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Journal articles on the topic 'Religiös retorik'
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1
Vignjević, Jelena. "Upute za dobar govor u odgajanju i obrazovanju - Nadahnute Kvintilijanovim i Marulićevim mislima." Nova prisutnost XVIII, no. 2 (July 21, 2020): 325–39. http://dx.doi.org/10.31192/np.18.2.7.
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U ovome radu razmišlja se o govoru u djelatnostima odgoja i obrazovanja te o govornim sposobnostima potrebnima odgojitelju, učitelju i nastavniku za uspješno upućivanje djece i mladih ljudi u proces stjecanja znanja, ali i vrlina potrebnih za dobar život i suživot s drugima. Pritom se na odgojiteljev (učiteljev, nastavnikov) govor gleda kao na jedinstvo dviju njegovih nerazdvojnih sastavnica – komunikacijske i retoričke. Ističe se, danas često zanemarena, potreba njegovanja i retoričke sastavnice odgojiteljskoga govora, ne samo komunikacijske. U tom se kontekstu donose izabrani retorički naputci za govor u odgoju i obrazovanju, oprimjereni mislima rimskoga retoričara Kvintilijana te europskoga i hrvatskoga kršćanskoga humanista Marka Marulića.
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Alvarenga, Helder Maioli. "HERMENÊUTICA E MODERNIDADE: O RETORNO A UM CRISTIANISMO PROPOSITIVO." Revista Fragmentos de Cultura - Revista Interdisciplinar de Ciências Humanas 29, no. 3 (March 13, 2020): 564. http://dx.doi.org/10.18224/frag.v29i3.6924.
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Nos dias atuais tornou-se claro o papel exercido pela religião cristã na fundamentação da cosmovisão ocidental. Sabemos que toda ruptura pressupõe continuidades. Assim, apesar de inúmeros pensadores afirmarem a impossibilidade de se conjugar modernidade e religião, no nosso caso o cristianismo, o que vemos são as religiões coexistirem com as demais instituições modernas. Não só as religiões mudaram, mas a própria modernidade não é a mesma. No tocante ao cristianismo a reflexão em torno da hermenêutica diversificou esta matriz, bem como revelou uma de suas características identitárias, possibilitando seu diálogo com o mundo moderno. Neste sentido o objetivo de nosso artigo é resgatar a dimensão hermenêutica do cristianismo mostrando como ela contribuiu para o diálogo desta matriz com as diversas modernidades. Nossa metodologia é bibliográfica e parte de um resgate histórico da interpretação cristã enquanto identidade e método e do confronto desta realidade com o período atual, para nós revelador de um novo estágio da modernidade. Por fim, pensamos que assim como a modernidade se tornou múltipla assumindo a pluralidade para si mesma, o cristianismo, como matriz religiosa que pretende oferecer sentido ao ser humano contemporâneo, só pode ser pensado dentro da pluralidade própria de nossos tempos.
HERMENÉUTICA Y MODERNIDAD: EL RETORNO A UN CRISTIANISMO PROPOSICIONAL
Hence, we know that every rupture presupposes continuitie. Thus, although many thinkers have affirmed about the impossibility of combining modernity and religion; Christianity as our point here, what we encounter is that religions coexist with other modern institutions. Not only the religions have changed, but also the modernity itself, has changed as well. Regarding Christianity, reflection on hermeneutics has diversified this matrix, as well as revealed one of its identity characteristics, allowing its dialogue with the modern world. Therefore, the objective of this our article, is to rescue the hermeneutic dimension of Christianity, showing the way how it contributed to the dialogical dimension of this matrix with the different modernities. Our methodology is based on the bibliographical and also historical in order to rescue the Christian interpretation as its identity and method to confront the reality. At the end, we just think that, as modernity has become multiple by having assumed plurality for itself, Christianity, as a religious matrix that intends to offer the meaning of life to the contemporary human being, can only be thought of within the proper plurality to our times.
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Rahmah, Mariyatul Norhidayati. "DAKWAH RETORIS DALAM KARYA SASTRA NOVEL “HABIBIE & AINUN” KARYA BJ. HABIBIE." Jurnal Ilmu Dakwah 34, no. 1 (July 19, 2014): 140. http://dx.doi.org/10.21580/jid.34i.1.485.
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<p>There should be at least four rethorical principles in conducting da’wah. The first principle is an emotional appeal, which means a kind of touching da’wah communication that involves emotions, expectation and affection of the mad’u. Secondly, the da’i (preacher) should use persuasive and gently ways as well as clear and understandable languages. Thirdly, he should understand the condition of community so his da’wah could become soothing. The last principle is enabling to give strong arguments. The novel might become a medium to deliver the messages of da’wah. The novel of Habibie & Ainun does not only a philological and romance novel, but also a kind of cultural, political and da’wah novel. Its feature is not only in using rhetorical language, but indeed it was also written based on personal stories including his life experiences and love story of a religious man that tremendously inspires the readers. In this novel, the rhetorical da'wah is expressed in various ways following the context of life journey as well as the writer’s mood and passion namely kinds of persuasive and touching da’wah, contextual da’wah, and argumentative rethorical da’wah.</p><p align="center"><strong>***</strong></p><p>Prinsip Retorika dalam berdakwah paling tidak mengandung empat hal: emotional appeals (imbauan emosional) yakni sebuah tindak komunikasi dakwah yang menyentuh hati sasaran dakwah, melibatkan emosi, harapan dan kasih sayang;menggunakan bahasapersuasive, lemah lembut, jelas, dan mudah dipahami; memahami kondisi masyarakat sehingga mengarah pada dakwah yang menyejukkan hati; dan disertai dengan argumentasi yang kuat. Novel dapat digunakan sebagai media untuk menyampaikan pesan-pesan dakwah.Novel Habibie & Ainun, bukan hanya novel sastra dan novel cinta, tetapi juga novel budaya, politik dan novel dakwah.Dan keistimewaan Novel Habibie & Ainun ini disamping bahasanya yang retoris, adalah lebih dari sekedar sebuah cerita, novel ini ditulis oleh pengarangnya berdasarkan kisah pribadi, apa yang terjadi dalam hidupnya, sebuah kisah cinta insan beriman yang memberi insprirasi yang luar biasa bagi pembaca. Dakwah retoris dalamnovel ini terpancar dalam berbagai bentuk mengiringi situasi perjalanan hidup, kejiwaan dan emosi sang penulis, ada dakwah retoris menyentuh hati, persuasive, memperhatikan kondisi sasaran dakwah hingga retorika argumentatif.</p>
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Rahmah, Mariyatul Norhidayati. "DAKWAH RETORIS DALAM KARYA SASTRA NOVEL “HABIBIE & AINUN” KARYA BJ. HABIBIE." Jurnal Ilmu Dakwah 34, no. 1 (January 19, 2014): 140. http://dx.doi.org/10.21580/jid.v34.1.485.
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<p>There should be at least four rethorical principles in conducting da’wah. The first principle is an emotional appeal, which means a kind of touching da’wah communication that involves emotions, expectation and affection of the mad’u. Secondly, the da’i (preacher) should use persuasive and gently ways as well as clear and understandable languages. Thirdly, he should understand the condition of community so his da’wah could become soothing. The last principle is enabling to give strong arguments. The novel might become a medium to deliver the messages of da’wah. The novel of Habibie & Ainun does not only a philological and romance novel, but also a kind of cultural, political and da’wah novel. Its feature is not only in using rhetorical language, but indeed it was also written based on personal stories including his life experiences and love story of a religious man that tremendously inspires the readers. In this novel, the rhetorical da'wah is expressed in various ways following the context of life journey as well as the writer’s mood and passion namely kinds of persuasive and touching da’wah, contextual da’wah, and argumentative rethorical da’wah.</p><p align="center"><strong>***</strong></p><p>Prinsip Retorika dalam berdakwah paling tidak mengandung empat hal: emotional appeals (imbauan emosional) yakni sebuah tindak komunikasi dakwah yang menyentuh hati sasaran dakwah, melibatkan emosi, harapan dan kasih sayang;menggunakan bahasapersuasive, lemah lembut, jelas, dan mudah dipahami; memahami kondisi masyarakat sehingga mengarah pada dakwah yang menyejukkan hati; dan disertai dengan argumentasi yang kuat. Novel dapat digunakan sebagai media untuk menyampaikan pesan-pesan dakwah.Novel Habibie & Ainun, bukan hanya novel sastra dan novel cinta, tetapi juga novel budaya, politik dan novel dakwah.Dan keistimewaan Novel Habibie & Ainun ini disamping bahasanya yang retoris, adalah lebih dari sekedar sebuah cerita, novel ini ditulis oleh pengarangnya berdasarkan kisah pribadi, apa yang terjadi dalam hidupnya, sebuah kisah cinta insan beriman yang memberi insprirasi yang luar biasa bagi pembaca. Dakwah retoris dalamnovel ini terpancar dalam berbagai bentuk mengiringi situasi perjalanan hidup, kejiwaan dan emosi sang penulis, ada dakwah retoris menyentuh hati, persuasive, memperhatikan kondisi sasaran dakwah hingga retorika argumentatif.</p>
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Rahmah, Mariyatul Norhidayati. "DAKWAH RETORIS DALAM KARYA SASTRA NOVEL “HABIBIE & AINUN” KARYA BJ. HABIBIE." Jurnal Ilmu Dakwah 34, no. 1 (January 19, 2014): 140. http://dx.doi.org/10.21580/jid.v34i1.485.
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<p>There should be at least four rethorical principles in conducting da’wah. The first principle is an emotional appeal, which means a kind of touching da’wah communication that involves emotions, expectation and affection of the mad’u. Secondly, the da’i (preacher) should use persuasive and gently ways as well as clear and understandable languages. Thirdly, he should understand the condition of community so his da’wah could become soothing. The last principle is enabling to give strong arguments. The novel might become a medium to deliver the messages of da’wah. The novel of Habibie & Ainun does not only a philological and romance novel, but also a kind of cultural, political and da’wah novel. Its feature is not only in using rhetorical language, but indeed it was also written based on personal stories including his life experiences and love story of a religious man that tremendously inspires the readers. In this novel, the rhetorical da'wah is expressed in various ways following the context of life journey as well as the writer’s mood and passion namely kinds of persuasive and touching da’wah, contextual da’wah, and argumentative rethorical da’wah.</p><p align="center"><strong>***</strong></p><p>Prinsip Retorika dalam berdakwah paling tidak mengandung empat hal: emotional appeals (imbauan emosional) yakni sebuah tindak komunikasi dakwah yang menyentuh hati sasaran dakwah, melibatkan emosi, harapan dan kasih sayang;menggunakan bahasapersuasive, lemah lembut, jelas, dan mudah dipahami; memahami kondisi masyarakat sehingga mengarah pada dakwah yang menyejukkan hati; dan disertai dengan argumentasi yang kuat. Novel dapat digunakan sebagai media untuk menyampaikan pesan-pesan dakwah.Novel Habibie & Ainun, bukan hanya novel sastra dan novel cinta, tetapi juga novel budaya, politik dan novel dakwah.Dan keistimewaan Novel Habibie & Ainun ini disamping bahasanya yang retoris, adalah lebih dari sekedar sebuah cerita, novel ini ditulis oleh pengarangnya berdasarkan kisah pribadi, apa yang terjadi dalam hidupnya, sebuah kisah cinta insan beriman yang memberi insprirasi yang luar biasa bagi pembaca. Dakwah retoris dalamnovel ini terpancar dalam berbagai bentuk mengiringi situasi perjalanan hidup, kejiwaan dan emosi sang penulis, ada dakwah retoris menyentuh hati, persuasive, memperhatikan kondisi sasaran dakwah hingga retorika argumentatif.</p>
6
Mendes, Elvis De Oliveira. "Linguagem Simbólica e Racionalidade (profética): Um Retorno Filosófico à Religião à Luz de Ricoeur e Lévinas." Revista Ágora Filosófica 19, no. 3 (December 23, 2019): 90. http://dx.doi.org/10.25247/p1982-999x.2019.v19n3.p90-114.
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É possível um retorno filosófico à religião? A fim de tentar refletir acerca dessa difícil questão, o presente estudo pretende focar-se no confronto com os desafios do fenômeno religioso que se configura na contemporaneidade, tomando como ponto de referência o encontro entre as contribuições do pensamento filosófico de Paul Ricoeur – que recupera a textualidade da expe-riência religiosa e a fecundi-dade do pensamento ético-filosófico de Emmanuel Lévinas que, por sua vez, propõe o retorno à ética encontrada na tradição talmúdica, a fim de repensar o fenômeno religioso na atualidade.
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Borup, Jørn. "Galskab og hellighed: Overskridelsens logik og retorik i chan/zen-buddhismen." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 148–63. http://dx.doi.org/10.7146/rt.v0i69.112748.
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ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with ‘the enlightened layman’, been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions’ hermeneutic and performative logic as a contrast to the ‘religion of order’ which is also represented by Buddhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion.
DANSK RESUMÉ: Antinomiske overskridelser har spillet en væsentlig rolle i kinesisk chan-buddhisme (og i mindre udstrækning i japansk zen-buddhisme). Vilde, skøre, voldsomme og sære figurer har sammen med den ‘ordinære lægmand’ været brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Nærværende artikel undersøger disse overskridelsers hermeneutiske og performative logik som kontrast til den ‘ordensreligion’, buddhismen også repræsenterer. Jeg argumenterer for, at disse både i religionsfænomenologisk og -historisk perspektiv er udtryk for post-aksial religion.
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Mariani, Ceci Maria Costa Baptista. "“Ave Maria Cheia de Faces”: Sobre a emergência do espiritual em meio ao retorno do religioso na pós-modernidade." INTERAÇÕES - Cultura e Comunidade 11, no. 19 (August 2, 2016): 158. http://dx.doi.org/10.5752/p.1983-2478.2016v11n19p158.
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<p><span>É certo que a modernidade trouxe para o ocidente o processo de secularização e a consequente diminuição do poder social da religião. O colapso das grandes narrativas e o enfraquecimento das instituições aprofundaram o movimento que foi relegando a religião à intimidade do sujeito. No contexto da ilustração, a liberdade religiosa é concedida ao sujeito contanto que sua prática não afete o espaço público. Contudo, ao contrário da análise daqueles dos teóricos da secularização que previam o fim da religião, tem-se observado na contemporaneidade o chamado “retorno do religioso”. Em meio à consolidada secularização moderna emerge uma diversidade de fenômenos religiosos. Estamos vivendo, de fato, um tempo de pluralismo religioso. Este artigo propõe a análise do enredo “Ave Maria cheia de faces”, apresentado no desfile da Escola de Samba Águia de Ouro no carnaval de 2016, no sambódromo do Anhembi em São Paulo. Nossa hipótese é que essa apresentação artística representa a emergência do religioso na pós-modernidade, no entanto, por suscitar movimentos espirituais mais densos e profundos, pode ser identificada como um fenômeno que indica o retorno do espiritual. Observamos, portanto, uma religião sem religião que reflete, paradoxalmente, uma busca espiritual mais profunda, para além da espiritualidade do consumo tão bem descrita por Lipovetski (2007) em sua crítica à contemporaneidade. Colocamo-nos diante da apresentação desse enredo em desfile na avenida, como diante de uma obra de arte que traduz esse fenômeno religioso. Usamos neste trabalho o método teórico, elegendo como interlocutor privilegiado o teólogo mexicano Carlos Mendoza-Ávarez, em sua obra <em>O Deus escondido da pós-modernidade</em>, que trata de entender a religião na pós-modernidade em diálogo com a filosofia, focando principalmente os autores que trabalham com a desconstrução (Vattimo, Derrida). Este artigo é, portanto, uma leitura filosófico-teológica dessa apresentação artística, buscando identificar elementos de uma espiritualidade profunda nesse contexto paradoxal onde se proliferam propostas religiosas em resposta às exigências do consumo.</span></p>
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Guardiola-Rivera, Óscar. "Tiempo de excepción: El extraño retorno de la religión en política." Isegoría, no. 39 (December 30, 2008): 227–37. http://dx.doi.org/10.3989/isegoria.2008.i39.630.
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Alvino, Ach Tofan. "Retorika dakwah KH Syukron Djazilan pada pengajian rutin masjid Rahmat Kembang Kuning Surabaya." Jurnal Ilmu Dakwah 41, no. 1 (June 30, 2021): 73–84. http://dx.doi.org/10.21580/jid.v41.1.8255.
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This paper describes the da'wah rhetoric delivered by KH Syukron Djazilan through regular recitations. By knowing the preaching rhetoric of KH Syukron Djazilan as a topic of discussion, an overview of his preaching rhetoric application is expected to got, especially in routine recitations. In addition, the da'wah rhetoric presented by KH Syukron Djazilan can be used as a comparison material to the da'wah development for novice preachers. The method used in this study is a qualitative method with descriptive analysis based on the canon of rhetoric theory. The data collection techniques are conducted by observation and documentation through interviews. Observation by observing the preaching rhetoric of KH Syukron Djazilan in one of the themes presented in routine recitations at the Rahmat Kembang Kuning Mosque in Surabaya. The results of this research show that KH Syukron Djazilan has applied the canons of rhetoric in preaching (discovery, arrangement, style, delivery, and memory). However, KH Syukron Djazilan has prepared everything. He is also fluent in speaking and used it frequently, sometimes repeating his words when giving a religious lecture and it is fair-minded. This research have implicaiton that rhetoric in preaching is a must. It will be better includes unique public speaking skill (humorous) to gain the attention.***Tulisan ini menjelaskan retorika dakwah yang disampaikan oleh KH Syukron Djazilan melalui pengajian rutinan. Dengan mengetahui retorika dakwah KH Syukron Djazilan pada salah satu topik pembahasan, diharapkan akan memperoleh gambaran tentang penerapan retorika dakwah beliau khususnya pada pengajian rutinan. Di samping itu, retorika dakwah yang disajikan oleh KH Syukron Djazilan dapat dijadikan sebagai bahan perbandingan bagi pengembangan dakwah untuk para pendakwah pemula. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan analisis deskriptif berdasarkan teori kanon retorika. Adapun teknik pengumpulan datanya melalui observasi dan dokumentasi serta wawancara. Observasi dengan cara mengamati retorika dakwah KH Syukron Djazilan dalam salah satu tema yang disampaikan dalam pengajian rutin di Masjid Rahmat Kembang Kuning Surabaya. Hasil riset ini menunjukkan bahwa KH Syukron Djazilan telah menerapkan kanon retorika dalam berdakwah yaitu (penemuan, pengaturan, gaya, penyampaian, dan ingatan). Namun demikian, KH Syukron Djazilan sudah menyiapkan segala sesuatunya, dan juga sudah lancar berbicara dan terbiasa, ada kalanya mengulangi ucapan ketika berceramah, dan hal tersebut merupakan yang wajar saja. Penelitian ini memiliki implikasi bahwa retorika dakwah itu perlu, akan lebih baik ketika disertai keahlian berbicara di depan umum yang unik (humoris) untuk menarik perhatian.
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Thøisen, Sanne. "Ord virker. Retorisk homiletik." Dansk Teologisk Tidsskrift 75, no. 3 (October 10, 2012): 233–34. http://dx.doi.org/10.7146/dtt.v75i3.105592.
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Olsen, Jon Alix. "Konvertering til islam i danske fængsler - vejen ud af kriminalitet eller ind i radikalisering?" Tidsskrift for Islamforskning 3, no. 1 (April 24, 2008): 6. http://dx.doi.org/10.7146/tifo.v3i1.24554.
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Det stærkt polariserede fængselsmiljø skaber en øget risiko for radikalisering specielt blandt unge med en ny religiøs identitet. De indsatte organiserer deres omgivelser i stærkt adskilte grupper og konstruerer deres identitet og deres tilknytning til visse grupper ved retorisk at distancere sig selv fra andre. Risikoen for radikalisering øger, når denne opfattelse af verdenen overføres til en ny religiøs identitet. På grund af dette bliver tilstedeværelsen af imamer, som kommunikerer en inkluderende forståelse af islam og muslimer i Europa, meget vigtig i fængslet, hvis radikalisering i fængsler skal undgås. Tilstedeværelsen af sådanne imamer kan være anledning til at undgå radikalisering, men også en måde at undgå tilbagefald til kriminalitet blandt indsatte.
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Nunes, Tiago Ribeiro. "O retorno do religioso na contemporaneidade." Psicologia USP 19, no. 4 (December 2008): 547–60. http://dx.doi.org/10.1590/s0103-65642008000400011.
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O presente trabalho pretende analisar os novos modos de relação, entre a civilização e o sagrado, que emergem no contexto da contemporaneidade. Partindo principalmente das formulações freudianas e lacanianas sobre o tema, nosso objetivo primordial ao longo deste artigo é estabelecer parâmetros para compreender a ocorrência do "retorno ao sagrado no exato momento em que a humanidade enfrenta crises cada vez mais profundas e permanentes. Tal empreendimento nos permitirá verificar até que ponto o fortalecimento dos movimentos religiosos pode ser considerado como uma das conseqüências da queda dos referenciais que se realiza na contemporaneidade.
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Spina, Luigi. "Fall and Rise of Religion and Rhetoric." Rhetorica 26, no. 3 (2008): 209–20. http://dx.doi.org/10.1525/rh.2008.26.3.209.
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Riassunto Il rapporto tra retorica e religione può essere analizzato dal punto di vista di un denominatore comune: l'aspetto comunicativo. Si possono identificare diverse direzioni della comunicazione religiosa, tendenzialmente persuasiva: da dio a uomo, da uomo a dio, da uomo ad uomo. Le diverse forme possono essere esemplificate attraverso il ricorso a testi che vanno dal Vecchio Testamento fino alla letteratura contemporanea.
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Wammen, Marie Louise. "”Er arabere også muslimer?” – fra revolutionær til national dannelse i persiskundervisningen i den iranske grundskole." Tidsskrift for Islamforskning 3, no. 3 (November 24, 2008): 86. http://dx.doi.org/10.7146/tifo.v3i3.24576.
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Denne artikel skildrer, hvordan undervisningen af de yngste skoleelever i den iranske grundskole er præget af, at både det officielt udarbejdede undervisningsmateriale til faget persisk og den konkrete undervisningspraksis i samme fag lægger markant vægt på national og religiøs homogenitet, harmoni og konsensus. Jeg belyser denne tendens i en kontrast til tidligere tider, hvor skolebøgerne til faget i højere grad var præget af konflikt- og os-dem-retorik. Med udgangspunkt i Olga Dysthes begreber om monologisk og dialogisk pædagogik diskuterer jeg også, hvordan det iranske syn på kundskab og læring, i hvert fald på lærebogsniveau, tilsyneladende har bevæget sig i retning af det dialogiske de senere år. Indledningsvist gennemgår jeg, hvordan uddannelsespolitikken i sammenhæng med skabelsen af den nationale og religiøse identitet formede sig i Iran gennem det 20. århundrede.
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Nowicki, Michał. "Retoryka i historia w służbie wychowania w Polsce na podstawie analizy skryptu wykładów retoryki w Kolegium Jezuitów w Poznaniu z 1679 roku." Biuletyn Historii Wychowania, no. 29 (February 4, 2019): 15–27. http://dx.doi.org/10.14746/bhw.2013.29.2.
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Rhetoric and History in the service of education in Poland on the basis of the script of rhetoric lectures at the College of the Jesuits in Poznan from 1679.The most important subject of the Old-Polish educational system was rhetoric, having roots in the tradition of the Ancient Rome. This statement is very important because of the fact of the orator’s moral and patriotic duties. Owing to this, the lessons’ focus was not only on technical aspects of rhetoric education but also on morality, religion and political knowledge. The article is divided into two main parts. First of them is describing the role of the rhetorical education and the evolution of the connection between rhetoric and history which existed from the 1st century A.D. until the first decades of the 18th century, when history started separating from rhetoric. The second part shows the historical education in practice on the example of the Jesuit College in Poznań. The analysis of this topic was based on the script of rhetoric lectures given in Poznań in 1679. With regard to this manuscript, it could be said that the most important aim of historical education was the patriotic and civil upbringing of the pupils, so that they could participate in political and cultural reality. The history taught in the College in Poznań was mainly connected with Poland and was rather practica
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Sarró, Ramon. "El retorno del eterno retorno: notas sobre la copia, la participación y la historia." Revista Pós Ciências Sociais 15, no. 30 (September 12, 2018): 19. http://dx.doi.org/10.18764/2236-9473.v14n27p19-28.
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Este texto pretende contrariar la tendencia a ver ciertas manifestaciones religiosas “nuevas” (en especial los movimientos proféticos africanos) como mecanismos de “ruptura total con el pasado” o como ejemplos de “innovación” cultural, y ofrecer una visión alternativa en la que lo que resalte sea el carácter reiterativo de ciertas experiencias religiosas, el retorno a (o de) una forma religiosa anterior y dar así valor a teorías sobre la repetición, la reiteración y la importancia del presente vivido, que aparece como olvidado en la literatura contemporánea, en comparación con el valor que tanto el pasado recordado como el futuro esperado reciben en la antropología de la religión.
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André, Richard Gonçalves, and Leonardo Henrique Luiz. "O retorno dos ancestrais: Bon Odori e ritos mortuários no Templo Budista Honpa Honganji em Londrina." Antíteses 11, no. 22 (January 30, 2019): 795. http://dx.doi.org/10.5433/1984-3356.2018v11n22p795.
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O Bon Odori é um rito mortuário inerente ao Budismo japonês que, realizado durante o “Festival dos Finados”, objetiva permitir que os seres consigam transmigrar para diferentes dimensões das esferas budistas. Neste artigo, pretende-se analisar o ritual ligado ao Templo Budista Nishi Honganji, situado em Londrina (Paraná). Como metodologia, foram feitas observações participantes do Bon Odori no ano de 2014 e entrevistas com o monge budista local. Da perspectiva teórica, são utilizados os conceitos de campo religioso e apropriação, propostos, respectivamente, por Pierre Bourdieu e Roger Chartier. A partir disso, é sugerido que, embora constitua um rito mortuário, elementos do universo “profano”, bem como distintos atores sociais, teriam sido associados ao Bon Odori. Essa mudança seria gerada pela necessidade desse Budismo, que permanece no Brasil uma religião étnica, desenvolver estratégias de proselitismo que lhe permita angariar novos fieis, inclusive fora do círculo de imigrantes japoneses e descendentes, para sua reprodução social.
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André, Richard Gonçalves, and Leonardo Henrique Luiz. "O retorno dos ancestrais: Bon Odori e ritos mortuários no Templo Budista Honpa Honganji em Londrina." Antíteses 11, no. 22 (January 30, 2019): 890. http://dx.doi.org/10.5433/1984-3356.2018v11n22p890.
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O Bon Odori é um rito mortuário inerente ao Budismo japonês que, realizado durante o “Festival dos Finados”, objetiva permitir que os seres consigam transmigrar para diferentes dimensões das esferas budistas. Neste artigo, pretende-se analisar o ritual ligado ao Templo Budista Nishi Honganji, situado em Londrina (Paraná). Como metodologia, foram feitas observações participantes do Bon Odori no ano de 2014 e entrevistas com o monge budista local. Da perspectiva teórica, são utilizados os conceitos de campo religioso e apropriação, propostos, respectivamente, por Pierre Bourdieu e Roger Chartier. A partir disso, é sugerido que, embora constitua um rito mortuário, elementos do universo “profano”, bem como distintos atores sociais, teriam sido associados ao Bon Odori. Essa mudança seria gerada pela necessidade desse Budismo, que permanece no Brasil uma religião étnica, desenvolver estratégias de proselitismo que lhe permita angariar novos fieis, inclusive fora do círculo de imigrantes japoneses e descendentes, para sua reprodução social.
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Mendes, Danilo. "Modernidade, crítica e retorno da religião: uma abordagem de Parasita e O Poço." REVER - Revista de Estudos da Religião 20, no. 3 (December 11, 2020): 59–74. http://dx.doi.org/10.23925/1677-1222.2020vol20i3a5.
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Nosso artigo trata da relação entre modernidade e religião através dos filmes Parasita (2019) e O poço (2019). Seu objetivo é demonstrar como esses filmes retratam essa relação. Temos como hipótese que isso se dá por meio da crítica da religião desenvolvida pela modernidade e de seu retorno. Dessa forma, o artigo segue na seguinte ordem: 1) análise da religião, na perspectiva moderna, em configuração imagética, ideológica e estrutural em cada um dos filmes; 2) aproximação dos enredos com as críticas modernas à religião e com seu retorno. Pretendemos que este artigo contribua tanto para os estudos de religião e cinema (e cultura pop em geral) quanto para o campo de pesquisa da relação entre religião e contemporaneidade.
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Sobrevilla, David. "El retorno de la antropología filosófica." Diánoia. Revista de Filosofía 51, no. 56 (September 1, 2016): 95. http://dx.doi.org/10.21898/dia.v51i56.347.
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<p class='p1'>En este artículo planteo que Kant fue el primero en proponer la antropología filosófica como una prima philosophia en la que desembocan la pregunta teórica por el conocimiento, la pregunta práctica por la acción moral y política, y la pregunta religiosa por la vida futura. Muestro cómo dicha propuesta no fue concretada por el propio Kant, sino que hubo que esperar a que la cumplieran a su manera Max Scheler, Helmuth Plessner y Arnold Gehlen entre 1928 y 1940. Luego explico cómo posteriormente la antropología filosófica entró por diversas razones en un periodo de declinación, y cómo hoy retorna remozada en la filosofía alemana, pero siempre como prima philosophia, sobre todo en las últimas obras de Ernst Tugendhat.</p>
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Cury, Carlos Roberto Jamil. "Ensino religioso na escola pública: o retorno de uma polêmica recorrente." Revista Brasileira de Educação, no. 27 (December 2004): 183–91. http://dx.doi.org/10.1590/s1413-24782004000300013.
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O texto objetiva refletir sobre a rumorosa questão que envolve o ensino religioso em escolas públicas. Esse ensino religioso, ainda que facultativo, vem revelando-se problemático em Estados laicos, perante o particularismo e a diversidade dos credos religiosos. Cada vez que tal proposta compareceu à cena dos projetos educacionais, veio carregada de uma discussão intensa em torno de sua presença e factibilidade em um país laico e multicultural. No caso do Brasil, o conjunto de princípios, fundamentos e objetivos constitucionais, por si só, garante amplas condições para que, com a toda a liberdade e respeitadas todas as opções, as igrejas, os cultos, os sistemas filosófico-transcendentais possam, legitimamente, recrutar fiéis, manter crentes, manifestar convicções, ensinar seus princípios, fundamentos e objetivos e estimular práticas em seus próprios ambientes e locais. Além disso, hoje mais do que ontem, as igrejas dispõem de meios de comunicação de massa, em especial as redes de televisão ou programas religiosos em canais de difusão, para o ensinamento de seus princípios.
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Terzi, Federico. "Bach e Quintiliano: la Dispositio del Preludio BWV 552/1." Rhetorica 39, no. 1 (2021): 91–113. http://dx.doi.org/10.1525/rh.2021.39.1.91.
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Il contributo indaga la Dispositio delle strutture compositive del Preludio in mi bemolle maggiore – BWV 552/1 (Clavierübung III, 1739) – di Johann Sebastian Bach alla luce dell’Institutio oratoria di Quintiliano. La retorica fu parte integrante dell’esperienza religiosa, culturale e musicale bachiana: partendo da questo assunto, si richiamano le precedenti letture simbolico-strutturali del Preludio ed il precedente accostamento storiografico di Quintiliano a Bach, dando ragione di questo nuovo. Si dimostra in che misura e sotto quali aspetti l’opera quintilianea potrebbe aver influenzato il Kantor della Thomaskirche, fungendo da base strutturale per la composizione presa in esame.
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Airoldi, Sara. "Gli esordi dell'apostolato via etere: le radioprediche di Vittorino Facchinetti (1926-1936)." SOCIETÀ E STORIA, no. 132 (July 2011): 301–30. http://dx.doi.org/10.3280/ss2011-132004.
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La crescente sensibilitÀ della Chiesa nei confronti dei mezzi di comunicazione e l'esigenza di allestire una programmazione variegata determinarono, a partire dal 1926, l'ingresso e il graduale consolidamento del genere della predicazione religiosa nei palinsesti radiofonici. L'autrice si propone di ricostruire la prima esperienza di apostolato via etere ad opera del francescano Vittorino Facchinetti ripercorrendone articolazione e contenuti e valutandone gli esiti in termini di popolaritÀ. I testi delle omelie, pubblicati in numerose raccolte a cura dello stesso Facchinetti, presentano una notevole varietÀ di argomenti, tra sacro e profano e in consonanza ai cardini ideologici e retorici del fascismo, che riuscě ad intercettare un pubblico eterogeneo. I resoconti del «Radiocorriere» e la corrispondenza personale, infatti, testimoniano il diffuso gradimento degli appuntamenti, che fece del frate una star indiscussa del sistema radiofonico italiano degli anni trenta.
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Mele, Gisele Soledad, Anahí Evangelina Erbetta, and Julieta De Battista. "Caso Althusser: la acumulación de reservas como invención no religiosa frente al retorno de lo real." Desde el Jardín de Freud, no. 18 (January 1, 2018): 37–48. http://dx.doi.org/10.15446/djf.n18.71457.
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El presente artículo se inscribe en el proyecto de investigación “Psicosis en el lazo social”, que se adelanta en la Universidad Nacional de La Plata (Argentina). Su objetivo es brindar un aporte al conocimiento de las distintas modalidades de inserción social de los pacientes diagnosticados como psicóticos. Para este fin se tomó como unidad de análisis el caso de Louis Althusser, en un intento por dilucidar los diferentes modos de hacer lazo y las distintas respuestas que adopta el filósofo frente al retorno de lo que se le impone como horroroso. En este trabajo intentamos desarrollar uno de esos arreglos que el filósofo inventa para hacer frente a lo real: su obsesión por disponer siempre de reservas.
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Baleeiro, C. "O Retorno do Religioso no Mundo da Técnica - Reflexão a Partir da Filosofia de Gianni Vattimo." Correlatio 6, no. 12 (December 31, 2007): 90–97. http://dx.doi.org/10.15603/1677-2644/correlatio.v6n12p90-97.
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Baleeiro, C. A. S. "Secularização do Ocidente e Retorno do Religioso: Considerações de Gianni Vattimo a Um Problema Epistemológico Atual." Correlatio 7, no. 13 (June 30, 2008): 183–93. http://dx.doi.org/10.15603/1677-2644/correlatio.v7n13p183-193.
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Kowalski, Marcin. "Rhetoric in the Service of the Gospel in “Inesperto nell'arte di parlare” (2 Cor 11,6) by A. M. Gieniusz, CR." Biblical Annals 9, no. 1 (January 4, 2019): 191–212. http://dx.doi.org/10.31743/biban.3548.
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The article reviews the book by Andrzej M. Gieniusz, CR, “Inesperto nell'arte di parlare”? (2 Cor 11, 6). Retorica al servizio del Vangelo (Percorsi culturali 25; Roma: Urbaniana University Press 2018). The author begins by discussing the publication in detail, and then proceeds to the specific issues related to it. These include Rom 7:1-6 read as transitio, Rom 8:12 as the test case of orality and literacy in Paul, the category of “religious experience” in Paul, the apocalyptic background of Paul’s attitude toward work, and the role of 1 Cor 15:8 in constructing the apostle’s ethos. The main characteristic of the book by Prof. Gieniusz is a creative combination of rhetoric and theology, discussed in the last part of the article. The book shows how to do theology focused on the newness of the Christian life, the primacy of grace and the uniqueness of Christ’s way (solus Christus).
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Heil, John Paul, and Antonio Pitta. "Disposizione e Messaggio della Lettera ai Galati: Analisi retorico letteraria." Journal of Biblical Literature 114, no. 1 (1995): 164. http://dx.doi.org/10.2307/3266618.
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Gonzalez, J. M. "* Spiritual Mestizaje: Religion, Gender, Race, and Nation in Contemporary Chicana Narrative * Hispanic Immigrant Literature: El Sueno del Retorno." American Literature 84, no. 2 (January 1, 2012): 459–61. http://dx.doi.org/10.1215/00029831-1587728.
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Fitriyah, Diah Hikmah, Zulkifli Lubis, and Izzatul Mardhiah. "Analisis Pesan Dakwah dalam Novellet “Ketika Mas Gagah Pergi’ Karya Helvy Tiana Rosa." Jurnal Online Studi Al-Qur'an 12, no. 1 (January 1, 2016): 22–33. http://dx.doi.org/10.21009/jsq.012.1.02.
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The development of the present age experiencing such a big challenge that is crisis morality (moral decadence) as well as social damage. Resulting in a shift in values both religious and social values. This is due to the mass media. Therefore, This research was conducted to examine the contents of messages submitted media to the public, so that people are not trapped by the contents of rhetoric contained in the mass media. This research uses discourse analysis of Teun A. Van Dijk type to know the discourse of moral messages contained in the novel "Ketika Mas Gagah Pergi" and want to know the forms of moral messages contained in the novel.
Keywords: Discourse Analysis, Moral Message, Ketika Mas Gagah Pergi
Abstrak
Perkembangan zaman saat ini mengalami tantangan yang begitu besar yakni krisisnya moralitas (dekadensi moral) serta kerusakan sosial. Sehingga terjadinya pergeseran nilai-nilai baik nilai-nilai agama maupun sosial. Hal ini disebabkan merebaknya media massa. Oleh karena itu, Penelitian ini dilakukan untuk mengkaji isi pesan yang disampaikan media kepada masyarakat, agar masyarakat tidak terjebak oleh isi retorika yang terdapat dalam media massa tersebut. Penelitian ini menggunakan analisis wacana model Teun A. Van Dijk untuk mengetahui wacana pesan akhlak yang terdapat dalam novellet “Ketika Mas Gagah Pergi†serta ingin mengetahui bentuk-bentuk pesan akhlak yang terdapat dalam novellet tersebut.
Kata Kunci: Analisis Wacana, Pesan Akhlak, Ketika Mas Gagah Pergi.
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Pietrzak-Thébault, Joanna. "Universale o particolare?" Tabula, no. 17 (November 16, 2020): 293–314. http://dx.doi.org/10.32728/tab.17.2020.11.
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La Polonia nei tempi del Rinascimento si situava su un territorio ben diverso rispetto a quello di oggi: molto più esteso e rivolto molto di più verso l’oriente. Un territorio polonizzato, a volte perfino trattato come colonizzato (secondo un punto di vista), dove pochi centri culturali, anche se alcuni di un grande rilievo, furono sparsi attraverso un vasto territorio. Essi non rispecchiavano la realtà delle etnie presenti entro i confini della Repubblica Nobiliare ma influivano fortemente il mescolarsi ulteriore e lo sviluppo dei paradigmi culturali del vasto paese. Tracciare la storia del pensiero umanistico nonché quello della diffusione della filosofia e della retorica pare facilitato da un panorama delle istituzioni d’insegnamento, a cominciare dall’Accademia di Cracovia, la futura Università Jagellonica, fondata nel 1364. Il centro accademico concorreva con la corte reale che continuava a costituire un luogo particolarmente vivace della vita intellettuale. L’influsso degli studi intensi dello Stagirita si facevano sentire perfino nel centro di studi rabbinici nella città di Kazimierz nelle vicinanze del castello e dell’ateneo. Se l’insegnamento della filosofia nel corso del Cinquecento attraversa fasi diverse, per chiudersi finalmente verso la fine del secolo in un nominalismo eclettico e rigido, appare comunque una nuova forma dell’ateneo ideata su modello del Collegio Regio parigino, apparentemente capace di rinnovare non soltanto l’insegnamento ma anche la ricerca filosofica. L’Accademia di Jan Zamoysk situata nella sua città di Zamość ne costituisce, soprattutto durante il primo Seicento, il centro più vivace. Una svolta verso l’insegnamento pragmatico, al servizio degli affari pubblici è ormai visibile. Le stesse tendenze prevalgono nei programmi di collegi accademici di stampo protestante, situati soprattutto nella Pomerania e nelle città baltiche, anche se le basi ideologiche e religiose del loro insegnamento furono ben diverse. Finalmente saranno i collegi gesuiti, a partire perfino dagli anni sessanta del Cinquecento, seminati in tutto il paese, a diffondere (soprattutto presso i giovani nobili cattolici, ma anche allievi venuti da altri ambienti, siccome l’insegnamento fu gratuito e aperto a tutti coloro che volevano studiare) una conoscenza del latino, della retorica, della cultura antica al servizio di un’identità particolare, radicata nella tradizione antica, volta però al presente – verso il servizio pubblico e quello cittadino.
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Kirkham, Victoria. "Retorica e racconto: Argomentazione e finzione nel "Novellino". Alfonso Paolella." Speculum 64, no. 4 (October 1989): 1019–21. http://dx.doi.org/10.2307/2852925.
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Rutkovska, Kristina. "Języki piśmiennictwa religijnego na terenie WKL w XVII wieku. Dwujęzyczna postylla katolicka Konstantego Szyrwida." Slavistica Vilnensis 63 (October 29, 2018): 87–106. http://dx.doi.org/10.15388/slavviln.2018.63.11845.
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[статья и аннотация на польском, аннотации на английском и литовском языках]
WKL zapisało się w historii kultury europejskiej jako państwo wielojęzyczne, wielokulturowe i wielowyznaniowe. Skomplikowane były dzieje języków używanych na tym terenie przez odmienne konfesje religijne. Przedmiotem analizy w artykule jest zakres użycia języków w piśmiennictwie religijnym, a zwłaszcza postyllografii w pierwszym okresie jej kształtowania się na terenie WKL, czyli pod koniec XVI i na początku XVII w. Dużo w tym okresie ukazało się zabytków wielojęzycznych, w których w jednym utworze religijnym współwystępują języki litewski, polski i łaciński. Szczególna uwaga w opracowaniu została poświęcona dwujęzycznej litewsko-polskiej postylli Konstantego Szyrwida “Punkty kazań”, w której ważną rolę pełnił też język łaciński. Jest ona dobrą ilustracją szczególnego typu wielojęzyczności, który ukształtował się w tekstach parabiblijnych powstałych w owym okresie na terenie WKL.
Religinės LDK raštijos kalbos XVII amžiuje. Dvikalbė Konstantino Sirvydo postilė „Punktai sakymų“LDK istoriškai susiformavo kaip daugiakalbė ir daugiakultūrė valstybė. Jos egzistavimo laikotarpiu religinių raštų kalbų likimas klostėsi sudėtingai. Straipsnyje aptariamos religiniuose raštuose vartojamos kalbos ir jų atliekamos funkcijos. Ypatingas dėmesys skirtas lenkų kalbai, suvaidinusiai svarbų vaidmenį rengiant pirmuosius pamokslų veikalus XVI a. pabaigoje – XVII a. pirmoje pusėje LDK teritorijoje. Trumpai pristatoma K. Sirvydo postilė „Punktai sakymų“, kurioje atsiskleidžia LDK kalbinė situacija ir kalbų vartojimo ypatybės religinėje srityje.K. Sirvydo postilėje vartojamos trys kalbos: lietuvių, lenkų ir lotynų. Kiekviena jų turi savo reikšmę postilės tekste. Pagrindinis laikomas tekstas lietuvių kalba. Sirvydas ketino ne tik skleisti Dievo žodį, bet ir mokyti kunigus lietuvių kalbos, galėjusios priartinti juos prie tikinčiųjų. Tekstas lenkų kalba skirtas kunigams, kurie prastai mokėjo lietuvių kalba; lotynų kalba parengti indeksai ir marginalijos turėjo postilės turinį atskleisti visiems, kas tų dviejų kalbų nemokėjo, ir garsinti postilę už Lietuvos ir Lenkijos ribų.Dviem skiltimis išdėstyti lietuviškas ir lenkiškas tekstai savo apimtimi iš esmės nesiskiria – lenkiškas vertimas gana tikslus, jį galima apibūdinti kaip pažodinį. Dviejų postilės dalių disproporcijos nežymios: ilgesni tik lenkų kalba parašyti fragmentai (apie 30 atvejų); sutrumpinimų ir biblinių nuorodų vartojimas lenkiškoje postilės dalyje gausesnis; disproporcijų yra citatų sluoksnyje bei autorinio teksto sluoksnyje. Lotyniškas postilės sluoksnis labai intensyvus, skirtingai nei kituose panašaus pobūdžio veikaluose, kurių atsirado XVI – XVII a. pirmoje pusėje LDK teritorijoje. Lotynų kalba parengtos nuorodos į Šventąjį Raštą Sirvydo postilėje gali būti siejamos su tuo, kad pagrindinis šaltinis cituojant Biblijos tekstą jam buvo lotyniškoji Vulgata, o ne lenkiškas jos vertimas.Lietuvoje atliekami religinių raštų tyrimai iki šiol nebuvo skiriami biblinio stiliaus formavimosi ypatybėms. Sirvydo postilės tyrimas leidžia nustatyti kai kurias šiam pamokslų rinkiniui būdingas savybes: rašydamas pirmą originalų (neverstinį) tekstą lietuvių kalba jo autorius pasitelkė gyvosios lietuvių kalbos posakius, vengė atkartoti lotyniškas sintaksines konstrukcijas; pastebima pastangų vartoti abstrakčią leksiką, kurti lietuvišką religinę terminiją, taikyti religinės retorikos principus.Reikšminiai žodžiai: pamokslai, religinių raštų kalbos, Lietuvos Didžioji Kunigaikštystė, Sirvydas
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Mester, Béla. "TH. HOBBES’ VISIBLE RHETORIC: A CASE STUDY OF HISTORY OF POLITICAL IDEAS / T. HOBBESO VIZUALIOJI RETORIKA: POLITINIŲ IDĖJŲ ISTORIJOS ATVEJO ANALIZĖ." CREATIVITY STUDIES 7, no. 2 (December 22, 2014): 98–107. http://dx.doi.org/10.3846/23450479.2014.963717.
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In the topic of this article, it is the early modern intellectual history; it will be offered at first an overview of the approaches of the parallelism between the researches of words, pictures, and gestures, based on the author's personal experiences as a researcher of this epoch. The first examples will be several loci of English classics, John Milton, and John Locke; then it will be mentioned the significance of the methodology of the “Iconic Turn,” with the concept of “pictorial (speech) act”, and with the history of religious art. At the end of this overview it will be mentioned briefly the methodological contribution of the Cambridge school of intellectual history, and that of the Geschichtliche Grundbegriffe of Reinhart Koselleck. Second part of this article will offer a historical example from the early modern age. The first one is an analysis of several details of Thomas Hobbes’ ambivalent relationship with the antique tradition of rhetoric, and their consequences for the visual sphere. Šio straipsnio tema – moderniųjų laikų pradžios intelektualinė istorija. Pirmoje jo dalyje pateikiama tarp mokslinių tyrinėjimų, skirtų žodžiams, vaizdams ir gestams, susiklostančių paralelių traktavimo bendroji samprata. Vienoks ar kitoks jų traktavimas priklauso nuo autoriaus, kaip toje epochoje gyvenančio tyrėjo, asmeninių patirčių. Pirmieji pavyzdžiai – tai keletas anglų klasikų, tokių kaip Johnas Miltonas ir Johnas Locke'as. Paskui pabrėžiama „vaizdinio posūkio“ metodologijos „vaizdavimo (kalbėjimo) akto“ koncepto, religinio meno istorijos svarba. Galiausiai trumpai paminimas Kembridžo mokyklos indėlis į intelektualinę istoriją ir Reinharto Kosellecko Geschichtliche Grundbegriffe. Antroje straipsnio dalyje pateikiamas istorinis pavyzdys iš ankstyvosios moderniosios epochos. Pirmiausia imamasi Thomaso Hobbeso ambivalentiško santykio su antikine retorikos tradicija keleto detalių analizės, o paskui aptariama šio santykio įtaka vizualumo sričiai.
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Rochmah, Ari. "ISLAMISM AND THE EMERGENCE OF ISLAMIC POPULISM THE ROLE OF DA'WAH MEDIA IN MASS MOBILIZATION ON “BELA ISLAM” ACTION: CASE STUDIES OF DAKWAH SYARIAH RADIO (RDS FM) SOLO." Jurnal Ilmu Sosial Indonesia 1, no. 1 (September 2, 2020): 1–8. http://dx.doi.org/10.15408/jisi.v1i1.17105.
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Abstract: This article aims to analyze the raft of Dakwah Syariah Radio (RDS FM) as one of the radio stations of Islamic radical movement in Solo, on mobilizing for the 'Bela Islam' actions both in Solo and Jakarta from Islamic Populism perspective. Vedi Hadiz defines Islamic populism as an asymmetrical social class movement, even with class interests that may be antagonistic and different levels of using Islam as a shared identity. To that end, the populist Islamic movement becomes a fairly recent phenomenon in which various Islamic organizations even from different platforms such as FPI, HTI, and MMI can move in a momentum. This article will examine how the RDS FM in its broadcast to mobilize participation in the anti-Ahok rally by looking at the broadcast, website, social media and brochure papers. By using qualitative method, this article try to analyze the data by deep interviewing the radio’s staffs and anchor, also the radio’s broadcast on air, on line, or by website and social media. This article argues that radicalization in a macro level such as economic and political repression, can provoke radical Muslim euphoria to the local and global history of Islamist movements by using the rhetoric of religion and the enforcement of Islamic Shari'ah to fight 'the kafir', as well as opposing the leadership of Basuki T. Purnama which is non-Muslim. Through the perspective of Islamic-populism, the politial and religious actors also use the media like radia by its broadcast and social in the process of mass moilization.Keyword: Islamic Populism; Media; Islamism; radicalism; RDS FM; Solo. Abstrak. Artikel ini bertujuan untuk menganalisis siaran Radio Dakwah Syariah (RDS FM) sebagai salah satu stasiun radio gerakan radikal Islam di Solo, dalam menggalang aksi ‘Bela Islam’ baik di Solo maupun Jakarta dari perspektif Populisme Islam. Vedi Hadiz mendefinisikan populisme Islam sebagai gerakan kelas sosial yang asimetris, bahkan dengan kepentingan kelas yang mungkin bersifat antagonis dan tingkatan yang berbeda dalam menggunakan Islam sebagai identitas bersama. Untuk itu, gerakan Islam Populis menjadi fenomena yang cukup mutakhir di mana berbagai ormas Islam bahkan dari platform yang berbeda seperti FPI, HTI, dan MMI dapat bergerak dalam suatu momentum. Artikel ini akan mengkaji bagaimana RDS FM dalam siarannya memobilisasi partisipasi dalam unjuk rasa anti-Ahok dengan melihat siaran, situs web, media sosial, dan kertas brosur. Dengan menggunakan metode kualitatif, artikel ini mencoba menganalisis data dengan melakukan wawancara mendalam kepada staf dan penyiar radio, juga siaran radio di udara, online, atau melalui situs web dan media sosial. Artikel ini berpendapat bahwa radikalisasi di tingkat makro seperti represi ekonomi dan politik, dapat memancing euforia Muslim radikal terhadap sejarah lokal dan global gerakan Islam dengan menggunakan retorika agama dan penegakan syari’at Islam untuk melawan 'kafir'. , serta menentang kepemimpinan Basuki T. Purnama yang non-Muslim. Melalui perspektif populisme-Islam, para pelaku politik dan agama juga menggunakan media seperti radia dalam penyiarannya dan sosial dalam proses moilisasi massa.Kata Kunci: Populisme Islam; Media; Islamisasi; Radikalisme; RDS FM; Solo.
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Silva, Alessandra F. Conde Da, and Silvia Helena Benchimol Barros. "A TESHUVÁ EM CABELOS DE FOGO DE MARCOS SERRUYA: O SHADAI HERDADO E O RETORNO À CULTURA JUDAICA NA AMAZÔNIA PARAENSE." Nova Revista Amazônica 5, no. 1 (May 1, 2017): 67. http://dx.doi.org/10.18542/nra.v5i1.6377.
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O romance mostra a saga de Ana Júlia, judia polonesa, roubada em sua ingenuidade e forçada à prostituição na Amazônia. Ionathan busca na história da bisavó Ana, um documento que a ligasse à cultura judaica na esperança de se provar judeu. A prostituição a mantem distante da comunidade judaica sefardita, mas o bisneto, convicto de sua herança, com os relatos maternos e o Shadai herdado, procura sua teshuvá, e da bisavó, como por expiação. Acham-se ecos do apagamento e do hibridismo cultural vividos pelos judeus na Amazônia desde as primeiras imigrações. Fugidos da perseguição etno-religiosa na Península Ibérica do século XV, muitos erradicaram-se no Marrocos, imigrando para o Brasil. A memória de um passado lusitano ganhou fôlego e ardor fomentados pelo imaginário judeu sefardita. A pertença ao judaísmo buscada por Ionathan reflete o que tantos antepassados procuram preservar. São a esses ecos da judeidade na Amazônia, quer como preservação, quer como retorno cultural que este artigo busca dar conta, a partir da história de Ana e da trajetória de perquirições de Ionathan. Para tal fim, contamos com os apontamentos teórico-históricos de Reginaldo Jonas Heller, Henrique Veltman, Samuel Benchimol, Moacyr Scliar, Paul Johnson entre outros.
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Braghieri, Nicola. "Alpi della Svizzera occidentale. La retorica dello «stile contemporaneo alpino» / Alps of western Switzerland. The rhetoric of «contemporary alpine style»." Regionalità e produzione architettonica contemporanea nelle Alpi, no. 1 ns, november 2018 (November 15, 2018): 76–85. http://dx.doi.org/10.30682/aa1801h.
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Geographically characterized by three regions with a very different nature that converge on the Lac Léman – Schweizer Alpen, Shweizer Mittelland, Jura suisse or rather mountain chain, lacustrine plain and calcareous barrier – the area of western Switzerland, also from the point of view of its cultural identity, has defined itself through the composition of this contrasting elements. This area cannot be considered entirely alpine then. You can also find quite big linguistics and religious diversities and cultural contrasts between the inhabitants of the countryside and the mountains, politically conservative, and the inhabitants of the cities with a liberal orientation. These differences are the key to understand the dynamics of building development of the region, characterized by the conflict between the idea of progress and that of territory conservation. They reflect on the environmental aspects, tourism promotion and service infrastructures. Since the second half of last century, the industrialization has triggered off the upsetting of the strong local balances, marking the passage from a mainly agricultural and pastoral economy to one of production and services, leaving on the ground hydraulic and infrastructure engineering. Also from the architectural point of view, the panorama seems to change to embrace the brave research of a language of synthesis between the lexical elements of the vernacular tradition and the raw materials of industrial logic. These elements are the background of the contemporary design culture, stuck between a complex management of the territory, the reiteration of formal features, the presence of aesthetic drifts and a harsh dialectics that sometimes mixes up protection with preservation, progress with development, development with abuse.
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Beutler, Johannes. "Giuseppe Giurisato, Struttura e teologia della Prima Lettera di Giovanni. Analisi letteraria e retorica, contenuto teologico (AnBib 138), Rom (Editrice Pontificio Istituto Biblico) 1998, 720 S. (u. mehrere Faltblätter), brosch. $ 66,-; ISBN 88-7653-138-6." Biblische Zeitschrift 44, no. 1 (April 5, 2000): 152–55. http://dx.doi.org/10.1163/25890468-04401029.
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Ipaenin, Sariyah. "Model Komunikasi Dakwah Umar Bin Al-Khattab." Dialogia 16, no. 2 (January 15, 2019): 218. http://dx.doi.org/10.21154/dialogia.v16i2.1504.
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Abstract; Due to the demand of society, Islamic Da'wah has faced complex problems. It can be observed by the spread of da'wah carried out by the Islamic priest. Shahabah were the people who continued da’wah after the Prophet Muhammad passed away. It implied that Islam was not lost by the death of the Prophet, because he had left capable team for carrying out the teachings of Islam. One of the efforts prepared by shahabah in spreading Islam for the next generation was in the form of expanding territory in Islamic history. This mandate was then assigned to one of the Prophet's companions namely Umar bin Khattab as the descendant to his da'wah. His ability for public speaking attracts others and he was able to be a role model for the community. Da’wah must be presented communicatively and include da'wah bil hikmah hasanah. His religious lecture is at least consisting the real needs of the community, as a result, the missionary message will attain at mad'u effectively. To reach the purpose of da'wah, it is necessary to emulate the model of the missionary message carried out by Umar bin Khattab in order to be able to optimize its rhetoric and reality.ملخص:واجهت الدعوة الإسلامية على مر الزمن مشاكل معقدة .وتتميز هذا بانتشار الدعوة التي قام بها الداعي. بعدوفاة النبي صلى الله عليه وسلمانتقلت رسالة الدعوة إلى الصحابة. لم يمت الإسلام بموت رسول الله، لأنه قد ترك خلفًا قويًا مستعدا لتنفيذ تعاليم الإسلام قبل وفاته. تتجلى جهود الصحابة والجيل القادم على نشر الإسلام في شكل توسع ولاية في التاريخ الإسلامي. ثم أعطيت هذه المسؤولية إلى أحد صحابة الرسول، وهو عمر بن الخطاب كخليفة لوعظه. مع مهارات التواصل التي يمتلكها عمر، كان قادرا على أن يصبح نموذجًا يحتذى به للمجتمع في ذلك الوقت. يجب على داعية اليوم أن يشمل الدعوة بالحكمة الحسنة. على الأقل محاضرته الدينية تحت عنوان الاحتياجات الحقيقية للمجتمع بحيث تصل الرسالة التبشيرية إلى المدعوين بفعالية.ولتحقيق غرض الدعوة، فإن نموذج رسالة الدعوة التي قام بها عمر بن الخطاب هو نموذج مثالي من أجل أن يكون قادراً على الاستغلال الأمثل من حيث الخطاب والواقع.Abstrak: Seiring perkembangan zaman, dakwah Islam mengalami persoalan yang kompleks. Hal ini ditandai dengan penyebaran dakwah yang dilakukan para da’i. Setelah Rasulullah SAW meninggal dunia, amanat dakwah berpindah kepada para sahabat. Islam tidak mati dengan meninggalnya Rasulullah, karena sebelum meninggal, beliau telah meninggalkan kader-kader yang tangguh yang siap mengusung ajaran Islam.Upaya para sahabat dengan generasi selanjutnya dalam menyebarkan Islam dalam bentuk perluasan wilayah dalam sejarah Islam. Amanah ini kemudian diembankan kepada salah satu sahabat Nabi yakni Umar bin Khattab sebagai penerus dakwah beliau. Dengan kecakapan komunikasi yang dimiliki Umar mampu untuk menjadi panutan terhadap masyarakat pada saat itu. Seorang komunikator dakwah pada masa kini harus mencakup dakwah bil hikmah hasanah. Model ceramah agamanya minimal bertemakan kebutuhan nyata masyarakat sehingga pesan dakwah akan sampai kepada mad’u secara efektif. Untuk mewujudkan tujuan dakwah, patut dicontohi model pesan dakwah yang dilakukan Umar bin Khattab agar mampu mengoptimilkan dari segi retorika dan realita.
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Bradley, S. A. J. "Before Irenaeus: The Making of Grundtvig the Medievalist." Grundtvig-Studier 55, no. 1 (January 1, 2004): 234–54. http://dx.doi.org/10.7146/grs.v55i1.16461.
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Before Irenæeus: The making of Grundtvig the medievalist.[Før Irenæus: Hvordan Grundtvig blev middelalder-forsker]Af S. A. J. BradleyI Grundtvig-forskningen støder vi i disse ar pa stadig flere vidnesbyrd om det forhold, at Grundtvigs mode - i arene 1815 og frem - med den tidlige kristne middelalder via den oldengelske litteratur bragte ham i kontakt med oldkirkelige kristendomstolkninger, der havde fundet nedslag i digte og prosatekster, der var skrevet pa det daværende angelsaksiske sprog. Derudover åbnede disse tekster hans øjne for nye perspektiver og sammenhænge, præsenterede nye ideer og føjede nye lag til i det symbolfyldte sprog, han livet igennem gjorde brug af i såvel prosa som digtning. Blandt de betydningsfulde tekster, Grundtvig mødte, bor nogle stykker fremhaves. Det galder først og fremmest hele det komplekse felt angående Beowulf, et dansk legendepræget historie-epos, et mytisk epos, en historiefilosofi iklædt en kristen forsynstro og bragt i anvendelse pa Norden, en forestilling om kongens herredomme under ansvar over for Gud, om folket, det folkelige, om menneskeligt fællesskab som skueplads for kampen mellem sandhed og løgn. Det gælder endvidere Beda, der har forfattet den tidligste skrevne historie om det kristne Norden, en af kristen forsynstro præget historiefilosofi. Via Beda galder det desuden Kadmon, en historisk skikkelse, den tidligste kristne skjald i Norden, som har bevidnet, hvordan Helliganden inspirerer digterprofeten til at oplyse folket. Det galder desuden de Kadmon-påvirkede digte i Junius-manuskriptet, der ligeledes udtrykker en kristen forsynstro som baggrund for historieforstaelsen og forbinder den skrevne historie med kirkeårets liturgisk-historiske kredslob. Det galder Exeter-bogen, som i hovedsagen er religiøs digtning, der udførligt er knyttet sammen med kirkens liturgiske ar, en skriftsamling, som Grundtvig transskriberede i fuld udstrækning og studerede indgående. Alt imens Grundtvig gennemførte disse studier, stiftede han bekendtskab med, hvad vi kunne kalde den oldengelske kirkes insulære oldkirkelige tekster, kort sagt det oldkirkelige, den sarlige nordisk-kristne arv som vi moder i den tidlige kristne middelalder. De samme perspektiver blev han samtidig præsenteret for gennem det udvalg af tekster, som George Hickes og Humphrey Wanley som udgivere havde forelagt i deres tobindsværk, Thesaurus, hvilket Grundtvig benyttede i Det Kongelige Bibliotek som en væsentlig kildesamling. Der kunne han for eksempel finde religiøse og eksegetiske poetiske tekster, der star i umiddelbar sammenhang med tema, billedsprog og den retoriske udtryksform, som vi moder i De Levendes Land. Stort set hele læsningen af Thesaurus åbnede således for Grundtvig en rig skat af det oldkirkelige, såvel i prosa som i digtning, lange inden han opdagede Irenæus.Derfor bor enhver undersøgelse af Grundtvigs ambivalente, men ofte slående indfølende svar pa overleveringen forud for reformationen inddrage hans oldengelske mode med arven fra den tidlige middelalder og give det en betydningsfuld plads.
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Brasil Maia, Antonio Glaudenir. "O fenômeno do retorno da religião e secularização segundo Gianni Vattimo." Revista Dialectus, no. 4 (October 6, 2016). http://dx.doi.org/10.30611/2014n4id5181.
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O trabalho propõe realizar uma análise do retorno do fenômeno da religião no âmbito da experiência pós-moderna, com atenção particular as reflexões de Gianni Vattimo. Nessa orientação, Vattimo conduz o discurso sobre o fenômeno do retorno da religião ao âmbito da Filosofia tematizando a dissolução das principais teorias filosóficas que julgavam ter liquidado a religião. Ao invés de se pensar na supressão da religião, pretende-se investigar as possibilidades do discurso religioso. O fenômeno do religioso é (re)interpretado por Vattimo, em particular, por sua dimensão secularizante que ousadamente ‘aproxima’ do niilismo, transformando o pensiero debole na metáfora da secularização nos tempos atuais.
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Berg-Sørensen, Anders. "Hinsides sekularisme og hvad så?" Religionsvidenskabeligt Tidsskrift, no. 48 (February 10, 2006). http://dx.doi.org/10.7146/rt.v0i48.1757.
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Artiklen behandler sekularismens forestilling om adskillelse af religion og politik ud fra én udgave af ‘post-sekularismen’. Først skitseres sekularisme som politisk doktrin i ental. Dernæst problematiseres denne sekularismeopfattelse ved at vise to former for sekularisme som politisk-retoriske strategier i flertal, en republikansk sekularisme og en liberal sekularisme, illustreret med eksempler fra den danske debat om religion og politik, folkekirke og stat. Endelig argumenteres der for at give demokratiet forrang over sekularismen.
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Ellerbrock, Karl Philipp. "Lectura Dantis: Purgatorio XXVI." Deutsches Dante-Jahrbuch 90, no. 1 (January 28, 2015). http://dx.doi.org/10.1515/dante-2015-0006.
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RiassuntoNel canto XXVI del Purgatorio, noto per l’omaggio alla memoria di due grandi poeti in volgare, Dante problematizza il rapporto tra fama letteraria e salvezza dell’anima. Sorprendentemente il canto dello stilnovista Guido Guinizzelli e del trovatore Arnaut Daniel è penetrato da una retorica dell’anonimità: le anime qui presenti, invece di figurare nominatamente, sembrano scomparire nel processo collettivo della purificazione. Il contrappasso riservato ai poeti riguarda il loro uso metaforico - »lussurioso« - d’immagini religiose, come il biblico ardere, da loro impiegato per parlare poeticamente della passione amorosa, anzi della poesia stessa. Per poter raggiungere il paradiso, i poeti sono condannati a rinunciare al loro uso individuale ed eretico della parola, diventando quindi stilisticamente indiscernibili. Così il ›Guido‹ immaginato da Dante è una versione ridotta dell’autore di »Al cor gentil«, mentre ›Arnaut‹ non è più riconoscibile come un rappresentante del trobar clus. L’incontro tra ›Dante‹, ›Guido‹ ed ›Arnaut‹ prende la forma di una conversazione velata, quasi tacita, nella quale tuttavia i poeti dispiegano una retorica ancor più raffinata per affermare il valore della poesia, che sta per spegnersi nelle fiamme del purgatorio.
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Paulin, Lotta. "Den religiösa retoriken i A Token for Children – en puritansk barnboksklassiker från 1600-talet." Barnboken 29, no. 1 (2006). http://dx.doi.org/10.14811/clr.v29i1.94.
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Velásquez G., Oscar. "La creación como retorno al creador Confessiones XI-XIII." Teología y vida 43, no. 2-3 (2002). http://dx.doi.org/10.4067/s0049-34492002000200023.
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Barcellona, Rossana. "La retorica dell’ʿinfanzia abbandonataʾ nel cristianesimo antico. Tra polemica e parenesi." 'Ilu. Revista de Ciencias de las Religiones, February 4, 2014. http://dx.doi.org/10.5209/rev_ilur.2013.43337.
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Sardella, Teresa. "Il corpo come confine e come linguaggio: tra teorie, pratica e retorica (età martiriale e postmartiriale)." 'Ilu. Revista de Ciencias de las Religiones, February 4, 2014. http://dx.doi.org/10.5209/rev_ilur.2013.43336.
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Westerwelle, Karin. "Armut und geistiger Aufstieg. San Francesco und Dante." Deutsches Dante-Jahrbuch 87-88, no. 1 (January 11, 2014). http://dx.doi.org/10.1515/dante-2013-0011.
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RiassuntoQual’è il rapporto fra arte e povertà? Possono, la pittura e la letteratura, rappresentare forme radicali di povertà? Quanto povera e bisognosa in senso materiale, e quanto ricca e virtuosa in senso spirituale appare la donna Povertà che Giotto ha dipinto sulla volta a crociera della Basilica inferiore di Assisi? Nell’undicesimo Canto del Paradiso Dante presenta il personaggio di San Francesco, fondatore dell’ordine omonimo, la cui vita viene narrata dalla voce di San Tommaso d’Aquino, domenicano ed esponente della scolastica. Nella sua presentazione, Dante non si attiene a uno stile retorico ›povero‹, e non rispetta il divieto »sine glossa« formulato da Francesco: infatti il discorso di Tommaso, per rendere trasparente il proprio ermetismo, non può fare a meno di autocommenti e di glosse. Per descrivere il luogo in cui Francesco ricevette le stimmate, Dante si serve di una strategia di visibilizzazione che, con i fiumi Arno e Tevere, evoca topografie e cultura cittadine, ovvero una ricchezza del tutto materiale. Il dibattito fondamentale che Dante apre con l’ideale di povertà di San Francesco, sta nel confronto tra l’ascesa della figura allegorica della donna Povertà e quella di Beatrice. La differenziazione delle due figure segna il divario tra etica religiosa e visione artistica: si dischiude allora uno spazio letterario fondato in questo modo da Dante
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Labahn, Michael. "The book of Revelation − an early Christian ‘Search for Meaning’ in critical conversation with its Jewish heritage and Hellenistic-Roman society." In die Skriflig/In Luce Verbi 48, no. 1 (March 20, 2014). http://dx.doi.org/10.4102/ids.v48i1.1833.
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The book of Revelation’s attitude towards its political, religious and social environment is aradical one: Revelation 18:4 asks the readers to leave the city of Babylon, less so they do not become victims of God’s punishment, but so that they do not share the sins of this city. Such a narrative program is a counter-cultural access that leads its adherents into isolation at the edge of ancient society. On the other hand, the narrative incorporates pictures and ideas from different ancient milieus. By this, the narrative shows a profound understanding of political, religious and cultural streams. It shows a creative reception and a reworking of motifs or themes into a new literary entity, in terms of producing something new instead of ignorance or simple negation of reality. The rhetoric of good and evil and the subversive power of the autobiographic narrative make the usage of ancient culture a dangerous rhetorical weapon compared to the more dialogical approach to ancient culture used in other Christian groups. John’s narrative is witness of an approach that integrates and selects insights from different religious streams, from 1st century Judaism and 1st century Christianity into a selective and limited model of Christian attitude towards society and culture. The narrative is not simply conservative but integrative in developing new revelation on old ground, whose counter-cultural access is based on the transformation of different cultural means. Therefore, the article describes the apocalyptic and antagonistic strategy of the book of Revelation as acomplex technique of exchange and transformation of religious or cultural ideas and motifs.Die boek Openbaring – ’n vroeëre Christensoeke na betekenis in kritiese gesprek met sy Joodse herkoms en Grieks-Romeinse gemeenskap. Die boek Openbaring se benadering tot sy politieke, religieuse en sosiale omgewing is ingrypend: Openbaring 18:4 versoek die lesers om die stad Babel te verlaat – nie so seer om God se straf vry te spring nie, maar veral om nie in die stad se sondes te deel nie. Sodanige narratiewe program is ’n kontra-kulturele benadering wat die volgelinge daarvan tot die rand van die antieke gemeenskap marginaliseer. Aan die ander kant inkorporeer hierdie narratief ook beelde en idees uit verskillende antieke milieus. Hierdeur demonstreer die narratief ook ’n diepgaande begrip van politieke, religieuse en kulturele strominge. Dit toon ’n kreatiewe resepsie en ’n verwerking van motiewe of temas tot ’n nuwe literêre entiteit in terme van die voortbring van iets nuuts in plaas van die ignorering of blote ontkenning van die realiteit. Die retoriek van goed en kwaad en die subversiewe mag van die outobiografiese narratief maak die gebruik van die antieke kultuur ’n gevaarlike retoriese wapen in vergelyking met die meer dialogiese benadering tot die antieke kultuur soos dié van ander Christengroepe. Johannes se narratief getuig van ’n benadering wat verskillendereligieuse denkrigtings van die eerste eeuse Judaïsme en Christendom integreer en selekteertot ’n selektiewe en beperkte model van die Christelike gesindheid teenoor samelewing en kultuur. Hierdie narratief is nie alleen konserwatief nie, maar ook geïntegreerd met die ontwikkeling van nuwe openbaring op ou gronde – openbaring met kontra-kulturele toegang gebaseer op die transformasie van verskillende kulturele middele. Hierdie artikel beskryf dus die apokaliptiese en antagonistiese strategie van die boek Openbaring as ’n komplekse tegniek van wisselwerking en transformasie van religieuse of kulturele idees en motiewe.