scholarly journals Theology and the Knowledge of Persons

2021 ◽  
Vol 69 (3) ◽  
pp. 9-27
Author(s):  
Eleonore Stump
Keyword(s):  
Second Person ◽  
New Models ◽  
Knowledge Of Persons ◽  
Religious Understanding ◽  
The Way

The aim of the paper is to discern between philosophy and theology. A philosopher is looking after impersonal wisdom, a theologian searches for a personal God. This differentiation is fundamental because knowledge of persons differs from knowledge that. The author shows how taking into account the fact that theology is based on the second-person knowledge changes the way one should approach the hiddenness argument. * The paper was originally published in: Fiona Ellis (ed.), New Models of Religious Understanding (Oxford: OUP, 2017), 172–90. Reprinted by the permission of the Author.

scholarly journals The Challenge of Teaching Mobile Journalism through MOOCs: A Case Study

2020 ◽  
Vol 12 (13) ◽  
pp. 5307 ◽  
Author(s):  
Laura Cervi ◽  
José Manuel Pérez Tornero ◽  
Santiago Tejedor
Keyword(s):  
Online Courses ◽  
Pilot Project ◽  
Massive Open Online Courses ◽  
Open Learning ◽  
Massive Open Online ◽  
Current Challenge ◽  
New Models ◽  
Journalistic Practice ◽  
The Way

Smartphones have become a key social tool: They have changed the way people consume, receive and produce information, providing potentially anyone with the opportunity to create and share content through a variety of platforms. The use of smartphones for gathering, producing, editing and disseminating news gave birth to a new journalistic practice, mobile journalism. Incorporating mobile journalism is, thus, the current challenge for journalism educators. Our article aims at discovering whether new models of education, such as massive online courses, can help mobile journalism training. The research focuses on the first pilot project of a massive open online courses (MOOC) on mobile journalism, the Y-NEX MOOC. By assessing structure, functioning and participants’ opinion, the objective is to discover if MOOCs prove to be useful tools in mobile journalism training. Results show that this model of distance open learning can be helpful for mobile journalism training, providing some recommendations for improvement.

Leaf or Chaff: On Poetry in Religion

Horizons ◽  
1978 ◽  
Vol 5 (1) ◽  
pp. 17-29
Author(s):  
Francis Patrick Sullivan
Keyword(s):  
The Other ◽  
Religious Poetry ◽  
Religious Traditions ◽  
Experience Of God ◽  
The Relationship ◽  
Religious Understanding ◽  
The Way

AbstractPoetry, understood the way Icons are, teaches its readers and writers how words make relationships, put people, places, things in one another's presence. In the relationship called religious, poetry takes on a very crucial task, that of mediating an experience, the human of the divine, the divine of the human, in the various traditions, like the Icon in Orthodoxy. Poetry creates nonreligious relationships too, but uses the same manner of making someone present to something or someone. Poetry becomes anti-presence in religious traditions that deny experience of God. In Christianity of a sacramental kind, poetry is the Icon of language, beauty/truth inseparably set out, the loss of one jeopardizing the existence of the other, language refusing to be idolatrous, and equally, refusing to be inane. Religious understanding in sacramental Christianity requires the poetic Icon.

Immutability, (Im)passibility and Suffering: Steps towards a “Psychological” Ontology of God

2017 ◽  
Vol 59 (1) ◽  
pp. 1-25
Author(s):  
Alexandra Pârvan ◽  
Bruce L. McCormack
Keyword(s):  
Jesus Christ ◽  
Human Relation ◽  
Entry Point ◽  
Second Person ◽  
Individual Life ◽  
Concept Of God ◽  
Doctrine Of Election ◽  
The Individual ◽  
The Trinity ◽  
The Way

SummaryWe call psychological ontology the attempt to think the being of God starting from his self-revelation in the individual life of Jesus Christ. We consider the ontological identity of Jesus Christ and the way the unity of his person is conceived crucial for understanding who this Christian God is, an understanding we take as the entry point into thinking what God is. We start from Augustine’s exegesis of the two names of God and Barth’s doctrine of election, and point out internal tensions in their respective views on divine immutability and (im)passibility, and how these connect with their concept of God and their understanding of the person of Christ. The unresolved problems in both thinkers lead us beyond their ontologies to argue that the divine-human relation that ontologically accounts for Jesus Christ’s unity is from eternity that which gives identity to the second person of the Trinity. Based on this claim we propose a reconceptualization of God’s immutability which is shown to be compatible with divine suffering and passibility.

scholarly journals The Role of Speech Stereotype in the Formation of Speech Behavior: a Case Study of the French Social Advertising

2019 ◽  
Vol 21 (1) ◽  
pp. 185-190
Author(s):  
E. G. Zheludkova
Keyword(s):  
French Language ◽  
French Society ◽  
The Social ◽  
New Models ◽  
Social Advertising ◽  
Different Cultures ◽  
Cultural Linguistics ◽  
The Way

The research features the speech stereotype at the stage of its formation. The author observes the way stereotype of socially approved behavior are formed with the help of speech stereotypes united by the concept of "product waste". An analysis of "gaspillage alimentaire" social advertising revealed some speech stereotypes, stereotyping mechanisms, as well as the way they influence the recipient of the social advertising discourse. The author states the key role of the speech stereotype that address the recipient to the existing models of behavior and in the formation of new models that are in demand in the French society. The results of the research contribute to a better understanding of the speech behavior in different cultures and can be used in the courses of cultural linguistics, French language stylistics, and discourse analysis. 

scholarly journals Islam dan Toleransi Beragama dalam Masyarakat Muslim Kanayatn Dayak di Kalimantan Barat

2014 ◽  
Vol 7 (2) ◽  
pp. 340
Author(s):  
Hermansyah Hermansyah
Keyword(s):  
Religious Identity ◽  
Social Life ◽  
Community Identity ◽  
Basic Premise ◽  
West Kalimantan ◽  
Isolated Communities ◽  
Religious Understanding ◽  
The Way

The object of this study is Islam in Dayak communities; a subject that is rarely being studied. It tries to expose some interesting facts about Islam in these isolated communities. Many have hitherto thought that the Dayak communities are primitive with no particular affiliation to any formal religion. This paper tries to show the reverse. The truth is that these communities do even have reasonably developed view of Islam especially that which has to do the problem of tolerance and social life. The basic premise that this paper adopts is that a practice is form of paradigm; the way a particular society performs social life reflects their orientation of religious understanding. Hence, although the Dayak communities do not have paradigmatic understanding of Islam—in the strictest sense of the word—they do nonetheless have a practical discourse that emerge out of their unique and perhaps simple understanding of their religion. Relevant to the study of this object is the issue of community identity and how this issue is related to the religious identity. Hence, the paper is interested in exposing the tension between the two identities in the context of the Dayak communities in West Kalimantan.

scholarly journals TRADISI MERASI DALAM ADAT PERKAWINAN MELAYU RIAU (STUDI ANALISIS TERHADAP PENENTUAN KAFAAH CALON PENGANTIN DI KELURAHAN BAGAN BATU)

2016 ◽  
Vol 2 (2) ◽  
pp. 179
Author(s):  
Rahmat Pulungan
Keyword(s):  
Data Analysis ◽  
Qualitative Method ◽  
Islamic Law ◽  
Field Research ◽  
The State ◽  
Analysis Techniques ◽  
The People ◽  
Religious Understanding ◽  
The Way

<em>Kafaah aims to create harmony and balance in marriage. Criteria of kafaah in jurisprudence according to scholarly is nasab, wealth, beauty, diyanah, hirfah and self independence. The problem that occurs is when determining kafaah in Bagan Batu, the Malay community has its own way in the process or determine kafaah, they carry the tradition called merasi to ensure compatibility between their children who will carry out the marriage. The main problem to be answered through this research is to determine how the process of merasi in determinig kafaah conducted by Malay community in Bagan Batu, what is the purpose of this tradition and how the views of Islamic law against the tradition. The purpose of this study: 1). To know the procedures of merasi tradition 2). To find out the purpose of merasi in determining kafaah 3). To find out the views of the Islamic law in the determination of kafaah through merasi process undertaken by the community of Bagan Batu , Bagan Sinembah ,Riau Province. The research is a field research that is descriptive qualitative. In the collection of necessary data, the author uses interview and observation techniques. While in the data analysis techniques, used qualitative method that describe the situation on the ground systematically. The results of this research is merasi tradition that conducted by people in Bagan Batu by combining both the name of the bride, and the progenitor will predict the state of their household after marriage. The way of this merasi may vary according to the progenitor who will perform it. Whereas the purpose of this merasi to reduce the disadvantages and for the achievement of the benefit in marriage. Merasi tradition in determining kafaah that happened inBagan Batu may be accepted and enforced. Because, during the process nothing contrary to Islamic law, also aimed to benefit of the people. In fact, before merasi the progenitor will ask the religious understanding of the bride, and it is also used as a basic foundation for determining the kafaah between the couple.</em> Kafaah bertujuan untuk menciptakan keserasian dan keseimbangan dalam perkawinan. Kriteria kafaah dalam fiqih menurut jumhur ulama ialah nasab, kekayaan, kecantikan, diyanah, hirfah, dan kemerdekaan diri. Permasalahan yang terjadi adalah saat menentukan kafaah, di Kel. Bagan Batu, para masyarakat Melayu mempunyai proses atau cara tersendiri dalam menentukan kafaah, mereka melaksanakan tradisimerasi untuk memastikan keserasian antara anak mereka yang akan melaksanakan perkawinan. Masalah penelitian ini adalah bagaimana proses merasi dalam menentukan kafaah yang dilakukan masyarakat Melayu di Kel. Bagan Batu, apa tujuan dari tradisimerasi dan bagaimana pandangan hukum Islam terhadap tradisimerasi tersebut. Riau. proses merasi yang dilakukan masyarakat Bagan Batu yaitu dengan cara menggabungkan kedua nama calon mempelai, dan datuk yang bersangkutan akan meramal keadaan rumah tangga mereka setelah menikah. Cara merasi ini beragam metodenya sesuai dengan datuk yang akan mem-faal. Sedangkantujuan dari merasi ini untuk mengurangi kemudharatan dan demi tercapainya kemaslahatan dalam pernikahan. Tradisimerasi dalam penentuan kafaah yang terjadi di Kel. Bagan Batu ini boleh diterima dan diberlakukan. Karena, selama proses merasi tidak ada hal yang bertentangan dengan hukum Islam yang juga menginginkan kemaslahatan umat. Bahkan, sebelum merasi para datuk akan menanyakan pemahaman agama para calon pengantin, dan hal ini juga dijadikan sebai landasan dasar dalam menentukan kafaah antara pasangan tersebut.

scholarly journals Consciousness of God as God is: The phenomenology of Christian centering prayer

2021 ◽  
Author(s):  
◽  
Benno Alexander Blaschke
Keyword(s):  
Comparative Study ◽  
Primary Sources ◽  
First Person ◽  
Centering Prayer ◽  
Second Person ◽  
States Of Consciousness ◽  
Alternative Approach ◽  
Theistic Experience ◽  
The Comparative Study ◽  
The Way

<p>In this study I aim to give an alternative approach to the way we theorise in the philosophy and comparative study of mysticism. Specifically, I aim to shift debate on the phenomenal nature of contemplative states of consciousness away from textual sources and towards reliable and descriptively rich first-person data originating in contemporary practices of lived traditions.  The heart of this dissertation lies in rich qualitative interview data obtained through recently developed second-person approaches in the science of consciousness. I conducted in-depth phenomenological interviews with 20 Centering Prayer teachers and practitioners. The interviews covered the larger trajectory of their contemplative paths and granular detail of the dynamics of recent seated prayer sessions. I aided my second-person method with a “radical participation” approach to fieldwork at St Benedict’s Monastery in Snowmass. In this study I present nuanced phenomenological analyses of the first-person data regarding the beginning to intermediate stages of the Christian contemplative path, as outlined by the Centering Prayer tradition and described by Centering Prayer contemplatives.  My presentation of the phenomenology of Centering Prayer is guided by a synthetic map of Centering Prayer’s (Keating School) contemplative path and model of human consciousness, which is grounded in the first-person data obtained in this study and takes into account the tradition’s primary sources. This includes: (1) an outline of the stages of the contemplative path; (2) the levels of consciousness (ordinary, spiritual and divine) and the type of experiential content (coarse, subtle and very subtle/divine presence) proper to each stage of the path; and (3) corresponding types of self (false, true and separate-self sense).  My study addresses three meta-issues in the field pertaining to method, description and theory. First, I offer a new framework for the comparative study of contemplative practices and experiences, alongside a sound second-person method for collecting first-person data from contemplative practitioners. Second, I provide an effective framework for developing phenomenological accounts that are descriptively faithful, analytically transparent and theoretically useful. Third, I draw on the phenomenological accounts developed in this study to reconsider important theses advanced in the contemporary philosophy and comparative study of mysticism.  On this basis, I argue that practitioners phenomenally apprehend union states, specifically prayer of full union, through experiential primitives, such as a “sense of presence”, and without a “God-identification element”. Consequently, union states are phenomenologically of an unidentified reality and therefore not theistic, in Katz’s and Pike’s senses. However, there might be some sense in which they are phenomenologically of God, because they could be practitioners’ consciousness of God as God is; but this would empirically disconfirm received views of how God should be experienced. This finding challenges arguments for a unique theistic experience, designed to uphold a fundamental distinction between theistic and nontheistic experiences. Since Christian practitioners do not necessarily have unique theistic experiences in union, in the way that Katz and Pike require, there is at least some sense in which contemplatives from different traditions and cultures could have experiences similar in content and structure.</p>

scholarly journals Consciousness of God as God is: The phenomenology of Christian centering prayer

2021 ◽  
Author(s):  
◽  
Benno Alexander Blaschke
Keyword(s):  
Comparative Study ◽  
Primary Sources ◽  
First Person ◽  
Centering Prayer ◽  
Second Person ◽  
States Of Consciousness ◽  
Alternative Approach ◽  
Theistic Experience ◽  
The Comparative Study ◽  
The Way

<p>In this study I aim to give an alternative approach to the way we theorise in the philosophy and comparative study of mysticism. Specifically, I aim to shift debate on the phenomenal nature of contemplative states of consciousness away from textual sources and towards reliable and descriptively rich first-person data originating in contemporary practices of lived traditions.  The heart of this dissertation lies in rich qualitative interview data obtained through recently developed second-person approaches in the science of consciousness. I conducted in-depth phenomenological interviews with 20 Centering Prayer teachers and practitioners. The interviews covered the larger trajectory of their contemplative paths and granular detail of the dynamics of recent seated prayer sessions. I aided my second-person method with a “radical participation” approach to fieldwork at St Benedict’s Monastery in Snowmass. In this study I present nuanced phenomenological analyses of the first-person data regarding the beginning to intermediate stages of the Christian contemplative path, as outlined by the Centering Prayer tradition and described by Centering Prayer contemplatives.  My presentation of the phenomenology of Centering Prayer is guided by a synthetic map of Centering Prayer’s (Keating School) contemplative path and model of human consciousness, which is grounded in the first-person data obtained in this study and takes into account the tradition’s primary sources. This includes: (1) an outline of the stages of the contemplative path; (2) the levels of consciousness (ordinary, spiritual and divine) and the type of experiential content (coarse, subtle and very subtle/divine presence) proper to each stage of the path; and (3) corresponding types of self (false, true and separate-self sense).  My study addresses three meta-issues in the field pertaining to method, description and theory. First, I offer a new framework for the comparative study of contemplative practices and experiences, alongside a sound second-person method for collecting first-person data from contemplative practitioners. Second, I provide an effective framework for developing phenomenological accounts that are descriptively faithful, analytically transparent and theoretically useful. Third, I draw on the phenomenological accounts developed in this study to reconsider important theses advanced in the contemporary philosophy and comparative study of mysticism.  On this basis, I argue that practitioners phenomenally apprehend union states, specifically prayer of full union, through experiential primitives, such as a “sense of presence”, and without a “God-identification element”. Consequently, union states are phenomenologically of an unidentified reality and therefore not theistic, in Katz’s and Pike’s senses. However, there might be some sense in which they are phenomenologically of God, because they could be practitioners’ consciousness of God as God is; but this would empirically disconfirm received views of how God should be experienced. This finding challenges arguments for a unique theistic experience, designed to uphold a fundamental distinction between theistic and nontheistic experiences. Since Christian practitioners do not necessarily have unique theistic experiences in union, in the way that Katz and Pike require, there is at least some sense in which contemplatives from different traditions and cultures could have experiences similar in content and structure.</p>

Whiting out Algeria: On the Limits of Assia Djebar'sLe Blanc de l'Algérieas Post-Traumatic Liturgy

CounterText ◽  
2018 ◽  
Vol 4 (2) ◽  
pp. 212-235
Author(s):  
Edwige Tamalet Talbayev
Keyword(s):  
Collective Trauma ◽  
Narrative Voice ◽  
Literary Practice ◽  
Multiple Voices ◽  
Living Together ◽  
New Models ◽  
Post Traumatic ◽  
Bear Witness ◽  
The Way

This essay reflects on Assia Djebar's mode of memorialisation of the symbolic and aesthetic aftermath of the Algerian Black Decade – and of the forms of collective trauma that it instigated. It probes Djebar's ‘writing after’ aesthetics in Le Blanc de l'Algérie (1995): a counter-political, afterwardly literary idiom dedicated to deflating ready-made forms of memorialisation. It examines the way in which Djebar avails herself of a post-literary, utopian language – her ‘poetics of white’ – to adequately attend to the multiple voices of Algeria. By recovering those vanishing testimonies in their singularity, Djebar's retrospective vision of the legacy of violence recasts the present as aftermath. Providing a deep-reaching reflection on the appropriate liturgy befitting her future-oriented memorial project, one tethered to ‘a nation seeking its own ceremonial’, Djebar illuminates the purview of the post-literary to bear witness to the origin of the violence, ‘the why of yesterday's funerals, those of the Algerian utopia’, with the aim of excavating new models of living together. However, Djebar's text falls prey to hermeneutic limits that mark out the narrator's disintegration and her inability to truly lend a voice to those bereft of their own. The example of Djebar's ‘poetics of white’ thus offers a reflection on the effects of narrative dissolution – here the dissolution of the narrative voice – in memorial mediations of the afterwardly. Can a countertextual literary practice, one aiming at speaking against coercive political forms, move beyond the aporetically singular? Can it ever fulfil a collective project, or is it doomed to dissolution and expatriation?

scholarly journals Sounding the ‘Citizen–Patient’: The Politics of Voice at the Hospice des Quinze-Vingts in Post-Revolutionary Paris

2011 ◽  
Vol 55 (4) ◽  
pp. 479-502 ◽  
Author(s):  
Ingrid Sykes
Keyword(s):  
Thirteenth Century ◽  
Political Control ◽  
Institutional Management ◽  
New Models ◽  
The Right ◽  
Partially Sighted ◽  
The Voice ◽  
The Way ◽  
The Revolution

This essay explores new models of the citizen–patient by attending to the post-Revolutionary blind ‘voice’. Voice, in both a literal and figurative sense, was central to the way in which members of the Hospice des Quinze-Vingts, an institution for the blind and partially sighted, interacted with those in the community. Musical voices had been used by members to collect alms and to project the particular spiritual principle of their institution since its foundation in the thirteenth century. At the time of the Revolution, the Quinze-Vingts voice was understood by some political authorities as an exemplary call of humanity. Yet many others perceived it as deeply threatening. After 1800, productive dialogue between those in political control and Quinze-Vingts blind members broke down. Authorities attempted to silence the voice of members through the control of blind musicians and institutional management. The Quinze-Vingts blind continued to reassert their voices until around 1850, providing a powerful form of resistance to political control. The blind ‘voice’ ultimately recognised the right of the citizen–patient to dialogue with their political carers.

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