Academic literature on the topic 'Religion venge e'
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Journal articles on the topic "Religion venge e"
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Lobovyk, Borys O. "Historioosophy of religion as knowledge of the historical nature of religion." Ukrainian Religious Studies, no. 33 (February 22, 2005): 4–6. http://dx.doi.org/10.32420/2005.33.1558.
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The History of Religion is a branch of religious studies that is on the verge of history and philosophy of religion. With regard to the latter, it has common and specific features. If history studies the origin and development of religion in its states and forms, if the philosophy of religion is intended to give a theoretical understanding of the essence and meaning of religion as such, then the historiography of religion is the doctrine of the historical nature of the phenomenon of religion taken in its entirety. In this sense, the historiography of religion can be called the phenomenology of religious studies.
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Lobovyk, Borys. "The historiography of religion as knowledge of the historical nature of religion." Ukrainian Religious Studies, no. 12 (November 16, 1999): 3–6. http://dx.doi.org/10.32420/1999.12.1033.
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The historiography of religion is the branch of religious studies, which is on the verge of the history and philosophy of religion. With regard to these latter, it has common and special features. If history studies the origin and development of religion in its states and forms, if the philosophy of religion is intended to give a theoretical understanding of the essence and meaning of religion as such, then the historiosophy of religion is a doctrine of the historical nature of the phenomenon of religiosity taken in integrity with its essence. In this sense, the historiosophy of religion can be called the phenomenology of religious studies.
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Bégot, Anne-Cécile. "BERNARD-MIRTIL (Laurence), Sukyo Mahikari. Une nouvelle religion venue du Japon." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 129. http://dx.doi.org/10.4000/assr.20856.
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Hirsch, Sivane, and Marie Mc Andrew. "Le traitement du judaïsme dans les manuels scolaires d’éthique et culture religieuse au Québec contribue-t-il à un meilleur vivre-ensemble ?" Articles 48, no. 1 (2013): 99–114. http://dx.doi.org/10.7202/1018403ar.
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Cet article présente une analyse du traitement du judaïsme dans les manuels d’éthique et culture religieuse du secondaire en s’intéressant plus particulièrement à sa contribution potentielle à un meilleur vivre-ensemble au sein de la société québécoise. Plus spécifiquement, il sera question ici de la place accordée aux manifestations locales du judaïsme, tant dans le patrimoine religieux québécois que dans la présentation de la pratique de la religion. Un certain attachement des manuels à une image d’une religion venue d’ailleurs sera aussi discuté.
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Richard, Jean. "Dieu n’existe que dans la religion." Dossier 65, no. 2 (2009): 245–61. http://dx.doi.org/10.7202/038401ar.
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Résumé Cet article porte sur le cours de philosophie de la religion donné par Tillich à Berlin en 1920. Il retrace le parcours qui conduit Tillich à l’affirmation que Dieu vient à l’existence dans tout acte religieux. Le point de départ est la critique des preuves de Dieu ; elle se poursuit dans une critique de l’objectivation religieuse qui fait de Dieu un être existant au-dessus des autres. Contre cette conception de l’existence de Dieu, Tillich soutient la thèse d’une réalisation du divin, d’une venue de Dieu à l’existence, dans l’acte religieux lui-même. C’est dans l’autotranscendance de l’acte religieux que le mystère de l’être fait irruption à travers les formes de la conscience.
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Lemay, John O., and Larry W. Bates. "Exploration of Charity toward Busking (Street Performance) as a Function of Religion." Psychological Reports 112, no. 2 (2013): 578–92. http://dx.doi.org/10.2466/21.pr0.112.2.578-592.
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To examine conceptions of religion and charity in a new venue—busking (street performance)—103 undergraduate students at a regional universityin the southeastern U.S. completed a battery of surveys regarding religion, and attitudes and behaviors toward busking. For those 85 participants who had previously encountered a busker, stepwise regression was used to predict increased frequency of giving to buskers. The best predictive model of giving to buskers consisted of three variables including less experienced irritation toward buskers, prior experience with giving to the homeless, and lower religious fundamentalism.
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Bruner, Jason. "Religion, Medicine, and Global Health in Uganda." Fieldwork in Religion 12, no. 1 (2017): 27–49. http://dx.doi.org/10.1558/firn.34199.
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In this article, I use three scenes from an afternoon of ethnographic fieldwork at Mulago Hospital in Kampala, Uganda as the occasion to consider the various ways in which religion, medicine and global health are imagined, reified and dissolved as contemporary categories. I use historical and contemporary literature to illuminate how these interactions are contextualized products of broader historical processes. I conclude by arguing that research on global health needs to take “religion” seriously as a venue in which people create and enact modes of life that they find meaningful and life sustaining, particularly those creations and practices that are unable to be quantified in global health metrics and research.
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A. Orban, Myriam. "Des huguenots en Provence orientale (1558-1594)." Revue d'histoire du protestantisme 5, no. 2-3 (2020): 181–96. http://dx.doi.org/10.47421/rhp5_2-3_181-196.
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Si l’engagement de la grande noblesse (les Guise, Bourbons, Montmorency, Coligny, Condé) dans les guerres de religion est relaté dans les livres d’histoire, la noblesse de second ordre est moins connue, et l’historiographie ignore largement les grands seigneurs de la Provence orientale qui adhérèrent à la Réforme. Parmi cette noblesse du sud-est de la France, et notamment celle possédant fiefs dans les actuels départements des Alpes-Maritimes, du Var et des Alpes-de-Haute-Provence, on peut citer des Castellane, des Oraison, des Grasse, des Grimaldi de Beuil, et des Villeneuve auxquels est consacrée cette étude. Dès 1550, les évêchés sont affaiblis par la simonie, les questions d’argent et les procès pour conserver leurs droits temporels. L’abbaye de Lérins, dont le rayonnement a décliné suite à la gestion calamiteuse sous le régime de la commende, est devenue un foyer calviniste. Des moines ont été chassés. Quelques évêques ont abjuré publiquement, d’autres sympathisent plus ou moins ouvertement avec les huguenots. Mais, le mouvement réformé ne prend véritablement racine au sein de la noblesse qu’à partir de 1559, avec la fin des guerres d’Italie et le retour des barons sur leurs terres. Certains ont été en contact avec les Allemands luthériens et en reviennent convertis à la doctrine de la « nouvelle foi ». Protégés par le gouverneur de Provence, Claude de Tende, les Grasse et les Lascaris, les Villeneuve ont entraîné parentèle, gentilshommes et notables et créé de petites communautés qui accueillent des pasteurs venus de Genève. Des partis se créent, qui brouillent la légendaire solidarité nobiliaire. Les guérillas mettent tout le pays à feu et à sang. En 1569, le baron de Vence Claude de Villeneuve, son frère Honoré de Villeneuve-Tourrettes-lès-Vence et son oncle Jean de Villeneuve-Thorenc acquièrent, lors d’enchères, des terres et les droits associés mise en vente par l’évêque Louis Grimaldi de Beuil afin de payer les décimes réclamées par la royauté pour subvenir aux guerres de religion. Il semble que leur arrière-pensée soit de reconstituer leur fief, ce qui assurerait, grâce à une alliance avec les Grasse et les Villeneuve-les-Fayence, un vaste territoire protestant. Lors de la guerre proprement provençale entre carcistes et razats, ils font de Saint-Martin-la-Pelote, Saint-Laurent-la-Bastide et le Canadel (notamment) des bastions fortifiés pour accueillir les protestants et leurs troupes. Ces guerres ont fait des ravages parmi les seigneurs. Beaucoup sont morts au combat, les autres se sont ruinés et n’ont plus les moyens d’entretenir un ministre réformé. Quand en 1589 Henri IV devient roi de France, de nombreux barons se soumettent à lui pour obtenir son pardon. Ils n’ont plus de soutien et les abjurations commencent. La fin des guerres de religion dans le sud-est provençal marque aussi celle de l’esprit de patriotisme provençal et celle de la féodalité politique et militaire, tandis que les évêques tridentins cherchent à récupérer les terres vendues par leurs prédécesseurs aux Villeneuve. Néanmoins, la Réforme protestante est bien établie dans une partie de la population. Au XVIIe siècle, les évêques des diocèses de Vence et de Grasse s’attachent lors de visites pastorales à repérer les protestants et à faire appliquer par les vicaires et les curés les préceptes de la Contre-Réforme.
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Corstange, Daniel. "Religion, Pluralism, and Iconography in the Public Sphere: Theory and Evidence from Lebanon." World Politics 64, no. 1 (2011): 116–60. http://dx.doi.org/10.1017/s0043887111000268.
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This article examines mass public discourse on religion and pluralism in diverse societies. It argues that religion enters the public sphere by defining countervailing narratives about sectarianism, which is exclusive and divisive, and ecumenicism, which is inclusive and unifying. Most empirical studies focus on elites as the producers of discourse and ignore the regular people who comprise the “real” public. In contrast to prior work, this article systematically examines mass public discourse, with Lebanon, a religiously diverse developing world society, as its research venue. It uses a novel combination of original survey data and publicly displayed religious and political iconography to study the exchange of ideas about religion and pluralism among the mass public. It shows that sectarian discourse articulates ethnocentric and antiplural statements, whereas ecumenicism, by contrast, mitigates ethnocentrism and valorizes pluralism.
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Myllys, Riikka. "Nowhere and Everywhere." Temenos - Nordic Journal of Comparative Religion 56, no. 1 (2020): 53–74. http://dx.doi.org/10.33356/temenos.71104.
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 This article investigates the intergenerational transmission of craft making, including the role religion and spirituality play in this transmission. The theoretical approach is based on everyday religion and Bengtson’s theory of intergenerational solidarity. The data for this qualitative study was collected in interviews. The results show that warm relationships and closeness between generations are at the heart of transmission: craft making brings different generations together, creates space for intimate relationships, and serves as a way of showing care for children and grandchildren. What about religion? At first glance it seems absent. However, a closer look reveals multiple religious aspects of this process, such as transmitted values and shared craft-making moments associated with religious memories and experiences. Above all, craft making is a venue for warmth and closeness between generations, which is at the heart of religious transmission.
 
 
Dissertations / Theses on the topic "Religion venge e"
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Boutinon, Jean-Claude. "La venue en puissance de l'Esprit, Ac 1. 8 et les débats pneumatologiques actuels." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE5008.
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En Ac 1. 1-11, Jésus annonce la “venue en puissance” de l’Esprit sur les disciples appelés à être ses témoins. L’Ancien Testament parlait déjà d’interventions violentes de l’Esprit ; le judaïsme contemporain des origines chrétiennes s’intéresse à l’e(E)sprit de prophétie et de puissance. Dans le monde gréco-romain, la notion de puissance est associée à l’extase et à la magie. Les “Pentecôtes” d’Ac 2, 8, 10-11 et 19 sont de type charismatique. Les chrétiens vivent des conversionsinitiations comportant une action visible et sensible de l’Esprit. Les Actes annoncent un prophétisme généralisé. Pour Paul aussi, les chrétiens connaissent une expérience de venue en puissance de l’Esprit ; cette dernière ne doit pas être confondue avec le “fruit de l’Esprit” qui n’en est que la conséquence. Le parler en langues correspond à la visibilité et la “violence” du don de l’Esprit en raison de son caractère insolite et démonstratif ; on peut parler de “signe initial”. Les différences entre Paul et Luc sont des différences de références et de perspectives. Au deuxième siècle, les charismes demeurent un phénomène omniprésent dans la grande Église. L’historien et le théologien doivent prendre plus au sérieux la profondeur de la spiritualité des croyants des communautés chrétiennes des commencements. Plusieurs notions importantes du pentecôtisme se trouvent confortées<br>In Ac1. 1-11, Jesus announces the “coming in power” of the Holy Spirit on the disciples who are called to be his witnesses. The Old Testament already talked about violent interventionsof the Spirit; the Judaism coeval with the Christian roots speaks of prophetic and power Spirit. In the Greco-roman culture, the idea of power is associated to ecstasy and magic. The “Pentecosts” in Ac 2, 8, 10-11 and 19 are charismatic. The Christians live conversions-initiations with a visible and sensitive action of the Spirit. The book of Acts announces a global prophetism. According to Paul, as well, first Christians used to experiment the “coming in power” of the Spirit, which should not be mistaken for the consecutive fruit of the Spirit. Speaking in tongues, being unusual and demonstrative, expresses the visible and “violent” nature of the gift of the Holy Spirit of which it can be described as an “initial sign”. The differences between Paul and Luc are differences of references and perspectives. During the second century, charismata are still an omnipresent phenomenon in the Great Church. The historian and the theologian must take more seriously the depth of the first believers’ spirituality. Many majors Pentecostal ideas are strengthened
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Benetti, Márcia. "Deus vence o diabo : o discurso dos testemunhos da Igreja Universal do Reino de Deus." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2000. http://hdl.handle.net/10183/77955.
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Uusisilta, Matias. "The Sultanate of Oman as a Venue for Inter-faith Dialogue and Intercultural Immersion : A Case-Study on Christian Semester Abroad Students living in a Muslim Context." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397721.
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This paper is a case-study on a group of American students, who spent a four- month period in Oman on a semester abroad program hosted by Al Amana Cen- tre. This paper examines the changes that have occurred in the students concep- tual thinking, their attitudes towards Muslims, Arabs and Islam and their personal theology, and identifies causes of those changes. In the first section, I will introduce the interfaith work that Al Amana Centre does, and lay a summary of the history and theory of Christian-Muslim dialogue. I will also explain the concept of Theology of Religion, which is central in examining the students’ own theological views. I will also introduce transformative learning theory that I use as a theoretical framework in this study In the last section of this paper, I analyze the research material which includes program curriculum, student interviews, student essays and students’ answers to questionnaires and surveys. From this material, I have identified repeating ideas and patterns and compared them to the framework offered by transformational learning theory. This paper seeks to answer to the question: what kind of effects does the Al Amana semester abroad program, infused with cultural immersion, have on the students in this particular case study. In the conclusion part of this paper, I con- clude that the semester abroad program facilitates opportunities for deep reflec- tion and extrarational experiences that work as a catalyst for transformation. It is hoped that this study can offer guidelines for other programs that aim at transforming attitudes and believes, and that work with cultural immersion and interfaith dialogue. It should be noted though, that the conclusions and outcomes of this study are tied to the specific context and people who attended the semes- ter abroad program, and should not be taken as universal or context-free.
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Duphorn, Walter. "Uses and Issues – The case of Visby Cathedral : An analysis of values and frictions associated with usage at a venue that is both cultural heritage and an active religious institution." Thesis, Uppsala universitet, Institutionen för teknikvetenskaper, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384631.
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This thesis is a case study of Visby Cathedral, cultural heritage with a rich history that has been an active site of worship since medieval times. This has resulted in an interest in the cathedral as a tourist destination which has increased exponentially since the city became a world heritage. The main aim of this thesis was to see how the heritagization of the cathedral affects it through the public uses that take place within the cathedral to see which values are promoted. Following this the frictions that are caused by the uses was studied to garner a better understanding of how the identity of the cathedral was impacted on both internal and external levels. My hypothesis going in was that much of the identifiable frictions were caused by the difference between the religious and cultural identity of the cathedral. In the analysis four use-categories with separate key functions: Religious, Art & Music, Political and Tourism. While all usages did not cause friction, all categories did to varying degrees of severity. The religious use still appears to be the core influencing factor since the recent incorporation of the overriding values of inclusion of acceptance originated within these uses which inspire all categories of use. Much of the experienced friction appears to be the result of push-back to these values. This could indicate that to a clash between modern cultural ideas and traditional Christian perspectives are at the core of the issues as the hypothesis suggested but the different nature and number of identifiable values and frictions at play suggests that while this is likely a factor, it is not the only one.
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Bennett, Patrick Allen. "A missiological analysis of selected Bemba proverbs on marriage." Diss., 1995. http://hdl.handle.net/10500/18077.
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Because many Bemba Christians do not experience the guality of life through would follow conversion they are tempted to either settle for shallow, superficial religious'experience, or, during times of crisis, revert
to traditional religious beliefs and practices they know are inconsistent with their theological understanding.
In order to assist Christian communicators in their task of bringing the Bemba to authentic conversion
and an experience of salvation that genuinely meets their needs, we have, in this study, tendered one strategy
for reaching the Bemba heart.
most comprehensive idea of order. Because the heart, or worldview, is where reality is known, vaiued
· and ordered, it should be the focus of Christian communication that has as its purpose restoring people to
comprehensive well-being, or restoration of peace with God, others, one's self and nature.
To this end, we have gathered 2,686 Bemba proverbs. from approximately fifteen previously seven Bemba
informants, provided conte:-..tually deterrt"$1ed translati_ons, meanings, usages and teachings, inter alia, and have
attempted, by means of employing Hiebert's critical conte:-..tualisation method ( 1985: 188), to begin constructing
a contextualised local theology of marriage which is the result of engaging in a dialogue between Bemba
traditional values as expressed in their proverbial lore and related biblical values.
The process of contextualisation is incomplete because it is our contention that it is the responsibility
local Bemba theologians, not of foreign researchers, to construct a theology of marriage that is relevant t local Bemba needs.
Thus, this study does not attempt to provide theological answers to marital needs; rather, it is offered
to Christian communicators for exploratory use as a beach-head for constructing a bridge across which both
Bemba and biblical worldview values might be mutually enriched.<br>Christian Spirituality, Church History and Missiology<br>M.Th. (Missiology)
Books on the topic "Religion venge e"
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Jachia, Paolo. E ti vengo a cercare: Franco Battiato sulle tracce di Dio. Àncora, 2005.
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Bernard-Mirtil, Laurence. Sûkyô Mahikari: Une nouvelle religion venue du Japon : étude sociologique et historique d'une nouvelle religion japonaise. Bell vision, 1998.
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Venne la magna madre: I riti, il culto e l'azione di Cibele Romana. Settimo sigillo, 2012.
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Aviner, Shelomoh Ḥayim. Mashiv ha-ruaḥ: Sheʼelot u-teshuvot li-vene noʻar. Sifriyat Ḥaṿah, 2006.
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Sur les traces de Joseph Venne: Architecte, 1858-1925 : découvrir Montréal. Septentrion, 2013.
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Cary, Howie, ed. Sanctity and pornography in medieval culture: On the verge. Manchester University Press, 2010.
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ʻAmiṭal, Yehudah. Ṿeha-arets natan li-vene adam: Pirḳe hagut ṿe-ḥinukh. Hotsaʾat Tevunot, Mikhlelet Yaʻaḳov Hertsog le-yad yeshivat Har-ʻEtsyon, 2004.
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Hobbs, Jeffrey Dale, and Piengpen Na Pattalung. "A case study of elephant venue narratives." In The elephant tourism business. CABI, 2021. http://dx.doi.org/10.1079/9781789245868.0015.
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Abstract This chapter presents a case study that examined the narratives told about elephants at tourist venues in Phuket, Thailand, and what these narratives communicate to Thai and foreign tourists as appropriate beliefs, values and actions regarding elephants. The observed attractions in Phuket presented narratives centred on eight themes regarding elephants: anthropomorphism and zoomorphism, commercial uses of elephants, conservation and ethical treatment of elephants, danger, interactions with elephants, science, religion and history. Four recommendations are offered for narratives about elephants.
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Cooper, Kate. "The Household as a Venue for Religious Conversion: The Case of Christianity." In A Companion to Families in the Greek and Roman Worlds. Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444390766.ch11.
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Zhang, Han, and Junxi Qian. "This-worldly Buddhism: Digital Media and the Performance of Religiosity in China." In Religion, Hypermobility and Digital Media in Global Asia. Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728935_ch04.
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Buddhism in Mainland China has demonstrated evident inclinations in recent decades towards This-worldly engagements and has accommodated adherents’ demands for blessing and spirituality. In this process, media and digital technology have played an abiding and enabling role, not only as a new venue of preaching, but also a new frontier of social experiences that religions strive to shape and influence. This chapter investigates the entanglement of digital media and religion through a case study of the recent rise and popularisation of This-worldly Buddhism. In particular, it documents: (1) Chinese Buddhist organisations’ and clergies’ use of social media as a public engagement approach, and (2) the seemingly paradoxical involvement of Buddhism in secular activities such as technological innovation and creativity to reconcile the relationships between religion and technology.
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"Introduction: A New Venue for Comparative Religious Ethics." In Explorations in Global Ethics, edited by Sumner B. Twiss and Bruce Grelle. Routledge, 2018. http://dx.doi.org/10.4324/9780429500626-1.
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Balibar, Étienne. "“Ego sum, ego existo”: Descartes on the Verge of Heresy." In Citizen Subject, translated by Steven Miller. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823273607.003.0004.
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This chapter examines Descartes's references to the biblical sum qui sum and Ego sum in Descartes's Meditations, specifically from the Second Meditation onward, and how, “[b]y the idea of God,” Descartes might really not have meant “anything other than all men usually mean when they speak.” It posits that these references do not point to God, and that furthermore it was never God who designates himself in this manner. From a reference or an intersection inscribed in a literary heritage, this chapter thus arrives at a rupture, a brutal denegation, which might prove unacceptable to the faithful of revealed religion and consequently to the theologians.
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Helgen, Erika. "Saint, Fanatic, or Restorationist Hero?" In Religious Conflict in Brazil. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243352.003.0007.
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This chapter pays special attention to Frei Damião de Bozzano, a Capuchin missionary who gained the status of a popular saint. It analyzes how Frei Damião was one of the principal agents of northeastern anti-Protestantism, as his fire and brimstone sermons urged Catholics to purify their towns of the Protestant scourge. It describes the ways Protestants sought to portray Frei Damião as a dangerous religious fanatic who was on the verge of provoking a millenarian uprising in the supposedly backward Northeast. Protestants hoped to provoke the condemnation and repression of Frei Damião by ecclesiastical and civil authorities. It argues that at the same time he was gaining a reputation for being a mystical and religious figure, Frei Damião was working hard to present himself as a modern anti-Protestant agent who was laboring on behalf of his ecclesiastical and civil superiors.
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"The War in China." In Thirteen Months in China, edited by Anand A. Yang, translated by Kamal Sheel and Ranjana Sheel. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199476466.003.0002.
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The chapter recounts Gadadhar Singh voyage to China on board the ship Palamcottah. He and his 7th Rajputs Regiment sailed from Calcutta on June 29, 1900, and made brief stopovers in Singapore and Hong Kong en route to Tianjin. The author opens with his reflections on China seemingly on the verge of collapse, Japan on the rise, and India already subordinated and closes with his thoughts on such topics as the Arya Samaj; ‘sea voyages’ or kala pani, i.e., the issue of Hindus crossing the ‘black waters’; the differential treatment of white and black soldiers; and the martial identity and ideology of Rajputs. As his ship approaches China, Singh launches into a discussion of religion and the deep compassion he felt towards the Chinese even though he was there to wage war on them.
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Stepan, Alfred. "Toward a ‘Democracy with Democrats’ in Tunisia." In Revisiting the Arab Uprisings. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190876081.003.0002.
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Chapter 1 is explicitly anchored in democratic transition theory, while introducing a dimension that democratic transition theory had never much considered: religion. By contrasting Tunisia with Egypt, Stepan seeks to explain why a democratic transition happened in the former. His argument is twofold: one pre-condition, he believes, was the rapprochement between the leading Islamist party Ennahda and secular forces on a democratic platform in the years leading to the 2011 revolution, which created the ground for a sustainable cross-ideological coalition. But this outcome was above all made possible, at a moment in 2013 when the institutional process was on the verge of collapse, by the personal commitment and leadership of the heads of the Islamist and secular blocks, leading to what Stepan calls a ‘two sheikhs’ compromise.
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Hirschler, Konrad. "Setting the Scene: The World of a Late Medieval Middling Scholar." In A Monument to Medieval Syrian Book Culture. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474451567.003.0002.
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This chapter writes the social history of a scholar of late Mamluk Damascus who was a highly prolific writer, but never part of the social elite of his city. It moves away from the unhelpful term ‘religious scholar’ and considers in detail how such a middling scholar was able to sustain a sprawling family by a range of economic activities. That his books were hardly copied and hardly circulated was to a large extent linked to the fact that he was the last dinosaur of a mode of scholarship that was on the verge of disappearing, post-canonical hadith scholarship.
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Liston, Noelle Molé. "Conclusion." In The Truth Society. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750786.003.0007.
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This chapter recounts the emergence of the Five Star Movement and its dependence on algorithmic technologies. It discusses the venue of knowing the world and knowledge of the self as it is once more firmly and singularly rooted in the human corporeal self and shifted toward mathematical algorithms and computers. It describes living in a world in which knowledge is not just run through algorithms but also customized to the individual shape of what the world is about and who should rule it. The chapter speculates what the new material infrastructures of knowledge mean for democratic governance in an age dominated by highly sophisticated but indecipherable and invisible forms of intelligence. It elaborates how the mirror in the 2018 film I Exist serves as a kind of double illusion as it is considered a fake religion icon that is created for someone else's financial gain, not individual enlightenment.
Conference papers on the topic "Religion venge e"
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Falsetti, Marco, and Pina Ciotoli. "Introverted and knotted spaces within modern and contemporary urban fabrics: passages, gallerias and covered squares." In 24th ISUF 2017 - City and Territory in the Globalization Age. Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5913.
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The scenic plaza mayor shares with the theater organisms some formative characters, since they both derive from a transformation, by knotting, of pre-existing buildings and fabrics. This architectural transformation is generated, at the beginning, by a change in the modalities of using public space. As for the corral de comedias, the process is due to the sedentarization of the theatrical practice, which abandons the itinerant dimension of the street to move inside the buildings (such as private homes and palaces). The original corral de comedias was in fact set up inside an open place that could be covered, and this feature became permanent over time, creating a new building type. Similarly, since the sixteenth century, squares became the fundamental location of Spanish civic life as well as they hosted all sorts of political, religious and festive representations, but also the venue of executions. For this purpose, namely to allow people to watch such events, the squares were transformed, by raising temporary walls and walkways. In some cases, like Tembleque and San Carlos del Valle, they began to realize permanent continuous balconies, with solutions that seem to have followed the same morphological evolution of corrales de comedias. In both cases it was necessary to unify different elements (buildings or rooms) and connect them to each other, through a process of “knotting”, in order to create a new organism. Over time the physiognomy of the spaces, originally open, assumed the permanent characters of a new type, closed and similar to the courtyard of a “palazzo”.
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Mouli, T. Sai Chandra. "Towards Understanding Identity, Culture and Language." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-8.
Full textAbstract:
Knowledge of self is at the core of all human endeavours. In the quest identity assumes significance. It acquired greater relevance and respect on account of Postcolonial concerns. ‘Class’ emerged as the basis of a person’s identity. Subsequent to liberation of colonies from alien rule, postcolonial concerns gained ground. Focus on indigenous ways of life adds new dimension. Social, cultural, psychological and economic structures became the basis of one’s own view of identity. These dynamics are applicable to languages that flourished, perished or are on the verge of extinction. In India, regional, linguistic, religious diversity add to the complexity of the issue in addition to several subcultures that exist. Culture is not an independent variable. Historical factors, political developments, geographical and climatic conditions along with economic policies followed do contribute to a larger extent in fixing the contours of a country’s culture. Institutional modifications also sway the stability of national culture. Cultural transmission takes place in diverse ways. It is not unidirectional and unilateral. In many countries culture models are passed on from one generation to another through recitation. The learners memorize the cultural expressions without understanding meaning or social significance of what is communicated to them. Naturally, this practice results in hierarchical patterns and hegemony of vested elements. This is how norms of ‘high’ and ‘low’ are formed and extended to written works and oral/folk literatures respectively. This presentation focuses on the identity, culture and language of indigenous people in Telugu speaking states of Telangana and Andhra Pradesh in South India.