Necessary Being

1961 ◽  
Vol 14 (4) ◽  
pp. 353-369 ◽  
Author(s):  
John H. Hick
Keyword(s):  
The Other ◽  
Logical Necessity ◽  
Paul Tillich ◽  
Human Beings ◽  
Philosophical Literature ◽  
Concept Of God ◽  
Necessary Being ◽  
History Of ◽  
The Difference ◽  
Christian Thought

Necessary being' is one of the terms by means of which Christian thought has sought to define the difference between God and man. The notion of necessary being, applied to God and withheld from man, indicates that God and man differ not merely in the characteristics which they possess but more fundamentally, in their modes of being, or in the fact that they exist in different senses of the word ‘exist’.That such a distinction, however it may be best expressed, is essential to the Christian concept of God is agreed virtually on all hands. Paul Tillich in our own day emphasises the distinction to the extent of using different terms to refer to the reality of God and of man respectively. Human beings and other created things exist; God, on the other hand, does not exist, but is Being-itself. This is the most recent way of formulating a discrimination which has been classically expressed in the history of Christian thought by the idea of the necessary being of God in contrast to the contingent being of man and of the whole created order. There are, however, two importantly different concepts which may be, and which have been, expressed by the phrase ‘necessary being’. ‘Necessity’, in a philosophical context, usually means logical necessity, and gives rise in theology to the concept of a being such that it is logically impossible that this being should not exist. But this is not the only kind of necessity referred to in philosophical literature.

scholarly journals Reorientasi Gerakan Feminisme Islam; Sebuah Upaya Membangun Kesetaraan Perempuan

FIKROTUNA ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
ABD WARITS
Keyword(s):  
Skin Color ◽  
Social Role ◽  
Human Beings ◽  
Men And Women ◽  
The World ◽  
The Status ◽  
History Of ◽  
The Difference ◽  
The Right ◽  
Arbitrary Action

In the history of women's life, the woman has never cracked from the wild cry of helplessness. Woman always become victim of men’s egoism, marginalized, hurt, unfettered, fooled and never appreciated the presence and role. This situation troubles many intellectual Muslims who have perspective that Islam teaches equality, equality for all human beings in the world. The difference in skin color, race, tribe and nation, as well as gender does not cause them to get the status of the different rights and obligations. The potential and the right to life of every human being and the obligation to serve the Lord Almighty is the same. Indeed, all human beings, as caliph in the world, have the same obligation, namely to prosperity of life in the world. No one is allowed to act arbitrarily, destroying, or hurt among others. They are required to live side by side, united, and harmonious, help each other and respect each other. However, that "demand" never becomes a reality. The differences among human identities become a barrier and the cause of divisions. For them, those who are outside environment, different identities are "others" who rightly do not need them "know". The difference of identity has become a reason to allow "hurt" each other. Several intellectual Muslims who recognize the wrong (discrimination against women), and then they attempt to formulate a movement for women's liberation. All the efforts have been done on the basis of awareness that arbitrary action by any person can never be justified. They also realize, that the backwardness of women are "stumbling block" that will lead to the resignation of a civilization. However, this struggle found a lot of challenges; including the consideration of "insubordination" to conquer the power of men, despite it had done by using many strategies. Starting from the writing of scientific book and countless fiction themed women has been published in order to give awareness of equality between men and women. This paper seeks to reexamine the process of the empowerment struggle to give a brand new concept, so that the struggle of women empowerment is not as insubordination and curiosity process in an attempt to conquer the male. Through approach of literature review and observations on the relationship between men and women, the writer finally concluded that the movement of Islamic feminism is not a movement to seize the power of men, but an attempt to liberate women from oppression so that they get the rights of their social role, giving freedom for women to pursue a career as wide as possible like a man, without forgetting a main duty as a mother: to conceive, give birth and breastfeed their children.

scholarly journals Генетический полиморфизм редких и малораспространенных аборигенных донских генотипов L

2019 ◽  
pp. 191-197 ◽  
Author(s):  
Elena Ilnitskaya ◽  
Lyudmila Naumova ◽  
Valentina Ganich ◽  
Sergey Tokmakov ◽  
Marina Makarkina
Keyword(s):  
Vitis Vinifera ◽  
Genetic Similarity ◽  
Genetic Distances ◽  
The Other ◽  
Vitis Vinifera L ◽  
Separate Branch ◽  
History Of ◽  
The Difference ◽  
Dna Profiles ◽  
Basic Minimum

История виноградарства на Дону насчитывает несколько веков, местные сорта винограда многообразны и специфичны. Микросателлитные маркеры широко используются для генотипирования сортов и подвоев винограда, при изучении происхождения сортов и анализе их родословной. Целью исследования было изучение выборки редких и малораспространенных автохтонных донских сортов и сравнение их с другими аборигенными донскими генотипами на основе данных ДНК-анализа. В исследования включены 23 стародавних донских сорта. Генотипирование проводили методом микросателлитного профилирования. В исследовании использовали микросателлитные маркеры (SSR), рекомендованные в качестве основного минимального набора для ДНК-паспортизации сортов вида Vitis vinifera L.: VVMD5, VVMD7, VVMD27, VVS2, VrZAG62 и VrZAG79. По результатам проведенного анализа все изученные образцы показали сорт-специфическую комбинацию аллелей в идентифицированных ДНК-профилях. Количество выявленных аллелей составило в среднем 8 аллелей/локус. Наибольший полиморфизм в исследовании этой группы донских сортов был обнаружен в локусе VVMD5: идентифицировано 10 аллелей на локус, наименьшее - в локусе VrZAG62: 6 аллелей/локус. Основываясь на данных SSR-анализа, степень генетического сходства сортов оценивали с использованием метода UPGMA. Кластерный анализ матрицы генетических дистанций, созданный на основе выявленных значений аллелей в шести микросателлитных локусах исследуемых сортов, определил несколько групп генотипов. Сорт Красностоп золотовский выделился в отдельную ветвь, что указывает на различия между этим генотипом и другими сортами исследуемой выборки. Наивысший уровень генетического сходства наблюдался между следующими парами сортов: Крестовский и Бургундский, Шилохвостый и Мушкетный, Кумшацкий черный и Ефремовский.The history of viticulture on the Don goes back several centuries. Local grapevine varieties are diverse and peculiar. Microsatellite markers are widely used in genotyping grapevine cultivars and rootstocks, in grapevine origin and breeding background analysis. Our study aimed to examine samples of rare and less common autochthonous Don varieties, and compare them with the other aboriginal Don genotypes using DNA data. The study involved 23 traditional Don varieties. The genotyping was done by microsatellite profiling. The study used microsatellite (SSR) markers recommended as the basic minimum set for DNA-certification of the genotypes of Vitis vinifera L.: VVMD5, VVMD7, VVMD27, VVS2, VrZAG62 and VrZAG79. Based on the findings, all the studied samples demonstrated variety-specific combination of alleles in the identified DNA profiles. The number of detected alleles on average was 8 alleles/locus. The greatest polymorphism in the studied group of Don varieties was detected in VVMD5 locus: 10 alleles per locus were identified, the smallest in VrZAG62 locus: 6 alleles/locus. UPGMA method was used to assess the extent of genetic similarity of the varieties based on SSR-genotyping data. Based on determined allele values of the studied varieties, cluster analysis of the genetic distances matrix determined several groups of genotypes. ‘Krasnostop zolotovskiy’ variety stood out as a separate branch, which indicates the difference between this genotype and the other varieties of the studied sampling. The highest level of genetic similarity was observed between the following pairs of varieties: ‘Krestovskiy’ and ‘Burgundskiy’, ‘Shilohvostyi’ and ‘Mushketnyi’, ‘Kumshatskiy chornyi’ and ‘Efremovskiy’.

scholarly journals Active surveillance as a collateral practice of contemporary pedagogical devices of the present time.

2021 ◽  
Vol 11 (2) ◽  
Author(s):  
Carla Cardinaletti
Keyword(s):  
Active Surveillance ◽  
Academic Community ◽  
The Other ◽  
Personal Life ◽  
Human Beings ◽  
Phenomenological Perspective ◽  
History Of ◽  
Spanish Flu ◽  
Person Account ◽  
Key Steps

“A collateral victim”[1] of the Spanish flu epidemic: these are the words that Edgar Morin uses to define himself in his “Preamble: One hundred years of vicissitudes” (2020, p. 9), written during the lockdown imposed to stem the spread of Covid-19. Over a handful of pages, the French philosopher and sociologist gives a first-person account of his own personal life in relation to the history of the great crises of the 20th Century. His preamble to the book Let’s change lanes: Lessons of Coronavirus reads as follows: “The reader can now understand why I find it normal to expect the unexpected and to foresee that the unpredictable may happen”[2] (p. 22). Over the course of the text, Morin’s readers are also brought to understand why the author has not “completely lost hope” (ibidem). Hence, the beauty of the words of Morin, as a “transversal thinker” (Montuori, 2019, p. 408), is collateral: his lucid analysis does indeed retrace the catastrophic events that have arisen during the pandemic, underlining human beings’ predisposition to dystopian attitudes, yet it simultaneously highlights key steps towards fostering that humanism necessary to change the path. If aesthetics, according to the definition given by its founder Baumgarten (1750), is the “sensory theory”[3] (Tedesco, 2020, p. 9), perhaps the key to grasping the collateral beauty of adverse events lies in implementing knowledge of sensibilities, i.e. that ability to envisage the unexpected (Morin, 2020, 2001), to understand that pain is part of life (Han, 2020), to “think emotions, feel thoughts”[4] (Mortari, 2017), to listen to the Other because it concerns us (Levinas, 2002). This contribution aims to relate some findings of contemporary Italian pedagogy, which, in response to the Covid-19 crisis, are exploring those sensibilities able to deal with the unexpected, considering the concepts of uncertainty, margin and care from a phenomenological perspective (Mortari & Camerella, 2014). Educational practices, brought to the fore by the academic community in the field of education, become an active surveillance tool to provide a response to current issues that is not only theoretical, but also empirical and “operational”[5] – i.e. “capable of directing and orienting its choices in a strategic way in contexts where highly critical situations occur” (Isidori & Vaccarelli, 2013, pp. 16–17).

scholarly journals From Līlā to Nitya and Back: Śrī Rāmakṛṣṇa and Vedānta

Religions ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 569
Author(s):  
Arpita Mitra
Keyword(s):  
Religious Orientation ◽  
The State ◽  
The Other ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
States Of Consciousness ◽  
Other Hand ◽  
History Of ◽  
The Difference ◽  
Academic Debate

There has been a long-standing academic debate on the religious orientation of Śrī Rāmakṛṣṇa Paramahaṁsa (1836–1886), one of the leading religious figures of modern India. In the light of his teachings, it is possible to accept that Rāmakṛṣṇa’s ideas were Vedāntic, albeit not in a sectarian or exclusive way. This article explores the question of where exactly to place him in the chequered history of Vedāntic ideas. It points out that Rāmakṛṣṇa repeatedly referred to different states of consciousness while explaining the difference in the attitudes towards the Divine. This is the basis of his harmonization of the different streams within Vedānta. Again, it is also the basis of his understanding of the place of śakti. He demonstrated that, as long as one has I-consciousness, one is operating within the jurisdiction of śakti, and has to accept śakti as real. On the other hand, in the state of samādhi, which is the only state in which the I-consciosuness disappears, there is neither One nor many. The article also shows that, while Rāmakṛṣṇa accepted all of the different views within Vedānta, he was probably not as distant from the Advaita Vedānta philosopher Ādi Śaṁkara as he has been made out to be.

André Bazin's Film Theory

2020 ◽  
Author(s):  
Angela Dalle Vacche
Keyword(s):  
A Priori ◽  
Film Theory ◽  
Religious Practice ◽  
Science And Religion ◽  
The Other ◽  
Ethical Awareness ◽  
Classical Geometry ◽  
Static Object ◽  
History Of ◽  
The Difference

The best way to understand Bazin’s film theory is to pay attention to art, science, and religion, since spectatorship depends on perception, cognition, and hallucination. By arguing that this dissident Catholic’s worldview is anti-anthropocentric, Angela Dalle Vacche concludes that cinema recapitulates the history of evolution and technology inside our consciousness, so that we may better understand how we overlap with, but also differ from, animals, plants, objects, and machines. Whereas in “Art,” the author explains the difference between painting as a static object and the moving image as an event unfolding in time, in “Science,” she discusses Bazin’s dislike of classical geometry and Platonic algebra, his fascination with biology and modern calculus to underline his holistic Darwinism, and his anti-Euclidean mathematics of motion and contingency. Comparable to a religious practice, Bazin’s cinema is the only collective ritual of the twentieth century capable of fostering an emotional community by calling on critical self-interrogation and ethical awareness. Especially keen on Italian neorealism, Bazin argues that this sensibility thrives on beings and things displacing themselves in such a way as to turn the Other into a Neighbor. Bazin’s film theory acknowledges the equalizing impact of the camera lens, which is analogous to, but also different from, the human eye. In the cinema, two different kinds of eyes coexist: one is mechanical and objective, the other is human and subjective. By refusing to reshape the world according to an a priori thesis, Bazin’s idea of an anti-anthropocentric cinema seeks surprise, dialogue, risk, and experiment.

Introduction

2017 ◽  
Author(s):  
Anna Marmodoro ◽  
Irini-Fotini Viltanioti
Keyword(s):  
Late Antiquity ◽  
Mutual Influence ◽  
The Other ◽  
Western Thought ◽  
Early Christian ◽  
History Of ◽  
Christian Thought ◽  
The One

This volume explores how some of the most prominent philosophers and theologians of late antiquity conceptualize the idea that the divine is powerful. The period under consideration spans roughly four centuries (from the first to the fifth CE), which are of particular interest because they ‘witness’ the successive development and mutual influence of two major strands in the history of Western thought: Neoplatonism on the one hand, and early Christian thought on the other. Representatives of Neoplatonism considered in this volume are Plotinus (...

Genetic Findings and Methodological Considerations in Manic Depressive Disease

1970 ◽  
Vol 117 (538) ◽  
pp. 267-274 ◽  
Author(s):  
George Winokur
Keyword(s):  
Affective Disorder ◽  
Clinical Picture ◽  
Psychiatric Illness ◽  
Genetic Data ◽  
The Other ◽  
Manic Depressive ◽  
History Of ◽  
The Difference ◽  
Methodological Considerations ◽  
Depressive Episodes

Primary affective disorder is defined as an illness which is characterized by depressions or manias or both. This illness is seen in an individual who has no history of any preexisting psychiatric illness except for uncomplicated episodes of depression or mania. Clinically there are two types of primary affective disorder. The first is manic depressive disease (bipolar psychosis) which may be considered as a primary affective disorder in which mania is seen; usually, but not always, depression is also seen in this kind of patient. The other type may be called depressive disease; a synonym that might be used is unipolar psychosis; here only depressive episodes are seen (one or more episodes). In addition to the difference in the clinical picture, considerable genetic data exist which indicate that the two illnesses are quite distinct from each other.

Reliability of history of acetaminophen ingestion in intentional drug overdose patients

2010 ◽  
Vol 30 (1) ◽  
pp. 44-50 ◽  
Author(s):  
Yedidia Bentur ◽  
Yael Lurie ◽  
Ada Tamir ◽  
Daniel C Keyes ◽  
Fuad Basis
Keyword(s):  
Drug Overdose ◽  
The Other ◽  
Limited Resources ◽  
Suicidal Patient ◽  
History Taking ◽  
Predictive Values ◽  
Detailed History ◽  
History Of ◽  
The Difference ◽  
Sensitivity Specificity

The objective of this study was to determine the reliability of denial of acetaminophen ingestion in intentional drug overdose patients. All intentional drug overdose patients admitted to an emergency department who were able to provide a history were included. A detailed history was obtained on names, timing and number of medications ingested, and serum acetaminophen was assayed. Multidrug ingestion was defined as the reporting of ≥2 medications. Patients were considered ‘reliable’ if they reported acetaminophen ingestion and had detectable acetaminophen levels or the other way around. Validity parameters of acetaminophen history were assessed by sensitivity, specificity and positive and negative predictive values. A total of 154 patients were included. History was significantly more reliable in patients who denied ingestion of acetaminophen (n = 107) compared with patients who reported it (n = 47; 95.3% vs 65.9%, respectively; p < 0.0001, 95% CI of the difference 17.5%—41.2%). No suicidal patient who denied both acetaminophen and multidrug ingestions had a detectable acetaminophen level (negative predictive value 1, 95% CI 0.93—1.0). It is suggested that denial of both acetaminophen and multidrug ingestions by intentional drug overdose patients after a thorough history taking can be considered reliable for acetaminophen history. In facilities with limited resources, these patients may not require routine acetaminophen screening.

scholarly journals KEHIDUPAN SOSIAL BUDAYA MASYARAKAT ISLAM DI DESA RASABOU KECAMATAN SAPE KABUPATEN BIMA (1931-1997)

2018 ◽  
Vol 2 (1) ◽  
pp. 45
Author(s):  
Dian Marhaeni Widyastuti
Keyword(s):  
Social Life ◽  
Historical Analysis ◽  
Human Beings ◽  
Mutual Cooperation ◽  
Historical Method ◽  
Cultural Life ◽  
The Social ◽  
History Of ◽  
The Difference ◽  
Islamic Society

Penelitian ini bertujuan untuk mengetahui Kehidupan Sosial Budaya Masyarakat Islam, khususnya sejarah masuknya Islam, kondisi Kehidupan Sosial Budaya dan faktor-faktor penghambat dan pendukung pengembangan Islam di Sape Rasabou Kabupaten Bima. Penelitian ini mengunakan metode Historis yaitu melalui tahap Heuristik, Kritik, Interpretasi dan Histografi. Analisis data yang digunakan adalah Historis analisis, dan metode kualitatif. Hasil penelitian menunjukkan, Kondisi kehidupan Sosial Budaya Masyarakat Islam berlangsung dalam kehidupan kegotongroyongan, meskipun terdapat perbedaan status Sosial, namun mulai terjadi pergeseran semenjak masuknya ajaran Islam bahwa manusia sama derajatnya kecuali yang membedakan adalah ketakwaannya. Kehidupan Budaya Masyarakat Islam di Sape Rasabou berkembang sebagaimana perkembangan agama Islam di wilayah tersebut. Kebudayaan islam terbentuk seiring dengan berkembangnya agama Islam. This study aims to find out the Social and Cultural Life of Islamic Communities, especially the history of the entry of Islam, the condition of Social and Cultural Life and the factors inhibiting and supporting the development of Islam in Sape Rasabou Kabupaten Bima. This research uses Historical method that is through Heuristic, Criticism, Interpretation and Histography. Data analysis used is Historical analysis, and qualitative method. The result of the research shows that the condition of the social life of the Muslim society takes place in the life of mutual cooperation, although there are differences in social status, but there is a shift since the entry of Islamic teachings that human beings are equal except the difference is their piety. The Cultural Life of the Islamic Society in Sape Rasabou developed as the development of Islam in the region. Islamic culture is formed along with the development of Islam.

scholarly journals Foucault: Madness and Surveillance in Warsaw

2018 ◽  
pp. 174-190
Author(s):  
Piotr Sobolczyk
Keyword(s):  
The Other ◽  
Main Argument ◽  
The West ◽  
Biographical Data ◽  
Other Hand ◽  
Polish Experience ◽  
History Of ◽  
The Difference ◽  
Communist Countries

The paper revises the biographical data about Michel Foucault’s stay in Poland in 1958-1959. The main inspiration comes from the recent very well documented literary reportage book by Remigiusz Ryziński, Foucault in Warsaw. Ryziński’s aim is to present the data and tell the story, not to analyse the data within the context of Foucault’s work. This paper fulfills this demand by giving additional hypotheses as to why Polish authorities expelled Foucault from Poland and what the relation was between communism and homosexuality. The Polish experience, the paper compels, might have been inspiring for many of Foucault’s ideas in his Madness and Civilization, Discipline and Punish, and The History of Sexuality. On the other hand the author points to the fact that Foucault recognized the difference between the role of the intellectual in the West and in communist countries but did not elaborate on it. In this paper the main argument deals with the idea of sexual paranoia as decisive, which is missing in Foucault's works, although it is found in e.g. Guy Hocquenghem.

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