scholarly journals Rituaali, identiteetti ja ylirajaisuus

Elore ◽  
2005 ◽  
Vol 12 (1) ◽  
Author(s):  
Olga Davydova
Keyword(s):  
Cultural Models ◽  
Transnational Migration ◽  
Eternal Life ◽  
Cultural Identification ◽  
Postmodern Theory ◽  
Future Goals ◽  
Strategic Process ◽  
Funeral Practices ◽  
Cultural Power ◽  
The One

In this article I ponder the relationship between rituals and identities in the context of the remigration of persons of Finnish origin from Russia to Finland. The traditional ethnological study of rituals of death presupposes that ritual has to do with the community’s system of values and answers the main questions of human existence concerning the possibility of eternal life. In this conception of ritual the person is seen as a member of collective and a carrier of its culture. On the contrary, the postmodern theory of subjectivity releases the subject from membership in the stable group, but argues that identification is a flexible strategic process, serving the individual’s and group’s future goals. Using examples of official Soviet-era funeral scenarios and unofficial Russian folk-religious funerals, I analyze those cultural models and ideologies. Through my own experiences of funerals in Petrozavodsk and Joensuu I introduce the multivoicedness of funeral practices. Remigration to Finland is a part of present-day Finnish nationalism on the one hand, and global transnational migration and diasporic space on the other. A return migrant’s ethnic, national, ideological and cultural identification tends to be multi- layered, inconsistent and hybrid. Conducting ritual according to a certain canon does not automatically express the “true identity” or moral values of the community, but rather perceived configurations of cultural power-relations of the society of residence.

Languages of Theories – the Languages of Poetics. On a Paradigm Shift Still Awaiting its Fulfillment

Tekstualia ◽  
2013 ◽  
Vol 4 (35) ◽  
pp. 93-104
Author(s):  
Adam Kola
Keyword(s):  
Text Analysis ◽  
Paradigm Shift ◽  
Postcolonial Studies ◽  
Cultural Models ◽  
Present Situation ◽  
Literary Studies ◽  
Complex Character ◽  
Main Obstacle ◽  
The Real ◽  
The One

Theoretical movements, interpretative paradigms and intellectual fashions have been widely introduced to Poland (feminism, postcolonial studies etc.), rarely (g)localized, but without a good understanding of the real consequences of embracing those cultural models. In literary studies, the main obstacle preventing the fulfi llment of the paradigm shift is the exclusion of poetics from those new trends, while its development should follow the adoption of a given theory. The article shows a complex character of the absence of poetics (in plural, refl ecting a variety of theories), on the one hand, and the persistence and appeal of the structural poetic (singular; even in the situation when the structuralistic theory is not used). The present situation can be seen as an infl ation of pure theorizations and a defl ation of the development of possible tools in text analysis.

A Theory of Conduct

1917 ◽  
Vol 63 (263) ◽  
pp. 565-568
Author(s):  
Alan McDougall
Keyword(s):  
Eternal Life ◽  
Next Generation ◽  
Living Thing ◽  
The Third ◽  
The One ◽  
The Individual ◽  
In The Beginning ◽  
Life On Earth ◽  
Individual Self ◽  
Good And Evil

In the beginning every creature was a patriarch: it was, philosophically, not only its individual self, but also all its potential progeny. Such a creature's whole conduct was directed towards the one goal of eternal life on earth. It so happened that in very many cases the creature's best chance of success involved association with other creatures of its kind, or even of other kinds. From this arose the complication of the acquirement of tribal instincts. Tribal instincts were acquired only for patriarchal purposes, though in very many cases they proved to be the immediate cause of the creature's death. A further complication arose when certain of the creatures acquired intellect and took to thinking. Philosophically, a living thing exists only that it may produce a generation capable of producing yet another generation. A generation is important only as the cause of its next generation. Intellect often gave the creature an immediate advantage over rivals, but it glorified the individual self at the expense of the patriarchal self. This is recognised in the third chapter of Genesis, where intellect is called the serpent, and thinking is called (in Chapter II) the tree of the knowledge of good and evil. The statement that “in the day that thou eatest thereof, thou shalt surely die” declares that the race is kept going only by those who do not understand how to limit their families.

The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper

2001 ◽  
Vol 54 (2) ◽  
pp. 155-176 ◽  
Author(s):  
George Hunsinger
Keyword(s):  
Lord's Supper ◽  
The Other ◽  
John Calvin ◽  
Eternal Life ◽  
In Christ ◽  
The Dead ◽  
The One ◽  
Living Person ◽  
The Church

‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).

scholarly journals What Is It Like To Be Immortal?

Diametros ◽  
2019 ◽  
pp. 65-77
Author(s):  
Joseph Ulatowski
Keyword(s):  
Conscious Experience ◽  
Eternal Life ◽  
Immortal Life ◽  
The One

The idea of an eternal and immortal life like the one we lead now seems quite appealing because (i) it will be sufficiently like our own earth-bound life and (ii) we will have the same kinds of desires we have now to want to live an eternal life.  This paper will challenge the view that we have a conception of what the conscious experience of an immortal is like, regardless of whether we might want to live it. Given that for us to conceive of an immortal life we must project onto it our own view of what it is like to live our own life and given that an immortal life may not be anything like the life we live, we cannot conceive of what it is like to be immortal.

scholarly journals Migration: sociocultural context of a study

2020 ◽  
Vol 210 ◽  
pp. 15015
Author(s):  
Ivan Koshel ◽  
Marina Yakovenko
Keyword(s):  
Social Relations ◽  
Cultural Models ◽  
Modern Society ◽  
Social Attitudes ◽  
Point Of View ◽  
Sociocultural Context ◽  
Migration Process ◽  
Social Transformations ◽  
Individual Level ◽  
The One

The article is devoted to a consideration of a migration process as the one that is influencing formation of a modern society. Migration is a factor of modern cultural and social transformations. It is emphasized that migration processes are growing, covering various directions of a society activity. Migration processes are also qualitatively changing society structure and predetermines its directions of development. The necessity to study migration processes from the socio-cultural point of view was substantiated. Emphasis is placed on the motivational factors of migration. The cultural models of migration inherent to migrants on an individual level are presented as a hypothesis guiding sociological cognition in this aspect of scientific knowledge. These include “exodus”, “escape”, “emancipation”, “domination” and “return”. The models reflect sociocultural orientations and subjectively perceived migration objectives. The models consider a number of social attitudes and directions for self-realization of a migrant personality in a new system of social relations.

Martin Luther on Christian Hope and the Hope for Eternal Life

2017 ◽  
Author(s):  
Jeffrey G. Silcock
Keyword(s):  
Final Analysis ◽  
The Other ◽  
Eternal Life ◽  
Other Hand ◽  
God's Word ◽  
The Gift ◽  
Triune God ◽  
The One ◽  
Two Sides ◽  
Theological Concept

Luther does not develop a theology of hope because hope is not the central driver of his mature theology. Central for him is rather faith in the promise of God, which gives rise to hope as well as love. There are two sides to justification that correspond to the now/not-yet character of Luther’s eschatology. On the one hand, we are already righteous through the gift of Christ’s righteousness, which we have in spe but not yet in re. On the other hand, the hope of righteousness strengthens us against sin as we wait for the perfection of our righteousness in heaven. However, in the final analysis, the basis of our hope is not the incipient righteousness which has begun in us (in re) as we gradually grow in holiness and righteousness, but Christ’s own perfect righteousness which he imputes to us through faith (iustitia aliena). For hope can only be rock-solid if it is grounded not on anything within us, but on Christ alone. The early Luther has a very different view of things because, before 1518, he is still very much under the influence of Augustine, which means that justification is primarily a process that goes on within a person’s heart rather than, as in the later Luther, faith in God’s word of promise that comes to a person from outside and gives what it says. The dominant theological concept in Luther’s early work is the theology of humility, which is predicated on the view that God must first humble you and cause you to despair, before he can raise you up and give you hope. Since here faith is not yet oriented to the promise but defined by humility, it has to remain uncertain, as does hope. In the later Luther, on the other hand, faith gives rise to confidence and hope because it is firmly grounded in God’s word of promise, which is always reliable because God does what he says. With his faith firmly grounded in Christ, Luther knows that he can weather all the trials and struggles of life; in fact, he can even look forward to death, since for Christians death is but the door to life with God forever. For Luther, Christ is the only hope for a hopeless world. For him, this is not wishful thinking but is rock-solid because it is based on the promise of the crucified and risen Lord. This is also the basis of the Christian hope for eternal life in the presence of the Triune God, together with the renewed creation and all the hosts of heaven.

Roles and Institutions

2021 ◽  
pp. 133-163
Author(s):  
Jan Fuhse
Keyword(s):  
Social Networks ◽  
Social Relationships ◽  
Role Theory ◽  
Philosophical Anthropology ◽  
Cultural Models ◽  
Small Scale ◽  
Cultural Patterns ◽  
Scale Network ◽  
The One ◽  
General Perspective

This chapter develops a relational sociological account of the interplay of networks of social relationships with wider culture around the notions of role and institution. Roles mediate between the structure of social networks and institutionalized cultural patterns: On the one hand, they can emerge in small-scale network contexts and crystallize as long as the network structure persists. On the other hand, communication draws on institutionalized models to reduce its complexity and uncertainty. Relational institutions thereby imprint social networks by role categories. Such relational institutions include cultural models for actorhood, for social relationships (“relationship frames”), and for patterns of relationships. The chapter combines the general perspective of relational sociology with arguments from social network research, role theory, philosophical anthropology, and neo-institutionalism.

To the question of philosophical-culturological basis of humanitarian study of socio-political processes

Servis plus ◽  
10.12737/6461 ◽  
2014 ◽  
Vol 8 (4) ◽  
pp. 9-13
Author(s):  
Вадим Кортунов ◽  
Vadim Kortunov ◽  
Владислав Шекелета ◽  
Vladislav Shekeleta
Keyword(s):  
International Law ◽  
Methodological Approach ◽  
Cultural Models ◽  
Social Consciousness ◽  
Collective Consciousness ◽  
Human Consciousness ◽  
Cultural Interpretation ◽  
Political Processes ◽  
The One ◽  
Conceptual Meaning

The article substantiates the possibility of´socio- humanitarian assessment of political processes in the context of philosophical and culturological discourse. The authors advance a conception of socio-humanitarian study which in its turn is constituted by the principles of humanitarian assessment based on the objective-ontological comprehension of morality. Moral evaluations, values and regulations are considered in the context of "archetype " concept and involving the theory of historical-cultural interpretation of the nature of social consciousness. According to this, it is the authors´ opinion that the most appropriate methodological approach to the humanitarian assessment is the approach that is based on the comprehension of the archetypal nature of all fundamental moral values that underlie the humanitarian assessment. According to the opinion of the authors, the proposed conception of the socio-humanitarian study can serve as an alternative to the western liberal paradigm of assessment of sociocultural and political phenomena, based on the principles of the international law and unified panhuman values. The feature of the proposed conception is that it takes into account, on the one hand, the so-called "common human values" on which is based the existence of the civilization, on the other hand — the peculiarity of a certain sociocultural commonality expressed in spiritual, cultural and psychologicalphenomena of´nation´s, people´s andcountry´s life. At the same time, both are derived from archetypal cultural and psychological universals. So, archetypes — transcultural and overindividual matrices, thinking, sense and meaning patterns, peculiar regulations of consciousness activity — serve as conceptual meaning of values which, according to the authors, underlie the socio-humanitarian assessment. The collective unconscious keeps cultural models, mythological and religious images. Acting in this manner in human consciousness, it represents a structure which is responsible for moral evaluation, as long as any evaluation as well as norms of behavior and activity are embedded at the pre- (or super-) reflective level of both individual and collective consciousness.

Figurational Sociology as a Counter-Paradigm

1987 ◽  
Vol 4 (2-3) ◽  
pp. 429-456 ◽  
Author(s):  
Johann Arnason
Keyword(s):  
Social Theory ◽  
Social Life ◽  
Two Dimensions ◽  
The Other ◽  
Sociological Tradition ◽  
Norbert Elias ◽  
Cultural Power ◽  
The One ◽  
The Impact ◽  
Dominant Paradigm

Two key themes in contemporary social theory are particularly relevant to the interpretation and critique of figurational sociology. On the one hand, some recent critiques of the sociological tradition — Touraine's attempt to deconstruct the received image of society is the most important example — have called into question a dominant paradigm that underlies both Marxist and structural-functional theories. Norbert Elias has not only anticipated some of the most important criticisms but also suggested correctives to some of the currently fashionable alternatives. More specifically, his relationship to the sociological traditions and to its contemporary offshoots can be described in terms of six antitheses: his approach is anti-economistic, anti-normativistic, anti-reductionistic, anti-functionalist, anti-structuralist and anti-individualistic. On the other hand, the impact of all these critical strategies is somewhat blunted by the one-sided emphasis on power. A more balanced version of figurational sociology would need a concept of culture to match and counter-balance Elias's insights into the problematic of power. Further exploration of this issue could draw both on the classics (especially Weber) and on post-Parsonian debates about cultural power and their interconnections. Cultural interpretations of power are the most important link between those two dimensions of social life; although Elias has never explicitly thematized them, his recent writings touch upon some aspects of their specifically modern variants.

scholarly journals Chinese NGOs are “Going Out”: History, Scale, Characteristics, Outcomes, And Barriers

2018 ◽  
Vol 9 (1) ◽  
Author(s):  
Xiaoyun Li ◽  
Qiang Dong
Keyword(s):  
Public Awareness ◽  
Chinese Society ◽  
New Concepts ◽  
Scale Characteristics ◽  
Cultural Power ◽  
Professional Talent ◽  
Chinese Ngos ◽  
Laws And Policies ◽  
The One ◽  
Modern Form

AbstractFrom a historical perspective, China has become a focus of attention in contemporary globalization, and the expansion of Chinese NGOs’ participation overseas has been an important part of its globalization process. On the one hand, this “going out” phenomenon implies a spontaneous, internal cultural power within the Chinese society driven by a strong economy, which is a modern form of ideological promotion caused by capital expansion. On the other hand, this process has also been propelled by utilitarian factors. Nevertheless, despite a decade of development, the “going out” of Chinese NGOs is still in its infancy. Moreover, Chinese NGOs that are going global face various challenges in terms of laws and policies, public awareness and fundraising, transnational operations, and professional talent. To propose new concepts of global development, Chinese NGOs will have to strengthen themselves.

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