Nearness to the Real

2021 ◽  
pp. 1-44
Author(s):  
Arthur Schechter
Keyword(s):  
The Real ◽  
Spiritual Path ◽  
Philosophical Language

Abstract This article presents the theory of sainthood found in the writings of Dāwūd al-Qayṣarī (d. 751/1350), a major commentator on the Sufi thought of Ibn ʿArabī (d. 638/1240). Building on previous philosophical interpretations of Ibn ʿArabī’s thought to systematize the worldview now known as the “Oneness of Being” (waḥdat al-wujūd), Qayṣarī also developed a sophisticated theory of sainthood that not only described, but explained in detail what a saint was, how to become one, and what made the methods for doing so effective. After a historical introduction, I examine the principles of Qayṣarī’s hagiology in the broader context of his worldview, with special attention to his innovative use of philosophical language. Finally, my analysis of the spiritual path in Qayṣarī’s writings shows the consistency with which his account of Sufi wayfaring reflects these principles, according to which the acquisition of sainthood was a journey from the particular to the universal.

scholarly journals PERJALANAN ROHANI PERSPEKTIF KAUM SUFI

2017 ◽  
Vol 1 (2) ◽  
pp. 11-21
Author(s):  
Adnan Adnan
Keyword(s):  
Meaning Of Life ◽  
The Other ◽  
Spiritual Life ◽  
Spiritual Experiences ◽  
The Real ◽  
Spiritual Path ◽  
Final Goal ◽  
Life Journey ◽  
Pass Through ◽  
Sufi Order

Sufism as a spiritual life was frequently to be a return place for the tired man because of his life journey and an escape place for the pressed man. Beside that, actually sufism can strengthen the week individuals missing his self-existance. By sufism, they found the real meaning of life. In the teachings of sufi order, the seeker (salik) has to pass through spiritual path (thariqah) in order to know Allah as the Final Goal by passing a long journey and spiritual stations (maqamat) to improve their bad characteristics. This is significant to do for salikin, especially to make his inner empty, and then adorn and decorate it with all of good characteristics to reach higher and higher stations (maqamat). In the other hand, they found a religious-psycological experiences which is called ahwal to achive the spiritual experiences with Divine Reality (Haqiqah).

Comenius and the Real Character in England

PMLA ◽  
1955 ◽  
Vol 70 (5) ◽  
pp. 1068-1081 ◽  
Author(s):  
Benjamin Demott
Keyword(s):  
Seventeenth Century ◽  
Royal Society ◽  
Direct Result ◽  
Real Character ◽  
The Real ◽  
Philosophical Language ◽  
John Wilkins

Since Bacon was the first Englishman to mention “real characters” and among the first to insist on the need for a truly precise means of expression, scholarship has come to regard the outcropping of linguistic schemes in the seventeenth century as a direct result of his writings. The influence of his “semantic sense” on later thinkers has been traced with some care; Richard F. Jones and others have shown us how to connect the language projects with specific passages in his works; evidence of his influence has been seen in the support given in scientific circles to projects like John Wilkins' Essay Towards a Real Character, and a Philosophical Language, which the Royal Society published in 1668.

scholarly journals PANCH DEV UPĀSANĀ (WORSHIP OF FIVE DEITIES)

2020 ◽  
Vol 3 (4) ◽  
pp. 160-165
Author(s):  
N.R. Upadhyay ◽  
Pratibha Goswami
Keyword(s):  
Good Health ◽  
The Body ◽  
Spiritual Life ◽  
The Real ◽  
Material Life ◽  
Spiritual Path ◽  
Final Goal ◽  
Five Elements ◽  
The Universe

A person can achieve all the goals of one’s worldly life as well one’s spiritual life only when he is in good health. Scriptures also say that “sharira khalu mādhay dharma sādhanam” means the body is the real instrument for the spiritual path, so if it is not healthy we cannot enjoy either the material life, or the spiritual path. To be healthy we should maintain balance of the Panch Mahābhuta (five elements) in our body and universe. Panch Dev Upāsanā is a means to help us maintain the balance of these Panch Mahābhut in our body and in the universe. We can also achieve our final goal of liberation through the Upāsanā of Panch Dev which is advised and guided by our sages and scriptures.

scholarly journals Laruelle’s ‘Criminally Performative’ Thought: On Doing and Saying in Non-Philosophy

2015 ◽  
Vol 1 (1) ◽  
pp. 161
Author(s):  
John Ó Maoilearca
Keyword(s):  
Speech Act ◽  
Ordinary Language ◽  
Philosophical Practice ◽  
The Real ◽  
Philosophical Language ◽  
The World ◽  
Performative Language ◽  
Universal Pragmatics ◽  
Philosophical Texts

François Laruelle’s ‘non-philosophical’ practice is connected to its performative language, such that to the question 'what is it to think?, non-philosophy responds that thinking is not “thought”, but performing, and that to perform is to clone the world “in-Real”’ (François Laruelle, ‘What is Non-Philosophy?’ in From Decision to Heresy [2012], 233).Non-philosophy is equally described by Laruelle as ‘transcendental practice’, an ‘immanent pragmatics’, or a ‘universal pragmatics’ that is ‘valid for ordinary language as well as for philosophy:’ He insists that we look at ‘that-which-I-do-in-saying and not just what I say’ – for the latter is simply what happens when thought is ‘taken hold of again by philosophy.’ Resisting this hold, non-philosophy performs re-descriptions of philosophy that, in doing so, produce effects on how philosophical texts are seen. Of course, whether these effects are always desired or are merely nominally considered ‘effects’ such as any description might create (misunderstanding, disbelief, dismay, boredom) is entirely debatable (and a matter for this paper). In accordance with this, however, it is notable that Laruelle objects to the focus on activity within the concept of a speech act, and instead emphasizes the ‘descriptive passivity’ that an immanent pragmatics obliges. Laruelle calls this a ‘Performed-Without-Performation’ which would be an action of the Real: philosophical language seen as a performed, but without a ‘we’ – or any others – performing (or ‘cloning’) it. It is this notion of the performative without either active human or philosophical adumbration, which is the topic of this paper.

Calling things by their true names

2015 ◽  
Author(s):  
C. M. Sperberg-McQueen
Keyword(s):  
Real World ◽  
The Body ◽  
Logical Inference ◽  
Real Character ◽  
Markup Languages ◽  
The Real ◽  
Philosophical Language ◽  
The World ◽  
Character Set ◽  
Systematic Development

One of Leibniz’s many projects for improving the world involved the construction of an encyclopedia which would lay out the body of existing knowledge and enable the systematic development of more. Ideally, the encyclopedia should be formulated in a philosophical language and written in a real character (a set of symbols, a universal character set, whose symbols denote not the words of a natural language but the objects of the real world). Properly constructed, the real character would enable a calculus of reasoning: a set of mechanical rules for logical inference. We may smile at Leibniz’s idealism; few modern minds can share his optimism that we can reduce all complex concepts to uniquely determined combinations of primitive atomic ideas. But there is a reason Leibniz’s ideas continue to inspire modern readers, and many of the same ideals motivate some of our best work in markup languages.

scholarly journals Laruelle, Immanence, and Performance: What Does Non-Philosophy Do?

2017 ◽  
Vol 3 (3) ◽  
pp. 718 ◽  
Author(s):  
John Ó Maoilearca
Keyword(s):  
Speech Act ◽  
Ordinary Language ◽  
The Real ◽  
Philosophical Language ◽  
Complex Thought ◽  
Performative Language ◽  
Universal Pragmatics ◽  
Philosophical Texts ◽  
And Performance ◽  
Passive Action

François Laruelle’s ‘non-philosophical’ practice is connected to its performative language, such that to the question 'what is it to think?, non-philosophy responds that thinking is not “thought”, but performing. Non-philosophy is equally described by Laruelle as ‘transcendental practice’, an ‘immanent pragmatics’, or a ‘universal pragmatics’ that is ‘valid for ordinary language as well as for philosophy:’ He insists that we look at ‘that-which-I-do-in-saying and not just what I say’ – for the latter is simply what happens when thought is ‘taken hold of again by philosophy.’ Resisting this hold, non-philosophy performs re-descriptions of philosophy that, in doing so, produce effects on how philosophical texts are seen. All the same, it is notable that Laruelle objects to the focus on activity within the concept of a speech act, and instead emphasizes the ‘descriptive passivity’ that an immanent pragmatics obliges; statements that manifest ‘by their very existence what they must describe in the last instance – statements identically descriptive and performative.’ What Laruelle calls a ‘Performed-Without-Performation’ would be an action of the Real, or the ‘in-One’ – philosophical language seen as a performed without we using this or any language to perform. In this essay, this complex thought is compared with certain concepts and practices of performance that do not come from philosophy so explicitly (Allan Kaprow’s, Richard Schechner’s and Michael Kirby’s especially), but may well offer a key to understanding this passive action of the Real.

Scanning electron microscopy of human iliac bone by a simple preparation method

1990 ◽  
Vol 48 (3) ◽  
pp. 226-227
Author(s):  
Toshihiko Takita ◽  
Tomonori Naguro ◽  
Toshio Kameie ◽  
Akihiro Iino ◽  
Kichizo Yamamoto
Keyword(s):  
Electron Microscopy ◽  
Scanning Electron Microscopy ◽  
Preparation Method ◽  
Specimen Preparation ◽  
Real Surface ◽  
Public Attention ◽  
Preparation Methods ◽  
The Real ◽  
Simple Preparation ◽  
Scanning Electron

Recently with the increase in advanced age population, the osteoporosis becomes the object of public attention in the field of orthopedics. The surface topography of the bone by scanning electron microscopy (SEM) is one of the most useful means to study the bone metabolism, that is considered to make clear the mechanism of the osteoporosis. Until today many specimen preparation methods for SEM have been reported. They are roughly classified into two; the anorganic preparation and the simple preparation. The former is suitable for observing mineralization, but has the demerit that the real surface of the bone can not be observed and, moreover, the samples prepared by this method are extremely fragile especially in the case of osteoporosis. On the other hand, the latter has the merit that the real information of the bone surface can be obtained, though it is difficult to recognize the functional situation of the bone.

Personal Audio System: Hearing Symptoms, Habits, and Sound Pressure Levels Measured in Real Ear and a Manikin

2020 ◽  
Vol 63 (6) ◽  
pp. 2016-2026
Author(s):  
Tamara R. Almeida ◽  
Clayton H. Rocha ◽  
Camila M. Rabelo ◽  
Raquel F. Gomes ◽  
Ivone F. Neves-Lobo ◽  
...  
Keyword(s):  
Sound Pressure ◽  
Daily Basis ◽  
Cross Sectional Study ◽  
Normal Hearing ◽  
Chi Square ◽  
Cross Sectional ◽  
The Real ◽  
Significant Difference ◽  
Sound Pressure Levels ◽  
Audio System

Purpose The aims of this study were to characterize hearing symptoms, habits, and sound pressure levels (SPLs) of personal audio system (PAS) used by young adults; estimate the risk of developing hearing loss and assess whether instructions given to users led to behavioral changes; and propose recommendations for PAS users. Method A cross-sectional study was performed in 50 subjects with normal hearing. Procedures included questionnaire and measurement of PAS SPLs (real ear and manikin) through the users' own headphones and devices while they listened to four songs. After 1 year, 30 subjects answered questions about their usage habits. For the statistical analysis, one-way analysis of variance, Tukey's post hoc test, Lin and Spearman coefficients, the chi-square test, and logistic regression were used. Results Most subjects listened to music every day, usually in noisy environments. Sixty percent of the subjects reported hearing symptoms after using a PAS. Substantial variability in the equivalent music listening level (Leq) was noted ( M = 84.7 dBA; min = 65.1 dBA, max = 97.5 dBA). A significant difference was found only in the 4-kHz band when comparing the real-ear and manikin techniques. Based on the Leq, 38% of the individuals exceeded the maximum daily time allowance. Comparison of the subjects according to the maximum allowed daily exposure time revealed a higher number of hearing complaints from people with greater exposure. After 1 year, 43% of the subjects reduced their usage time, and 70% reduced the volume. A volume not exceeding 80% was recommended, and at this volume, the maximum usage time should be 160 min. Conclusions The habit of listening to music at high intensities on a daily basis seems to cause hearing symptoms, even in individuals with normal hearing. The real-ear and manikin techniques produced similar results. Providing instructions on this topic combined with measuring PAS SPLs may be an appropriate strategy for raising the awareness of people who are at risk. Supplemental Material https://doi.org/10.23641/asha.12431435

Current Issues: Evidence-Based Practice for the Real World: Thoughts on Clinical Education in Communication Disorders

2010 ◽  
Vol 20 (3) ◽  
pp. 100-105 ◽  
Author(s):  
Anne K. Bothe
Keyword(s):  
Clinical Education ◽  
Real World ◽  
Evidence Based Practice ◽  
Communication Disorders ◽  
University Faculty ◽  
Evidence Based ◽  
Speech Language Pathology ◽  
Basic Principles ◽  
The Real ◽  
Language Pathology

This article presents some streamlined and intentionally oversimplified ideas about educating future communication disorders professionals to use some of the most basic principles of evidence-based practice. Working from a popular five-step approach, modifications are suggested that may make the ideas more accessible, and therefore more useful, for university faculty, other supervisors, and future professionals in speech-language pathology, audiology, and related fields.

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