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1
Blum, Elisabeth. "Elements of Life: Campanella's Living World Between Discord and Harmony." Philosophical Readings XV, no. 2 (2023): 51–56. https://doi.org/10.5281/zenodo.8292108.
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In Campanella’s magic universe, starting from the space that the first material substrate occupies, everything is alive with sense perception and a will of its own. The pre-condition of universal life is every creature’s structural similitude to its trinitarian creator, whose Power, Wisdom, and Love are reflected in each individual as its power, knowledge, and will of existence. Since the active principle of life and sensation is fire – one of the two opposed physical elements Campanella assumes – the sensitive soul is material (animal spirits). In order to avoid both pantheism and dualism Campanella employs the inner dynamic of the trinitarian God for his cosmogony and cosmology.
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Sandu, Mihaela Luminita, and Margarita Alexandra Skandalaris. "Social perception of mental illness." Technium Social Sciences Journal 51 (November 8, 2023): 282–96. http://dx.doi.org/10.47577/tssj.v50i1.9803.
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Mental disorders have been known in all cultures from ancient times to the present day. In the past, most peoples believed that supernatural beings such as deities, spirits and ghosts were responsible for these disorders and resorted to religious rituals to get rid of them. Even today, the ideologies, values and beliefs of each cultural context have a great influence on the manifestation of symptoms of mental illness and the choice of treatment. Perceptions of behaviours that were once considered psychopathological have changed and are now treated differently by psychiatry. People with psychological problems have always been treated with particular suspicion and even fear by society at large. It was common practice to expel them from the community and confine them to an institution. Stigma towards people with mental illness is a long-standing and widespread phenomenon, leading to profound anxiety, disability and negatively affecting quality of life.
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Low, Chris. "BIRDS AND KHOESĀN: LINKING SPIRITS AND HEALING WITH DAY-TO-DAY LIFE." Africa 81, no. 2 (2011): 295–313. http://dx.doi.org/10.1017/s0001972011000027.
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ABSTRACTIt is not surprising that animals have played a significant role in KhoeSān cosmology but identifying exactly what that role is and how it relates to different contexts of belief and action is more challenging. This article identifies a special role for birds in KhoeSān thought and practice, which is tightly bound to matters of spirit and healing, seems relatively cohesive and is distinctive and widespread, both culturally and historically. Working out from a detailed KhoeSān medical ethnography and using bird examples taken from a wide range of KhoeSān, I argue that bird relationships are best understood by re-framing popular ideas of ‘supernatural potency’ within persistent habits of perception and the opportunities or challenges they present. I further highlight how KhoeSān interaction with birds must be linked to particular relationships with knowledge in order to understand why birds are so salient. I conclude by emphasizing the dangers of explaining KhoeSān bird relationships within potentially distorting categories of ‘metaphor’.
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V., Srividhya Samakya, and T. Subramanyam Naidu. "An Anthropological Analysis of Evil Eye, Evil Spirits, and Ancestral Spirits Afflictions: Parengi Porja Tribal Women Views About Illness Etiologies and Its Treatment Practices." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 2 (2019): 273–83. http://dx.doi.org/10.1177/0972558x19862394.
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This article aims to understand the perception of Parengi Porja’s ways of illness treatments and health management. The Parengi Porja is a Particularly Vulnerable Tribal Population (PVTG), inhabiting the hilly regions of Visakhapatnam district, Andhra Pradesh, India. They strongly believe in supernatural agents as being the cause of illness. For this study, the Parengi Porja tribal mothers were purposively selected from five villages situated in the study district. We used participant observation, in-depth interviews, focus group discussions, case studies, and semistructured interview schedules. We conducted five focus group discussions (FGDs) to understand the reasons for illness, and its diagnostic and therapeutic approaches. Data types include demographic variables, incidences of illnesses, and their management. The study shows that this tribal population has its own understanding about the illness etiology and management strategy to regain healthy life.
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Spiridonova, Elena V., and Nina V. Obnorskaia. "A mouse in a box is like a warlord in a city (mice as characters of Russian folklore)." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 18, no. 3 (2024): 388. http://dx.doi.org/10.18255/1996-5648-2024-3-388-397.
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Mice have accompanied a man throughout much of his history. With the advent of agriculture, mice are pests that must be exterminated by any means and rational means of extermination coexisted with magical ones. Unlike real life, in folklore and cult practice it is a complex and ambiguous character. Mice were used in divination, conspiracies and folk medicine, their image was often associated with death and evil spirits. At the same time, in fairy tales the mouse often acts as a helper, rather than a pest. All this proves the binary perception of mice which were close to the mythological world and its inhabitants and, accordingly, acted as bearers of both harm and good.
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Rud’, A. A. "Deities and spirits in the ideas of the Khanty of the Surgut Ob region (based on materials from 2002 to 2017)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(63) (December 15, 2023): 210–19. http://dx.doi.org/10.20874/2071-0437-2023-63-4-17.
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The research is aimed at the characteristics of deities and spirits in the traditional beliefs of the Khanty of the Surgut Ob basin (the territory of Surgut, Nizhnevartovsk, and Nefteyugansk Districts of KMAO — Yugra and Uvatsky District of the Tyumen Oblast). The common traits are identified and differences between the categories of deities and spirits clarified; the transition of personified spirits to the category of deities is shown, as well as the transfer of the forgotten deities to the category of spirits. The sources for the research are represented by publications of the scientists of the late 19th — early 21st c., as well as by the author’s field materials collected in 2002–2017 amongst the Surgut Khanty on the rivers of Lyamin, Pim, Tromyogan, Agan, Bolshoy and Malyy Yugan, as well as on the Demyanka River (the right-bank tributary of the Irtysh River). The comparative-historical approach is employed in this work. Concerning the study of the communicative nature of the relationships between the man and supernatural beings, the concept of M. Salinz (1999) on reciprocal relations and the theory of gift-exchange of M. Moss (2011) are used. Also used are the theoretical and practical exploratory work of E.S. Novik (2004) and E.P. Martynova (2021, 2022), who observed a close link between the traditional perceptions of the peoples of Siberia and the reciprocal and gift-exchange relationships between the human world and the characters of traditional beliefs. Traditional beliefs of the Surgut Khanty include the narratives of a series of supernatural beings who influence all aspects of human life and environment. The author proposes the revision of the intension of the term ‘spirits’ frequently used by the majority of researchers to denote the whole variety of the characters of the traditional beliefs of the Khanty of the Surgut Ob basin. Taking into account the social significance, characteristics, functions, as well as the terminology of the Surgut Khanty, the author proposes to return to the division of their traditional characters into two categories — the łungx (“deities”) and the spirits (“demons” “the evil spirit”), inclu-ding kułet, yelek-kanlekh otet, kaltet, potchek, por ne, mengk, yuli, ves etc. Despite the difference of the characteristics of the personages of both categories, the landscape-geographical and morphological characteristics of the places of living of the dei-ties (yimung togi) may have features similar with places of living of the spirits (atym togi). In the study, specifics of the reciprocal and gift-exchange relationships between humans and characters of the categories of deities and spirits are recorded.
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Miles, Murray. "Leibniz on Apperception and Animal Souls." Dialogue 33, no. 4 (1994): 701–24. http://dx.doi.org/10.1017/s0012217300010787.
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InLeibniz: Perception, Apperception, and Thought, Robert McRae alleges a flat “contradiction” (McRae 1976, p. 30) at the heart of Leibniz's doctrine of three grades of monads: bare entelechies characterized by perception; animal souls capable both of perception and of sensation; and rational souls, minds or spirits endowed not only with capacities for perception and sensation but also with consciousness of self or what Leibniz calls (introducing a new term of art into the vocabulary of philosophy) “apperception.” Apperception is a necessary condition of those distinctively human mental processes associated with understanding and with reason. Insofar as it is also a sufficient condition of rationality, it is not ascribable to animals. But apperception is a necessary condition of sensation or feeling as well; and animals are capable of sensation, according to Leibniz, who decisively rejected the Cartesian doctrine that beasts are nothing but material automata. “On the one hand,” writes McRae, “what distinguishes animals from lower forms of life is sensation or feeling, but on the other hand apperception is a necessary condition of sensation, and apperception distinguishes human beings from animals” (McRae 1976, p. 30). “We are thus left with an unresolved inconsistency in Leibniz's account of sensation, so far as sensation is attributable both to men and animals” (ibid., p. 34).
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Lee, San Yun. "Shaman Motive in Korean Literature." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 679–91. http://dx.doi.org/10.21638/spbu13.2022.407.
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This paper analyzes literary works that allow one to trace the changes in the perception of shaman cult in various periods of Korean social development and sheds light on the popularity of shaman motive in the 21st century. In Kim Tonni’s “Portrait of a shaman” (1936), the conflict between traditional and Western beliefs is shown through the image of a shaman woman symbolizing the ignorant Korean past and her son who converted to Christianity. Han Seungwon in his novels, uses the motive of the call for blood of those people possessed by ghosts and describes shamans’ life, traditions, and rituals. Shaman rituals are also described in the works of Park Wanseo. In her childhood memories, shaman women are depicted as transcendental beings tied to the other world. Epic novels by Park Kyongni, Cho Chongnae, Choi Myunghee describe the life of ordinary villagers against the backdrop of historical events. The main character is usually a shaman or her daughter in a love relationship. Shaman motive is also present in some novels written in the 21st century, in which main characters believe in spirits and shamans’ prophecies coming true. This implies that the belief in spirits is an inseparable part of Korean cultural identification, even for those who claim to be an atheist. Because shamanism in Korea is perceived as an important part of culture, the interest in shamans and shamanism continues to grow.
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Rozin, Vadim Markovich. "Existential thoughts of the author. Comprehending death in history and modern times." Uchenyy Sovet (Academic Council), no. 9 (August 30, 2024): 553–62. http://dx.doi.org/10.33920/nik-02-2409-02.
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Comprehending death, if one looks at it from the perspective of human history, is a relatively new phenomenon, let us say, of recent centuries. Although the problem itself – the fear of death and the search for overcoming it — arose in the culture of the “ancient civilizations” (Ancient Egypt, Sumer, India, China, the kingdom of the Nahuas (Aztec empire), etc.). In the previous very fi rst, “archaic culture,” people were not very afraid of death, because they believed in souls and spirits (it is not for nothing that this culture is also called “animistic”); here death was understood as the irrevocable departure of the soul from the body and eternal life in the land of the dead, where hunting and everything else were the same as when living in their native tribe, or even better. The modern era gave rise to a new perception of life and death, comprehended by an atheistic and rational mind. The article shows the understanding of existential phenomena in the history of culture.
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Li, San Yun. "The realities of Korean culture and The literary translation (using Park Kyongni’s novel "Daughters of pharmacist Kim" as an example)." NSU Vestnik. Series: Linguistics and Intercultural Communication 16, no. 3 (2018): 127–37. http://dx.doi.org/10.25205/1818-7935-2018-16-3-127-137.
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Famous South Korean writer Park Kyongni’s novel «Daughters of Pharmacist Kim» covers the period from the end of the 19th century to the beginning of the 20th century which was tragic for Korean people and their social norms because of the Japanese occupation. It depicts particularly the religious beliefs of Korean people, the relationships in the society and the family, the role of the woman, and the daily life of people of different social groups (aristocrats, the wealthy, servants). The objective of this article is to critically analyze the translation of the novel that touches upon many phenomena exotic for most Russian readers, such as the national identity of Korean culture or the material and spiritual life of Korean society. The comparison of the Korean and the Russian texts shows that the translation of some ethnographic realia does not quite match the original. For example, some words related to the following phenomena are translated incorrectly: Korean traditional underfloor heating (ondol), superstitions, Koreans’ religious beliefs and their perception of ancestors’ spirits, supernatural forces, mourning ceremonies, and attire worn to a funeral. In addition to believing in ancestors’ spirits, Koreans also believed in prophecies. For example, children of someone who died of arsenic poisoning were believed to be destined to leave no male offspring. This prophecy comes true in the novel: Pharmacist Kim’s first son dies in childhood and six daughters are born afterwards. Koreans paid special attention to shamans and believed in their supernatural essence. To this day, Koreans’ religious beliefs dating back to ancient times and various folk beliefs peacefully coexist with other world religions. In modern South Korea, people still observe customs and traditions related to funeral rites and wakes, they fear and revere the spirits of the dead, and perform «feeding ancestors’ spirits» ceremonies twice a year on certain days chosen according to the lunar calendar. In addition to the shortcomings of the Russian translation described above, some dialectal items of the Southern province Kyungsan-do are translated incorrectly, and so are occasionally rendered the rules of the traditional verbal etiquette. It may be considered as a gross error because the latter are anchored in the very essence of Korean language and make up an important part of Korean mentality. Conclusion. So, this analysis of conveying background information through Korean realia in the novel «Daughters of Pharmacist Kim» confirms the theorists’ conclusion that the translator must know background cultural information of the source text. Errors and flaws found in the translation of some ethnographic realia show that those errors and flaws are not likely to affect significantly the novel’s content or its artistic value. At the same time, the fictional quality of the novel is affected by the lack of translator’s knowledge of its dialectal peculiarities and some facts of non-material culture related to customs, elements of cult and public relations among Koreans. All of the above leads to the incorrect perception of some cultural realia of Korea described in the novel of Korean classic writer Park Kyongni.
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Urbina, Nancy Alvarez, Angela Katiusca Lavalle, Veronica Yasmin Serruto Alvarez, Hania Carola Berroa-Garate, Agueda Muñoz Del Carpio Toia, and Klinge Orlando Villalba-Condori. "Young Children in Socio-Educational Methods in Postpartum in Quechua and Aymara Mothers in Parenting and Learning System." International Journal of Early Childhood Special Education 13, no. 2 (2021): 1026–35. http://dx.doi.org/10.9756/int-jecse/v13i2.211146.
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The purpose of our study was to understand the perception of the postpartum beliefs and customs among Quechua and Aymara mothers in Parenting System. The study is a young children in socio-educational analysis related to postpartum beliefs and customs among Quechua and Aymara mothers, specifically, the analysis was done in the cultural context of indigenous communities, seeking knowledge of the diverse cultural expressions, perceptions, and behaviors of the population around reproductive health processes of educational system, through observation and ethnographic interviews. The sample consisted of 118 mothers whose deliveries were attended in the health and parenting system establishment of the Quechua and Aymara areas, and the process was developed considering five aspects. The results show the presence of a complex cultural system in this stage of life and a set of social and cultural norms such as the use of medicinal plants and learning System in the prevention of encounters with spirits or beings of the Quechua and Aymara cultures. The conceptions of the puerperium in native communities regulate the behavior of its inhabitants, affecting maternal and child health in education system and Parenting System.
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Гадоева, Лобар. "THE FORMATION OF A HEALTHY LIFESTYLE IS HUMAN SPIRIT." MEDICINE, PEDAGOGY AND TECHNOLOGY: THEORY AND PRACTICE 2, no. 12 (2024): 216–20. https://doi.org/10.5281/zenodo.14541344.
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This article reveals information about how the formation of a healthy lifestyle depends on a person's mentality, his attitude to social existence, life, and his perception of his own life and the essence of his life.
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Klier, Gabriela, and Andrés Vaccari. "A Tentative Tangling of Tendrils." Environmental Humanities 16, no. 3 (2024): 571–89. http://dx.doi.org/10.1215/22011919-11327380.
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Abstract This article carries out a diffractive reading of Kurt Vonnegut through the writings of Donna Haraway. Vonnegut and Haraway never read each other, yet this essay argues that they are kindred spirits, or oddkin. Both authors challenge the distinction between theory and fiction in their practice. The approach of Vonnegut’s work from the perspective of Haraway’s is through the polysemic notion of SF and her diagnosis of the “trouble.” The reading has two parts. First, it focuses on Vonnegut’s diagnosis of the trouble, leading deep into the military-industrial-entertainment complex with its machines, engineers, cyborgs, monsters, and wars. Second, in line with Haraway’s notion of SF, it analyses Vonnegut’s creation of new worldings centered on an understanding of life as sympoietic. In Vonnegut’s fiction, the deeply relational nature of life is expressed in a range of speculative settings, both terrestrial and extraterrestrial. To stay with the trouble means developing other social arrangements based on new sensibilities and forms of perception. Vonnegut and Haraway share a common vision centered on a relational and monstrous understanding of life that leads, in turn, to an ethics of care that bridges the barriers and enables associations of humans and nonhumans.
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Ozdemir, Selim, and Ummuhan Yigit Seyfi. "A Transformation from the Cages of Spirits to the Spiritual Organizations: Different Solutions to Employee Oriented Issues." Eurasian Journal of Higher Education 1, no. 1 (2021): 42–48. http://dx.doi.org/10.31039/ejohe.2020.1.29.
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Nowadays, changes in socioeconomic compositions, advancement in technology, consumption mania, increasing the speed of digital contents, momentary satisfaction from the increasing speed of access to information, the stress in the workplace, fear from loneliness or being isolated from the society lead individuals to search for or attribute a meaning both to their personal and work life. The impact of this search in workplaces is seen in the form of differences in the personal perception of occupation and expectation from it. Employees who spend most of their daily life in the workplaces have become people asking why they are doing what they do at work and querying what benefit their occupations brings to themselves and society.
 Despite all efforts in increasing the performance of employees in organizations that has only production-oriented operations, the loss of motivation in workplaces cannot be prevented. Organizations for profit that do not inquire a mission become “cages for the spirit” of their employees in time. 
 With the awareness of all these issues in workplaces, in this study, we discuss the need to create different solutions to people-oriented institutional problems through the use of emotional intelligence and spiritual quotient. The importance of the terms; spiritual quotient, spiritual institutions, emotional intelligence, mission inquiry, and enrichment and expansion of vision in the literature will be searched carefully, and content analysis for these terms will be done. Through this analysis, we will discuss if new horizons can be created in the field of human resources management.
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Yupapin, Preecha. "Contemplation and perception energy transition states." International Journal of Scientific World 3, no. 2 (2015): 223. http://dx.doi.org/10.14419/ijsw.v3i2.4861.
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<p>In this paper, the concept of meditation and perception energy transition states is configured described by the spirit energy transitions. Being life has been jeopardized situation due to the chaotic society. The technique that can be used to release and recover such problems is the challenge and being proposed. There are two techniques that can lead to obtain the mind concentration, where they are meditation ad mind-body considerations that have been successfully used for years. The descriptions of meditation and perception are performed by the spirit energy transitions of eight and sixteen levels respectively. The transition states and energy levels are explained, which can be useful for practitioners and world society.</p>
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Bammer, Nora. "“Becoming” Tsunki." Somanlu: Revista de Estudos Amazônicos 23, no. 2 (2024): 138–56. http://dx.doi.org/10.69696/somanlu.v23i2.14630.
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As one of the most identity sustaining genres of Shuar songs and singing in Ecuadorian Amazonia, the spiritual ánent songs are infused with spirits, ghosts, animals, and metaphoric beings, rooted in complex myths and personal narratives. They serve as tools for addressing and transforming specific life matters, with the singer aspiring to embody the spirits they invoke. Among these spiritual entities, Tsunki, a potent water spirit, transcending binary gender associations, emerged as a focal point in my explorations on gendered dimensions of Shuar songs and singing. Conversations with Shuar individuals like Raquel Antun, Tiris Taisha, Yampauch Tiwi, and Nujinúa Jimpíkit revealed varying perceptions of Tsunki, oscillating between a female, magical, and erotic spirit to a male figure akin to a god of water and healing. These diverse portrayals caused me to take a closer look at the gender imagery and the transformative elements within the Shuar ánent. This paper aims to explain how the ánent, as personalized musical and emotional projections of myth, possess the transformative power to construct, deconstruct, and transform identities and societal realities. Drawing on Deleuzian concepts of becoming and multiplicities, as well as Butler's theories on the social construction of gender, the analysis navigates through shifting subject positions of the singer and the human and non-human listeners involved in the ánent-induced transformation, including my own subject position. Acknowledging the colonial imposition of gender constructs on Indigenous cultures, the paper interweaves discussions on the impact of Christian missions and the coloniality of gender, drawing inspiration from María Lugones' work. Through contextual, analytical, and self-reflective lenses, the research aims to offer a critical view of the construct and deconstruction of gender within Shuar society. The perceived ambiguities surrounding Tsunki's gender also serve as a lens through which to analyze the complexities of coloniality and decoloniality within transcendent Shuar identities.
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Sim, Sang Gyo. "Study on the ontological meaning of mundung(leper)-gwajang: Focus on Dongrae Yaryu and Goseong Ogwangdae." Liberal Arts Innovation Center 11 (April 1, 2023): 143–69. http://dx.doi.org/10.54698/kl.2023.11.143.
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This paper examines the Dongrae Yaryu and Goseong Ogwangdae acts of mundung(lepers)-gwajang. It can be said that leper theater contains modern consciousness and is the theater form where comprehensive performing arts began. It can also be said that there are elements of anti-realism in the performance of the lepers, and there is a point of making folk plays into art. The content of sublimating the pain and trials of life into spirits also appears in the acts of the mundung(lepers)-gwajang.
 In the Talchum, the acts of the mundung(lepers)-gwajang are at the center of the deity. It is not an existence that corresponds to a minority. It is necessary to re-recognize the ontological meaning of lepers. The perception that lepers are beings who have the power to advance into a new world, rather than collapse in front of human limits and the power of fate, should be spread.
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Burnakov, V. A. "The Image of a Lizard in Folklore and Rituals of the Khakass (Late 19th – Mid 20th Century)." Archaeology and Ethnography 18, no. 5 (2019): 166–77. http://dx.doi.org/10.25205/1818-7919-2019-18-5-166-177.
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Purpose. The aim of this work is to characterize the image of a lizard (kileski) in folklore and ritual practices of the Khakass people. Based on the goal, the following tasks were set: to analyze folklore and ethnographic information, to identify the key components of this mythological creature and to discover semantic links of the image with natural objects and elements. Chronologically, the framework covers late 19th – mid 20th Centuries. The choice of such time limits is due to the source base available on the research topic. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in its development, taking into account specific situations. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. Results. Our analysis has led us to the following conclusions: in the Khakass culture, the lizard played an important role. It is explained by the lizard being plentiful in the nature of Khakassia, and specifically because of its zoological specificity. In the mythological perception of this reptile, it had contradictory dual characteristics and caused ambiguous feelings. People designated the reptile as a creature living in two environments – earth and water, which is steadily associated with the lower world. At the same time, the image is often introduced into mythological and fairy-tale schemes involving other chthonic species, such as frogs and snakes. In the folklore of the Khakass people, the whole life support system of demonic characters of the lower world, which included farming and nutrition, was directly tied to these amphibians. A great importance was attached to the image of the frog and shamanic practice. The lizard had a direct relation both to the spirit-owner of the water – Sug eezi, and to the lord of the underworld – Erlik Khan. The designated specificity of the lizard allowed including it into the set of key spirits, whi were shaman’s assistants. Shamans mediated between the world of the underground spirits and people: among shamanists, the worship of reptiles reached such a high level that the cult of the patron of sheep arose, the external data of which included the features of reptiles and amphibians. Conclusion. The image of the lizard carried out patronizing, protective and therapeutic functions in relation not only to pets, but also to people. The importance of the lizard to the culture of the Khakass people was so great that its image was included into the traditional Khakass calendar “muchel”. The latter was based on a twelve-year animal cycle. In the perception of the people, “kiles chili” – ‘the year of the lizard’ – was considered a good period.
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Kim, Jangwon, Jongnye Han, Eunjeong Kim, and Chulwon Kim. "Quality of Life Subjective Expectations and Exchange from Hosting Mega-Events." Sustainability 14, no. 17 (2022): 11079. http://dx.doi.org/10.3390/su141711079.
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This study examined residents’ quality of life contexts due to the mega-events (F1 Korean Grand Prix 2010 and 2018 Pyeongchang Winter Olympics) based on an insider’s perspective (emic approach). The study investigated the residents’ quality of life contexts due to hosting the mega-events, which are suitable for understanding changes in social patterns among residents. Specifically, the study investigated diverse phenomena surrounding two mega-events and their relation to the quality of life with qualitative methods of participant observation and in-depth interviews. The phenomenon for the quality of life represented socioeconomic effect, educational impact on the local community, infrastructure development, recreational and cultural experience, emotional use of life, community spirit, and direct economic exchange. The subject phenomenon of quality of life examined the Residents’ Perception of Quality of Life, Subjective Expectations and Exchange, and the Relationship Model. The relationship model shows that the mega-event host community residents’ daily life experience from the individual or collective social exchanges influences their perception of the quality of life and the areas of life. Meanwhile, the factors, including individual social interaction, recreational and cultural experience, and the emotional use of life, positively or negatively influence the residents’ perception of the quality of life. Finally, the standards and procedures of the perception of the quality of life appear different depending on the type of residents and whether they have direct economic exchange experience.
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Sari, Pawitra, Aris Munandar, and Indung Sitti Fatimah. "The Main Elements of Historical Objects as “Spirit” of Cultural Heritage in Yogyakarta City." SHS Web of Conferences 41 (2018): 04007. http://dx.doi.org/10.1051/shsconf/20184104007.
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The history of Yogyakarta City still holds many “millions” of tangible and intangible meaning. The history has brought Yogyakarta City known as a City of Philosophy that is realized in the spatial layout of the city, one of them is the philosophy axis. In this research, the historical objects have been studied the main elements that become the icon and to be grouped into four objects. There are TuguArea, Malioboro Area, Zero Kilometer Area, and South Square Area located on the philosophy axis.Another consideration, these four objects are supported by other space forming elements become a place that has a “spirit” of cultural heritage to gather and interact with local communities and tourists in the public space. The purpose of this research is enriching knowledge about the main elements of historical objects. Besides that, the purpose of this research is to support Yogyakarta City to realize world Heritage City by UNESCO about cultural heritage. This research uses mix methods. Qualitative methods by conducted the survey and collected the literature. The observation and interviews towards informers and involves the perception of local communities and tourists with 327 respondents in Yogyakarta City. While the quantitative method for a non-parametric test with different test Mann Whitney U using SPSS 17 program. This research uses spatial and descriptive analysis to explain the main elements of historical objects and examine their relationship with local communities and tourists perception. The result of this research that Malioboro Area has the important corridor in historical value that associated with historical events and historical figures, style building, and culture. As well as Malioboro public space that has the meaning of the spirit of life for urban residents and the heart of the city, which means the inheritance of all things. The results of this research are expected to provide of place attachment towards all mainly historical objects “spirits” of cultural heritage for people to gather and interact. The importance of the psychological dimension of the environment to help the psychological well being in urban as a concern for architects, planners in shaping, developing a city in the future, especially public space. Also, the results of this research are expected Yogyakarta City to keep become a magnet for the traveler as Tourism Destination Object.
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Derbisheva, Zamira K. "The review of the monograph: “The living space and the spiritual world of man through the prism of the languages of Siberia”." Sibirskiy filologicheskiy zhurnal, no. 1 (2024): 248–52. http://dx.doi.org/10.17223/18137083/86/18.
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The monograph under review explores the universal concepts of LIFE, DEATH, SOUL, and MOTHERLAND in the languages of the indigenous peoples of Siberia. These languages originate from three distinct language families: Turkic, Tungusic-Manchurian, and Finno-Ugric. The authors provide a comprehensive analysis of these axiologically significant concepts, revealing the similarities and differences in perception and their linguistic interpretation. The work consistently follows the methodology based on the principles of linguocognitive and linguocultural analysis along with comparative-historical verification of the data under study. It is postulated that the linguistic picture of the world of the Siberian peoples reflects pagan ideas differing from the Christian vision of the world, with a man, the only living and inanimate being possessing a soul, occupying a central position. The monograph accurately emphasizes the universal and specific features of the linguistic interpretation of the concepts of LIFE and DEATH in the languages of the indigenous peoples of Siberia. It is noted that the traditional worldview of Siberian peoples clearly reflects the coexistence of a person with representatives of other worlds: the world of spirits (masters of rivers and mountains) and the otherworldly world. The differences in the understanding of MOTHERLAND in the Russian language and the languages of the peoples of Siberia are identified.
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Manuain, Leryani Mince Maria, Osian Orjumi Moru, Trijuliani Renda, and Junita Naitboho. "Persepsi Generasi Z Terhadap Toleransi Beragama di Media Sosial." ASKETIK 6, no. 2 (2022): 213–24. http://dx.doi.org/10.30762/asketik.v6i2.269.
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This research regards a perception of Generation z in Kupang to tolerance religion on Social Media and influencing factors perception of Generation z Kupang City To Tolerance Religious on Social Media. Study this using method study combination (mixed methods). In a study, this researcher collects, analyzes data, integrates findings, and describes a conclusion with combined method study qualitative and quantitative. The average score perception generation z against tolerance of religion on social media seen from indicators of Fairness, empathy and reasonableness is at one category enough, that is by 64.1 %. In line with that, the results of qualitative data show that the average generation z is tolerant of differences that exist, but attitude intolerant sometimes appears influenced by internal factors, namely: Experiencing life with different experiencing life together Becomes a factor of mutual understanding. Understanding to teachings of religion Becomes a factor that shapes positive perceptions _ and is hostile towards people, religious others, and with live values and spirit nationality, generation z tends to own a positive perception _ about tolerance of religion. In using social media, they put forward identity and nationality. Different people's confidence with they responded and greeted by cheerful. Referring to on conclusion above, the Institution or institution education needs to develop a curriculum that answers the need for public tolerance of religion and also needs _ the existence of specialization about attitude tolerant in the use of social media by wise
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Chitrakar, Madan. "The Spirit of Nepali Painting: What has hath Driven the Art." SIRJANĀ – A Journal on Arts and Art Education 6, no. 1 (2019): 20–29. http://dx.doi.org/10.3126/sirjana.v6i1.39669.
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(Note: Herein the term, ‘Nepali Painting’ exclusively refers to the earlier art of Painting – rooted in religious faiths: and not the art that emerged after the arrival of western notion of painting.)
 For centuries, ‘The art of Painting in Nepal’ remained confined to the visual forms associated with spiritual beliefs: or as a description of imageries from Hindu and Buddhist pantheon. Occasionally, the visuals also narrated rise or decline of particular thoughts or a cult within a given time. The complexities found in the art also, have had intrigued many – by the impressive presence of myriad set of imageries – representing varied meanings or beliefs, expressed in diverse visual forms.
 But little is explained and argued on or about the underlining reasons or the deeper human desire to envision so. To argue on it or explain it, it remains a challenge. To dwell on it, it also becomes imperative to go behind - look to the earlier times when chosen thoughts were appeared first or impressed upon the early people. This is necessary so as to understand the state of mind and their perception of life then. Only then, one can or may imagine or analyze what may have had led them to the chosen beliefs and to the visual forms that we call art today. This should be described as the driving spirit of the art.
 Present essay therefore, is a brief and a modest attempt to unravel some of such driving spirits – based on the available references and also, personal observations.
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Markója, Csilla. "In the Depths of Perception •." Acta Historiae Artium 62, no. 1 (2022): 157–70. http://dx.doi.org/10.1556/170.2021.00008.
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This is a monographic study of the art of István Nagy, a painter of Transylvanian origin, whom his contemporaries also called the “Hungarian Van Gogh” due to his insociable nature and spectacular colours. István Nagy really had Van Gogh as kindred spirit, but his unique, nowhere classifiable and extremely prolific oeuvre consists mainly of a series of pastels, which not long ago for the first time managed to be collected in a monumental oeuvre catalog. The nearly 600-page album, edited by Tamás Kieselbach, provides an insight into the life of this strange, reticent, poor painter wandering in the mountains of Transylvania, who, like the composer Béla Bartók, created an independent formal language from his folk collection. In his fantastically coloured wild pastels and monochrome black charcoal drawings, he captures the ornamentation of the landscape and the closed world of ordinary peasants, which grew into a monumental one, in the footsteps of Millet and Seurat, but also utilizing the lessons of Hungarian modernism.
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Sharp, Lesley A. "Wayward Pastoral Ghosts and Regional Xenophobia in a Northern Madagascar Town." Africa 71, no. 1 (2001): 38–81. http://dx.doi.org/10.3366/afr.2001.71.1.38.
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AbstractIn the plantation region of the Sambirano Valley in north-west Madagascar the spirits of wandering foreign dead haunt the region's forests. They are the displaced ghosts of migratory Antandroy, drawn here in search of employment. As pastoralists from the island's distant, arid south, Antandroy as an ethnic category are juxtaposed to self-perceptions voiced by indigenous Sakalava, whose kingdom coincides with this Valley. Tandroy difference is defined in reference to local constructions of savageness and strangeness: as pastoralists they are obsessed with herds; they migrate; they willingly participate in wage labour. In life, they are tolerated ‘guests’ of the region but in death they frustrate Sakalava with their persistent presence. Unlike any other migrant group, deceased Antandroy may continue to haunt the region, begging and stealing what is not rightfully theirs: food, wives, work, and fortune. Close analysis of these perplexing spirits reveals a localised ambivalence that characterises migrant identity and the meaning of work in an urban community shaped by the forces of multiculturalism and capitalism. By virtue of their persistent presence within the social and sacred geography of the Valley, the Tandroy dead threaten the integrity of Sakalava identity in a community (and nation) where indigenousness is defined by rootedness to the land. Central to the arguments presented here is the potency of the spiritual stranger, a social category that extends the anthropological analysis of religious appropriation beyond the boundaries of possession and embodiment. Further, the decipherment of complex meanings associated with alien spirits emerges ultimately as key to more general understandings of the symbolics of difference.
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Long Westfall, Cynthia. "The Spirit in Hebrews." Pneuma 43, no. 3-4 (2021): 543–52. http://dx.doi.org/10.1163/15700747-bja10063.
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Abstract There are surprisingly few references to the Holy Spirit in the letter to the Hebrews, though there are more than some may recognize. The author of Hebrews believes that the recipients of his letter/sermon should be fully grounded in their communal life in the Spirit, but he is most interested in how the Holy Spirit is exhorting and guiding the community to further truth during their critical time of need. Therefore, it is the content of what the Spirit is communicating that is his focus, and that content contains some of the most profound statements in the letter/sermon. There are possibly seven references to the Holy Spirit in the letter to the Hebrews. Two of them are consistent with the early Christian traditions about the work of the Spirit: three of them concern the Holy Spirit’s confrontation and communication to the readers through Scripture, and two are disputed as references to the Holy Spirit, although, if they apply, they may reflect a perception of the divinity of the Spirit. The importance of the contexts in which the author mentions the Holy Spirit indicates a role for the Holy Spirit in the sermon/letter that extends beyond the texts in which the Spirit is directly referenced.
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Nurhayati, Agus Subiyanto, and Astri Adriani Allien. "The Influence of Local Taboos and Beliefs on Social Practice of Fisheries Community in North Coast of Central Java to Develop Environment in Industrial Revolution 4.0." E3S Web of Conferences 125 (2019): 09017. http://dx.doi.org/10.1051/e3sconf/201912509017.
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The wave of industrial revolution 4.0 influences almost all aspects of every life, covering the fishermen’s activities. In order to survive in global competition, traditional fishermen must work hard, fast, smartly, and appropriately to increase production. However, the existence of taboos and local beliefs that has been considered as a device of maintaining environment may become obstacle of their activities. The study aims to identify the influence of the taboos and beliefs controlling the Fisheries Community in North Coast of Central Java on their daily activities to survive as well as to develop their environment. Data on the research are the narrative of the respondents regarding the taboos and beliefs they have listened. Data are gathered through deep interview of six respondents from three fishing areas, those are Demak, Kendal, and Semarang. Using critical discourse analysis approach, the researchers found that local taboos influence their perception that certain natural phenomena are controlled by spirits, so that some bad events happened to the community may be interpreted as consequences of violating the taboos. The beliefs construct by the governed by the unseen power rather than usual phenomena. This gives impact to the way they develop their environment.
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Baehaqi, Baehaqi. "Posisi Perempuan Perspektif Ulama Klasik." Ulumuna 12, no. 1 (2017): 129–42. http://dx.doi.org/10.20414/ujis.v12i1.394.
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One of the Islamic facets that attracts much attention and provokes debates among Muslim intellectuals is discourse of women’s position in classical Islamic doctrines: women’s position in private and public areas. Women are often seen as peripheral, second class citizen, marginal and victims of injustice constructed by society’s perceptions. Considering that, classic Muslim scholars are mainly blamed for women inequality because of their interpretation on Al-Qur’an and Hadis. Consequently, societies often view that women’s tasks are limited to domestic areas: kitchen, well, and bed. Therefore, Muslim thinkers should reinterpret Al-Qur’an and Hadis focusing on Islamic spirits that emphasize Islam as rahmat for all people, women and men, in all aspects of life.
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Colclough, Yoshiko Yamashita, and Gary M. Brown. "Moving Toward Openness: Blackfeet Indians’ Perception Changes Regarding Talking About End of Life." American Journal of Hospice and Palliative Medicine® 36, no. 4 (2018): 282–89. http://dx.doi.org/10.1177/1049909118818255.
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This study was conducted to examine cultural appropriateness and readiness for the Blackfeet people in the United States talking about end of life. In the past, a taboo perception of Blackfeet traditional belief in end-of-life discussion was identified as a core barrier for hospice use. However, a recent anecdotal increase in hospice interest triggered the research team to investigate community-wide interest as well as traditional appropriateness of hospice introduction. The community-based participatory research approach was used to conduct the study. Using convenience sampling, we interviewed 10 tribally recognized Elders and surveyed 102 tribal members who were over 18 years old using a modified Duke End-of-Life Care Survey. Here, our report focused on the perception changes on end-of-life discussion. The elders’ statements were divided into two, saying that an end-of-life discussion was not against tradition and that sickness and death would break the living spirit, thus no such discussion. Despite, the importance of a family gathering and the need for knowledge about end-of-life care were confirmed. The survey (response rate 100%; n = 92) showed that 90% of the respondents thought dying was a normal part of life and 76% felt comfortable talking about death. In conclusion, there was a shift in the Blackfeet Indians’ attitude toward end-of-life discussion from reluctance to at ease. Recommendations specific to the Blackfeet-related entities are presented.
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Buker, Bill. "Expanding God’s Redemptive Fractal: Spirit-Centered Counseling and the Transformative Wisdom of Jesus." Salubritas: International Journal of Spirit-Empowered Counseling 1 (October 28, 2021): 29–54. http://dx.doi.org/10.31380/salubritas1.0.29.
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Using the image of a fractal, a Spirit-centered approach to counseling is proposed that conceptualizes the Spirit’s activity as seeking to replicate the patterns of God’s redemptive story throughout creation by facilitating deep second-order change. Involving an epistemological shift from ways of knowing shaped by the conventional wisdom of culture to a renewed mind grounded in the transformative wisdom of Jesus, this deep change is explored from the perspectives of science and Scripture. Integrating findings from systems theory with the ministry and message of Jesus, this approach to counseling emphasizes relational premises and values believed to be characteristic of the mind of the Spirit. Defined as the capacity to know and see in ways that are consistent with the passion and purposes of God, cultivating the mind of the Spirit is viewed as the essence of Spirit-centered counseling. Presumed to be seen most clearly in the life of Jesus, this model focuses on his distinctive way of knowing and seeing by examining what can be learned about the epistemological facets of perception and meaning-making when comparing his Way with the patterns of this world. It is proposed that Spirit-centered counseling is guided by the premises and patterns contained in Jesus’ transformative wisdom.
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Zidni, Moh. "Kepercayaan Masyarakat Terhadap Animisme Dan Dinamisme Didesa Dukun Gresik." ISLAMIKA 18, no. 02 (2024): 46–51. https://doi.org/10.33592/islamika.v18i02.5419.
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In a socio-cultural context, there are two concepts still believed by some communities, namely animism and dynamism. These beliefs shape the community's perception of spirituality related to forces, and thus, are known as ancestral beliefs. Both beliefs play a crucial role in forming social norms, customs, and religious practices in traditional societies. Animism and dynamism are also integral to how communities understand the relationship between humans, nature, and the surrounding spiritual world. Animism emphasizes belief in the existence of spirits in everything, whether living or non-living. Meanwhile, dynamism believes in the presence of supernatural powers inherent in certain objects. This paper will explore these two concepts in depth, their differences and similarities, and their impact on social and cultural life. It analyzes how these beliefs influence social practices, religious rituals, and the value systems of the X community. The study will also discuss efforts to adapt animistic and dynamistic beliefs in the face of modernization. Despite the widespread dissemination of major religions, remnants of animism and dynamism can still be found in various forms within modern culture. This analysis aims to understand how these ancient beliefs continue to persist and evolve over time. Keywords: Animism, dynamism, belief, modernization
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CADENA, Nathalie Barbosa de la. "O Sujeito Anímico e o Sujeito Espiritual em Ideias II." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 27, no. 3 (2021): 339–47. http://dx.doi.org/10.18065/2021v27n3.8.
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In this article I intend to highlight how the relationship between psychic subject and spiritual subject is fundamental for the understanding of intersubjectivity and the life world (Lebenswelt). In Ideas II, Husserl explains how, from the self, subject and object are constituted in the world: nature, soul and spirit. These three strata of the being are known from the theoretical attitude and the spiritual attitude and, in the process, the self is explicit. In a theoretical attitude we have nature's constitution, for which the body (Körper / Leib) is fundamental. Then the constitution of objects of animic nature, human or animal, including self-perception. Assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and beside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine, it is the moment of empathy (Einfühlung). The world constituted from a naturalistic or theoretical attitude is a reduction of the surrounding world (Umwelt), but the everyday world of the personalistic or spiritual attitude precedes it, the life-world (Lebenswelt). It is therefore through the personalistic or spiritual attitude that a community of spiritual subjects is constituted. Palavras-chave : Husserl; Soul; Spirit; Intersubjectivity; Life-world.
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Abubakar, Multazam, Wahyu Alfian, and Muhammad Akbar Nur Rasyid. "STUDENTS' PERCEPTIONS ON THE INSTRUCTIONAL MEDIA USED BY TEACHER IN TEACHING ENGLISH." Aisyah Journal of English Language Teaching (AIJELT) 2, no. 2 (2023): 43–63. http://dx.doi.org/10.30604/aijelt.v2i2.1410.
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This study aims to find out the media used by the teachers in teaching English at SMPN 9 Selayar and to investigate the students’ perception of the instructional media used by the English teachers in teaching English at SMPN 9 Selayar. A quantitative approach using the descriptive method was employed in this study to investigate students’ perceptions on the instructional media used by teachers in teaching English, while the research instruments were observation, questionnaires, and documentation. This study found that three types of learning media are often used by teachers in teaching English namely English books, whiteboards, and dictionaries. The kinds of media that the teacher used when teaching English were a whiteboard, an English book, and a dictionary. Most of the students gave a positive perception toward the media used by English teachers in the teaching and learning process, they were being happy, more active, being more excited/spirit in learning English, they were easier to understand the materials, they can improve their pronunciation, vocabulary, find new ideas, express their opinion and they can practice it in daily life. Whereas some students gave negative perceptions toward the media used by English teachers in the teaching and learning process that they can not be enthusiastic/spirit to learn English, pronounce the words correctly, find new ideas, and express their opinion because they were lazy, being wary and afraid of being wrong in learning English. This research provides recommendations to English teachers to be more creative in choosing instructional media to be used when teaching English.
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Dwivedi, Ketaki. "THE PRACTICE OF TATTOOING: INSIGNIA, MEANING AND COMMUNICATION." Man in India 104, no. 1-2 (2024): 61–75. http://dx.doi.org/10.47509/mii.2024.v104i01-2.04.
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The popular culture comprises of music, film, television, sports and fashion. As diverse a form of media as they may be, they all transmit and communicate meanings. While meanings are effectively communicated through spoken as well as written languages, they can also be conveyed through symbols, insignia, totems or emblems, engraved on body as tattoos. Tattoos are a form of art or design made on the skin, which changes its pigment. Tattoos engraved on body as symbols signify varied meanings. They speak to society or simply to the members, making social life replete with messages. Similar to text, tattoos convey stories that may relate to existential questions like genealogy, identity, status, achievement, medicine/therapy as well as ontological relations like ancestors, spirits and animals. Tattoos being an integral part of all the cultures played significant functions like medicinal, spiritual, social and semiotic. The understanding and perception of tattooing as a practice itself has undergone several changes over different time periods. Further, tattooing as a cultural practice has attracted the interest of Anthropologists, Sociologists and Psychologists. This work tries to understand provenance of tattooing as a cultural symbol in aboriginal/primitive as well as modern societies and culturally specific meanings attributed to them in both Indian as well as other contexts. Keywords: Rites of passage, semiotics, subculture, sacred
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Ivanovici, Fabian. ""FRANTIC FUN AND HIGH SPIRITS": NAVIGATING THE URBAN OBSCENE IN PETER ACKROYD'S QUEER CITY." Messages, Sages and Ages 5, no. 2, 2018 (2018): 7–17. https://doi.org/10.5281/zenodo.1550698.
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An atmosphere of uneasy reservation still pervades debates concerning sexualities and gender identities that do not fall in line with social norms and codes of propriety. Imagining a subject outside the discourse of heterosexuality remains an act fraught with incertitude, suspicion, and even fear: how does one write a narrative that runs counter to the self-preservation of society? How does one describe performativities and ways of being apparently inimical to the propagation of life itself? Long regarded through the lens of obscenity and vice, queerness is still not freed from the shackles of its uncertain past. There are few solid concepts to ground enquiries into the matter, and modern notions can scarcely articulate queer bodies extemporaneously, without investigating the convolutions of each moment in time. Peter Ackroyd adds another dimension to his research: that of geography, the space of London, the city wherein paradox is met with paradox, harbouring its own visions of oddness, eccentricity and deviant desire. This paper strives to analyse the Ackroydian framing of gay London, its history and its language, aiming to show how his perceptions contribute to the discussion surrounding this increasingly relevant topic. I bring up the framing of a dual London, a city of ribaldry and obscenity, through various interpretive frames, from queer theory, philosophy and sociology, to the history of pornography, in order to support my claim that Ackroyd’s work recasts London as more than the capital of Empire: a space where the obscene is granted its own ontology. Relying on literature, language and various cultural institutions, this essay delves into the porous, interdisciplinary nature of queerness as envisioned by the British author. En
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Oh, Young Seon, Seong-Cheol Hong, and Pyong-In Yi. "Tea Spirit in the Poetry of Maewoldangsisayurok." Korean Tea Society 30, no. 3 (2024): 1–13. https://doi.org/10.29225/jkts.2024.30.3.1.
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Maewoldangsisayurok is an anthology of poems about Maewoldang's reflections from his travels and observations and serves as a reference point for grasping the reality of Maewoldang's academic orientation and perception of reality during his youth. Maewoldang practiced the tea life of “Daseonilyeo” based on the idea of reconciling the three schools of Confucianism, Buddhism, and Taoism. Although Maewoldang gave up his civil service, became an outsider, and lived a life of poverty, he was a noble tea person who practiced sharing through socializing that transcended social status with his expert tea knowledge. His tea life was a means to achieve constant self-discipline and enlightenment, and he enjoyed the world of self-transcendence by reaching a state of detachment with freedom not restricted by anything and a transcendental view of nature. Maewoldang, who made a living by growing, picking, and making his own tea, a tea maker who left an unrivaled mark in the history of Korean tea culture. It is believed that Maewoldang's tea spirit, which enhanced its dignity through intercourse that transcended status and country through tea, can help restore relationships through tea, the practice of sharing, and the establishment of a mental culture that restores health through symbiosis with nature.
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Back, jaehwa. "A Study on the Perception of Change in Life of Korean Traditional Cultural Life Participant and Older Student." Barun Academy of History 22 (October 31, 2024): 383–401. http://dx.doi.org/10.55793/jkhc.2024.22.383.
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Introduction: The composition of the dance world, which is divided into major and minor, is gradually changing. The conscious background of enthusiasm for major and nonmajor enthusiastic backgrounds and the reasons for their behavior are changing the quality of life by reducing stress and enhancing self-esteem through Korean traditional dance. This social phenomenon is now increasing the number of people who are majoring in dance beyond “Myeongmu Hobby-Holic” and showing their second life in college . This research study about the parameters of the silver majors and concerns about the direction of the composition of dance. Through this study, it will suggest the ways to overcome the low-growth reality of the culture and arts industry, which is shrinking due to the absolute population decline and the ongoing recession. In addition, we will be able to uncover the cognitive factors that promote the change of life of ever-changing Older Student. The method of research was selected by in-depth interviews of qualitative research. The subjects of this study were five students who are in their 40s and 50s attending Department of Dance in “Y” University, one graduate from “S” university, and one “Myeongmu Hobby-Holic”. Data were obtained from the subjects in a total of 3 times, 20 minutes each in depth interview and written questionnaires. The results of the study are as follows: The Concept of Dance: The concept of dancing described by participants in traditional Korean culture and Older Students is a person who has already met some degree of self-satisfaction obtained by the long-dreamed commitment of dance. The sense of fulfillment has made other challenges and attempts to shake, and that was to join a major being a senescent college student. It was the best choice to overcome the throbbing slackness of the untrained person even though when they were pouring economic investments and various efforts for ten years. Characteristics of Dance: The external changes and the external features of the dancing experience first showed that the aesthetic criteria expectation and made their appearance to improve. Second, the dignity as a majors by referring to finding leisure time in busy life in dance study is requisite. This again shows the attitude change due to the ascent of status. Third, it shows a marked increase in the attitude of mutual relationship between people. Which is self-anticipated behavior of identity change. The intrinsic traits were shown to fill in, trying to achieve a more complete self-realization. In addition, due to the satisfaction of acquiring expertise, there was a strong willingness for academic desires for more expertise and try to overcome the less stressed and less trained academics than young people with “more endeavor”. Overall, the characteristic that dancing brought was a lot of effort to achieve both internal and external growth by changing the status as a major. The Meaning of Dance: Both the participant and the Older Students gave a cue to the relationship between dance and him or herself, and the changes brought by dance. They felt dancing as a life partner with warmth like family. As a survivor's companion, him or herself put herself in the dance and showed their consciousness of equating with dance dancing in themselves. I will become a strong woman with a healthier physical body and spirit and try to sustain the vitality of the dance with me.
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Jamanbalayeva, Sholpan, Elena Burova, and Shyryn Tlenchiyeva. "The Impact of Religious Self-Identification on Happiness and Well-Being: A Case Study of Kazakhstan." Changing Societies & Personalities 8, no. 3 (2024): 592. http://dx.doi.org/10.15826/csp.2024.8.3.290.
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Faith helps religious people persevere, hold back, refrain from fighting as much as possible, bear through life tribulations, and keep their loved ones in good spirits. Therefore, it can be hypothesized that people who identify as believers are happier than those who do not. The purpose of this study is to determine the influence of religiosity on self-assessed well-being and satisfaction with various material and immaterial aspects of life from the perspective of religious and nonreligious people and to determine the strength of the effect of religion on subjective well-being in contrast to other socioeconomic factors. In the present study, 1,500 respondents from Kazakhstan took a survey that touched upon their perceptions of social well-being and self-assessed religious status. The survey results were subjected to quantitative analysis via descriptive statistics and correlation analysis via Spearman’s rank correlation coefficient and the Mann‒Whitney U test. The results indicate that people in Kazakhstan demonstrate a fairly high level of self-assessed happiness. There is a statistically significant, albeit weak, correlation between self-assessed happiness and being religious. Research shows that regardless of religiosity, happiness is likely to be experienced by people if they are healthy.
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Yasin, Muhammad. "Review of Qawaid Fiqhiyyah in the Practice of Bapapai in the Indigenous People of Dayak Bakumpai." Syntax Idea 6, no. 6 (2024): 2737–45. http://dx.doi.org/10.46799/syntax-idea.v6i6.3670.
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Customary law has long been in force in Indonesia. Regarding marriage, customary law views it as an important event in public life, because marriage does not only concern the bride and groom, but also both parents of both parties, siblings and even their respective families. Not only that, marriage is a very meaningful event and one that fully receives attention and is followed by the spirits of the ancestors of both parties. The results of this study show that the bapapai tradition when viewed from its philosophical value is in the form of efforts made by the Bakumpai community to Allah swt. so that the marriage ceremony can run smoothly and the household that is built is blessed with sakinahan and convenience in all aspects is 'urf shahih because the customs carried out by the Bakumpai Dayak community do not contradict a shari'i proposition or do not justify something that is forbidden. This is in line with the rules of fiqh "al-adat muhakkamah". While in some processions such as myths about bad luck or disaster if you leave the tradition of bapapai and pinsit is 'urf fasid. But if society is able to change its perception that the only one who can provide protection to humans is Allah Almighty. Merely then it can change the category to 'urf shahih". This is in accordance with the rules of fiqh "al-umur bimaqashidiha
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Golovanivskaya, Mariya Konstantinovna, and Nikolai Aleksandrovich Efimenko. "The idea of "evil" in Russian, French and Chinese." Филология: научные исследования, no. 9 (September 2024): 43–58. http://dx.doi.org/10.7256/2454-0749.2024.9.71517.
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The subject of this article is the concept of "evil" in the linguistic worldviews of three different cultures – Russian, French and Chinese. As part of the contrastive analysis, the authors study and compare various aspects of this concept, while using a well-defined algorithm. The study covers the etymology of the word in each of the languages, mythological roots, as well as its compatibility with other lexical units. Special attention is paid to the allocation of material connotation, as proposed by V. A. Uspensky, and the comparison of dictionary definitions. The main purpose of the work is to identify the unique and common features of the concept of "evil" in the semantic fields of these cultures, which allows for a better understanding of the ideological specifics of the Russian, French and Chinese peoples. The scientific methods of research are : the comparative historical method, the method of generalization, the method of semantic analysis. This topic is poorly studied and relevant, because there were no early linguistic and cultural studies of the West-Russia-East coverage analyzing this concept in Russian, French and Chinese languages and cultures, which is the scientific novelty of the work. The findings of the study emphasize the diversity of perception and representation of the concept of "evil" in different cultures. In Russian, evil is the antonym of good, it is embodied and animated in the form of a hostile principle, against which a person actively fights. In French, "mal" originally had a religious meaning associated with the devil, but in modern language the emphasis has shifted to the meanings of "pain" and "illness". At the same time, the fight against evil is more evident in philosophical and religious contexts than in everyday life. In Chinese culture, the roots of the concept of "&#24694;" are associated with ancient ideas about ancestral spirits and are opposed to goodness through associations with dirt, diseases and weeds. In addition, the influence of Christianity during the late Qing Dynasty was reflected in the perception of sin in modern Chinese.
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Kim, Ji-Eun. "The perception of death and its meaning revealed in Maechang's poetry." Korean Society of Gyobang and Culture 5, no. 1 (2025): 11–30. https://doi.org/10.58936/gcr.2025.3.5.1.11.
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This paper examines the aesthetic characteristics of Maechang’s poetry, especially her perception of ‘death’, focusing on Maechang, who, unlike other gisaengs, had a strong sense of self-awareness, similar to Hwang Jin-i. Since life and death are soon resolved into one, the task of elucidating Maechang’s perception of death revealed in her poetry is no different from tracing back the trajectory of her life. In general, the lives of parasites can be said to be strange, but in Maechang’s works in particular, the emotions of depression are captured as a structure that eventually leads to death. There are two main reasons for this. One is that it comes from her own situation as a parasite. We can find the noble spirit that can be found throughout her poems. This is because we can also capture the way she tried to distance herself from the world by creating a sense of alienation from her actual status. Secondly, it is because of the unfulfilled love with Yoo Hee-kyung whom she truly loved. Ultimately, the two major problems she could not solve can be seen through Maechang's world of poetry. Afterwards, Maechang became physically ill from this emotional state, and it is worth noting that through her various poems, she expanded her thoughts on freedom-despair-illness-death. Thus, the perception of death revealed in her poetry can be confirmed in two ways. First, the tragic perception of death in loneliness and realistic acceptance. Although death is recognized by narrowing the distance from death, it can be confirmed that no other worldly hopes or wishes are found in this poem. She only recognizes her imminent death as miserable, tragic, and realistic. The second is that death is perceived as regressive and cyclical based on Taoist transcendence. Maechang wanted to escape the painful reality to the point of wanting to be reborn and live a peaceful and beautiful life. Looking at the way he yearns for the immortal world called ‘the other world’, we can sufficiently gauge how much Maechang suffered from sadness and regret. What is particularly noteworthy is that the poems presented above commonly reveal the setting of the heavenly world and the celestial world where immortals live, and we can confirm that Maechang recognizes the essence of death as a return to the origin rather than a complete severance from life on earth.
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Dr, Syed Amir abbas Dr Sana Fatima Dr Muhammad Imran. "PERCEPTIONS OF MOTHERS REGARDING THE PROBLEMS OF MENTAL HEALTH OF THEIR CHILDREN." INDO AMERICAN JOURNAL OF PHARMACEUTICAL SCIENCES o6, no. 05 (2019): 11067–71. https://doi.org/10.5281/zenodo.3234466.
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<strong><em>Objective: </em></strong><em>This case work aimed to evaluate the awareness & perceptions of mothers about the complications of mental health of their children, reasons of these issues, and option for effective treatments and to find out whom they will go for consultation, if the child is suffering from psychiatric issue. </em> <strong><em>Methodology: </em></strong><em>We took the consent of all the females to participate in this case work. Then we used a questionnaire containing perceptions about different aspects of mental issue of child for the collection of the information from mothers. We also asked about different signs and symptoms they thought psychological issue among their children, what is the treatment according to their thinking, where they will go to seek help for their child and their awareness about the reasons of the child’s mental complication and some ways to enhance the awareness in society for such mental issues among children. </em> <strong><em>Results: </em></strong><em>Total 91 mothers were the part of this case work. They equally professed sensitive, behavioral & cognitive signs as indicative of the mental illness during childhood. Mothers thought about different reasons of the mental illness of their children as family issues, economic complications, adverse social life & having impact of evil or bad spirits. Most of the females were using medication, Holy Quran’s recitation & metal treatment as options of treatment. There was much preference of mothers to consult medical professionals in comparison to scholars of religions. All females were enthusiastic to enhance the awareness about these complications in society.</em> <strong><em>Conclusion: </em></strong><em>having relation with different cultures females show good awareness of the signs related to the illness of mental health of their child and females were open to receive different services and options treatment. Awareness about the perception of females & prospects from services of professionals towards child are crucial methods in rising the engagement of families in therapy. </em> <strong><em>KEY WORDS</em></strong><em>: Crucial, medication, methodology, engagement, cognitive, scholars. </em>
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Dyk, Stanisław. "The synthesis of the Gospel and life as a goal of evangelization." Polonia Sacra 28, no. 2 (2024): 31–50. http://dx.doi.org/10.15633/ps.28202.
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The article presents selected examples of the synthesis of the Gospel and life, which is the goal of contemporary evangelization. In implementing the prophetic purpose, it was emphasized that the proclamation of the Word of God is to illuminate and transform human existence. In implementing the priestly function, the focus was on celebrating the Eucharist, revealing it as a source of human strength and energy, a school of sacramental perception of life and appreciation of matter, as well as a space for forming a new man. In the implementation of the priestly function, however, attention was paid to the presence of the Church in the world and the Christian lifestyle, which is closely related to the promotion of man and the quality of his life. The study emphasizes that the existential orientation of evangelization establishes the proper relationship of the Church with the world. It involves accepting the world, dialogue with it, and transforming it in the spirit of the Gospel.
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Zeng, Sijun. "Relegation and Literati Spirit: A Study of Liu Zongyuan as an Example." Education Reform and Development 6, no. 12 (2025): 142–48. https://doi.org/10.26689/erd.v6i12.9294.
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Relegation, as a common phenomenon in ancient times, not only had a certain impact on the official career of literati, but also profoundly affected their spiritual perception and creative style. Liu Zongyuan, as an outstanding writer in the Middle Tang Dynasty, lived in exile all his life, especially he was banished to Yongzhou, Liuzhou and other remote areas twice, which had a great and profound impact on his thought and literary creation. This paper investigates the change of Liu Zongyuan’s mentality during the period of relegation and the spiritual characteristics of this change in his literary works, and probes into how the relegation shaped the inner world and literary style of the literati.
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López-Plaza, Bricia, Ángel Gil, Adrián Menéndez-Rey, et al. "Effect of Regular Consumption of a Miraculin-Based Food Supplement on Taste Perception and Nutritional Status in Malnourished Cancer Patients: A Triple-Blind, Randomized, Placebo-Controlled Clinical Trial-CLINMIR Pilot Protocol." Nutrients 15, no. 21 (2023): 4639. http://dx.doi.org/10.3390/nu15214639.
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Taste disorders are common among cancer patients undergoing chemotherapy, with a prevalence ranging from 20% to 86%, persisting throughout treatment. This condition leads to reduced food consumption, increasing the risk of malnutrition. Malnutrition is associated not only with worse treatment efficacy and poor disease prognosis but also with reduced functional status and quality of life. The fruit of Synsepalum dulcificum (Daniell), commonly known as miracle berry or miracle fruit, contains miraculin, a taste-modifying protein with profound effects on taste perception. The CLINMIR Protocol is a triple-blind, randomized, placebo-controlled clinical trial designed to evaluate the regular consumption of a food supplement containing a miraculin-based novel food, dried miracle berry (DMB), on the taste perception (measured through electrogustometry) and nutritional status (evaluated through the GLIM Criteria) of malnourished cancer patients under active antineoplastic treatment. To this end, a pilot study was designed with 30 randomized patients divided into three study arms (150 mg DMB + 150 mg freeze-dried strawberries, 300 mg DMB, or placebo) for three months. Throughout the five main visits, an exhaustive assessment of different parameters susceptible to improvement through regular consumption of the miraculin-based food supplement will be conducted, including electrical and chemical taste perception, smell perception, nutritional and morphofunctional assessment, diet, quality of life, the fatty acid profile of erythrocytes, levels of inflammatory and cancer-associated cytokines, oxidative stress, antioxidant defense system, plasma metabolomics, and saliva and stool microbiota. The primary anticipated result is that malnourished cancer patients with taste distortion who consume the miraculin-based food supplement will report an improvement in food taste perception. This improvement translates into increased food intake, thereby ameliorating their nutritional status and mitigating associated risks. Additionally, the study aims to pinpoint the optimal dosage that provides maximal benefits. The protocol adheres to the SPIRIT 2013 Statement, which provides evidence-based recommendations and is widely endorsed as an international standard for trial protocols. The clinical trial protocol has been registered at the platform for Clinical Trials (NCT05486260).
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Troshin, G. "Dr. W. Otuszewski: Of the importance of d. Association centers from Flechsig for research d. Development of the spirit, the language of the psychology of language, as well as the doctrine of speechlessness. Neurolog. Cental leaf. 98 № 4 and 5." Neurology Bulletin VII, no. 4 (2020): 250–51. http://dx.doi.org/10.17816/nb51133.
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The author conveys in some detail the theory of Flechsig about association centers and the meaning of them in mental life. Then, briefly conveying his observations over the development of man, spirit and tongue, the author finds that the evolution of both occurs in approximately the order in which, according to Flechsig, maturation (overlapping with melin) of physiologically and anatomically distinct regions occurs. in accordance with the fact that sensory centers are the first to develop, the evolution of the human spirit begins with the appearance of the ability to sensual perception; only for 4 ms. complex feelings appear (joy, fear, etc.), requiring the associative activity of the associative centers; consciousness is at this time; consciousness actually appears only in 2-3 years.
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Korotkikh, Vyacheslav Ivanovich. "The principle of constructing Sociality in Hegel's "Phenomenology of Spirit" and the problem of method in Social and Humanitarian cognition." Философская мысль, no. 6 (June 2022): 8–20. http://dx.doi.org/10.25136/2409-8728.2022.6.37313.
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The subject of the study is the analysis of the construction of social reality in Hegel's "Phenomenology of Spirit". The form of representation of social life found by Hegel acted as one of the prerequisites for the formation of modern socio-humanitarian knowledge. The author seeks to show that Hegel's overcoming of the idea of the immediacy of social relations as a subject of philosophical consideration is a decisive moment in the formation of the method of social and humanitarian sciences. The construction of social reality, which replaces the uncritical perception of society as an object as accessible to observation as natural objects, opens up the possibility of a consistent, methodically verified disclosure of the essential characteristics of social life. The study establishes that Hegel presents the described forms of social reality as necessary steps for the movement of the spirit to self-knowledge. The basis for the assertion of the natural nature of the processes of formation of social relations is their belonging to the sphere of self-consciousness. Thus, consciousness pushes its boundaries, overcomes singularity, establishing social reality as a sphere in which the spirit is able to reveal the concreteness of substance. The topic under consideration has not only philosophical and systematic significance, the article shows that Hegel justifies the possibility of overcoming subjective ("evaluative") approaches to the consideration of social life associated with the idea of the immediacy of social relations, reveals the necessary nature of the formation of social reality and its comprehension in various forms of the spirit. The method of constructing sociality presented in the "Phenomenology of Spirit" ensures the cognizability of social life by rational means and the evidentiary nature of social and humanitarian knowledge.
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Sharma, Devaki Nandan, Gyanesh Kumar Tiwari, and Pramod Kumar Rai. "The spiritual beliefs of cancer survivors: A thematic analysis." Psychology, Community & Health 8, no. 1 (2020): 139–57. http://dx.doi.org/10.5964/pch.v8i1.290.
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Aim This study explored the nature of spiritual beliefs and their role in regulating various life outcomes of cancer survivors. Method A heterogeneous sample of thirty diagnosed cancer patients with age ranging from 18 to 75 years participated in the study. The study employed a qualitative research design which involved semi-structured interviews and the thematic analysis of the audiotaped contents of these interviews. Results The analyses led to five themes regarding the spiritual beliefs of the participants. The identified themes were: “optimistic change towards life”, “fighting spirit towards life”, “enhanced trust in family and friends”, “improved realistic self-perception”, and “positive thinking with future orientations”. Conclusions The findings of the study showed that spiritual beliefs represented a complex phenomenon comprising cognitive, affective and behavioural components. Spiritual beliefs also carried many positive outcomes to regain and maintain psychological balance, well-being, quality of life and health. It also facilitated the patients to have strong desires to compensate their losses due to ill health by setting and achieving higher spiritual, social and interpersonal goals by carrying out social services, sacrifice and altruistic deeds.
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Bhalla, Garima. "Examining and Enhancing the Available Khadi Products with the Reference to Consumers Perception." ECS Transactions 107, no. 1 (2022): 11799–810. http://dx.doi.org/10.1149/10701.11799ecst.
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Khadi, known as “Khaddar,” was a fabric important for both masses and classes. Khadi was considered the spirit of life where the people and communities united together and participated in the Swadeshi Movement that contributed to the social, environmental, and economic sustainability of India. Since the production process is manual, it makes it a source of being self-reliant and economically empowered. It remained as one of the favorite and purest form of handmade hand-woven fabric of India until various brands emerged as a result of industrialization and globalization. Due to this today, this fabric is considered as a low-quality fabric, outdated, and has an old-fashioned image. This paper deals with collection of primary data by means of an interview schedule and observation techniques of the Khadi stores at Pune and data analysis through consumer experience to find out the awareness, causes, and expectations behind why Khadi is being neglected and is an attempt to provide design solutions that the younger generation will take up readily.
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Stankovic, Sanja, Milena Santric-Milicevic, Dejan Nikolic, et al. "The Association between Participation in Fights and Bullying and the Perception of School, Teachers, and Peers among School-Age Children in Serbia." Children 9, no. 1 (2022): 116. http://dx.doi.org/10.3390/children9010116.
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Participating in physical fighting and bullying can be a cause of severe injury and death among school-age children. Research evidence can support school and health actors’ efforts to improve school-age children’s development and health capacity for life. The study aims to assess the prevalence of school-age children’s participation in fights and bullying in Serbia, and to examine the relevance of students’ socio-demographic characteristics and perceptions of school and relations with other students and professors for participation in fights and bullying. A secondary analysis is also performed on the original data of the 2017 HBSC study, which was conducted on 3267 students in a nationally representative sample of primary and high schools in Serbia. We sought to investigate the relationship between eight socio-demographic characteristics and nine school-related perceptions, with two outcome variables: taking part in fights and taking part in bullying, examined by using univariate and multivariate logistic regression. The main results show that 50.8% of boys and 17.1% of girls have taken part in fights, while 17.7% boys and 10.4% of girls have taken part in bullying. Students who felt a large and very large burden of school obligations were 1.43 times more likely to participate in bullying at least once, while they were 1.38 and 2.12 times more likely to participate in multiple fights and 4.04, 1.24, and 2.78 times more likely to participate multiple times in bullying. Multiple participation in fights and in bullying is significantly negatively associated with female gender, younger age years, good and very good perception of family financial status and quality of life, and positive perceptions of school and relations they have with other students and professors. Fights among school-age children are significantly positively associated with living with relatives/legal guardians and poor quality of life. In conclusion, the prevalence of participating in at least one fight/bullying is higher than in multiple fights/bullying. These associations suggest a necessity to enhance the monitoring and control of peer behavior among school-age children. The findings of the study imply key enablers of protection, such as building relationships based on team spirit and work, friendly behavior, empathy, and help, which should be included in the value system of school and family activities in programs to combat fights and bullying in school-age children.