scholarly journals Unsuccessful Sacrifice in Roman State Divination

Author(s):  
Lindsay G. Driediger-Murphy

This chapter explores what Romans thought they were doing through sacrifice, and what this can tell us about Roman conceptions of the relationship between gods and human beings. The chapter focuses on those animal sacrifices that Romans believed had been unsuccessful in that they had failed to please the gods. The chapter queries the current consensus that Roman divinatory sacrifices generally proceeded until a favourable sign was obtained (usque ad litationem). It is argued that Roman magistrates took signs from failed sacrifices more seriously than we have often thought, and that this behaviour can be read as evidence that they were anxious about their relationship with their gods.

Author(s):  
T.J. Kasperbauer

This chapter applies the psychological account from chapter 3 on how we rank human beings above other animals, to the particular case of using mental states to assign animals moral status. Experiments on the psychology of mental state attribution are discussed, focusing on their implications for human moral psychology. The chapter argues that attributions of phenomenal states, like emotions, drive our assignments of moral status. It also describes how this is significantly impacted by the process of dehumanization. Psychological research on anthropocentrism and using animals as food and as companions is discussed in order to illuminate the relationship between dehumanization and mental state attribution.


Author(s):  
Christine M. Korsgaard

This book argues that we are obligated to treat all sentient animals as “ends in themselves.” Drawing on a theory of the good derived from Aristotle, it offers an explanation of why animals are the sorts of beings who have a good. Drawing on a revised version of Kant’s argument for the value of humanity, it argues that rationality commits us to claiming the standing of ends in ourselves in two senses. As autonomous beings, we claim to be ends in ourselves when we claim the standing to make laws for ourselves and each other. As beings who have a good, we also claim to be ends in ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us to joining with other autonomous beings in relations of reciprocal moral lawmaking. The second claim commits us to treating the good of every sentient animal as something of absolute importance. The book also argues that human beings are not more important than, superior to, or better off than the other animals. It criticizes the “marginal cases” argument and advances a view of moral standing as attaching to the atemporal subjects of lives. It offers a non-utilitarian account of the relationship between the good and pleasure, and addresses questions about the badness of extinction and about whether we have the right to eat animals, experiment on them, make them work for us, and keep them as pets.


Author(s):  
Rainer Forst

This chapter addresses the classical question of the relationship between enlightenment and religion. In doing so, the chapter compares Jürgen Habermas's thought to that of Pierre Bayle and Immanuel Kant. For, although Habermas undoubtedly stands in a tradition founded by Bayle and Kant, he develops a number of important orientations within this tradition and has changed his position in his recent work. The chapter studies this change to understand Habermas's position better. It also draws attention to a fundamental question raised by the modern world: what common ground can human reason establish in the practical and theoretical domain between human beings who are divided by profoundly different religious (including antireligious) views?


1994 ◽  
Vol 49 (1) ◽  
pp. 50-74 ◽  
Author(s):  
Howard W. Fulweiler

Our Mutual Friend, published just six years after Darwin's The Origin of Species, is structured on a Darwinian pattern. As its title hints, the novel is an account of the mutual-though hidden-relations of its characters, a fictional world of individuals seeking their own advantage, a "dismal swamp" of "crawling, creeping, fluttering, and buzzing creatures." The relationship between the two works is quite direct in light of the large number of reviews on science, evolution, and The Origin from 1859 through the early 1860s in Dicken's magazine, All the Year Round. Given the laissez-faire origin of the Origin, Dicken's use of it in a book directed against laissez-faire economics is ironic. Important Darwinian themes in the novel are predation, mutual relationships, chance, and, especially, inheritance, a central issue in both Victorian fiction and in The Origin of Species. The novel asks whether predatory self-seeking or generosity should be the desired inheritance for human beings. The victory of generosity is symbolized by a dying child's "willing" his inheritance of a toy Noah's Ark, "all the Creation," to another child. Our Mutual Friend is saturated with the motifs of Darwinian biology, therefore, to display their inadequacy. Although Dickens made use of the explanatory powers of natural selection and remained sympathetic to science, the novel transcends and opposes its Darwinian structure in order to project a teleological and designed evolution in the human world toward a moral community of responsible men and women.


2018 ◽  
Vol 1 (2) ◽  
pp. 110-121
Author(s):  
Rivanti Muslimawaty

Many parents do not understand the concept of faith education inchildren. This could be based on an assumption that children are stilltoo young to be educated in matters of faith. Whereas the family, in thiscase the parents, is an educational institution that is directly related tothe child since he was born. So there is a thought that the family isbelieved to have a very strong influence on children’s religiouseducation. This happens because the relationship that exists betweenparents and children for 24 hours is very important in education.Zakiah Daradjat is an education expert who also believes that theimportance of faith education is given to children as early as possible,so the purpose of this study is to find out how Zakiah Daradjat’sthoughts about children’s religious education are in the family. Byusing qualitative research methods, the author seeks to explain theeducation of children’s faith in the family according to ZakiahDaradjat. The author found that Zakiah Daradjat had clear thoughtsabout children’s religious education in the family, which aims to makechildren as human beings, through the six pillars of faith, with methodsof exemplification, habituation, wrong correction, erroneous quarrelsthat occur and reminding the forgotten. The evaluations carried out inthe form of memorization tests, tests of understanding and practice ofworship. This makes Zakiah Daradjat’s thoughts still relevant to beapplied in today’s life and become a reference for psrents, teachers abdother related parties.


Author(s):  
Thomas Teo

Critical psychology comprises a broad range of international approaches centered around theories and practices of critique, power, resistance, and alternatives of practice. Although critical psychology had an axial age in and around the 1970s, many sources can be found decades and even centuries earlier. Critical psychology is not only about the critique of psychology, which is a broader historical and theoretical field, but about doing justice in and through theory, justice with and to groups of people, and justice to the reality of society, history, and culture as they powerfully constitute subjectivity, as well as the discipline and profession of psychology. Doing justice in and through psychological theory has a strong basis in Western critical approaches, representing a privileged position of reflection in Euro-American research institutions. Critical psychologists argue that traditional psychology is missing its subject matter and hence is not doing justice in methodology, and its practices of control and adjustment are not doing justice to the emancipatory possibilities of human agency or human science. Critical psychologists who are attempting to do justice with and to human beings are not neglecting the onto-epistemic-ethical domain, but are instead focusing on people, often marginalized or oppressed groups. Critical psychologists who want to do justice in history, culture, and society have argued that traditional psychological practice means adaption and adjustment. This means that not only subjectivity, but also the discipline and profession of psychology need to be connected with contexts. Psychologists have attempted to conceptualize the relationship between society and the individual, as well as the ability of humans not only to adapt to an environment but to change their living conditions and transform the status quo. This conceptualization also means providing concrete analyses of how current society, based in neoliberal capitalism, not only impacts individuals but also the discipline of psychology. Despite the complexities of critical psychology around the world, critical psychologists emphasize the importance of reflexivity and praxis when it comes to changing the conditions of social reality that create mental life. Given that subjectivity cannot be limited to intra-psychological processes, critical psychologists attend to relational and structural societal realities, requiring inter- and transdisciplinarity in the discipline and profession.


2018 ◽  
Vol 23 (1) ◽  
pp. 105-123
Author(s):  
Elizabeth Li

AbstractThis article will show that the relationship between divine grace and human activity in the Anti-Climacus works should be understood as an inverted dialectic. Although Anti-Climacus communicates the strictness of Christianity and the importance of undertaking the Christian task, I will argue that the Anti-Climacus works are ultimately aimed at deepening the reader’s understanding of grace. By exploring Anti-Climacus’ accounts of human imagination and will in coming to faith and in the task of following Christ, it becomes clear that human activity ultimately reveals human beings’ limitations and their dependence on grace.


2014 ◽  
Vol 48 (spe2) ◽  
pp. 148-154
Author(s):  
Paula Renata Miranda dos Santos ◽  
Elisangela Cerencovich ◽  
Laura Filomena Santos de Araújo ◽  
Roseney Bellato ◽  
Sonia Ayako Tao Maruyama

This study discusses ethical issues in research involving human beings and seeks to understand the relationship between qualitative research and the ethical care guidelines for Integrative Community Therapy (ICT) circles based on Resolution 466/12 of the National Health Council of the Ministry of Health of Brazil. This is documentary research, which analyzed Resolution 466/12 and ICT circles seeking to make a connection between the ethical guidelines contained in both. The analysis of the corpus was directed toward the construction of the following results: the person's perception, cultural diversity and community. It also brings in consideration of the influence of the ethical dimension of the ICT circles on qualitative research. We conclude that ICT circles are innovative in the sense of the diversity of participants and respect for cultural and social differences. Thus, ICT circles promote acquisition of quality information for social research as well as compliance with the ethical guidelines outlined in Resolution No. 466/12.


Author(s):  
Yolanda Dreyer

The aim of the article is to argue that the sexual difference between female and male should be regarded as soteriologically indifferent. Though a biological reality of being human, sexuality is profoundly influenced by social constructs and the institution of marriage itself is a social construct. In this article the biological and social aspects are taken into account in a theological approach which on the one hand is interested in the relationship between God and human beings, and on the other in the way in which the Bible elucidates sexuality and marriage. The article indicates that the idea of sexual intercourse between a man and a woman as being equal to Godgiven “holy matrimony” has mythological origins. It focuses on these origins and on the multifarious forms of marital arrangements and models.


Koneksi ◽  
2020 ◽  
Vol 3 (2) ◽  
pp. 427
Author(s):  
Melina Melina ◽  
Suzy S. Azeharie

Sunda Wiwitan is a belief held by traditional Sundanese society or native Sundanese religion. Sundanese Wiwitan community is spread in West Java, one of which is Cigugur Village, Kuningan. In carrying out their religious activities, this group usually presents offerings. The rituals of offerings in Sunda Wiwitan have existed since the stone age. This ritual is a legacy from the ancestors handed down to the younger generation of Sunda Wiwitan through the communication process. This ritual is still carried out by the Sunda Wiwitan community until this day. The purpose of this research is to find out how the process of offering rituals on Sunda Wiwitan adherents and what are the preparations needed at the time of the ritual. Theories used in this research are communication theory, culture and ritual communication. The research method used was a descriptive qualitative research method with a phenomenological method. The data to be analyzed was obtained from the results of in-depth interviews with three speakers. The conclusion from this study is that ritual offerings are not a negative thing. But the offerings ritual is a ritual that presents the work of human beings to Sang Hyang Kersa or the Creator, creatures that appear or do not appear as expressions of gratitude and. This ritual is also a symbol that describes the relationship between humans and nature and humans with the Creator. Sunda Wiwitan merupakan sebuah aliran kepercayaan yang dianut oleh masyarakat tradisional Sunda atau agama Sunda asli. Masyarakat penganut Sunda Wiwitan tersebar di daerah Jawa Barat salah satunya adalah Desa Cigugur, Kuningan. Dalam menjalankan kegiatan agamanya kelompok ini biasa menyajikan sajen. Ritual sajen dalam Sunda Wiwitan sudah ada sejak zaman batu. Ritual ini merupakan warisan dari para leluhur yang diturunkan kepada generasi muda Sunda Wiwitan melalui proses komunikasi. Ritual ini masih dilaksanakan oleh masyarakat Sunda Wiwitan sampai saat ini. Tujuan dari penelitian ini adalah untuk mengetahui bagaimanakah proses ritual sajen pada penganut Sunda Wiwitan dan apa saja persiapan yang dibutuhkan pada saat ritual sajen dilakukan. Teori yang digunakan dalam penelitian ini adalah teori komunikasi, budaya dan komunikasi ritual. Metode penelitian yang digunakan adalah metode penelitian kualitatif deskriptif dengan metode fenomenologi. Data yang akan dianalisis diperoleh dari hasil wawancara mendalam dengan tiga orang narasumber. Kesimpulan dari penelitian ini adalah ritual sajen bukanlah sebagai suatu hal yang negatif. Tetapi ritual sajen merupakan ritual yang mempersembahkan hasil karya olah manusia kepada Sang Hyang Kersa atau Sang Pencipta, makhluk yang tampak maupun tidak tampak sebagai ucapan rasa syukur dan terima kasih. Ritual sajen juga merupakan simbol yang menggambarkan hubungan antara manusia dengan alam dan manusia dengan Sang Pencipta.


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