Artículos de revistas: "Perennialism"

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Bush, Stephen S. "Religion and Belief After the Turn to Power: A Response to Craig Martin". Method and Theory in the Study of Religion 29, n.º 4-5 (16 de noviembre de 2017): 334–39. http://dx.doi.org/10.1163/15700682-12341398.

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Abstract The introduction of power as a key analytical concept was a watershed moment in the history of religious studies. But what exactly does it mean to embrace the turn to power? Does it mean giving up on the study of experiences, meanings, and beliefs? Or does it just mean changing how we approach them? In my book, Visions of Religion, I argue that we can retain experience and meaning as meaningful analytical concepts even after the turn to power. We can do so without embracing any of the key assumptions of perennialism or what Craig Martin calls neo-perennialism. In this response to Martin, I show that his categorization of my approach as neo-perennialist is based upon a series of misattributions.

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Poole, Nigel D. "Perennialism and Poverty Reduction". Development Policy Review 22, n.º 1 (enero de 2004): 49–74. http://dx.doi.org/10.1111/j.1467-8659.2004.00238.x.

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BUSH, STEPHEN S. "Concepts and religious experiences: Wayne Proudfoot on the cultural construction of experiences". Religious Studies 48, n.º 1 (18 de julio de 2011): 101–17. http://dx.doi.org/10.1017/s0034412511000102.

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AbstractThe constructivist position, that mystical experiences are determined by the experiencer's cultural context, is now more prevalent among scholars of religion than the perennialist position, which maintains that mystical experiences have a common core that is cross-culturally universal. In large part, this is due to the efforts of Wayne Proudfoot in his widely accepted book,Religious Experience. In this article, I identify some significant unresolved issues in Proudfoot's defence of constructivism. My aim is not to defend perennialism, but to specify some objections to the constructivist thesis that constructivists need to address more adequately.

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4

Hartelius, Glenn. "Zombie Perennialism: An Intelligent Design for Psychology? A Further Response to Taylor's Soft Perennialism". International Journal of Transpersonal Studies 36, n.º 2 (1 de septiembre de 2017): 93–110. http://dx.doi.org/10.24972/ijts.2017.36.2.93.

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Bagger, Matthew C. "Critical Notice Ecumenicalism and Perennialism Revisited". Religious Studies 27, n.º 3 (septiembre de 1991): 399–411. http://dx.doi.org/10.1017/s0034412500021077.

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Recently Robert Forman has attempted to muster support for the largely abandoned position that mystical experiences cross-culturally include an unmediated, non-relative core. To reopen the debate he has solicited essays from likeminded scholars for his book, The Problem of Pure Consciousness. Predictably the focus of the volume rests on the refutation of the position most notably expounded by Steven Katz in his influential article of 1978, ‘Language, Epistemology and Mysticism’.

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6

Blum, Jason. "Comparison and the Spectre of Perennialism: A Reply to Craig Martin". Method and Theory in the Study of Religion 29, n.º 4-5 (16 de noviembre de 2017): 340–46. http://dx.doi.org/10.1163/15700682-12341394.

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AbstractCraig Martin accuses me of repeating the mistakes of perennialism, perpetuating an irresponsible and covertly theological approach to research that rushes to identify dubious “similarities” in religious experience across culture and history. While it is true that I identify cross-cultural similarities in the accounts of mystical experience that I examine inZen and the Unspeakable God, that argument is based on historical evidence, and does not imply the questionable theological conclusions for which classical perennialism has been criticized. Learning from the mistakes of perennialism does not mean dismissing comparison as an illegitimate enterprise or rejecting cross-cultural similarities asprima facieimpossible; it means insisting on evidentially-grounded and historically sensitive research that is willing and able to identify both differences and similarities. It also means resisting the temptation to oversimplify our task by reducing all research on religion to one preferred analytical category.

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7

Lipton, Gregory A. "De-Semitizing Ibn ʿArabī: Aryanism and the Schuonian Discourse of Religious Authenticity". Numen 64, n.º 2-3 (8 de marzo de 2017): 258–93. http://dx.doi.org/10.1163/15685276-12341462.

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Commonly taken to be based upon the metaphysics of the Andalusian Sufi Ibn ʿArabī (d. 1240), Frithjof Schuon’s Perennialist doctrine of “the transcendent unity of religions” posits a timeless truth underlying all so-called orthodox religious forms. Yet this article argues that rather than a transhistorical message of inclusive unity, Schuon’s Perennialism is a hegemonic discourse of authenticity built upon presuppositions founded within what Léon Poliakov famously dubbed the nineteenth-century “Aryan myth.” The extent to which Schuon decouples Ibn ʿArabī from so-called Semitic subjectivism, thus finding in him a primordial Aryan objectivity, is the extent to which Schuon claims him to be an enlightened representative of Islam and authentic purveyor of thereligio perennis.

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Mohammed Akinola Akomolafe, Mohammed Akinola. "Between Perennialism and Progessivism: A Reflection on a Pedagogical Choice for Effective Child Development". Filosofiya osvity. Philosophy of Education 26, n.º 2 (25 de junio de 2021): 78–89. http://dx.doi.org/10.31874/2309-1606-2020-26-2-5.

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With the task of the philosopher of education beset with several challenges and theoretical underpinnings regarding what kind of pedagogy and curriculum suits the moral and personal development of the child, various approaches have been postulated. In the present study, we prune these theories to perennialism and progressivism. There have been divergent views as to whether or not either or both of these serve the interest of the child better. What then is Perennialism? What is Progressivism? What makes each of these theories a preferred pedagogic theory for the child? Are there any places of connection and/or discord between these theories? Are they both necessarily at logger heads? In this essay, we argue that progressivism and perennialism portray shades of truth about child teaching and development that is unique and distinct to each. As human societies and social consciousness are not univocal, it is the submission of this essay that it is the task of the educator to align any of the two education theories with the yearning of the community which is where the input of education of the child is made manifest. Main persons for philosophical investigation of perennialism for us are Robert Maynard Hutchins, Mortimer J. Adler, and Sir Richard Livingstone whereas important persons for progressivism are John Locke, Jean-Jacques Rousseau and especially John Dewey. Perennialism holds the view that teachers should teach issues that are of general importance to man and focus on them. Progressivists believe that education cannot be always the same and it is always in the process of development: it must be life itself, and learning has be linked to the interests of the child, which must be carried out by solving specific social and educational problems.

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9

Whitesides, Kevin A. "The Highest Common Factor". Nova Religio 22, n.º 4 (1 de mayo de 2019): 27–43. http://dx.doi.org/10.1525/nr.2019.22.4.27.

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This article differentiates two universalist rhetorical strategies in common use among producers of alternative archaeological narratives: hyperdiffusionism and perennialism. Both strategies seek to account for perceived similarities in archaeological monuments worldwide by tracing them to a single ur-source. However, each takes a distinct epistemic position with respect to the identity of that source. Hyperdiffusionism and perennialism represent shifting ideological trends within the modern cultic milieu, and, therefore, noting the distinction is important in tracing the reception history of archaeological monuments and artifacts.

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10

Martin, Craig. "“Yes, ... but ...”: The Neo-Perennialists". Method and Theory in the Study of Religion 29, n.º 4-5 (16 de noviembre de 2017): 313–26. http://dx.doi.org/10.1163/15700682-12341396.

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AbstractThis essay argues that despite their opposition to perennialism, a number of recent scholars inadvertently repeat some of the problematic gestures of perennialism. These scholars are attempting to push the field forward after poststructuralist critiques of religious studies, particularly regarding the varieties of essentialism that have plagued the field. However, their account of “religion” ends up looking, at least in some respects, little different from the pre-critical, essentialist, and ahistorical accounts of religion that were regnant prior to the wave of poststructuralist critiques of religious studies. To some extent we appear to be back to where we started.

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Hartelius, Glenn. "Taylor’s Soft Perennialism: Psychology or New Age Spiritual Vision?" International Journal of Transpersonal Studies 36, n.º 2 (1 de septiembre de 2017): 136–46. http://dx.doi.org/10.24972/ijts.2017.36.2.136.

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12

Frankel, James D. "Being What We Read: Perennialism in Chinese Islamic Studies". China Review International 17, n.º 1 (2010): 8–12. http://dx.doi.org/10.1353/cri.2010.0017.

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Ranjitkar, Kiran Ram. "Understanding Primary Curriculum from Philosophical Perspectives". Interdisciplinary Research in Education 5, n.º 1-2 (4 de febrero de 2021): 47–56. http://dx.doi.org/10.3126/ire.v5i1-2.34734.

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This paper is an attempt to understand philosophy / ideology hidden behind the present primary education curriculum of Nepal. The study was based on analysis of written curriculum published by Government of Nepal, Curriculum Development Center, Sanothimi. I applied the conceptual content analysis approach for the purpose of this study. My literature review consisted of general philosophies namely idealism, naturalism, realism, pragmatism and existentialism and also educational philosophies such as perennialism, essentialism, progressivism and reconstructionism. Although the study focused on four elements, namely objectives, contents, teaching learning activities and evaluation process of curriculum, I made a brief analysis of aim, and contents of primary level as a whole. The current primary education curriculum is the mix of more than on philosophies emphasizing traditional ones, perennialism, and essentialism. I found negligible importance is given to critical components of learning therefore this component should be given more importance.

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14

Taylor, Steve. "From Philosophy to Phenomenology: The Argument for a “Soft” Perennialism". International Journal of Transpersonal Studies 35, n.º 2 (1 de julio de 2016): 17–41. http://dx.doi.org/10.24972/ijts.2016.35.2.17.

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Ciocianu-Copilaș, Emanuel. "Perennialism and Modernism in Romanian National-Communism. An Ideological Dilemma?" Symposion 2, n.º 3 (2015): 363–71. http://dx.doi.org/10.5840/symposion20152323.

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Grosby, Steven. "Religion, ethnicity and nationalism: the uncertain perennialism of Adrian Hastings". Nations and Nationalism 9, n.º 1 (enero de 2003): 7–13. http://dx.doi.org/10.1111/1469-8219.00070.

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Gilbert, Bennett. "On Breaking Up Time, or, Perennialism as Philosophy of History". Journal of the Philosophy of History 12, n.º 1 (22 de marzo de 2018): 5–26. http://dx.doi.org/10.1163/18722636-12341334.

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Abstract Current and recent philosophy of history contemplates a deep change in fundamental notions of the presence of the past. This is called breaking up time. The chief value for this change is enhancing the moral reach of historical research and writing. However, the materialist view of reality that most historians hold cannot support this approach. The origin of the notion in the thought of Walter Benjamin is suggested. I propose a neo-idealist approach called perennialism, centered on recurrent moral dilemmas and choices. This suggests a view of the relations of moral thought and ontology placed in the diachronic context that historians study.

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Reyes Pascual, Guillermo. "Breve análisis a los "paradigmas clásicos del nacionalismo" = Brief analysis to the "classic paradigms of nationalism"". UNIVERSITAS. Revista de Filosofía, Derecho y Política, n.º 28 (11 de julio de 2018): 59. http://dx.doi.org/10.20318/universitas.2018.4311.

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RESUMEN: Los eventos que han acontecido en varios lugares del continente europeo, como Kosovo, el este de Ucrania, Escocia, Cataluña, o más recientemente Córcega, han tenido como principal consecuencia el resurgimiento de la discusión, dentro del debate político, en torno a la nación y su condición de elemento legitimador de la comunidad política. Para darle sentido a esta discusión, este artículo desgrana brevemente los principales paradigmas del nacionalismo para poder identificar y situar a los diferentes actores dentro del debate teórico en torno a la nación. ABSTRACT: The events that have taken place in various parts of the European continent, such as Kosovo, eastern Ukraine, Scotland, Catalonia, or more recently Corsica, have had as a main consequence the resurgence of the discussion, within the political debate, around the nation and its condition as the legitimating element of the political community. To make sense of this discussion, this article briefly breaks down the main paradigms of nationalism in order to identify and place the different actors within the theoretical debate around the nation.PALABRAS CLAVE: paradigmas clásicos del nacionalismo, primordialismo, modernismo, perennialismo, etnosimbolismo.KEYWORDS: classic paradigms of nationalism, primordialism, modernism, perennialism, ethnosymbolism.

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19

Hartelius, Glenn. "Taylor’s Soft Perennialism: A Primer for Perennial Flaws in Transpersonal Scholarship". International Journal of Transpersonal Studies 35, n.º 2 (1 de julio de 2016): 42–47. http://dx.doi.org/10.24972/ijts.2016.35.2.42.

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Hartelius, Glenn. "Circular Reasoning Is Not the Uroboros: Rejecting Perennialism as a Psychological Theory". International Journal of Transpersonal Studies 36, n.º 2 (1 de septiembre de 2017): 121–35. http://dx.doi.org/10.24972/ijts.2017.36.2.121.

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Mansur, Rosichin. "PERKENALAN DENGAN ALIRAN FILSAFAT PENDIDIDKAN". Thufuli : Jurnal Ilmiah Pendidikan Islam Anak Usia Dini 2, n.º 2 (27 de noviembre de 2020): 37. http://dx.doi.org/10.33474/thufuli.v2i2.9158.

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The schools of educational philosophy believe in their views for development and change. The flow of philosophy makes the world of education more advanced and quality. The views of progressivism, perennialism, essentialism, constructionism andconstructivism are projected in educators, students, curriculum, principles of education and learning. Early Childhood Islamic Education (PIAUD) is one of the media for actualizing the views of educational philosophical schools that are relevantto local culture. so that many schools of philosophy can be adopted.

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Kooli, Chokri, Chiraz Zidi y Ahmad Jamrah. "The Philosophy of Education in the Sultanate of Oman: Between Perennialism and Progressivism". American Journal of Education and Learning 4, n.º 1 (2019): 36–49. http://dx.doi.org/10.20448/804.4.1.36.49.

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Hofverberg, Hanna, David O. Kronlid y Leif Östman. "Crafting sustainability? An explorative study of craft in three countercultures as a learning path for the future". Nordic Journal of Science and Technology Studies 5, n.º 2 (22 de diciembre de 2017): 8–21. http://dx.doi.org/10.5324/njsts.v5i2.2314.

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This article explores and seeks to identify what ‘crafting sustainability’ could mean in relation to education for sustainable development (ESD). Certain ESD craft pedagogies are explored in three countercultures (from 1900, 1968 and 2017). The empirical data consists of literature from or about these three countercultures. A broad notion of sustainability and the educational philosophies of perennialism, essentialism, progressivism and reconstructivism are used as theoretical frameworks. The findings show the countercultures’ educative craft purposes, craft skills and approaches to learning craft and the possible implications for ESD. In particular, three tensions concerning the implications of an ESD craft pedagogy are discussed.

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Bahri, Media Zainul. "Gagasan Pluralisme Agama pada Kaum Teosofi Indonesia (1901-1933)". Ulumuna 17, n.º 2 (8 de noviembre de 2017): 387–420. http://dx.doi.org/10.20414/ujis.v17i2.168.

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This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultural backgrounds: Europe, America, India, China and indigenous Nusantara traditions which emphasizes the principles of harmony.

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MILLER, NICK. "Postwar Serbian Nationalism and the Limits of Invention". Contemporary European History 13, n.º 2 (mayo de 2004): 151–69. http://dx.doi.org/10.1017/s0960777304001626.

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Serbian nationalism has rarely been the subject of theoretical analysis. For the most part, recent work on Serbian history implicitly supports the ‘modernist’ position among nationalism theorists, which holds that nationalism is a modern phenomenon that serves the interests of the politically powerful. In this article, the Serbian nationalist movement of the 1980s will be examined in light of the major theoretical approaches to nationalism (modernism, perennialism and ethno-symbolism). Using a small group of nationalist intellectuals (Dobrica Ćosi, Borislav Mihajlovi Mihiz and Mića Popović) as its subject, it concludes that the restrictive modernist approach leads to misunderstandings of the nature of modern Serbian national identity.

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Bakic, Jovo. "Theoretical approaches to ethnicity, nationalism and nation". Sociologija 48, n.º 3 (2006): 231–64. http://dx.doi.org/10.2298/soc0603231b.

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The author takes into consideration main theory of ethnicity and nationalism: primordialism, perennialism, modernism, ethno-symbolism, post-modernism, and interactionism. He pays his attention on both good and bad features of the different theoretical approaches in order to formulate his own approach. In addition, he offers several the most famous and convincing definitions and typologies of the nations and nationalism. At the end, he tries to make definitions of the ethnicity (ethnical connectedness), ethnical resource, e. g. language, religion, "race", ethnic myths etc, ethnic category, and ethnic as well as to briefly outline his own approach that is basically interactionist with some additions of ethno-symbolism.

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Yeryomin, Vladislav. "Integral traditionalism and philosophia perennis in the context of European culture". Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 9, n.º 18 (2019): 19–26. http://dx.doi.org/10.34079/2226-2849-2019-9-18-19-26.

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The article examines the school of integral traditionalism as an intellectual phenomenon of European culture of the XX-XXI centuries. An excursion was made into the history of the formation of this phenomenon, an overview of its directions, personalities and key concepts. The connection of traditionalism with idealistic philosophy, Romanticism, right-wing ideologies and academic religious studies is traced. The study concluded that integral traditionalism, as a special form of Western esotericism, is an organic part of European culture. Its place in the space of the latter can be represented in the form of a diagram consisting of three circles. The largest of them will represent idealistic philosophy as a whole (from the origins to the present day). The circle of a smaller diameter inscribed in it will be perennialism – a system of ideas about Philosophia perennis as a common source and secret (esoteric) content of different religions and spiritual teachings. An even smaller circle inscribed in the second circle will be integral traditionalism itself as the most "concentrated" form of perennialism, characterized by a high degree of rationalization and self-removal from the semantic codes of Modern and Postmodern. Moreover, all the three circles can be divided into two parts – connected with a living spiritual tradition (through initiation) and devoid of such a connection. As a form of Western esotericism, integral traditionalism claims a fundamentally "gnostic" status. This feature separates it both from religion, in which, in the words of R. Guenon, "intellectual elements are mixed with emotional", and from secular science, which, with all its rigor and objectivity, remains entirely a "profane" phenomenon. At the same time, the principles of traditionalism, distinguished by their "holistic" character, have prospects of application to various fields of humanitarian knowledge.

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Bunglai, Djunaidi. "Sistem Pendidikan dan Pendidikan Sejarah di Singapura Sebagai Refleksi bagi Pengembangan Kurikulum di Indonesia". Jurnal Pendidikan Sejarah 4, n.º 1 (18 de agosto de 2017): 32. http://dx.doi.org/10.21009/jps.041.03.

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This paper examines the history of the education system and education in Singapore to reflect forcurriculum development in Indonesia. The results show, that the education system in Singaporeand Indonesia are relatively not much difference. The differences even in consistency and consequentof both countries in implementing it. The Ministry of Education of Singapore is very consistent andconsequently, the opposite occurs in Indonesia.The consistency of government and the consequences ofit has been a factor of excellence in the education system of Singapore. The next finding , development ofeducational curriculum in high school history in Singapore prepared with a very broad scope , holistic andphilosophical orientation, global competition based on perennialism, humanism , and reconstrucionism,so that they can participate to realize the advantages of education in Singapore.

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Mumtaz, Nadhif Muhammad. "Hakikat Pemikiran Seyyed Hossein Nasr". JURNAL INDO-ISLAMIKA 4, n.º 2 (19 de septiembre de 2020): 169–78. http://dx.doi.org/10.15408/idi.v4i2.17393.

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This study wants to provide insight into the importance of thinking Seyyed Hossein Nasr in the Islamic world. The rise of various thoughts that deviate from the teachings of Islam made Seyyed Hossein Nasr moved to make breakthroughs in reforms that denied in the Islamic world. One response that challenges the thought of Seyyed Hossein Nasr is the flow of Western development that overrides the spiritual aspect. Seyyed Hossein Nasr is due to the opposition to the Islamic religion which is felt to be very struggling with Islamic civilization going forward. The main weapon of Seyyed Hossein Nasr to counter this Western discussion is the use of the philosophy of perennialism or what is often referred to as Pernenis Religion.

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Doğanay, Ahmet y Mediha Sarı. "Effect of undergraduate education on the educational philosophies of prospective teachers: A longitudinal study". Uluslararası Eğitim Programları ve Öğretim Çalışmaları Dergisi 8, n.º 1 (30 de junio de 2018): 01–22. http://dx.doi.org/10.31704/ijocis.2018.001.

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The aim of this study is to determine the change occurred in educational philosophies of prospective teachers in the process of a four-year undergraduate education. This study was designed as a longitudinal panel study. The sample of the study consists of 323 prospective teachers from Çukurova University Faculty of Education. In analyzing the data gathered by means of Philosophy Preference Assessment Form, one-way ANOVA for repeated measures and two-way ANOVA for mixed measures were used. According to the results, while there was a decrease in the perennialism and idealism, there was an increase in existentialism philosophical understandings of the prospective teachers from the 1st year towards the 4th year; and there were no significant changes in other philosophical understandings.

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Ma, Anjun, Yinjie Qiu, Tajbir Raihan, Bimal Paudel, Subha Dahal, Yongbin Zhuang, Aravind Galla, Donald Auger y Yang Yen. "The Genetics and Genome-Wide Screening of Regrowth Loci, a Key Component of Perennialism in Zea diploperennis". G3: Genes|Genomes|Genetics 9, n.º 5 (26 de febrero de 2019): 1393–403. http://dx.doi.org/10.1534/g3.118.200977.

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Murtaufiq, Sudarto. "Telaah Kritis Aliran-Aliran Filsafat Pendidikan". AKADEMIKA 8, n.º 2 (31 de diciembre de 2014): 191–204. http://dx.doi.org/10.30736/akademika.v8i2.85.

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This article is aimed at elaborating a critical study of the philosophy of education in giving guiding principles and directives to knowledge concerning the aims of education by which they are actualized. Such a philosophy should necessarily give the basic principles to give an answer to the philosophical question, “What subject matter, experiences, and worthwhile activities are essential to realize the raison d’etre (reason for living) of the school?” For that reason, this article will focus more on eight major philosophies and theories of education:Idealism, Realism, Pragmatism, Perennialism, Essentialism, Progressivism, Reconstructionism, and Existentialism. These educational philosophical approaches are currently used in classrooms around the world and each of these schools has stood the test of time and has had a significant impact on the development of educational policies and practices; from curriculum development to teaching methods and from classroom management to evaluation techniques.

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Kaya, Caglar y Sinem Kaya. "Prospective Teachers’ Educational Beliefs and Their Views about the Principles of Critical Pedagogy". Journal of Education and Learning 6, n.º 4 (5 de julio de 2017): 181. http://dx.doi.org/10.5539/jel.v6n4p181.

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The main idea behind this research is to determine prospective teachers’ educational beliefs and their views about critical pedagogy. Therefore, the purpose of this research is to analyze the relationship between prospective teachers’ educational beliefs and their views about critical pedagogy. In this study, “Educational Beliefs Scale” is used with the “Principals of Critical Pedagogy Scale”. Based on the Educational Beliefs Scale, five theories on educational philosophy including: Perennialism, Essentialism, Progressivism, Reconstructionism, and Existentialism are examined. Besides Education System, Functions of School and the Emancipator School dimensions of the Principals of Critical Pedagogy Scale are analyzed. The research is conducted as a survey model study. The sample of the research comprises of 452 last grade undergraduate students from the different departments of Faculty of Education in Muğla Sıtkı Koçman University. Descriptive statistics and Pearson Product Momentum Correlation was applied to the data.

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Bąk-Badowska, Jolanta, Ilona Żeber-Dzikowska, Barbara Gworek, Wanda Kacprzyk y Jarosław Chmielewski. "The role and significance of stingless bees (Hymenoptera: Apiformes: Meliponini) in the natural environment". Environmental Protection and Natural Resources 30, n.º 2 (1 de junio de 2019): 1–5. http://dx.doi.org/10.2478/oszn-2019-0005.

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Abstract This article refers to the biology and ecology of stingless bees (Meliponini), living in tropical and subtropical areas. Similar to honey bees (Apis mellifera), stingless bees (Meliponini) belong to the category of proper social insects and are at the highest level of social development. This group of insects comprises about 500 species and they are the most common bees pollinating the native plants in many tropical areas. Families of stingless bees are usually quite numerous, reaching up to 100,000 individuals. They are characterised by polymorphism, age polyethism and perennialism. This article presents the structural complexity of natural nesting of these tropical insects and their ability to settle in artificial nest traps. The main significance of stingless bees for humans is their role in the natural environment as pollinators, which is an essential factor influencing biodiversity.

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Setyabudi, Muhammad Nur Prabowo. "TEODISI ISLAM ESOTERIS: PEMIKIRAN ISA NUR AL-DIN AHMAD AL-SYAZILI TENTANG TUHAN DAN KEJAHATAN". Indonesian Journal of Islamic Literature and Muslim Society 3, n.º 1 (30 de enero de 2019): 1. http://dx.doi.org/10.22515/islimus.v3i1.1142.

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Theodicy was born as a response to the problem of evil and its relationship to the power of God, and at the same time, as an assertion of Omnipotence, Omnibenevolence, and Omniscience of God. This article presents the interpretation of Frithjof Schuon's thought or Shaykh Isa Nur al-Din Ahmad as a Muslim thinker of the tradition of Perennialism philosophy that emphasizes universalism and esoterism. The article describes Schuon's principal thought concerning theodicy, especially how esoteric Islamic theodicy sees the nature of evil, the relationship of evil with the free will of humans and determination of God (predestination). Furthermore, this article tries to draw the extent to which esoterism is supportive and coherent with texts that are exoterically expressed in the Qur'an. Basically, esoteric Islamic theodicy parallels with the principle of Islamic mysticism. In the last part, this article tries to take the moral significance of the notions of esoteric Islamic theodicy.

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Isriyah, Mudafiatun y Blasius Boli Lasan. "Classical philosophy: influence the education philosophy of age". TERAPUTIK: Jurnal Bimbingan dan Konseling 1, n.º 3 (15 de marzo de 2018): 202. http://dx.doi.org/10.26539/1376.

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Education with philosophy has a close relationship because philosophy is a view of life that leads to the goal of education. According to Dewey, changes that occur in society must exist and inevitable because education is always changing. The perennialism view at the moment that education is regarded as a container to direct the center of culture. While human beings are able to solve the problem and achieve its goals rationally. This condition of development in the flow of philosophy one of which is essentialism. And education as a tool to process humanize human, with the difference of orientation and philosophy that became his belief. Differences philosophy in a nation will bring a difference in the perspective or purpose of education itself. Learning with the P4C contributes to raising children to be sensitive individuals who respect different perspectives and are able to shape their own rights, have ethical values, take care and improve themselves, and embrace new ideas.

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Subotic, Milan. "Do nations have navels'?: Gellner and Smith on the emergence of nations". Filozofija i drustvo, n.º 25 (2004): 177–210. http://dx.doi.org/10.2298/fid0525177s.

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This paper interprets and analyzes the debate having taken place in 1995 between E. Gellner and A. Smith concerning the problem of the emergence of nations. This discussion is used as an example to show the basic general features of two approaches in theories of nationalism - the modernist and the ethno symbolic ones. Pointing to the common assumptions shared by Gellner's and Smith's theories of nations (critique of primordialism and perennialism), the author interprets ethno-symbolism as a sort of internal self-criticism of the modernist standpoint. This polemic is therefore interpreted not as a debate between "creationist" and "evolutionist" solutions to the problem of the emergence of nations, but rather as a debate between two theoretical paradigms defining different research priorities in studying nations and nationalisms. From this perspective, the author concludes that the ethno symbolic approach to the genealogy of nations has broader heuristic capacities than the modernist paradigm, at least when the emergence of "peripheral nations" and the understanding of the dynamic of their nationalisms are concerned.

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Friedman, Jannice. "The Evolution of Annual and Perennial Plant Life Histories: Ecological Correlates and Genetic Mechanisms". Annual Review of Ecology, Evolution, and Systematics 51, n.º 1 (2 de noviembre de 2020): 461–81. http://dx.doi.org/10.1146/annurev-ecolsys-110218-024638.

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Flowering plants exhibit two principal life-history strategies: annuality (living and reproducing in one year) and perenniality (living more than one year). The advantages of either strategy depend on the relative benefits of immediate reproduction balanced against survivorship and future reproduction. This trade-off means that life-history strategies are associated with particular environments, with annuals being found more often in unpredictable habitats. Annuality and perenniality are the outcome of developmental genetic programs responding to their environment, with perennials being distinguished by their delayed competence to flower and reversion to growth after flowering. Evolutionary transitions between these strategies are frequent and have consequences for mating systems and genome evolution, with perennials being more likely to outcross with higher inbreeding depression and lower rates of molecular evolution. Integrating expectations from life-history theory with knowledge of the developmental genetics of flowering and seasonality is required to understand the mechanisms involved in the evolution of annual and perennial life histories.

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Megawati, Ida y Darmiyati Zuchdy. "The Compatibility between Philosophy Basis of ‘English in Mind’ Textbook and Curriculum 2013". VELES Voices of English Language Education Society 4, n.º 2 (25 de octubre de 2020): 163–76. http://dx.doi.org/10.29408/veles.v4i2.2555.

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A textbook should reflect a curriculum being applied. The compability of the philosophical foundation between the curriculum and textbook is needed to achieve the educational goals. This study aims to find the philosophical foundation of the English in Mind Students' Book and the compability of the philosophical foundation between the curriculum and the textbook. This study is an inferential content analysis. The object is the English in Mind Students' Book. The procedure is the data making; physical and referential units, sampling; six chapters, data recording, data reduction, and withdrawal of inference. This study used semantic validity and test-retest reliability. This study used analytic constructs as a reference for the meaning of data to be analyzed using conceptual domain analysis techniques. Based on data analysis, there are six philosophies namely philosophy of perennialism, progressivism, essentialism, existentialism, humanism, and social reconstruction in the English in Mind Students' book and in the curriculum 2013. It means that there is no difference in philosophical foundation between the curriculum 2013 and textbooks. Both of them also emphasize on critical thinking skills, problem solving, communication and collaboration, creative and innovative and character development for students.

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Brown, Jason C. L., Katie E. Marshall y James F. Staples. "Differences in tissue concentrations of hydrogen peroxide in the roots and cotyledons of annual and perennial species of flax (Linum)". Botany 90, n.º 10 (octubre de 2012): 1015–27. http://dx.doi.org/10.1139/b2012-073.

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Short-lived annuals should allocate more resources towards reproduction, whereas long-lived perennials should allocate more resources towards tissue maintenance. Although ecological data support this hypothesis, no studies have examined the physiological basis for lifespan differences between annuals and perennials. Based on the oxidative theory of aging, hydrogen peroxide (H2O2) levels should be lower in perennating tissues (e.g., basal roots) — but not nonperennating tissues (e.g., cotyledons) — from perennials compared with annuals. We tested this prediction using two annual and two perennial species of flax ( Linum ). As predicted, H2O2 concentrations were lower in roots from perennials than from annuals, reflecting higher catalase activity in roots from perennials. In cotyledons, contrary to our predictions, H2O2 concentrations were actually higher in perennials than in annuals, despite higher catalase activity in perennials as well, likely reflecting higher H2O2 production via peroxisomes and chloroplasts. Therefore, we propose that, consistent with the oxidative theory of aging, perennial flax species have a lower oxidative burden in their roots, but this comes at the cost of a greater oxidative burden in their shoots. As we demonstrate, perenniality is ancestral in Linum, and so derivation of the annual condition likely involved a physiological shift towards a more equitable oxidative burden between roots and shoots.

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Şahan, Hasan Hüseyin. "The relationship of prospective teachers' educational philosophy and life-long learning tendencies to their teaching-learning process competencies". Pegem Eğitim ve Öğretim Dergisi 10, n.º 4 (7 de noviembre de 2020): 1325–67. http://dx.doi.org/10.14527/pegegog.2020.040.

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The purpose of this study is to determine the relationship between prospective teachers' tendencies towards educational philosophy and lifelong learning and their teaching-learning process competencies. The study used the descriptive model to determine the current situation and adopted a predictive correlational design to find out the extent to which educational philosophy and lifelong learning tendencies predict teaching-learning process competencies. The study group consisted of 238 prospective teachers. The data were obtained using three scales, namely "Educational Philosophy Tendencies Scale", "Lifelong Learning Tendencies Scale" and "Teaching-Learning Process Competencies Scale". The study revealed that prospective teachers adopted more the philosophy of progressivism and reconstructionism, and their lifelong learning and teaching-learning process competencies were at a high level. The gender variable was effective only in the essentialism dimension in terms of the educational philosophy tendencies. While it was effective in lifelong learning tendencies, it had no effect in teaching-learning process competencies. The branch variable, on the other hand, was effective in all dimensions of educational philosophy tendencies except for perennialism. It was determined that the tendencies towards educational philosophies alone are not predictors of the teaching-learning process competencies. When, however, lifelong learning tendencies and educational philosophies are taken into account together, they predict the teaching-learning process competencies.

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Anderson, Nicholas Todd, Kerry Brian Walsh y Dvoralai Wulfsohn. "Technologies for Forecasting Tree Fruit Load and Harvest Timing—From Ground, Sky and Time". Agronomy 11, n.º 7 (14 de julio de 2021): 1409. http://dx.doi.org/10.3390/agronomy11071409.

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The management and marketing of fruit requires data on expected numbers, size, quality and timing. Current practice estimates orchard fruit load based on the qualitative assessment of fruit number per tree and historical orchard yield, or manually counting a subsample of trees. This review considers technological aids assisting these estimates, in terms of: (i) improving sampling strategies by the number of units to be counted and their selection; (ii) machine vision for the direct measurement of fruit number and size on the canopy; (iii) aerial or satellite imagery for the acquisition of information on tree structural parameters and spectral indices, with the indirect assessment of fruit load; (iv) models extrapolating historical yield data with knowledge of tree management and climate parameters, and (v) technologies relevant to the estimation of harvest timing such as heat units and the proximal sensing of fruit maturity attributes. Machine vision is currently dominating research outputs on fruit load estimation, while the improvement of sampling strategies has potential for a widespread impact. Techniques based on tree parameters and modeling offer scalability, but tree crops are complicated (perennialism). The use of machine vision for flowering estimates, fruit sizing, external quality evaluation is also considered. The potential synergies between technologies are highlighted.

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Rahayu Nita, Fatma y Oikurema Purwati. "Revealing the Philosophical Foundation in English Textbook for Vocational School Students Grade X and Curriculum 2013". VELES Voices of English Language Education Society 5, n.º 1 (25 de abril de 2021): 27–35. http://dx.doi.org/10.29408/veles.v5i1.3036.

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Both philosophy and curriculum are a crucial part of education. Philosophy becomes a very important foundation of the curriculum since it affects the objectives of learning and content, as well as the structure of the curriculum (Ornstein & Hunkins, 2018). Thus, philosophy is included in the three aspects of curriculum development. It also aims to determine the process of teaching and learning. Therefore, this study attempts to reveal the philosophical foundation employed in the textbook and its relation to curriculum 2013. This study was based on the inferential content analysis, so the object was an English textbook under the title ‘Forward an English Course for Vocational School Students Grade X’. It applied linguistics and communication construct analysis to make an inference. Then, it recorded and categorized the data. The inferences were examined through attribution analysis. The results found there were ten points related to the content and the structure of the textbooks. It also revealed the philosophical foundations employed in the textbook, for instance, essentialism, perennialism, humanism, existentialism, social reconstruction, and progressivism. These philosophical foundations are in line with the philosophical foundations implied in curriculum 2013. Finally, both English textbooks for vocational students and curriculum 2013 more concerned with the student’s character and skills. The skills that should be developed to engage with this 21st century such as critical thinking, problem-solving, communication, collaboration, creativity, and innovation.

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Nandy Intan Kurnia. "The THE PHILOSOPHICAL FOUNDATION OF THE SCHOOL LITERACY MOVEMENT IN INDONESIA". Jurnal Pendidikan 22, n.º 2 (1 de septiembre de 2021): 91–101. http://dx.doi.org/10.33830/jp.v22i2.1891.2021.

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The School Literacy Movement (SLM) was launched in 2015 by the Indonesian government in response to the concerns of many parties regarding the readiness of the Indonesian young generation to face the challenges of the 21st-century. This paper examined the philosophical foundations of SLM by scrutinizing the School Literacy Movement Master Design published in 2019 as the object of study. This study was a descriptive qualitative study, using the inferential content analysis method. The findings were: (1) the philosophical foundation of SLM that is portrayed in the object of study are essentialism, perennialism, progressivism, existentialism, and critical pedagogy, and (2) the object of the study is strongly influenced by the philosophy of progressivism since the writers of the SLM Master Design were more focused on the effort to prepare the students to face the 21st-century challenges. Gerakan Literasi Sekolah (GLS) atau The School Literacy Movement (SLM) atau dicanangkan pada tahun 2015 oleh pemerintah Indonesia, sebagai jawaban atas keprihatinan banyak pihak terkait kesiapan generasi muda Indonesia menghadapi tantangan abad 21. Tulisan ini mengkaji landasan filosofis SLM dengan menelaah Desain Induk Gerakan Literasi Sekolah terbitan 2019 sebagai objek kajian. Penelitian ini adalah penelitian deskriptif kualitatif yang menggunakan metode analisis isi inferensial. Temuan penelitian adalah: (1) Landasan filosofis SLM yang tergambar dalam objek kajian adalah esensialisme, perenialisme, progresivisme, eksistensialisme, dan pedagogi kritis; dan (2) Objek kajian sangat dipengaruhi oleh filosofi progresivisme karena penulis Desain Induk SLM lebih fokus pada upaya mempersiapkan siswa untuk menghadapi tantangan abad ke-21.

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Kolářová, Michaela, Luděk Tyšer y Josef Soukup. "Weed Species Diversity in the Czech Republic Under Different Farming and Site Conditions". Acta Universitatis Agriculturae et Silviculturae Mendelianae Brunensis 63, n.º 3 (2015): 741–49. http://dx.doi.org/10.11118/actaun201563030741.

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The aim of this study was to explore the composition of weed vegetation on arable land in selected areas of the Czech Republic and to determine the level of γ-diversity. Our survey was conducted at 27 conventional and 35 organic farms from 2006–2008. In each sampled field, one phytocoenological relevé of a standard size of 100 m2 was recorded in the central part of the field. The species cover was estimated. The total γ-diversity was expressed as the total number of weed species recorded. γ-diversity of different farming systems, altitudes and crops was calculated. Subsequently, the species were divided on the basis of their perenniality. In total, 172 weed species were found – 123 and 162 in conventional and organic farming, respectively. The highest number of species was found in winter cereals and at medium altitudes. Chenopodium album was recorded as the species with the highest constancy in both types of farming. In total, 89 annuals, 17 biennials and 15 perennials were observed in conventional farming, and 109 annuals, 23 biennials, 28 perennials and 2 semiparasitic annuals were found in organic farming.

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Aji, Rizqon Halal Syah. "Matematika dalam Rasionalitas Al-Qur’an; Bukti Perenialisme Atas Nalar Saintifik". SALAM: Jurnal Sosial dan Budaya Syar-i 7, n.º 9 (22 de julio de 2020): 787–800. http://dx.doi.org/10.15408/sjsbs.v7i9.16592.

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AbstractIslam is a rational religion. Islam, through the Koran, can prove its rationality by proof of its perennial teachings. Rational perennial teachings are derived in profane life through scientific reasoning as well as mathematics and its derivatives. The verses of al-Qur'an are a form of aqliyah statement which is a guide for knowledgeable people to organize their lives in guiding their journey to find the truth. The proofs of rationality (aqliyah) in the Koran always prioritize logic but do not ascribe to al-Haqq. Mathematics is only a tool to absolute truth, but absolute truth belongs only to al-haqq. Muslim scientists who use their rationality have found their rational logic in discovering sciences to dissect knowledge so that it is beneficial to humans, however their devotion to Allah is getting stronger when breaking knowledge that was once empty into reality. Therefore, the rationality of the Qur'an can be described in mathematics, as a science that is full of the virtues of reason and logic.Keywords: Mathematics, Rationality, Perennialism, Al-Qur'an, Aqliyah, AbstrakIslam adalah agama rasional. Islam melalui al-Qur’an dapat dibuktikan nalar rasionalitasnya dengan bukti-bukti ajarannya yang perenial. Ajaran-ajaran perenial yang rasional diderivasikan dalam kehidupan profan melalui nalar saintifik seperti halnya ilmu matematika dan turunannya. Ayat-ayat al-Qur’an merupakan bentuk pernyataan aqliyah yang merupakan panduan insan berilmu untuk menata kehidupannya dalam memandu perjalanannya mencari kebenaran. Bukti-bukti rasionalitas (aqliyah) dalam al-Qur’an selalu mengedepankan logika namun tidak menisbikan yang al-Haqq. Matematika hanya alat menuju kebenaran mutlak akan tetapi kebenaran mutlak hanya milik al-haqq. Ilmuwan muslim yang menggunakan rasionalitasnya telah menemukan logika rasionalnya dalam menemukan ilmu-ilmu guna membedah pengetahuan sehingga bermanfaat bagi manusia, namun demikian ketaqwaan mereka terhadap Allah semakin kuat ketika memecahkan pengetahuan yang dulunya hampa menjadi kenyataan. Oleh karena itu rasionalitas al-Qur’an dapat diuraikan dalam ilmu matematika, sebagai ilmu yang penuh dengan keutamaan nalar dan logika.Kata Kunci: Matematika, Rasionalitas, Perenialisme, Al-Quran, Aqliyah

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Zulkarnain, Zulkarnain. "History Curriculum Policy of Senior High School during Sukarno Era". Paramita: Historical Studies Journal 30, n.º 2 (1 de septiembre de 2020): 180–92. http://dx.doi.org/10.15294/paramita.v30i2.23151.

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This article aims to investigate the history curriculum policy of senior high school during the Sukarno era. The method used is qualitative research by using the historical approach. Also, this research used document study as the primary method. A document study was conducted to both the primary and secondary sources for the source triangulation. Additionally, the complementary approach used interviews with several practitioners and academics, including the practitioners of the Indonesia history curriculum. Data analysis used an interactive analysis model. The results show that during 1945-1951, the history curriculum of senior high school still used AMS (Algemene Middelbare School) curriculum as the inheritance from the Dutch Indies era, so it is directed to the political policy, and the materials are clearly oriented to politics, doctrine, national ideology. The philosophical foundation of history curriculum policy in senior high school during the Sukarno Era is based on Pancasila and UUD 1945. But its implementation refers to government politics and essentialism and perennialism philosophy. The position of history subject in senior high school during the Sukarno era has a strategic role in creating historical awareness and nationalism. However, Manipol USDEK indoctrination was very visible. Artikel ini bertujuan untuk menyelidiki kebijakan kurikulum sejarah SMA pada era Sukarno. Metode yang digunakan adalah penelitian kualitatif dengan menggunakan pendekatan sejarah. Selain itu, penelitian ini menggunakan studi dokumen sebagai metode utama. Studi dokumen dilakukan pada sumber primer dan sekunder untuk triangulasi sumber. Selain itu, pendekatan komplementer menggunakan wawancara dengan beberapa praktisi dan akademisi, termasuk praktisi kurikulum sejarah Indonesia. Analisis data menggunakan model analisis interaktif. Hasil penelitian menunjukkan bahwa selama tahun 1945-1951, kurikulum sejarah sekolah menengah atas masih menggunakan kurikulum AMS (Algemene Middelbare School) sebagai warisan dari jaman Hindia Belanda, sehingga mengarah pada kebijakan politik, dan materi yang jelas berorientasi pada politik, doktrin, ideologi nasional. Landasan filosofis kebijakan kurikulum sejarah di Sekolah Menengah Atas pada masa Sukarno berpijak pada Pancasila dan UUD 1945. Namun implementasinya mengacu pada filosofi politik pemerintahan dan esensialisme dan perenialisme. Kedudukan mata pelajaran sejarah di sekolah menengah atas pada era Soekarno memiliki peran strategis dalam menciptakan kesadaran sejarah dan nasionalisme. Namun, indoktrinasi Manipol USDEK sangat terlihat.

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Larkin, Philip J., Matthew T. Newell, Richard C. Hayes, Jesmin Aktar, Mark R. Norton, Sergio J. Moroni y Len J. Wade. "Progress in developing perennial wheats for grain and grazing". Crop and Pasture Science 65, n.º 11 (2014): 1147. http://dx.doi.org/10.1071/cp13330.

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Dual-purpose cereals have been important for increasing the flexibility and profitability of mixed farming enterprises in southern Australia, providing winter feed when pasture dry matter production is low, and then recovering to produce grain. A perennial dual-purpose cereal could confer additional economic and environmental benefits. We establish that, at the end of a second growth season, selected perennial cereals were able to achieve up to 10-fold greater below-ground biomass than a resown annual wheat. We review and expand the data on available, diverse, perennial, wheat-derived germplasm, confirming that perenniality is achievable but that further improvements are essential through targeted breeding. Although not yet commercially deployable, the grain yields and dry matter production of the best performing lines approach the benchmarks predicted to achieve profitability. On reviewing the genomic composition of the most promising wheat-derived perennials, we conclude that the best near-term prospect of a productive breeding program for a perennial, wheat-derived cereal will utilise a diploid, perennial donor species, and the most promising one thus far is Thinopyrum elongatum. Furthermore, the breeding should be aimed at complete wheat–Th. elongatum amphiploids, a hybrid synthetic crop analogous to triticale. We advocate the generation of many primary amphiploids involving a diversity of Th. elongatum accessions and a diversity of adapted annual wheat cultivars. Primary perennial amphiploids would be inter-crossed and advanced with heavy, early-generation selection for traits such as semi-dwarf plant height, non-shattering heads, large seed size and good self-fertility, followed by later generation selection for robust perenniality, days to flowering, grain yield, forage yield, stability of grain yield across seasons, and disease resistance.

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Munné-Bosch, Sergi. "Aging in Perennials". Critical Reviews in Plant Sciences 26, n.º 3 (6 de junio de 2007): 123–38. http://dx.doi.org/10.1080/07352680701402487.

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Mardiana, Mardiana y Pujiati Suyata. "Evaluating the philosophical foundation of 2013 Curriculum". Jurnal Penelitian dan Evaluasi Pendidikan 21, n.º 2 (30 de diciembre de 2017): 175–88. http://dx.doi.org/10.21831/pep.v21i2.13336.

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The study was to: (1) identify the interpretation toward the philosophical foundation of 2013 Curriculum; and (2) evaluate the philosophical foundation of 2013 Curriculum. In order to achieve these objectives, the researchers implemented the method of philosophy interpretation, namely a method that might discover an individual’s paradigm through the texts or the articles that he or she composed. Furthermore, in order to evaluate the philosophical foundation of 2013 Curriculum the researchers implemented certain criteria and this effort was supported by the expert interview. The data were analyzed by means of hermeneutic method, namely the presence of a relationship among the three elements namely text, interpreter and reader. The conclusions of the study then were as follows: (1) the interpretation toward the philosophical foundation of 2013 Curriculum contained six points namely: (a) establishing and developing the nation’s attitude and civilization or the nation’s character, (b) developing the curriculum based on the nation’s culture, (c) referring to the fact that education had been a process of developing the learning participants’ potentials, (d) referring to the fact that education had been based on the nation’s culture and experience in the past, (e) referring to the fact that education had been basis of the nation’s life continuity and (f) Referring to the fact that education had been adjusted to the life of the learning participants as an individual, a society member and a citizen; (2) the six philosophical reasons namely: (a) perennialism, (b) essentialism, (c) progressivism, (d) pragmatism, (e) existentialism and (f) reconstructionism; (3) the following evaluation results: (a) the philosophical foundation of 2013 Curriculum based on the interpretation results had provided clear educational objectives and functions, (b) the philosophical foundation of 2013 Curriculum had been in accordance to facts, (c) the philosophical foundation of 2013 Curriculum had been in accordance to experiences, (d) the philosophical foundation of 2013 Curriculum had been in accordance to other religions, (e) the Graduates Competence Standards for the Senior High School students in the 2013 Curriculum had been too high and the learning method of 2013 Curriculum for the Elementary School students had been too high and (f) 2013 Curriculum had simple paradigm and it might be attended by the learning participants easily but such paradigm still demanded teachers’ creativity within the learning process implementation.

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