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Journal articles on the topic 'Writing and Cosmology'
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Audouze, J., G. Setti, J. Gunn, S. Hayakawa, M. S. Longair, I. Novikov, G. A. Tammann, V. Trimble, and G. de Vaucouleurs. "47. Cosmology." Transactions of the International Astronomical Union 19, no. 1 (1985): 655–50. http://dx.doi.org/10.1017/s0251107x00006726.
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The preparation of a report dealing with such a large domain is almost an impossible task. Because so many different questions, problems and expertises are assembled under the word “Cosmology”, my approach has been the following: first to divide this field in a somewhat arbitrary fashion into the following sections: very early universe – elementary particle and cosmology – early nucleosynthesiscosmological parameters (Hubble constant, deceleration parameter, cosmological constant) – large scale structures, intergalactic gas, missing mass – clusters of galaxies and intercluster gas – anisotropy of the black body radiation – formation of galaxies – quasars and their evolution – cosmological evolution of radiosources. I have then asked to the most knowledgeable specialists to review briefly each of these most important questions on which many excitinq and very new results have been obtained not only by the astrophysicists themselves but also by particle physicists, nuclear physicists, theoretical physicists, … This is why the reader will read in section 1 the report on primordial nucleosynthesis written by G. Steigman, in section 2 Anisotropy of the black body radiation by D.T. Wilkinson and E. Meichiorri, in section 3 Clusters of galaxies by 3. Einasto, in section 4 Galaxy formation by B.J.T. Jones, in section 5 Quasars and their evolution by M. Schmidt and in section 6 the Cosmological evolution of radio sources by R.A. Windhorst. Let me thank these colleagues for their excellent work in writing these various reviews.
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Raden, Agung Zainal Muttakin. "Transformation of Tradition: Incorporating Technology to Transform Local Culture in the Form of Modern Sundanese Script." Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni 14, no. 2 (February 24, 2020): 33–46. http://dx.doi.org/10.33153/dewaruci.v14i2.2730.
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Sundanese script is a system for writing Sundanese. The traditional writing system in Sundanese began in the 14th century until the 19th century. Sundanese script is related to cosmology that developed in Sundanese society. This research will review the role of technology in transforming local values by comparing the Ancient Sundanese Script and the Modern Sundanese Script through ATUMICS method. The result of this study shows that there is a simplification happening when transforming the Ancient Sundanese Script to the Modern ones. However, the Sundanese cosmology embodied within the Sundanese script is not lost. Thus, transformation of tradition could become one of the options in preserving local traditional values while adapting it into the current world.
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Agung Zainal Muttakin Raden. "Transformation of Tradition: Incorporating Technology to Transform Local Culture in the Form of Modern Sundanese Script." IICACS : International and Interdisciplinary Conference on Arts Creation and Studies 2 (April 6, 2020): 83–89. http://dx.doi.org/10.33153/iicacs.v2i1.20.
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Sundanese script is a system for writing Sundanese. The traditional writing system in Sundanese began in the 14th century until the 19th century. Sundanese script is related to cosmology that developed in Sundanese society. This research will review the role of technology in transforming local values by comparing the Ancient Sundanese Script and the Modern Sundanese Script through ATUMICS method. The result of this study shows that there is a simplification happening when transforming the Ancient Sundanese Script to the Modern ones. However, the Sundanese cosmology embodied within the Sundanese script is not lost. Thus, the transformation of tradition could become one of the options in preserving local traditional values while adapting it into the current world.
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Costello, Sarah Kielt. "Image, Memory and Ritual: Re-viewing the Antecedents of Writing." Cambridge Archaeological Journal 21, no. 2 (June 2011): 247–62. http://dx.doi.org/10.1017/s0959774311000266.
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This article addresses the visual culture of the Neolithic Near East, in particular that found on seals and sealings, objects often associated with information storage and administration. It considers the connection between those images and a broader Neolithic cosmology and, finally, the ways that both changed as cities replaced villages. The evidence is a set of imagery carved on small, portable objects such as palettes and seals, as well as their impressions on clay. By and large, seals have been studied as administrative and economic tools, part of a developing system of record-keeping in the millennia preceding the first writing. Their imagery, however, reveals elements of a basic cosmology, suggesting a religious context and meaning that precedes evidence of their use in administrative contexts. I posit that a) there are recurring motifs in the visual culture of the Neolithic Near East; and b) the subject matter of these motifs relates to religious beliefs and practices. I argue that to fully understand early seal use, we must proceed historically rather than ahistorically, first considering the primary association between these objects and cosmological concerns, and then broaden interpretations of later seal use, archive systems and ultimately writing, to consider how the content or meaning of the glyptic imagery may relate to those contexts.
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Sohini Ray. "Writing the Body: Cosmology, Orthography, and Fragments of Modernity in Northeastern India." Anthropological Quarterly 82, no. 1 (2009): 129–54. http://dx.doi.org/10.1353/anq.0.0047.
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Zellner, Nicolle. "Video Killed the Writing Assignment." Journal of Astronomy & Earth Sciences Education (JAESE) 5, no. 2 (December 4, 2018): 137–50. http://dx.doi.org/10.19030/jaese.v5i2.10222.
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An introductory Astronomy survey course is often taken to satisfy a college graduation requirement for non-science majors at colleges around the United States. In this course, material that can be broadly categorized into topics related to “the sky”, “the Solar System”, “the Galaxy”, and “cosmology” is discussed. Even with the wide variety of topics in these categories, though, students may not be 100% interested in the course content, and it is almost certain that a specific topic about which a student wishes to learn is not covered. To at least partly address these issues, to appeal to all of the students in this class, and to allow students to explore topics of their choice, a video project has been assigned to students at Albion College as a class activity. In this assignment, students are asked to create a video of a famous (or not) astronomer, astronomical object or discovery, or telescope observatory to present to the class. Students work in pairs to create a video that is original and imaginative and includes accurate scientific content. For this project, then, students use a familiar technology and exercise their creativity while learning a little (or a lot of) science along the way. Herein data on types and topics of videos, examples of videos, assignment requirements and grading rubrics, lessons learned, and student comments will be discussed and shared.
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Sonne, Birgitte. "Who’s afraid of Kaassassuk? Writing as a tool in coping with changing cosmology." Études/Inuit/Studies 34, no. 2 (June 16, 2011): 107–27. http://dx.doi.org/10.7202/1004072ar.
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Education, literacy, and art were technologies used by Greenlanders in adapting to and coping with changes brought about by colonial impacts from Denmark. Stories orally transmitted through the ages were among the first texts to be written by Greenlanders. This article focuses on changes in symbolic meanings of the environmental setting in the pan-Inuit myth about the maltreated orphan Kaassassuk who became a strong man and took a terrible revenge. Beginning with the traditional pan-Inuit and Greenland variants, the analysis ends up with Hans Lynge’s play Kâgssagssuk, staged in 1966. Traditionally, the symbolism of the natural forces underscored Kaassassuk’s brutal character, but later it structured the literary composition of his story and changed him into a re-socialised individual. In Lynge’s play, the natural forces even gave way to contemporary moral and psychological considerations during the political upheaval leading to Greenland’s Home Rule.
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Kiesewetter, Hubert. "Ethical Foundations of Popper's Philosophy." Royal Institute of Philosophy Supplement 39 (September 1995): 275–88. http://dx.doi.org/10.1017/s1358246100005555.
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If an economist or an economic historian speaks about ethical or moral problems, one should be suspicious. Karl Popper continually repeated that he did not want to preach, and I believe that his deep-rooted distrust of modern philosophical moralists, who usually preach water and drink cognac, led to his not writing a greater work on ethics. Nevertheless he was a moral person, and perhaps we can learn more about his cosmology, his methodology, and about his philosophy in general if we probe into some of the ethical foundations of his life and his thinking. It may become apparent to you that I do not refer primarily to Popper's Open Society and Its Enemies or other works of his political writings alone. In choosing not to do so, it is my intention to demonstrate that all his thinking is deeply rooted in ethics.
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Skultans, Vieda. "Psychiatry through the Ethnographic Lens." International Journal of Social Psychiatry 52, no. 1 (January 2006): 73–83. http://dx.doi.org/10.1177/0020764005060854.
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The title of this article is deliberately chosen and reflects its agenda: to outline the contribution of ethnography to psychiatry. Ethnography is the study of culture through intensive participation, observation and listening. The postmodernists remind us that it is also the writing of culture (literally translated from the Greek). And in focusing on the writing of ethnographic texts they have alerted us to the problematic nature of transferring observation and experience into text. But an ethnographic account of psychiatry is possible only to the extent that we accept that psychiatry and the illnesses with which it deals are parts of culture. Anthropologists have long argued that psychiatric theory and practice are best understood using the same interpretive tools as are applied to other areas of cultural life, be it religion, cosmology or magic.
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Gomez, Abel. "(Re)writing, (Re)righting, (Re)riteing Hupa Womanhood." Bulletin for the Study of Religion 47, no. 3-4 (April 8, 2019): 28–30. http://dx.doi.org/10.1558/bsor.37432.
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In We Are Dancing For You, Risling Baldy explores the meaning and process of the revival of the Ch'ilwa:l, the Flower Dance, a coming-of-age ceremony for women of her tribe. The text opens with an epigraph from Lois Risling, a Hupa medicine woman and the author's mother, "The Flower Dance is a dance that I wish all young women could have. . . .[This dance] does heal. That kind of intensive trauma where women have been abused and mutilated both spiritually and emotionally and physically." (ix). These words offer a sense of what is at stake in this text. As Risling Baldy explains, Native women in what is now known as California were targets of strategic attacks of genocide by settler colonial governments through rape, murder, missionization, boarding schools, and assimilation. Such attacks worked to erase Native women's leadership, power, and ceremonial traditions. We can see the legacy of similar acts of violence in the ongoing epidemic of missing and murdered Indigenous women, girls, and two spirits across North America. This work is personal, too, as Risling Baldy is a member of the Hoopa Valley Tribe in northern California.1 She reflects on her own relationship as scholar and participant of the revitalization of this dance. Risling Baldy's text is particularly interesting in the nuanced ways she links the revival of this ceremony to Hupa cosmology, feminist theory, critiques of menstrual "taboos," embodiment, and decolonial futurity.
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RABINOVITCH, ODED. "A learned artisan debates the system of the world: Le Clerc versus Mallemant de Messange." British Journal for the History of Science 50, no. 4 (October 11, 2017): 603–36. http://dx.doi.org/10.1017/s0007087417000875.
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AbstractSébastien Le Clerc (1637–1714) was the most renowned engraver of Louis XIV's France. For the history of scientific publishing, however, Le Clerc represents a telling paradox. Even though he followed a traditional route based on classic artisanal training, he also published extensively on scientific topics such as cosmology and mathematics. While contemporary scholarship usually stresses the importance of artisanal writing as a direct expression of artisanal experience and know-how, Le Clerc's publications, and specifically the work on cosmology in hisSystème du monde(1706–1708), go far beyond this. By reconstructing the debate between Le Clerc and the professor Mallemant de Messange on the authorship of this ‘system of the world’, this article argues that Le Clerc's involvement in publishing ventures shaped his identity both as an artisan and as a scientific author. Whereas the Scientific Revolution supposedly heralded a change from the world of ‘more or less’ to the ‘world of precision’, this article shows how an artisan could be more ‘precise’ than the learned scholar whose claims he disputed, and points to the importance of the literary field as a useful lens for observing the careers of early modern scientific practitioners.
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Gould, Rebecca Ruth. "The Persianate Cosmology of Historical Inquiry in the Caucasus: ʿAbbās Qulī Āghā Bākīkhānūf’s Cosmological Cosmopolitanism." Comparative Literature 71, no. 3 (September 1, 2019): 272–97. http://dx.doi.org/10.1215/00104124-7546287.
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Abstract This article engages with cosmopolitan conceptions of culture that flourished in the nineteenth century Caucasus with a view to clarifying the relevance of these legacies today. I focus in particular on the polymath writer ʿAbbās Qulī Āghā Bākīkhānūf (1794–1847). Bākīkhānūf’s historical work conceptualizes community outside the framework of the nation, while conjoining distinctive strands of epistemic and cultural cosmopolitanism. As I explore Bākīkhānūf’s historical writing, I consider how the Persianate literary tradition of which he partakes advance a cosmopolitan conception of community that contrasts with and occasionally contests the nationalist histories promulgated by modern European nations. As a scientific and literary project, Bākīkhānūf’s cosmological cosmopolitanism shows how epistemic openness advances cultural inclusivity, in part by recognizing the relationship between the literary imagination and scientific inquiry.
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Lewis, E. D. "Land Earth Sun Moon and the Father of Generations: An Historiography of Words for God in Sara Sikka." Bijdragen tot de Taal-, Land- en Volkenkunde 169, no. 2-3 (2013): 295–325. http://dx.doi.org/10.1163/22134379-12340028.
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Abstract The common word in Sara Sikka for the Christian god is amapu, a compound noun meaning ‘father of generations’. There is reason to believe that the word came into use after conversions to Roman Catholicism began on Flores in the early sixteenth century but the origin of the word is obscure. An examination of writing about Sikka and its language by early Jesuits and later SVD missionaries on Flores reveals, if not the origin of the word amapu, much about its meaning in relation to the values and cosmology of pre-Christian Sikkanese society, culture and thought. The historiographic evidence also points to how elements of classical Sikkanese traditions have survived in the Christian culture of Sikka.
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Mustofa, M. Lutfi. "Problem Kosmologi Dalam Filsafat lbnu Rusyd." ULUL ALBAB Jurnal Studi Islam 4, no. 2 (December 26, 2018): 5–26. http://dx.doi.org/10.18860/ua.v4i2.6122.
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Philosophical discourse of universe creation was a phenomenon which characterized the dynamic views of Moslems scholars. This theme became an up to date topic as Moslems were faced with the exhaustive discussions to strengthen their beliefs on the existence of God and universe. In addition, this was also related to the great efforts made by the Moslems scholars to protect their concept on Tauhid and Aqeedah not to be contaminated by the thoughts aid concepts developed by non Moslem scholars. This writing aims at uncovering Ibn Rusyd philosophy on cosmology. lbnu Rusyd stated that universe was gradually created. Thus, the creation should be a process of changing one to another or change the potential into an actual creation. All these processes were done continuously in indefinite period.
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Siahaan, Daniel Syafaat. "Dialogue of Christian Eco-Theology with Hindu Cosmology in the Disruption Era." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 48–56. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.686.
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Global citizens of the world are entering a new era, the era of disruption. Terminologically, disruption means the era of chaos or the era of the disturbance. In the Indonesian dictionary, disruption is interpreted as being uprooted from the root. In the era of disruption, nothing is certain and established. The rapid development of information technology has a big influence on this era. This causes the level of local and global competition and competition among individuals or even countries becomes a necessity. Recently the situation of the Americans and Iran has heated up. Indonesia and China also. In a competition, superior-inferior relations become necessary. In such situations, the preservation of nature becomes the most easily ignored, or even sacrificed. For a moment, in competition between individuals or between countries to prove their superiority, nature became the most powerless and inferior. If the balance of nature is disturbed, the most disadvantaged are humans as well as animals. Forest and land fires in Australia are conclusive evidence. When nature is disturbed, humans and animals are the first victims to feel the loss. This issue is the background of the writing of this research. This research seeks to elaborate on the Christian eco-theology notion and to dialogue it with the Hindu cosmology notion. The method used is qualitative research with a comparative study approach. This research is expected to contribute ideas and also enriching the Christian eco-theological dialogue with Hindu cosmology in the era of disruption, in particular concerning the environment.
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Bastos Lopes, Danielle. "A presença do invisível em escolas indígenas: escolarização, diferença e cosmologia entre os povos Mbyá (Guarani) do Rio de Janeiro / The presence of the invisible in indigenous schools: scholarization, difference and cosmology..." Cadernos CIMEAC 7, no. 2 (December 20, 2017): 103. http://dx.doi.org/10.18554/cimeac.v7i2.2089.
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Este artigo analisa a Educação Intercultural e Bilíngue (EIB) para as sociedades ameríndias com ênfase nas particularidades da cultura Guarani Mbyá, grupo de língua guarani, do tronco Tupi, localizados no estado do Rio de Janeiro. Trata-se de uma análise sobre a escolarização e sua relação com os aspectos sagrados não visíveis, muitas vezes in- humanos que circulam as cosmologias dos povos ameríndios, particularmente, do grupo de população guarani -mbyá. Assim, a partir da escrita dos autores guarani e minha experimentação do processo de escolarização que está ocorrendo em seus territórios, analiso como a política escolar indígena, as escritas e não escritas, propriamente, têm se organizado para legislar conceitos como interculturalidade, bilinguismo, etnoconhecimento, que tem recebido novos sentidos entre a magia e os seres invisíveis do xamanismo guarani.Palavras-chave: Educação Intercultural Indígena; Cosmologias; Guarani-Mbyá. ABSTRACT: This article analyzes the Intercultural and Bilingual Education (EIB) for Amerindian societies, with particular emphasis on the Guarani Mbyá culture, a Guarani language group, from of the Tupi trunk, located in the state of Rio de Janeiro. It is an analysis of curriculum policies and their relation to the sacred, non-visible, often inhuman aspects that circulate the cosmologies of the amerindian peoples, particularly of the Guaraní - Mbya population group. Thus, based on the writing of the Guarani authors and my experimentation with the process of schooling that is taking place in their territories, i analyze how indigenous school curriculum policies, written and unwritten, have been organized to legislate conceptos known as interculturality, bilingualism, which have received new meanings and translation between the spells and invisible beings of Guarani shamanism.Keywords: Indigenous Intercultural Education; Cosmologies; Guarani -Mbyá population.
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Garcia, Santiago Andrés, Maritza Arciga, Eva Sanchez, and Robert Arredondo. "A Medical Archaeopedagogy of the Human Body as a Trauma-Informed Teaching Strategy for Indigenous Mexican-American Students." Association of Mexican American Educators Journal 12, no. 1 (May 11, 2018): 128. http://dx.doi.org/10.24974/amae.12.1.388.
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In this article, three co-authors share their narratives and clay figurines sculpted during the Mesoamerican Figurine Project of Rio Hondo College (Garcia, in press-a). Through reflective writing exercises and the sculpting of small-scale clay figurines, Los Angeles-based Mexican-American students unearthed parts of their Mesoamerican ancestry and materialized their stories of displacement and violence to assist in meeting student learning outcomes (SLOs). After interpreting these data alongside the medical tools observed on the four Tezcatlipocas of Mesoamerica (Acosta, 2007), the supposition is that Indigenous Mesoamerican students benefit when engaged through the following topics: 1) land and cosmology, 2) trauma and medicine, 3) resiliency and self-determination, and 4) community and family. To support all students’ educational and mental health goals, and to prevent further trauma accumulation, the Mesoamerican figurine is modeled as a pedagogical tool with a wide range of therapeutic values. By employing a critical autoethnographic approach (Ohito, 2017), Instructor Garcia’s ancestral knowledge—combined with his students’ insights—enabled his conceptualization of a medical archaeopedagogy of the human body as a trauma-informed teaching strategy (Cole, Eisner, Gregory, & Ristuccia, 2013) to begin to address the mental health challenges prevalent in the Mexican-American community related to the cultural genocide of Native Americans.
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Derks, Ton. "The Transformation of Landscape and Religious Representations in Roman Gaul." Archaeological Dialogues 4, no. 2 (December 1997): 126–47. http://dx.doi.org/10.1017/s1380203800000982.
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This essay starts from the initial presupposition that the landscape is more than the proverbial backcloth to human action found so often in archaeological writing. It is not just the natural feature of the environment putting important constraints on human behaviour, as a popular ‘naturalist’ tradition in archaeology would like to have it, nor is it simply a cultural construction of human conceptions about the world, as its ‘culturalist’ counterpart is advocating (cf. Descola and Pálsson 1996, 2-3). Rather the landscape is doubly-faced, consisting of a foreground actuality of every-day existence and a background potentiality of an imagined timeless ideal (Hirsch 1995). The phenomenal and the imagined landscape are alternately perceived and inextricably intertwined, in that people continuously seek to realize in ordinary life the ideals of an imaginary existence. The ways in which they imagine the world may thus heavily bear on the appearance and organization of the landscape they live in. This is true for all societies in past and present. But while in the modern west the ideals have up to a point a secular character, in all other societies, including those of Roman Gaul, the imagined landscape takes the form of a cosmology.
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Horgan, John. "The Undiscovered Mind: How the Human Brain Defies Replication, Medication, and Explanation." Psychological Science 10, no. 6 (November 1999): 470–74. http://dx.doi.org/10.1111/1467-9280.00191.
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In The End of Science, I argued that particle physics, cosmology, evolutionary biology, and other fields of pure science have entered an era of diminishing returns (Horgan, 1997). Although scientists will continue refining and extending current theories and applying their knowledge in the realms of technology and medicine, they may never again achieve insights into nature as profound as quantum mechanics, relativity theory, the big bang theory, natural selection, and DNA-based genetics. One reasonable objection to the book was that mind-related research, of all current scientific enterprises, has the most revolutionary potential, and it deserves a more thorough treatment than it received in The End of Science. I responded to this objection by writing a book that focused on “mind-science” (Horgan, 1999). The Undiscovered Mind considered not only the debate over consciousness, which was the primary focus of The End of Science; it also reviewed the record of fields such as clinical psychology, psychiatry, behavioral genetics, evolutionary psychology, artificial intelligence, and neuroscience. I contended that there has been little progress in understanding the mind, replicating its properties, or treating its disorders—especially compared with the extravagant claims made by proponents of certain approaches. In this article, I summarize some of my book's main points.
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Nikfahm-Khubravan, Sajjad, and F. Jamil Ragep. "THE MERCURY MODELS OF IBN AL-ŠĀṬIR AND COPERNICUS." Arabic Sciences and Philosophy 29, no. 1 (January 30, 2019): 1–59. http://dx.doi.org/10.1017/s0957423918000085.
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AbstractCopernicus' complex Mercury model in De revolutionibus is virtually identical, geometrically, to Ibn al-Šāṭir's (ca. 1305 – ca. 1375). However, the model in his earlier Commentariolus is different and in many ways unworkable. This has led some to claim that the younger Copernicus did not understand his predecessor's model; others have maintained that Copernicus was working totally independently of Ibn al-Šāṭir. We argue that Copernicus did have Ibn al-Šāṭir's models but needed to modify them to conform to a “quasi-homocentricity” in the Commentariolus. This modification, and the move from a geocentric to heliocentric cosmology, was facilitated by the “heliocentric bias” of Ibn al-Šāṭir's models, in which the Earth was the actual center of mean motion, in contrast to Ptolemy and most Islamicate astronomers. We show that: 1) Ibn al-Šāṭir sought to reproduce Ptolemy's critical elongation at the trines(±120°), but changed the Ptolemaic values at 0, ±90, and 180°; 2) in the Commentariolus, Copernicus does not try to produce viable elongations for Mercury; and 3) by the time of writing De revolutionibus, Copernicus is in full control of the Mercury model and is able to faithfully reproduce Ptolemy's elongations at all critical points. We also argue that claims regarding “natural” solutions undermining transmission are belied by historical evidence.
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Zain, Shaharir Bin Mohd. "The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay." Andalas International Journal of Socio-Humanities 2, no. 1 (July 25, 2020): 30–49. http://dx.doi.org/10.25077/aijosh.2.1.30-49.2020.
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The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology. Then toward the end of the 20th century came a very powerfull Western cosmology invaded the Muslims thought through economics and malitarism as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.
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Widijanto, Tjahjono. "JAGAD ALUS MISTIS JAWA DALAM CERPEN-CERPEN DANARTO DAN FANTASI MAGIS TERNATE DALAM NOVEL CALA IBI KARYA NUKILA AMAL." JENTERA: Jurnal Kajian Sastra 7, no. 1 (June 30, 2018): 102. http://dx.doi.org/10.26499/jentera.v7i1.682.
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Abstrak: Artikel ini mengkaji kumpulan cerpen Godlob karya Danarto dan novel Cala Ibi karya Nukila Amal dari sudut pandang realisme magis. Realisme magis dipahami sebagai gaya estetetik yang mengandung unsur-unsur magis bercampur aduk dengan realitas. Dalam realisme magis wilayah mistis dan realitas empiris diperlakukan sejajar karena yang fantasi dan supranatural mengakar pada realitas kultural dan historis. Kajian dalam tulisan ini berdasarkan pandangan bahwa teks sastra pasti akan terpengaruh oleh kultur masyarakat dan pengarangnya. Muatan makna yang terdapat di dalam karya sastra akan dipengaruhi dan ditentukan oleh kosmologi budaya, nila-nilai, norma, konvensi sosial budaya atau bahkan ideologi pengarangnya. Metode dalam tulisan ini menggunakan metode kualitatif deskriptif, yakni prosedur penelitian yang menghasilkan data-data deskriptif berupa kata-kata atau kalimat tertulis yang menunjukkan kadar realisme magis dalam cerpen-cerpen Danarto yang terkumpul dalam kumpulan cerpen Godlob dan dalam novel Cala Ibi karya Nukila Amal. Dalam kumpulan crpen Godlob karya Danarto maupun novel Cala Ibi Nukila Amal dapat ditemukan ciri-ciri realisme magis, yakni elemen yang tidak dapat direduksi, dunia fenomenal, keraguan-keraguan yang menggoyahkan, penggabuangan antara yang magis fantasi dengan realitas dan rusaknya batas, ruang, waktu dan identitas. Dalam cerpen-cerpen Danarto, realisme magis berlandaskan mistisisme Jawa berupa konsep-konsep sangkan paraning dumadi, mulih-mulanira, dan manunggaling kawula-gusti, sedangkan dalam novel Cala Ibi, realisme magis berdasarkan mitos-mitos historis Ternate, dan sufisme Islam dengan konsep wahdatul wujud. Abstract: These article investigate the short story collections of Godlob by danarto and novel Cala Ibi by Nukila Amal from from point of view magical realism. Magical realism is being understood as an aesthetic style which is consist of magical elements that mixed by reality. In magical realism, the mistic and empirical reality treated parallely because of the fantasy and supranatural which is rooted to cultural and historical reality. The study of these writing based on a view that literature writing will be affected and determined cultural cosmology, values, norm, cultural social converence or even the writer ideology. The metode in these writing using descriptive qualitative metode, that is research procedure which is produced descriptive datas contain word`s or `written sentences pointed Godlob and the novel Cala Ibi by Nukila Amal can be found in the magical realism: elements that cannot be reducted, fenomenal world, faltering doubts, merging between magical fantasy with reality and the damage limit, space, time and identity. In Danarto’s short story, magical realism based on Javanese mistism such as concept sangkan paraning dumadi,mulih mulanira and manunggaling kawula gusti. While in the novel Cala Ibi, magical realism based on Ternate historical myths and Islamic sufism with wihdatul wujud comcept.
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Schukin, Timur. "‘The Chapters on Physics’ by Gregory Palamas: Historical Context, the Motivation of the Author, Addressee." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 259–73. http://dx.doi.org/10.15688/jvolsu4.2020.6.21.
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Introduction. In spite of the fact that major researchers of Gregory Palamas’ theology, Robert Sinkewicz and John Demetracopoulos, offered detailed explanations of when and for what ‘The chapters on physics’ of Gregory Palamas were written, it seems that this issue was not finally resolved. Methods. This article, therefore, has two goals. The first is to answer the question why in ‘The chapters on physics’ the polemic against Barlaam and Akindynos, although it occupies a large part of the treatise, is presented as a part of the broader theological and philosophical program of Palamas, and what role does the cosmological part (1–14 chapters) play in the structure of the treatise. In the author’s opinion, such a statement of the question will allow us to understand what Gregory Palamas was guided by when writing the text. The second objective is to offer a social portrait of the addressee of this treatise, delivering some of representatives of the stratum on which the Palamas was oriented. Analysis. In answering the first question, special attention is paid to chapter 81 of the treatise, which, in the author’s opinion, reflects the intent of the entire text, namely, to demonstrate that the logic according to which something indivisible can be thought of as divisible without ceasing to be indivisible, works not only in the case of essence and energy, that is, in theology, but also in cosmology and anthropology. In answering the second question, the focus is on the figure of Matthew Kantakouzenos, who was at the time of writing the treatise in conflict with his father, emperor John VI Kantakouzenos, thereby causing discord in the political party, which at that time was a defender of the ideas of Hesychasm. It was Matthew Kantakouzenos, in the author’s opinion, or the social stratum behind him, who could be the recipients of the treatise. Results. The analysis of the treatise and its historical context shows that it was written largely for political reasons as a program text of Hesychasm, equipped with natural science and philosophical tools, since its recipients were both the broad educated strata of Byzantine society and direct participants in political life in the middle of the 14th century.
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Tokko, A. B. "PEMAKNAAN AGAMA DALAM PERSPEKTIF ANTROPOLOGI-SOSIOLOGI." Al-Qalam 15, no. 2 (November 11, 2018): 447. http://dx.doi.org/10.31969/alq.v15i2.553.
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<p>There are many experts of various disciplines provide definition and<br />understanding of religion. Some of them have been revealed in this<br />writing related to anthropology and sociology only. E.B. Taylor was the<br />first who studied and provided minimal definition of religion as a belief<br />to spiritual beings. He said that the origin of religion began when the<br />man was aware of the existence of soul. Frazer believes that the origin of<br />religion began when the man was not able to solve various problems of<br />their lives due to limitation of their reasoning. Whereas Durkheim assumes<br />that religion was a sosial product as a collective thing with the<br />aim to unite the members of society in a moral community. Durkheim<br />emphasizes that nothing is wrong in religion. In reality all religions are<br />right in its own model. This means religion is right based on the religion<br />itself and its adherents. The writer states that the frames to understand<br />religious phenomena are : first, it has supernatural concept; second, it<br />has doctrine and teaching in the holy book, revelation, oral and written<br />sources; third, cosmology that is how this nature is composed following<br />the perception of its followers; fourth, ritual or charity ceremony, and<br />fifth, mediator of religion and religious group.</p>
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OKOYE, Chike, and Ikechukwu Emmanuel ASIKA. "Totems and Pantheons: Paradigmatic Muses in Achebe’s Poetry." Nile Journal of English Studies 1, no. 1 (March 7, 2016): 47. http://dx.doi.org/10.20321/nilejes.v1i1.36.
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<p>Poetry is arguably the most ancient, direct and forceful genre of literature; whether written or oral. African’s foremost novelist and widely acclaimed father of literature, Nigeria’s Chinua Achebe, is mostly known for his prose works, especially the novel Things Fall Apart. Little comparatively, is known of his poetry. But the fact remains that Achebe is a good poet as he is widely recognized as a good novelist. Although the scale of preference tilts more to his prose works than poetry nevertheless; he made lasting impressions and remarks with his poems which are worthy of note. The collection, Beware Soul Brother exists to bear testimony on the personality of Achebe as a poet and what poetry achieves in society. Incidentally, his collection of poems, Beware Soul Brother is a veritable and worthwhile corpus of his characteristic package of Igbo lore, reminiscences, experiences and unique writing style; in the grand genre of poetry. Select poems in the collection make deft use of Igbo religious and cultural tenets which Achebe the poet masterfully weaves as muse, paradigm and cultural rooting in order to portray the Igbo cosmology and worldview. This paper explores his art and style in presenting the gods, totems and guiding ancestral wisdom of the rich, ancient lore of the Igbo. Select poems from the collection form the crux and illustrations of the thrust of this paper and demonstrates Achebe’s strong affinity with the cultural artefacts of his native custom. The implications of these in his culture are also predicated on his poems for effectiveness and to achieve a desired goal of portraying the poet as not just purveyor of his native custom and tenets but a crusader who preaches for social restoration and the need to mend walls and build bridges after years of war and wreckages.</p>
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Wattimena, Lucas. "Batu Teong di Pegunungan Kota Ambon, Kepulauan Ambon Lease." Kapata Arkeologi 12, no. 2 (December 30, 2016): 213. http://dx.doi.org/10.24832/kapata.v12i2.328.
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This paper discusses the traces of prehistoric communities in the mountainous region of the Ambon island. This study is more directed to archaeological findings in the form of material culture that is dolmen in expressing their cosmology. Cosmology discussion in this paper is about understanding and views of people in the mountain region of the city of Ambon, Ambon Island on settlement patterns and understanding symbols dolmen. The purpose of writing is to know the and understand the views and understanding of the people in the mountainous region of Ambon City in Ambon Island on settlement patterns and understanding symbols based on material culture dolmen. Methods ethnoarchaeology the basis for the reviewers' problems referred to with reference to the interview data collection techniques, survey and literature study. The results showed that 1) people in the mountainous region of the city of Ambon, Ambon Island know as stone dolmen Teong, the stone which symbolizes about grouping integrated community. 2) The settlement pattern of people in the mountainous region of the city of Ambon, Ambon Island based cultural material of stone dolmen Teong characterized micro settlements, ie settlements which focuses on the center of the stone dolmen Teong as central settlement. Macro-economic settlement of people in the mountainous region of the city of Ambon, Ambon Island has a characteristic orientation (cosmos) coastal settlement - the mountain. The orientation can be seen in the forms of settlement which extends linearly follow the directions north south and cosmos them about splitting the island, or in other words do not follow geographical settlements length of the island.Tulisan ini membahas tentang bagaimana jejak-jejak prasejarah orang-orang pegunungan di wilayah Pulau Ambon. Kajian ini lebih mengarah kepada temuan arkeologi berupa budaya material yaitu dolmen dalam mengungkapkan kosmologi mereka. Pembahasan kosmologi dalam tulisan ini adalah mengenai pemahaman dan pandangan orang-orang di wilayah pegunungan Kota Ambon, Pulau Ambon tentang pola permukiman dan pemaknaan simbol dolmen. Tujuan penulisan adalah untuk mengatahui dan memahami pandangan dan pemahaman orang-orang di wilayah pegunungan Kota Ambon, Pulau Ambon tentang pola permukiman dan pemaknaan simbol berdasarkan budaya bendawi dolmen. Metode etnoarkeologi menjadi dasar dalam penelaah permasalahan dimaksud dengan mengacu pada teknik pengumpulan data wawancara, survei dan studi kepustakaan. Hasil penelitian menunjukan bahwa 1) orang-orang di wilayah pegunungan Kota Ambon, Pulau Ambon mengenal dolmen dengan sebutan batu teong, yaitu batu yang melambangkan tentang pengelompokkan masyarakat yang terintegrasi. 2) Pola permukiman orang-orang di wilayah pegunungan Kota Ambon, Pulau Ambon berdasarkan budaya bendawi dolmen batu teong memiliki ciri permukiman mikro, yaitu permukiman yang menitik beratkan pusat dolmen batu teong sebagai sentral permukiman. Permukiman makro yaitu orang-orang di wilayah pegunungan Kota Ambon, Pulau Ambon memiliki ciri orientasi (kosmos) permukiman pantai–gunung. Orientasi tersebut dapat dilihat pada bentuk-bentuk permukiman yang linear memanjang mengikuti arah utara selatan serta kosmos mereka tentang membelah pulau, atau kata lain permukiman tidak mengikuti geografis panjang pulau.
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Brooke, J. H. "‘Wise men nowadays think otherwise’: John Ray, natural theology and the meanings of anthropocentrism." Notes and Records of the Royal Society of London 54, no. 2 (May 22, 2000): 199–213. http://dx.doi.org/10.1098/rsnr.2000.0107.
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The object of this paper is to re–examine the extent to which anthropocentric readings of nature were dislodged as a consequence of developments in 17th–century natural philosophy. The natural theology in Ray's Wisdom of God (1691) provides access to the issues because Ray was explicitly critical of those who imagined that everything had been made for man alone. The paper begins by identifying familiar features of the ‘scientific revolution’ that contributed most to a decentring of the human self: the Copernican innovation, telescopic discoveries, speculations concerning a plurality of worlds, the Cartesian ban on the investigation of final causes and the collapse of microcosm/macrocosm analogies. There were, however, counter currents to these centrifugal tendencies, notably in Robert Boyle's response to Descartes's strictures. In the main section of the paper, I therefore identify the various ways in which an anthropocentricity was not only preserved but re–emphasized in the post–Copernican Universe. A reconfiguration of human centrality was achieved through cosmology, epistemology and anthropomorphic conceptions of divine activity. As Ray's writing indicates, there were also common qualifications to the mechanization of nature. An elevation rather than relegation of the human spirit was also evident in claims to imitate the creative activities of the deity and in the aesthetic appreciation of the Creator's works. The presence in the world of so many resources for human use also fed anthropocentric sentiments. Boyle restored anthropocentric perspectives through an appeal to scripture and Ray through the suggestion that objects which might appear to have no human use now would have their uses revealed in the future. While Ray did indeed repudiate the proposition that everything was made for man alone, he remained convinced that everything had some human use. The paper concludes with a Darwinian perspective from which Ray's natural theology was incurably anthropocentric, even if it was not in every respect as arrogant as Darwin deemed natural theology to be.
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Hetherington, Norris S. "Early Greek Cosmology: A Historiographical Review." Culture and Cosmos 1, no. 01 (June 1997): 10–32. http://dx.doi.org/10.46472/cc.0101.0205.
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Early Greek cosmology has attracted much attention from classicists, historians, philosophers, and scientists, with each group bringing to the subject its own interests and biases. Purportedly authoritative reconstructions and analyses of ancient Greek cosmology exist in abundance, even though no philosophical writings of the Presocratic period, circa 600 to 400 BC, have survived. The Greeks’ attempt to explain celestial phenomena in natural terms and to avoid supernatural or divine intervention is a common theme linking many otherwise disparate scholarly studies. A frequent point of dispute involves the degree to which ancient ideas are to be judged in the context of modern science.
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Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (December 2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.
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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect servants, that is, Sufi “gnostics” (‘arifun bi‑Allah). Consequently, they become an important part of not just the Sufi cosmology, but also of Sufi gnoseology conceived by later Sufis as the only true knowledge about the Divine Absolute and its manifestation in the entities and phenomena of the material universe. This semantic shift reflects the wider process of Sufism's transformation from a mystical psychology to a mystical philosophy with its distinctive psychology, epistemology, cosmology and soteriology.
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Bagdonas, Alexandre, and Alexei Kojevnikov. "Funny Origins of the Big Bang Theory." Historical Studies in the Natural Sciences 51, no. 1 (February 1, 2021): 87–137. http://dx.doi.org/10.1525/hsns.2021.51.1.87.
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Popularization of science typically follows the lead of scientific research, conveying to lay audiences ideas and discoveries initially published in professional scientific literature and vetted by the expert community. The physicist George Gamow (1904–1968) did not respect this tradition, but promoted some of his most unorthodox scientific hypotheses as funny stories in his popular writings for non-specialists and teenagers, sometimes years before he dared to present them to the purview of academic peers in papers submitted to specialized research journals. Gamow’s proposal of the Big Bang cosmology—the theory that our universe started out in an explosive manner from a superhot and superdense state with thermonuclear reactions forming matter—was discussed by him initially in a series of non-serious articles and books, starting in 1938. Historians of cosmology recognize Gamow’s crucial contribution to the development of the Big Bang theory on the grounds of his subsequent professional publications but have not paid sufficient attention to his popular science writings and their role in changing our conception of the universe.
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Pfister, Kathrin. "Zwei Himmel – zwei Körper." Daphnis 48, no. 1-2 (March 19, 2020): 87–103. http://dx.doi.org/10.1163/18796583-04801008.
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This article focuses on Paracelsus as an astrologer and the development of his cosmology in his intra-vitam publications. Paracelsus seems to have used his astrological writings as a testing ground to present his heterodoxical concept of the two heavens and two bodies to the public. The article also traces the reappearance of these ideas in practicas and calendars in the 17th century.
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Ogunyemi, Christopher Babatunde. "AMBIGUITY IN AUTOBIGRAPHICAL NARRATIVES IN NIGERIA: VALORIZING SEXISM AND DISPLACEMENT IN OGONI COSMOLOGY." English Review: Journal of English Education 5, no. 1 (December 12, 2016): 11. http://dx.doi.org/10.25134/erjee.v5i1.385.
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This paper focuses on the examination of ambiguity in autobiographical writings in Nigeria. It underscores the architectonic discourse, cultural alienation and ‘self-elevation’ in some selected autobiographies. Ambiguity in this instance visualizes that these male narratives hinge on something, which is what we now wish to excavate as an area of serious academic endeavour. And it also hinges on how Saro Wiwa’s autobiographies who happen to be male is inevitably sexist in orientation, this will, however, be shown when examining in particular the structuring (narratological devices) of the texts. This work valorizes the cardinal representations of self and male gender in enhancing identity for people of diverse perspectives without appreciating female voices which constitute an integral part of the literary history and ideologue. ‘Negating women in art is negating history because history is the main discipline through which we can understand gender’ (Brereton, 1998, p. 17). This paper encapsulates the motif of dominance and oppression of women because women were only made to be seen and not heard or even represented in such art. However, this situation is disheartening because while the ‘African feminist accommodates men and make them its central assurance, love and care’ (Chukwuma, 1990, p. 15), men who are fickle minded literary ideologues delight in over projecting self using the instrument of ‘I’ in autobiographies without recourse to women who hold some basis to their existence. This research work entails a close analysis of the question of gender and displacement originating from these autobiographical writings originating from Nigeria and the configuration of the motif of metaphor in male dominated gender in five autobiographical writings in line with narratology and Butler’s Theory of performativity. Keywords: autobiography, ambiguity, narratives, saro wiwa, butler, narratology
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Gibbs, Paul. "The paths and the ways: an insight into transdisciplinarity." EDUCAÇÃO E FILOSOFIA 33, no. 69 (December 31, 2020): 1295–322. http://dx.doi.org/10.14393/revedfil.v33n69a2019-56406.
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The paths and the ways: an insight into transdisciplinarity
Abstract: This is a short study of how the notion of thinking that Heidegger developed in his writing, in the Conversation on a Country Path about Thinking (2010a), can be read through a consideration of a Chinese Taoist text Tao Te Ching (Laozi) and the Confucian, though a Taoist inspired text, by Zisi, the Zhongyong, to illuminate the essential nature of openness in transdisciplinarity and the restrictions of disciplinarity of knowing taken as the ritual and rules of methodology. This approach offers a way to understand unconcealment in the onto-cosmology of the harmony of all Being and of personal cultivation which is essential to the ontology of Heidegger. I then suggest how this might be offered in what could be called a transdisciplinary pedagogy.
Key words: Heidegger. Confucianism. Taoism. Transdisciplinarity. Harmony.
Os caminhos e os meios: uma visão da transdisciplinaridade
Resumo: Este é um breve estudo sobre como a noção de pensamento que Heidegger desenvolveu em seus escritos, em Conversation on a Country Path about Thinking [Uma Conversa no Caminho do Campo sobre o Pensar] (2010a), pode ser lida através da consideração de um texto taoísta chinês Tao Te Ching (Laozi) e de um texto confucionista, embora inspirado por taoístas, de Zisi, o Zhongyong [A Doutrina do Meio], para iluminar a natureza essencial da abertura na transdisciplinaridade e as restrições da disciplinaridade do conhecimento a serem tomadas como ritual e regras da metodologia. Essa abordagem oferece uma maneira de entender a desocultação na ontocosmologia da harmonia de todo o Ser e do cultivo pessoal, essencial à ontologia de Heidegger. Sugiro então como isso pode ser oferecido no que poderia ser chamado de pedagogia transdisciplinar.
Palavras-chave: Heidegger. Confucionismo. Taoísmo. Transdisciplinaridade. Harmonia.
Los caminos y los medios: una visión de la transdisciplinariedad
Resumen: Este es un breve estudio de cómo la noción de pensamiento que desarrolló Heidegger en sus escritos, Conversación sobre un camino rural sobre el pensamiento (2010a), puede leerse mediante la consideración de un texto chino taoísta Tao Te Ching (Laozi) y un texto confuciano, aunque inspirado por los taoístas de Zisi, el Zhongyong [La Doctrina del Medio], para iluminar la naturaleza esencial de la apertura en la transdisciplinariedad y las limitaciones de la disciplina del conocimiento a tomado como ritual y reglas de metodología. Este enfoque ofrece una forma de entender la falta de cultivación de la ontocosmología de la armonía de todo Ser y el cultivo personal, esencial para la ontología de Heidegger. Luego sugiero cómo se podría ofrecer esto en lo que podría llamarse pedagogía transdisciplinaria.
Palabras clave: Heidegger. Confuciano. Taoísmo. Transdisciplinariedad. Armonía.
Data de registro: 30/07/2020
Data de aceite: 21/10/2020
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Stanley, Brian. "The Missionary and the Rainmaker." Social Sciences and Missions 27, no. 2-3 (2014): 145–62. http://dx.doi.org/10.1163/18748945-02702003.
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The dialogue between the missionary and the rainmaker found in various forms in David Livingstone’s writings needs to be interpreted against the background of Livingstone’s relationship with the Bakwena during the late 1840s, a time of severe drought and one in which chief Sechele’s repudiation of his rainmaking functions after his baptism threatened the displeasure of the ancestors. Livingstone’s recording of the dialogue reveals his indebtedness to the moral philosophy of the Scottish thinker, Thomas Dick, but also suggests that Livingstone remained fascinated by the very African cosmology that his Christian faith and Scottish scientism led him to repudiate.
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Ebstein, Michael. "The Circular Vision of Existence: From Ismāʿīlī Writings to the Works of Ibn al-ʿArabī." Shii Studies Review 2, no. 1-2 (April 17, 2018): 156–92. http://dx.doi.org/10.1163/24682470-12340020.
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AbstractThe purpose of the article is to analyze the symbol of the circle and elucidate its significance in two medieval Islamic corpora: classical Ismāʿīlī writings, composed in the 4th/10th-6th/12th centuries, and the works of the famous Andalusī mystic Muḥyī l-Dīn Ibn al-ʿArabī (560/1165-638/1240). The discussion in the article focuses on two main areas: cosmology and sacred human history. Attention is also given to notions that are in this context unique to Ibn al-ʿArabī. The study reveals that the symbol of the circle and cyclical conceptions figure prominently in both Ismāʿīlī and Akbarian thought; moreover, the article demonstrates how Ismāʿīlī teachings are important for understanding the background against which Ibn al-ʿArabī developed his distinctive circular vision of existence.
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Rixon, Gordon A. "Dwelling on the Way: Pope Francis and Bernard Lonergan on Discernment." Irish Theological Quarterly 84, no. 3 (May 22, 2019): 305–18. http://dx.doi.org/10.1177/0021140019849423.
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This essay draws on the Jesuit philosopher and theologian Bernard Lonergan to elucidate the way of discernment described in the writings of Pope Francis. After a reflection on the ‘First Principle and Foundation’ meditation of the Ignatian spiritual exercises highlights the Jesuit heritage shared by Francis and Lonergan, the way of discernment is located within Lonergan’s account of a contemporary cosmology. A discussion of Lonergan’s notions of affectivity, value, and deliberative judgment then illumines the challenge of practicing discernment in the context of cultural diversity. Finally, a brief review of the contributions of Patrick Byrne and Robert Doran clarifies the historical unfolding of the way of discernment.
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Pereira, Michela. "Heavens On Earth. From the Tabula Smaragdina To the Alchemical Fifth Essence." Early Science and Medicine 5, no. 2 (2000): 131–44. http://dx.doi.org/10.1163/157338200x00146.
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AbstractAlchemical writings of Arabic origin introduced into the Latin natural philosophy of the twelfth century a cosmological issue that was at variance with Aristotelian cosmology: the idea of a subtle substance that stood at the origin of the four elements and encompassed heaven and earth. In this article, I consider the links of this notion with Hermetic and Stoic thought; its association with the technical process of distillation; its emergence in some philosophical texts of the early thirteenth century; and finally its full development in two fourteenth century alchemical treatises, the Testamentum attributed to Raimond Lull and the Liber de consideratione quintae essentiae written by John of Rupescissa.
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Wasserman, Emma. "Philosophical cosmology and religious polemic: The “worship of creation” in the writings of Philo of Alexandria and the Wisdom of Solomon." Journal for the Study of the Pseudepigrapha 31, no. 1 (September 2021): 6–28. http://dx.doi.org/10.1177/09518207211041308.
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This article treats Hellenistic Jewish literature that ridicules the alleged worship of the elements, the heavens, the heavenly bodies, or other “parts” of the cosmos, especially as developed in the writings of Philo of Alexandria and Ps-Solomon. It is argued that such claims constitute a distinctive sub-type of religious polemic that draws on and adapts from Platonic and Stoic traditions of cosmology. Such polemics are most clearly developed in Philo’s treatises and in chapter 13 of the Wisdom of Solomon, but they also appear in more abbreviated form in the fragments of Philo of Byblos and Aristobulus. I suggest that these traditions of invective may bear on the interpretation of Rom 1:19–23, but only in an indirect way.
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Ashmore, Wendy. "MESOAMERICAN LANDSCAPE ARCHAEOLOGIES." Ancient Mesoamerica 20, no. 2 (2009): 183–87. http://dx.doi.org/10.1017/s0956536109990058.
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AbstractLandscapes figure centrally in conceptions and writings about ancient Mesoamerica. This selective review considers four interrelated kinds of landscapes investigated archaeologically in Mesoamerica: ecology and land use, social history, ritual expression, and cosmologic meaning. The literature on each topic is large, and from its inception, Ancient Mesoamerica has contributed significantly. Discussion here focuses on how we got to where we are in Mesoamerican landscape archaeology, important current developments, and directions for the decades ahead.
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Barghouti, Dia. "Tunisian Performances of the Sufi Ascent: the ‘Issawiya Hadra Ritual." New Theatre Quarterly 34, no. 3 (July 13, 2018): 260–71. http://dx.doi.org/10.1017/s0266464x18000246.
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Focusing on the hadra ritual of the ‘Issawiya Sufi community, in this article Dia Barghouti explores how the narrative of the Prophet Muhammad's ‘night journey’ is performed within the Tunisian socio-cultural context. Drawing on the philosophical writings of the twelfth-century Sufi saint Muhyidin Ibn ‘Arabi, the author examines how re-enacting narratives of transcendence, and particularly of myths associated with the patron saint of the order, Sidi Ben-’Issa, allows members of the ‘Issawiya community to explore the ontological principles of Sufi cosmology by experiencing them directly in the body. Dia Barghouti is a playwright and PhD candidate in the Department of Theatre and Performance at Goldsmiths, University of London. Her plays have been performed at Ashtar Theatre and the Khalil Sakakini Cultural Center in Ramallah in Palestine.
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Zekrgoo, Amir H. "From Superman to Superior Man : Anthropology of Perfection in Traditional Cosmology." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 51. http://dx.doi.org/10.20871/kpjipm.v1i2.13.
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<div><p>It is obvious that the use of these various terms does not result in a miscellany of ideas such as it occurs in many New Age theories. In perennialists’ writings we have come to realize that this is not an attempt to mix traditions together, but is instead an attempt to utilize existing terminology when it is appropriate. The paper has focused at studying the anthropology of perfection in perennial philosophy. It has addressed issues such as the nature of ‘self and the states of self-realization’, selfessness and selfi shness’, ‘the categories of man’, ‘the process of exaltation’, ‘attributes’, ‘qualities’, ‘rights and obligations of the superior man in traditional worldview.</p><p>In various places of the paper we have resorted to artworks belonging to various traditions and different times to communicate the ideas and worldviews. They show how essential the role of artists and the art they produce is in keeping alive the reverence for perfection and continuity of tradition through their inspired imagination.</p><p>The superior qualities are not necessarily those of rulers and conquerors. They are rather to be found in mythical heroes, prophets of God and sages of various traditions; those who, in Ghazali’s words, “possess inner vision”. Such individuals hold attributes of perfection; their bodies die, yet their characters live beyond time and space inspiring generations after generations. After all, to be a superior being means starting a never-ending journey of becoming.</p></div>
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Grainger, Brett Malcolm. "Vital Nature and Vital Piety: Johann Arndt and the Evangelical Vitalism of Cotton Mather." Church History 81, no. 4 (December 2012): 852–72. http://dx.doi.org/10.1017/s0009640712001928.
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Despite a surfeit of studies recognizing Cotton Mather's support for a range of alchemical and occult practices, historians have yet to integrate these occult activities with Mather's religious and scientific thought as a whole. I argue that we can bring clarity to Mather's engagement with the occult by refracting it through his reverence for Lutheran Pietist Johann Arndt, whose writings, especiallyVier bucher vom wahren Christentum (Four Books of True Christianity), offer a key to Mather's employment of hermetic materials in his major works of natural philosophy. Through analysis ofThe Christian PhilosopherandThe Angel of Bethesda,as well as Mather's private writings, I suggest that Mather's cosmology was vitalistic in ways not previously acknowledged by historians. This view of creation as dynamic, enchanted, and marked by divine signatures—evidenced most clearly in Mather's concept of thenishmath-chajim—helped Mather reconcile the new science, Puritan covenant theology, and alchemical traditions descending from Paracelsus. By positing a divine, dynamic presence in nature, Mather retained an orthodox view of God as sovereign and transcendent while intimately engaged in a process of cosmic redemption, slowly transmuting the base matter of a fallen creation into a new heaven and new earth.
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Sahoo, Subhasis. "Recast(e)ing Scientific Temper in a Democracy: The Eccentricities of Ambedkarian Science." Sociological Bulletin 69, no. 2 (June 12, 2020): 174–90. http://dx.doi.org/10.1177/0038022920923206.
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Histories of modern science in India have been written in which Ambedkar receives barely a mention or in which he appears as a latecomer to ideas about the social function of science that others had pioneered. This article uses seminal ideas of Bhimrao Ambedkar (1891–1956) to interrogate the nature and representation of science in modern India. Ambedkarian science (AS) can be accessed through Ambedkar’s own speeches and writings and through the wider project of science, which he identified—critiquing colonialism, challenging Hindu metaphysics and cosmology and the ethics of natural inequality they sanction. The article makes a case for looking at AS as a way of structuring the predicament of postcolonial science, particularly in relation to understanding the authority of science and its evaluation in terms of its capacity to deliver social and economic change. It accordingly seeks to outline AS while revisiting the concept of scientific temper.
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Broadbent, Christine. "Celestial Magic as the ‘Love Path’: The Spiritual Cosmology of Ibn ‘Arabi." Culture and Cosmos 19, no. 1 and 2 (October 2015): 145–66. http://dx.doi.org/10.46472/cc.01219.0217.
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Nature’s secrets can be approached in a variety of ways and this paper explores celestial magic as the ‘path of love’ via the Sufi teachings of Muhyiddin Ibn al-Arabi (1165–1240 CE). Given the honorary title of ‘the greatest master’, al-Shaykh al-Akbar, he occupies a special place in the Sufi tradition, because his writings are by far the most extensive contribution to Islamic mystical philosophy. His terminology and works have become a main point of reference for most Sufi orders, partly due to the historical circumstances explored below. His teachings continue to be widely studied, and a range of contemporary Sufi schools, like Beshara in Scotland and Karnak in Northern Australia, have introduced westerners to the study, work, invocation and meditation of the Sufi path as passed down by Ibn ‘Arabi.1 This paper explores his use of astrological symbolism to illustrate Sufi cosmology, as for example, his ‘orientations to spirit’, which are a different way of viewing the ‘quadruplicities’. In Mystical Astrology According to Ibn ‘Arabi, translator and author Titus Burckhardt (1908–1984) calls attention to what Ibn ‘Arabi calls the ‘contemplative penetration of cosmic atmosphere’. Mystical correspondences, including ‘eternal prototypes’ and designated prophets, are linked to planets, like the symbolic chain he draws between the moon and Adam’s prophetic role as the ‘mirror’ of divinity.2 This may beg the question of an overlap between the mystical and the magical, yet any such engagement depends on cultural norms and social context for its nomenclature. Celestial ‘magic’, explored as an imaginative engagement with the cosmos for the production of knowledge, allows the Sufi ‘love path’, to be considered. Further, Tasawwuf, the mystical path of Sufism, is suggestive for the sociological discourse on the ‘magical subject’ and for the question that frames this paper: namely, what are the implications for our ways of knowing?
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Rustom, Mohammed. "Equilibrium and Realization." American Journal of Islamic Social Sciences 25, no. 3 (July 1, 2008): 52–60. http://dx.doi.org/10.35632/ajiss.v25i3.404.
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William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.
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Raubo, Grzegorz. "„Perspektywy gwiazdarskie”. Lunety w literaturze i piśmiennictwie naukowym polskiego baroku." Poznańskie Studia Polonistyczne. Seria Literacka, no. 31 (January 2, 2018): 213–51. http://dx.doi.org/10.14746/pspsl.2017.31.9.
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The telescope played a crucial role in the modern scientific revolution and occupied a significant place in Baroque culture. Interest in the telescope has been confirmed by Polish literary sources and writings, including scientific treatises and compendia of knowledge. Telescopes are the subject of works on the popularization of science written in the scientia curiosa convention. Reflections on the telescope appear in the context of deliberations on the world system, on the possibility of the existence of life forms on the Moon and other celestial bodies, and in the context of polemic against Aristotelian cosmology. The telescope is an element of religious deliberations concerning eschatology and those focused on astronomy, whose aspiration to get to know the universe is motivated by secular curiosity. The matter of conducting observations of the sky with the use of the telescope has turned into a comedy show, in a satirical way relating to the practice of astrology.
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Rustom, Mohammed. "Equilibrium and Realization." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 52–60. http://dx.doi.org/10.35632/ajis.v25i3.404.
Full textAbstract:
William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodern intellectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick’s writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday.
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Smit-Keding, Nicholas. "'Absurd' Rationalist Cosmology: Copernicus, Kepler, Descartes and the Religious Basis for the end to Aristotelian Dogma." Constellations 7, no. 1 (January 10, 2016): 7. http://dx.doi.org/10.29173/cons27051.
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Current popular narratives regarding the history of astronomy espouse the narrative of scientific development arising from clashes between observed phenomena and dogmatic religious scripture. Such narratives consider the development of our understandings of the cosmos as isolated episodes in ground-breaking, world-view shifting events, led by rational, objective and secular observers. As observation of astronomical development in the early 1600s shows, however, such a narrative is false. Developments by Johannes Kepler, for instance, followed earlier efforts by Nicholas Copernicus to refine Aristotelian-based dogma with observed phenomena. Kepler's efforts specifically were not meant to challenge official Church teachings, but offer a superior system to what was than available, based around theological justifications. Popular acceptance of a heliocentric model came not from Kepler's writings, but from the philosophical teachings of Rene Descartes. Through strictly mathematical and philosophical reasoning, Descartes not only rendered the Aristotelian model baseless in society, but also provided a cosmological understanding of the universe that centred our solar system within a vast expanse of other stars. The shift than, from the Aristotelian geocentric model to the heliocentric model, came not from clashes between theology and reason, but from negotiations between theology and observed phenomena.
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Alencar Bolwerk, Diógenes, and Marina Haizenreder Ertzogue. "Perspectivismo ameríndio como modelo de desenvolvimento e sustentabilidade: giro descolonizador sobre a natureza." Revista Meio Ambiente e Sustentabilidade 10, no. 20 (June 4, 2021): 46–58. http://dx.doi.org/10.22292/mas.v10i20.982.
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Resumo
Este artigo versa sobre o perspectivismo ameríndio como modelo de desenvolvimento e sustentabilidade, em oposição ao modelo capitalista ocidental entranhado nas estruturas socioprodutivas. A natureza é apresentada no espectro descolonizador que promove a reconexão do humano como estrutura integrada aos processos naturais. Portanto, pretende-se apresentar um contraponto entre o domínio cosmológico ocidental, que estabelece o padrão colonial-moderno-capitalista de poder sobre a natureza e o perspectivismo ameríndio, o qual pretende refundar o humano à natureza. A compreensão do domínio epistemológico ocidental permite comparar e deslocar os conceitos de precificação e de objetificação da natureza, para transvalorar a outra escala de desenvolvimento e sustentabilidade para uma ecologia pachamama. No aspecto metodológico, este estudo faz uma revisão bibliográfica e apresenta de forma interdisciplinar os textos de teóricos decoloniais, na maioria, latino-americanos, de grande visibilidade acadêmica. Destarte, o artigo indica que o modelo de desenvolvimento e sustentabilidade perpassa pela mudança de modelo societário fundado no multicultutralismo ocidental para a adoção da interculturalidade como exigência da capacidade de criar formas de compreensão, colaboração, reciprocidade e solidariedade, através de um novo paradigma societário.
Palavras-chave: Perspectivismo ameríndio. Descolonização da natureza. Cosmologia. Interdisciplinaridade. Interculturalidade.
Abstract
This article discusses Amerindian perspectivism as a model of development and sustainability, in opposition to the Western capitalist model embedded in the socio-productive structures. Nature is presented in the decolonizing spectrum that promotes the reconnection of the human as an integrated structure to natural processes. Therefore, it is intended to present a contraposition between the Western cosmological domain, which presents a colonial-modern-capitalist pattern of power over nature and the Amerindian perspectivism, that aims to deepen the human to nature. Understanding the Western epistemological domain allows a comparison between pricing and objectification of nature, and shifts their concept through pondering them to another scale of development and sustainability, such as the pachamama ecology. In the methodological aspect, a bibliographic review was carried out, and it was presented, in an interdisciplinary way, the writings of decolonial theorists, mostly latin americans, with high academic visibility. It is possible to assert along these lines, that the development and sustainability model involves a change in the corporate model based on western multiculturalism to adopt interculturality as a requirement for the ability to create new forms of understanding, collaboration, reciprocity and solidarity, through a new corporate paradigm.
Keywords: Amerindian perspectivism. Decolonization of nature. Cosmology. Interdisciplinarity. Interculturality.
Resumen
Este artículo trata sobre el perspectivismo amerindio como modelo de desarrollo y sostenibilidad, en oposición al modelo capitalista occidental enraizado en las estructuras socioproductivas. La naturaleza se presenta en el espectro descolonizador que plantea la reconexión de lo humano como estructura integrada a los procesos naturales. Por lo tanto, se pretende presentar una contraposición entre el dominio cosmológico occidental, que establece el marco colonial-moderno-capitalista de poder sobre la naturaleza y el perspectivismo amerindio, que pretende reconducir lo humano a la naturaleza. La comprensión del dominio epistemológico occidental permite comparar y alejar los conceptos de precificación y cosificación de la naturaleza, para revalorarla, en otra escala de desarrollo y sostenibilidad, en una ecología pachamana. Desde el punto de vista metodológico, este estudio hace una revisión bibliográfica y presenta de forma interdisciplinaria los textos de teóricos decoloniales, en su mayor parte latinoamericanos, de gran visibilidad académica. De esa manera, el artículo indica que el modelo de desarrollo y sostenibilidad implica el cambio del modelo societario fundado en el multiculturalismo occidental para la adopción de la interculturalidad como exigencia de capacidad para crear formas de comprensión, colaboración, reciprocidad y solidaridad, por medio de un nuevo paradigma societario.
Palabras-clave: Perspectivismo amerindio. Descolonización de la naturaleza. Cosmología. Interdisciplinariedad. Interculturalidad.