Suffering “Has a Smooth Shape, Smooth as a Black Night. There Are No Handles.”

1996 ◽  
Vol 9 (3) ◽  
pp. 253-270
Author(s):  
Rosemary Williams

The quid-pro-quo stance to human suffering is prominent in psychological practice, in everyday life, and in attitudes to survivors of the Holocaust. In this view, suffering is the consequence of unrighteousness. Old Testament Wisdom literature as a whole is non-determinative about the cause of suffering, but much theology and christology still remains determinative, to the harm of suffering human beings.

2019 ◽  
Vol 26 (1) ◽  
pp. 16-20
Author(s):  
Domenico Chirchiglia ◽  
Pasquale Chirchiglia ◽  
Dorotea Pugliese ◽  
Rosa Marotta

Rita Levi-Montalcini was an extraordinary personality and with her profession she made a tremendous contribution to humanity. Doctor, Nobel laureate for medicine, neuroscientist, she contributed, thanks to her research, to improve the knowledge of the nervous system. She discovered the nerve growth factor, which is applied in various fields of neurology, concerning neurodegenerative diseases. She also studied, in relatively newer years, the mechanisms of neuroinflammation. This last is a research that has been developing in recent years and is based on the predominantly anti-inflammatory properties of endogenous substances that able to act not only on diseases of the nerves, neuropathies, on the nerve roots, and radiculopathies but also on migraine and other non-neurological diseases. Her long life was full of positive and negative events. Born in a Jewish family, she lived her life as a young woman through war, Nazi deportations, and the Holocaust. Despite the difficulties, she found time to do research in the medical field, organizing research laboratories with other scholars. She had a difficult life, interspread with pain, destruction, extermination of human beings but also rewarded by scientific discoveries. A “small” woman but a great neuroscientist.


2018 ◽  
Vol 74 (1) ◽  
Author(s):  
Ndikho Mtshiselwa ◽  
Lerato Mokoena

The Old Testament projects not only a Deity that created the world and human beings but also one that is violent and male. The debate on the depiction of the God of Israel that is violent and male is far from being exhausted in Old Testament studies. Thus, the main question posed in this article is: If re-read as ‘Humans created God in their image’, would Genesis 1:27 account for the portrayal of a Deity that is male and violent? Feuerbach’s idea of anthropomorphic projectionism and Guthrie’s view of religion as anthropomorphism come to mind here. This article therefore examines, firstly, human conceptualisation of a divine being within the framework of the theory of anthropomorphic projectionism. Because many a theologian and philosopher would deny that God is a being at all, we further investigate whether the God of Israel was a theological and social construction during the history of ancient Israel. In the end, we conclude, based on the theory of anthropomorphic projectionism, that the idea that the God of Israel was a theological and social construct accounts for the depiction of a Deity that is male and violent in the Old Testament.


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.


2020 ◽  
Vol 1 (2) ◽  
pp. 20-30
Author(s):  
Gerbern S. Oegema

The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of the Reformation over 500 years ago. Secondly, the article will deal with the influence of mission activity toward Jews and the emergence of Liberal Judaism as both scholarship and theology in the nineteenth and first half of the twentieth centuries. Lastly, the article will address the question of how the Holocaust and subsequent Jewish-Christian dialogue have changed the course of this relationship.


Author(s):  
Barry Stroud

Hume takes his “naturalistic” study of human nature to show that certain general “principles of the imagination” can explain how human beings come to think, feel, believe, and act in all the ways they do independently of the truth or reasonableness of those responses. This appears to leave the reflective philosopher with no reason for assenting to what he has discovered he cannot help believing anyway. Relief from this unacceptably extreme skepticism is found in acknowledging and acquiescing in those forces of “nature” that inevitably overcome the apparent dictates of “reason” and return the philosopher to the responses and beliefs of everyday life. Living in full recognition of these forces and limitations is what Hume means by the “mitigated scepticism” he accepts.


1958 ◽  
Vol 77 (2) ◽  
pp. 192
Author(s):  
Georges A. Barrois ◽  
E. W. Heaton
Keyword(s):  

Author(s):  
Nur Alfi Farikhah ◽  
Ratna Handayani Pramukti ◽  
Vena Nur Litasari ◽  
Ratna Hidayah

<p><em>Character is very important in an effort to reflect cultural values that are applied through a culture of positive habits in everyday life such as honesty, trust, tolerance and caring for fellow human beings in the community. The value of local wisdom is not a barrier to progress in the global era, but still maintains cultural values that have been embedded in the surrounding community. Therefore, fostering the values of local wisdom is a strategic step in the effort to build the character of the nation. This article proposes to discuss the cultivation of cultural values through a tolerance attitude based on local wisdom in the surrounding environment as a community character reinforcement being appropriate to the cultural values which are inspired by the film titled Tanda Tanya “?”. The film describes the life that has been acculturated, then shows the assimilation and pluralism that exist in the lives of people in Indonesia. This film has educational purpose containing knowledge and learning that occur around the lives of diverse cultural communities.</em></p>


2003 ◽  
Vol 24 (1) ◽  
pp. 124-136 ◽  
Author(s):  
J H Le Roux

This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament.  Marcion rejected  the  Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to  this  god. He  came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he  purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous. 


Author(s):  
Alexey Sitnikov

The article deals with the social phenomenology of Alfred Schütz. Proceeding from the concept of multiple realities, the author describes religious reality, analyses its relationship with everyday, theoretical, and mythological realities, and identifies the areas where they overlap and their specifics. According to Schütz’s concept, reality is understood as something that has a meaning for a human being, and is also consistent and certain for those who are ‘inside’ of it. Realities are structurally similar to one another as they are similar to the reality that is most obvious for all human beings, i.e., the world of everyday life. Religious reality has one of the main signs of genuine reality, that of internal consistency. Religious reality has its own epoché (special ascetic practices) which has similarities with the epoché of the theoretical sphere since neither serve practical objectives, and imply freedom from the transitory issues of everyday life. Just as the theoretical sphere exists independently of the life of a scientist in the physical world and is needed to transfer results to other people, so the religious reality depends on ritual actions and material objects in its striving for the transcendent. Individual, and especially collective, religious practices are performed physically and are inextricably linked with the bodily ritual. The article notes that although Schütz’s phenomenological concept of multiple realities has repeatedly served as a starting point for the development of various social theories, its heuristic potential has not been exhausted. This allows for the further analyzing and development of topical issues such as national identity and its ties with religious tradition in the modern era, when religious reality loses credibility and has many competitors, one of which is the modern myth of the nation. Intersubjective ideas of the nation that are socially confirmed as the self-evident reality of everyday life cause complex emotions and fill human lives, thus displacing religious reality or forcing the latter to come into complex interactions with the national narrative.


Author(s):  
Shweta K. Yewale ◽  
Pankaj. K. Bharne

Gesture is one of the most natural and expressive ways of communications between human and computer in a real system. We naturally use various gestures to express our own intentions in everyday life. Hand gesture is one of the important methods of non-verbal communication for human beings. Hand gesture recognition based man-machine interface is being developed vigorously in recent years. This paper gives an overview of different methods for recognizing the hand gestures using MATLAB. It also gives the working details of recognition process using Edge detection and Skin detection algorithms.


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