scholarly journals Symbolic Loss, Memory, and Modernization in the Reception of Gnosticism

2016 ◽  
Vol 1 (1-2) ◽  
pp. 276-309
Author(s):  
Matthew J. Dillon

Social scientist of religion Peter Homans has demonstrated that symbolic loss, cultural memory, and modernization are tightly intertwined. As a consequence of modernization, Western culture has lost a shared relationship to the symbols of its Christian past, leading to religious mourning. This article demonstrates that the category gnosticism opened up an imaginative possibility for individuals to reinterpret the cultural memory of the Christian past and achieve rapprochement with the tradition. The argument proceeds through case studies of psychologist Carl Jung, visionary artist Laurence Caruana, and public speaker Jonathan Talat Phillips. Each case exhibits how symbolic loss of the Christian tradition throws the individual into a period of inner turmoil. When each of them read ancient gnostic texts, they do so to reinterpret the symbols of Christianity, specifically Christ, in ways that respond to forces of modernization. The article concludes that popular and religious interpretations of the ancient gnostics should be recognized as attempts by those who lost Christianity in the West to re-envision its cultural memory and reimagine Christianity in the present.

2014 ◽  
Vol 10 (2) ◽  
pp. 177-183 ◽  
Author(s):  
Lauris Christopher Kaldjian

The communication of moral reasoning in medicine can be understood as a means of showing respect for patients and colleagues through the giving of moral reasons for actions. This communication is especially important when disagreements arise. While moral reasoning should strive for impartiality, it also needs to acknowledge the individual moral beliefs and values that distinguish each person (moral particularity) and give rise to the challenge of contrasting moral frameworks (moral pluralism). Efforts to communicate moral reasoning should move beyond common approaches to principles-based reasoning in medical ethics by addressing the underlying beliefs and values that define our moral frameworks and guide our interpretations and applications of principles. Communicating about underlying beliefs and values requires a willingness to grapple with challenges of accessibility (the degree to which particular beliefs and values are intelligible between persons) and translatability (the degree to which particular beliefs and values can be transposed from one moral framework to another) as words and concepts are used to communicate beliefs and values. Moral dialogues between professionals and patients and among professionals themselves need to be handled carefully, and sometimes these dialogues invite reference to underlying beliefs and values. When professionals choose to articulate such beliefs and values, they can do so as an expression of respectful patient care and collaboration and as a means of promoting their own moral integrity by signalling the need for consistency between their own beliefs, words and actions.


2002 ◽  
Vol 19 (2) ◽  
pp. 1-33 ◽  
Author(s):  
Zafar Iqbal

This paper compares the Islamic and the western social scien­tific perspectives on corruption. Jt is argued that the emerging shift in social scientific thought in viewing corruption from "grease that oils the economic wheel" to a "menace that under­mines economic growth" has brought rational understanding of the phenomenon much closer to [slamic doctrine. Where they differ is with respect to remedial action. The western approach focuses on governance and designing appropriate systems and institutions that gear information and incentives toward minimiz­ing opportunities and enticement for corruption. In short, it emphasizes constraints external to the individual. By comparison, Islam seeks to go beyond such constraints, and also instill in believers a clear "second-order" preference for non­corrupt behavior. lt recommends developing a firm belief in transcendent accountability, stresses character building through practicing moral virtues and shunning vices. In essence, much of the restraint comes from within through a moral renovation. rt is our contention that both emphases are important in eliminating corruption and that the followers oflslam and the West can learn from one another.


Author(s):  
Thomas Douglas

Interventions that modify a person’s motivations through chemically or physically influencing the brain seem morally objectionable, at least when they are performed nonconsensually. This chapter raises a puzzle for attempts to explain their objectionability. It first seeks to show that the objectionability of such interventions must be explained at least in part by reference to the sort of mental interference that they involve. It then argues that it is difficult to furnish an explanation of this sort. The difficulty is that these interventions seem no more objectionable, in terms of the kind of mental interference that they involve, than certain forms of environmental influence that many would regard as morally innocuous. The argument proceeds by comparing a particular neurointervention with a comparable environmental intervention. The author argues, first, that the two dominant explanations for the objectionability of the neurointervention apply equally to the environmental intervention, and second, that the descriptive difference between the environmental intervention and the neurointervention that most plausibly grounds the putative moral difference in fact fails to do so. The author concludes by presenting a trilemma that falls out of the argument.


Author(s):  
Geoff Moore

The purpose of the concluding chapter is to review and draw some conclusions from all that has been covered in previous chapters. To do so, it first summarizes the MacIntyrean virtue ethics approach, particularly at the individual level. It then reconsiders the organizational and managerial implications, drawing out some of the themes which have emerged from the various studies which have been explored particularly in Chapters 8 and 9. In doing so, the chapter considers a question which has been implicit in the discussions to this point: how feasible is all of this, particularly for organizations? In the light of that, it revisits the earlier critique of current approaches to organizational ethics (Corporate Social Responsibility and the stakeholder approach), before concluding.


1997 ◽  
Vol 33 ◽  
pp. 75-90
Author(s):  
John Anthony McGuckin

St Symeon the New Theologian is, without question, one of the most original and intriguing writers of medieval Byzantium. Indeed, although still largely unknown in the West, he is surely one of the greatest of all Christian mystical writers; not only for the remarkable autobiographical accounts he gives of several visions of the divine light, but also for the passionate quality of his exquisite Hymns of Divine Love, the remarkable intensity of his pneumatological doctrine, and the corresponding fire he brings to his preaching of reform in the internal and external life of the Church. He was a highly controversial figure in his own day. His disciples venerated him as a saint who had returned to the roots of the Christian tradition and personified its repristinization. His opponents, who secured his deposition and exile, regarded him as a dangerously unbalanced incompetent who, by overstressing the value of personal religious fervour, had endangered the stability of that tradition. The Vita which we possess was composed in 1054, in an attempt to rehabilitate Symeon’s memory and prepare for the return of his relics to the capital from which he had been expelled when alive. This paper will investigate how he himself understood and appropriated aspects of the earlier tradition (particularly monastic spirituality), hoping to elucidate why he felt himself inspired to reformist zeal, and why many of his contemporaries (not simply his ‘worldly opponents’ as his hagiographer would have us believe) regarded him as unbalanced. It will end by attempting some reflection on what the controversy reveals on the larger front about how the Church ‘selectively looks back on itself, so to paraphrase our president’s description of the conference theme, and whether the model of tradition and its reception exemplified in this Byzantine writer can offer anything to the dialogue between history and theology which the doctrine of Tradition (Paradosis) inevitably initiates.


2016 ◽  
Vol 2016 (3) ◽  
pp. 96-116 ◽  
Author(s):  
Chad Spensky ◽  
Jeffrey Stewart ◽  
Arkady Yerukhimovich ◽  
Richard Shay ◽  
Ari Trachtenberg ◽  
...  

AbstractModern mobile devices place a wide variety of sensors and services within the personal space of their users. As a result, these devices are capable of transparently monitoring many sensitive aspects of these users’ lives (e.g., location, health, or correspondences). Users typically trade access to this data for convenient applications and features, in many cases without a full appreciation of the nature and extent of the information that they are exposing to a variety of third parties. Nevertheless, studies show that users remain concerned about their privacy and vendors have similarly been increasing their utilization of privacy-preserving technologies in these devices. Still, despite significant efforts, these technologies continue to fail in fundamental ways, leaving users’ private data exposed.In this work, we survey the numerous components of mobile devices, giving particular attention to those that collect, process, or protect users’ private data. Whereas the individual components have been generally well studied and understood, examining the entire mobile device ecosystem provides significant insights into its overwhelming complexity. The numerous components of this complex ecosystem are frequently built and controlled by different parties with varying interests and incentives. Moreover, most of these parties are unknown to the typical user. The technologies that are employed to protect the users’ privacy typically only do so within a small slice of this ecosystem, abstracting away the greater complexity of the system. Our analysis suggests that this abstracted complexity is the major cause of many privacy-related vulnerabilities, and that a fundamentally new, holistic, approach to privacy is needed going forward. We thus highlight various existing technology gaps and propose several promising research directions for addressing and reducing this complexity.


PEDIATRICS ◽  
1989 ◽  
Vol 84 (1) ◽  
pp. 93-93
Author(s):  
T. E. C.

During the mid-nineteenth century American physicians were greatly troubled by what they thought were the evils of excessive academic demands placed on children in our public schools. The editorial below, published in 1854 in the Boston Medical and Surgical Journal, is typical of many of a similar nature. Our city prides itself on the superiority of its public schools; and we think Boston is justly entitled to take the highest rank among the cities of the civilized world for the facilities afforded by its citizens for the education of youth. But notwithstanding the large expenditure of money for the erection of beautiful and commodious school-houses, for mathematical and other instruments, for teachers, &c., all which give a character to our Boston schools, there exists an evil in the present system of educating, which seriously demands attention, and, if possible, a remedy. It is the ambition of the teachers of our schools, to have their scholars thoroughly instructed, and that they may appear well before the committees at examinations; and for that purpose, lessons in great numbers and requiring toilsome study, are imposed upon them. No discrimination is made, as regards the mental or physical capacity of the individual members of the class, but all are required to be perfect in their answers, or else they lose their position in the class and school. Not one fifth of the time devoted to school hours is allowed for study, being occupied in recitations; and the severe tasks the poor children have in getting their lessons must be apparent, when it is known that so long a time is required in reciting them. The scholars of the second class, for instance, have to commit to memory from twelve to twenty-five pages of geography, three to six pages of arithmetic, the same of grammar, three pages in spelling, besides exercises in reading, writing, &c. Now these lessons must be studied out of school, at the time which should be devoted to exercise and recreation. The imposition of such severe tasks upon the young and growing children, must enfeeble their constutions, and often incapacitates them, if they arrive at maturity, for enjoying life. We have seen many children who were ambitious to accomplish all that was required of them by teachers; and to do so, the greatest portion of the twenty-four hours was necessarily devoted to their books, scarcely allowing any time for taking their meals. It must be obvious to every one, that such close application to study, produces, in their turn, a train of diseases which cannot always be eradicated. Aching heads, loss of appetite, sleepless nights, inflamed eyes, with other deviations from health, are the accompaniments and the consequences of excessive mental exertion.


Iraq ◽  
1994 ◽  
Vol 56 ◽  
pp. 123-133 ◽  
Author(s):  
Pauline Albenda

The Brooklyn Museum houses twelve stone slabs with carved decoration from the Northwest Palace of Ashurnasirpal II. The motif of a stylized tree — the so-called Sacred Tree (see Figs. 1, 4, 6) — appears on seven of those slabs which come from rooms F, I, L, S, T of the ninth century palace at Nimrud. These tree renderings are representative of the sacred tree-type found in ten rooms of the royal residence and the west wing. Approximately 96 sacred trees, in two-register arrangement, appeared on the pictorial decorations in room I; the same motif occurred about 75 times in one-register arrangement on the reliefs of the other rooms. The abundance of the sacred tree motif on the wall decorations of the Northwest Palace attests to the significance of this plant. Its design deserves investigation; in Layard's words, “the tree, evidently a sacred symbol, is elaborately and tastefully formed.”In his study of the Ashurnasirpal II reliefs in American collections, Stearns did not attempt to list the sacred trees, because “variations in the sacred tree occur only in minor details,” and “the tree in itself is rarely useful in identifying the location of the reliefs.” These statements make clear Stearns' belief that the sacred trees were nearly alike. Other scholars, notably Weidner and Reade, have pointed out that on a number of slabs now in American and European museums are carvings of matching half trees, therefore indicating that when paired, these trees belonged to adjoining slabs originally. In trying to match half trees, one finds that individual sacred trees do differ in the rendering of specific details. Bleibtreu, in her analysis of the sacred tree-type, lists three variants of the flower found on the palmette-garland framing the individual tree on three sides. The present author, after examining the sacred trees carved on the slabs in The Brooklyn Museum, concludes that the design of the tree-type is more varied than heretofore presumed, and that its construction is more complex than indicated in previous descriptions of the subjects. An analysis of the Assyrian sacred tree-type may lead to possible conclusions regarding its intended image: a stylized palm tree, a cult object, an emblem of vegetation or “tree of life”, an imperial symbol, or a combination of those forms. In addition, one may consider to what extent the rendering of individual trees was the consequence of artistic inventiveness.


1983 ◽  
Vol 63 (1) ◽  
pp. 34-57 ◽  
Author(s):  
Roger Ling

SummaryA British team has been working since 1978 upon a programme of documentation and analysis in the Insula of the Menander at Pompeii, one of the irregular city-blocks situated immediately to the west of the old part of the city in an area which was developed from the early fourth century B.C onwards. Study of the structural techniques, of wall-abutments, and of anomalies in plan can be used in conjunction with the evidence of painted wall-plaster to identify five main phases in the building-history: Phase I (fourth-third centuries B.C), Phase 2 (second and early first centuries B.C), Phase 3 (c. 80-c. 15 B.C), Phase 4 (c. 15 B.C.-C. A.D. 50), Phase 5 (c. A.D. 50-79). These illustrate a complex pattern of changing property-boundaries, but underline the general trend towards increasing commercialization and greater pressure upon living-space in this area of the city. There is also interesting evidence of the economic basis of life in the individual houses during the years immediately before 79.


2021 ◽  
Vol 3 (4) ◽  
pp. 1-5
Author(s):  
Ugin Rositta M

Tamil world always owe its tribute to Avvai for her scholarly contribution. Desire to do virtue is an iconic statement of this great personality who perceived to be an epistemic advantage.  The purpose of this article is to examine her work as a children literary creator and to explore her cognitive success in terms of Educational Philosophy. Her literary contribution plays a major role in identifying the Tamil community as an epistemic community. The pattern of knowledge construction employed by Avvai enhances the individual to explore knowledge, to discover the ultimate truth and establishing virtue. This article is known for its analysis of the literary work and social dialogues chose to add Avvai’s commitment to establishing that education is a way to subdue the senses and achieve reality. This piece of research ignites a spark to future researcher to view Avvai as a social scientist rather than a Tamil scholar with reference to the normative principles established in her work.


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