interaction is, first of all, network journalism, which is characterized by mobility and unlimited time and space. Authors have complete freedom to express their views in direct language, including their own word formation. Phonetic, lexical, phraseological and stylistic means of speech create expression of the text. A figurative word, a good aphorism or proverb, a paraphrased expression, etc. enhance the effectiveness of a multimedia text. This is especially important for headlines that simultaneously inform and influence the views of millions of readers. Given the wide range of issues raised by the Internet as a medium, research in this area is interdisciplinary. The science of information, combining language and social communication, is at the forefront of global interactions. The Internet is an effective source of knowledge and a forum for free thought. Nonlinear texts (hypertexts) – «branching texts or texts that perform actions on request», multimedia texts change the principles of information collection, storage and dissemination, involving billions of readers in the discussion of global issues. Mastering the word is not an easy task if the author of the publication is not well-read, is not deep in the topic, does not know the psychology of the audience for which he writes. Therefore, the study of media broadcasting is an important component of the professional training of future journalists. The functions of the language of the media require the authors to make the right statements and convincing arguments in the text. Journalism education is not only knowledge of imperative and dispositive norms, but also apodictic ones. In practice, this means that there are rules in media creativity that are based on logical necessity. Apodicticity is the first sign of impressive language on the platform of print or electronic media. Social expression is a combination of creative abilities and linguistic competencies that a journalist realizes in his activity. Creative self-expression is realized in a set of many important factors in the media: the choice of topic, convincing arguments, logical presentation of ideas and deep philological education. Linguistic art, in contrast to painting, music, sculpture, accumulates all visual, auditory, tactile and empathic sensations in a universal sign – the word. The choice of the word for the reproduction of sensory and semantic meanings, its competent use in the appropriate context distinguishes the journalist-intellectual from other participants in forums, round tables, analytical or entertainment programs. Expressive speech in the media is a product of the intellect (ability to think) of all those who write on socio-political or economic topics. In the same plane with him – intelligence (awareness, prudence), the first sign of which (according to Ivan Ogienko) is a good knowledge of the language. Intellectual language is an important means of organizing a journalistic text. It, on the one hand, logically conveys the author’s thoughts, and on the other – encourages the reader to reflect and comprehend what is read. The richness of language is accumulated through continuous self-education and interesting communication. Studies of social expression as an important factor influencing the formation of public consciousness should open up new facets of rational and emotional media broadcasting; to trace physical and psychological reactions to communicative mimicry in the media. Speech mimicry as one of the methods of disguise is increasingly becoming a dangerous factor in manipulating the media. Mimicry is an unprincipled adaptation to the surrounding social conditions; one of the most famous examples of an animal characterized by mimicry (change of protective color and shape) is a chameleon. In a figurative sense, chameleons are called adaptive journalists. Observations show that mimicry in politics is to some extent a kind of game that, like every game, is always conditional and artificial.
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