How the Critique of Heaven Confines the Critique of the Earth

Qui Parle ◽  
2020 ◽  
Vol 29 (2) ◽  
pp. 217-245
Author(s):  
Mohamad Amer Meziane
Keyword(s):  
Critical Analysis ◽  
Blind Spot ◽  
Anthropology Of Religion ◽  
The Earth ◽  
Western Marxism ◽  
Critique Of Religion

Abstract This essay examines the effects of the critique of religion on the critique of capital and how the former confines the latter. It asks: What remains of the concepts of alienation or fetishism if they all stem from an anthropology of religion that seems to be criticized? If religion ceases to refer to an anthropological essence and is criticized as a European colonial concept, then what happens to the critique of capital? It argues that what Marx considers the condition for critique seems to be the blind spot of Western Marxism. Without a critical analysis of how the concept of religion is constructed and how religion is thus described as a human invention, Marxism cannot know itself. If Marx is a “critic of the critique of religion,” this gesture must apply to Marx as well as to Marxism itself. The critique of capitalism might need an alternative foundation if the anthropological concept of religion that supported it collapses. It is therefore impossible to maintain the critique of capital as it is while refusing the critique of religion that lies at its foundation.

scholarly journals RECONSTRUCTING THE IDEA OF PRAYER SPACE: A CRITICAL ANALYSIS OF THE TEMPORARY PRAYING PLATFORM PROJECT OF 2ND YEAR ARCHITECTURE STUDENTS IN THE NATIONAL UNIVERSITY OF MALAYSIA (UKM)

2014 ◽  
Vol 2 (4) ◽  
Author(s):  
Nangkula Utaberta ◽  
Mohammad Arsyad Bahar
Keyword(s):  
Human Behavior ◽  
Critical Analysis ◽  
Future Generations ◽  
Islamic Architecture ◽  
The Earth ◽  
The Future ◽  
National University

<p><strong>A</strong><strong>bstract</strong></p> <p>God created human as caliph on this earth. Caliph means leader, care-taker and guardian. Therefore humans have an obligation to maintain, preserve and conserve this natural for future generations. Today we see a lot of damage that occurs in the earth caused by human behavior. Islam saw the whole of nature as a place of prayer that must be maintained its cleanliness and purity. Therefore as Muslims we need to preserve nature as we keep our place of prayer. The main objective of this paper is to re-questioning and re-interpreting the idea of sustainability in Islamic Architecture through a critical analysis of first project of 2nd year architecture student of UKM which is the “Temporary Praying Platform”. The discussion itself will be divided into three (3) main parts. The first part will be discussing contemporary issues in Islamic Architecture especially in the design of Mosques while the second part will expand the framework of sustainability in Islamic Architecture. The last part will be analyzing some sample of design submission by 2nd year students of UKM on the temporary praying platform project. It is expected that this paper can start a further discussion on the inner meaning in Islam and how it was implemented in the design of praying spaces in the future.</p> <p><strong>K</strong><strong>e</strong><strong>y</strong><strong>w</strong><strong>ords</strong>:  Sustainability, Islamic Architecture, Temporary Praying Platform</p><br /><p><strong>A</strong><strong>bstrak</strong></p> <p>Tuhan menciptakan manusia sebagai khalifah di muka bumi ini. Khalifah berarti pemimpin, penjaga dan wali. Oleh karena itu, manusia memiliki kewajiban untuk memelihara, menjaga dan melestarikan alam ini untuk generasi mendatang. Sekaranginikitatelahmelihat banyak kerusakan yang terjadi di bumi yang disebabkan oleh perilaku manusia itu sendiri yang disebutkan sebagai khalifah di bumi. Islam melihat seluruh alam sebagai tempat beribadah yang harus dijaga kebersihan dan kemurniannya, oleh karena itu, sebagai umat Islam adalah perlu melestarikan alam seperti menjaga tempat ibadah mereka. Tujuan utama dari makalah ini adalah untuk mempertanyakan dan menafsirkan kembali gagasan keberlanjutan (sustainable) dalam Arsitektur Islam melalui analisis kritis tugas  pertama dari mahasiswa arsitektur angkatan  tahun  kedua dari Universiti Kebangsaan Malaysia (UKM), yaitu tugas perancangan " tempat beribadah sementara "atau “<em>temporary praying platform</em>” . Kajiandibagi menjadi tiga bagian utama. Bagian pertama akan membahas isu-isu kontemporer dalam Arsitektur Islam terutama dalam desain masjid. Kajian kedua adalah kerangka keberlanjutan dalam arsitektur Islam. Bagian ketiga adalah analisis dari beberapa sampel pengajuan desain oleh mahasiswa. Diharapkan tulisan ini dapat memulai diskusi lebih lanjut tentang makna batin dalam Islam dan bagaimana penerapannya dalam desain ruang beribadah yang sustainable.</p> <p><strong>K</strong><strong>at</strong><strong>a kunci</strong>:Keberlanjutan, Arsitektur Islam, tempat beribadah sementara</p> <p> </p>

scholarly journals Sebuah Analisis Terhadap Problematika Ajaran Restorasi Berkaitan Dengan Konsep Bumi Baru

2018 ◽  
Vol 2 (2) ◽  
pp. 88
Author(s):  
Yudi Jatmiko
Keyword(s):  
Critical Analysis ◽  
The Other ◽  
The Bible ◽  
The Earth ◽  
Other Hand ◽  
The World ◽  
Heaven And Earth ◽  
Second Coming

Abstraks. The second coming of Christ is an event inalienable to mankind. In addition to declaring punishment for unbelievers, His second coming also fulfils the presence of a new heaven and earth in which the righteous will reign with Christ forever. Of this, the Bible records that "the heavens shall vanish with a great rumbling, and the elements of the world shall burn in the flames, and the earth and all that is therein shall pass away." But on the other hand, the view of restoration clearly teaches that the old heavens and the earth will not be totally destroyed, but renewed. Thus the problem arises: how could both of these things - the biblical concept of the new earth and the doctrine of restoration - be a harmonious truth? This paper seeks to explain and discuss the problematic teaching of the restoration in relation to the concept of the new earth. Through this paper the author hopes to elaborate the problematic of this topic clearly, especially regarding the alleged contradictions that exist. In addition, critical analysis is conducted to produce responsible solutions that contribute significantly to the study of eschatology, in which the authors believe that the teaching of restoration and the concept of the new earth is a harmonious and biblical truth.Abstrak. Kedatangan Kristus kedua kali merupakan peristiwa yang tidak dapat dielakkan oleh umat manusia.  Selain untuk menyatakan penghukuman bagi orang yang tidak percaya, kedatangan-Nya yang kedua juga menggenapi hadirnya langit dan bumi yang baru di mana orang benar akan memerintah bersama dengan Kristus selama-lamanya.  Mengenai hal ini, Alkitab mencatat bahwa “langit akan lenyap dengan gemuruh yang dahsyat dan unsur-unsur dunia akan hangus dalam nyala api, dan bumi dan segala yang ada di atasnya akan hilang lenyap.”  Namun di sisi yang lain, pandangan restorasi dengan jelas mengajarkan bahwa langit dan bumi yang lama tidak akan dihancurkan secara total, melainkan diperbaharui.  Dengan demikian timbul masalah: bagaimana mungkin kedua hal ini – konsep Alkitab tentang bumi yang baru dan ajaran restorasi – merupakan kebenaran yang harmonis?    Tulisan ini berusaha memaparkan dan mendiskusikan problematika ajaran restorasi berkaitan dengan konsep bumi yang baru.  Melalui tulisan ini penulis berharap dapat menguraikan problematika topik ini dengan jelas, khususnya mengenai dugaan kontradiksi yang ada.  Selain itu, analisis kritis yang dilakukan diharapkan menghasilkan solusi yang bertanggungjawab sehingga memberikan kontribusi yang signifikan bagi studi eskatologi, dimana penulis meyakini bahwa ajaran restorasi dan konsep bumi baru merupakan kebenaran yang harmonis dan alkitabiah.

scholarly journals Deconstruction of Devinity Theory in Islamic Theology: Philosophical Criticism of Theology as Theoretical Activity

2019 ◽  
Vol 23 (1) ◽  
pp. 21
Author(s):  
Wahyudin Wahyudin ◽  
Suhirman Suhirman ◽  
Hemlan Elhany
Keyword(s):  
Research Program ◽  
Critical Analysis ◽  
Analysis Method ◽  
Islamic Theology ◽  
Doctrine Of God ◽  
The Core ◽  
The Earth ◽  
Holy Quran ◽  
Philosophical Criticism ◽  
The Holy Quran

The doctrine of God in Islam was built as a supreme tradition, in which infiltrate into mankind souls. For centuries, Islam is deemed as an outsider and a threat for Western Christian followers. Consequently, any actions are taken to devastate Islam from the earth. Philosophically, this study aims to fortify Islamic theology againts political attacks particularly in separating Muslims from the concept of monotheism. This study employs a critical analysis method, a concept of sharp reasoning to obtain truth. The theory used to reduce metanarrative and elements of deconstruction is the Imre Lakatos research program, in which Islam means conformity or compatibility, harmony and logic. In the core of  Islam, monotheism means Allah  is One. It has “protective shields”which are the Holy Quran, hadith[s], and the theory of causality. The results of the study argue that the construction of divinity in Islam is solid and powerful and leads to a failure of criticism. 

Long-lost Brothers: On the Co-histories and Interactions Between the Comparative Science of Religion and the Anthropology of Religion

Numen ◽  
2014 ◽  
Vol 61 (2-3) ◽  
pp. 255-280 ◽  
Author(s):  
Armin W. Geertz
Keyword(s):  
Critical Analysis ◽  
Anthropology Of Religion ◽  
Experimental Science ◽  
Cognitive Science Of Religion ◽  
New Approach ◽  
Max Müller ◽  
Common Framework ◽  
Science Of Religion ◽  
Postcolonial Feminist ◽  
The Brain

AbstractThis article briefly surveys and compares the histories of research in the comparative science of religion (beginning with Friedrich Max Müller) and the anthropology of religion. The article notes the close interactions between these two fields and argues that the comparative science of religion drew significant inspiration from anthropology and sociology during the twentieth century until about the 1970s when anthropology came under heavy fire from critics. The postcolonial, feminist, and postmodern wave did not have a significant impact on the comparative science of religion until the 1990s. But already during the 1980s a new approach to religion, championed by Jonathan Z. Smith, contributed to a theoretical and critical analysis of religion that neither bought into postmodernism nor into thesui generisapproach to religion. During the 1990s, another new approach began making an impact, namely, the cognitive science of religion, championed by E. Thomas Lawson, Robert N. McCauley (both scholars of religion), and Pascal Boyer (anthropologist). The article suggests in conclusion that the two disciplines can once again meet in the growing fields of experimental anthropology and experimental science of religion and in the need to explore and address how culture affects and rewires the brain. Furthermore, evolutionary theory is also beginning to serve as a common framework for thinking about religion.

scholarly journals An ‘outside-in’ PR history: Identifying the role of PR in history, culture and sociology

2012 ◽  
Vol 2 (1) ◽  
pp. 45 ◽  
Author(s):  
Robert Crawford ◽  
Jim Macnamara
Keyword(s):  
Public Relations ◽  
Critical Analysis ◽  
Historical Analysis ◽  
Blind Spot ◽  
Cultural Construction ◽  
Alternative Approach ◽  
The Social ◽  
Almost All ◽  
Inside Out

Historical, social and cultural understanding of public relations in Australia is limited because most histories of PR examine practices specifically labelled ‘public relations’ and almost all study PR from ‘inside out’ – that is, from the subjective perspective of PR practitioners. This article reports an alternative approach to PR history which applies historical analysis of major events, icons, and institutions in society to identify the methods of their construction politically, culturally and discursively. This article specifically reports historical and critical analysis of the creation and celebration of Australia’s national day, Australia Day from soon after the British flag was hoisted in Sydney on 26 January 1788 to the sophisticated pageantry of the nation’s bicentenary in 1988 and its entry to the new millennium in 2000. This research challenges a ‘blind spot’ in social science and humanities disciplines in relation to public relations by showing that the practices of PR are deeply embedded in the social and cultural construction of societies. This study confirms Taylor and Kent’s claim that “all nation building campaigns include large communication components that are essentially public relations campaigns”.

scholarly journals KONTRIBUSI SYAIKH MUHAMMAD THAHIR JALALUDDIN DALAM BIDANG ILMU FALAK

2019 ◽  
Vol 42 (2) ◽  
pp. 300
Author(s):  
Arwin Juli Rakhmadi Butar-Butar
Keyword(s):  
Critical Analysis ◽  
Natural Phenomenon ◽  
The Earth ◽  
Heated Debate ◽  
Set Up ◽  
Muslim Scholars

<p><strong>Abstrak:</strong> Fajar adalah fenomena alami yang terjadi disebabkan rotasi Bumi pada porosnya. Permasalahan awal waktu fajar senantiasa menjadi kajian baik di kalangan fukaha maupun ilmuwan Muslim. Di Indonesia, sejak lama berlaku ketetapan dip-20 derajat di bawah ufuk dalam penentuan waktu Subuh. Ketentuan ini berasal dari pendapat Syaikh Muhammad Thahir Jalaluddin (w. 1376/1956) dalam karyanya Nukhbah al-Taqrîrât fi Hisâb al-Auqât. Makalah ini akan menelusuri pemikiran Syaikh Muhammad Thahir Jalaluddin tentang hal ini melalui karyanya tersebut dalam merumuskan konsepsi 20 derajat ini. Melalui analisis dan penelusuran sejumlah literatur, ditemukan bahwa dip -20 derajat ini ternyata dihasilkan hanya berdasarkan nukilan dari karya dan atau pemikiran tokoh-tokoh sebelumnya baik tokoh Nusantara maupun tokoh yang bermukim di Haramain, khususnya melalui kitab al-Mathla‘ al-Sa‘îd karya Husain Zaid Mesir.</p><p><strong>Abstract: Shaykh Muhammad Thahir Jalaluddin’s Contribution in Islamic Astronomy</strong>. This article studies on the early dawn time and its influence on the determination dawn in Indonesia. Dawn is a natural phenomenon that can be seen while the earth rotates on its axis. The issue of the beginning of dawn has become a heated debate both within the Indonesian Muslim scholars (fuqaha) and scientists alike. In Indonesia, to determine dawn prayer’s time has been set up dip -20 degree below the horizon. This determination was adopted from Muhammad Thahir Jalaluddin’s idea in his work Nukhbah al-Taqrîrât fi Hisâb al-Auqât. This paper is trying to explore Muhammad Thahir Jalaluddin’s thought concerning the issue through his work which formulated this conception of 20 degree. In this article, the author found that after a thorough and critical analysis of some important literature and references, it is concluded that this conception was strictly quoted from other works and other previous Muslim scholars idea who lived in Haramain, especially in the book al-Mathla‘ al-Sa‘îd which was written out by Husain Zaid Mishr.</p><p><strong>Kata Kunci:</strong> Muhammad Thahir Jalaluddin, waktu fajar, Nusantara, astronomi</p>

scholarly journals Was ist mit dem versprochenen Land passiert?

2013 ◽  
Vol 43 (170) ◽  
Author(s):  
Nigel C. Gibson
Keyword(s):  
South Africa ◽  
Critical Analysis ◽  
Democratic Society ◽  
Policy Makers ◽  
Promised Land ◽  
The Earth ◽  
Politics Of Space

This paper reviews post-apartheid South Africa through Fanon’s critical analysis of decolonization. Since, for Fanon, apartheid represented the purest form of the Manichean politics of space that characterizes colonialism, a Fanonian perspective on South Africa asks to what extent has the geographical layout of apartheid been remapped? Addressing this question necessitates shifting the “geography of reason” from technical discourses of policy-makers to the lived reality of the “damned of the earth”. From this perspective, Fanon’s critique becomes relevant in two ways, first as a prism to understand the rise of xenophobic violence as a symptom of the degeneration of the idea of South Africa’s “promised land” and second as a way to listen to a new grassroots shack dweller movement, Abahlali baseMjondolo, that is challenging both neoliberal and progressive assumptions by advocating a quite different geographic layout for a “truly democratic” society.

Sweetgrass Stories: Listening for Animate Land

2018 ◽  
Vol 5 (3) ◽  
pp. 338-352
Author(s):  
Warren Cariou
Keyword(s):  
Medicinal Plants ◽  
Family Member ◽  
Human Activity ◽  
Human Body ◽  
Blind Spot ◽  
Material World ◽  
Human Relationships ◽  
Cultural Sovereignty ◽  
The Earth ◽  
Living Material

This article examines Indigenous stories that reveal how the land communicates to humans through medicinal plants. The intention is to address a blind spot in new materialist theory, which Zoe Todd has criticized for its lack of attention to Indigenous forms and practices of relational materialism. The main focus of this essay is Indigenous narratives about the sacred plant sweetgrass (known as (wihkaskwa in Cree; wiingaashk in Anishinaabemowin). Reading Robin Wall Kimmerer’s meditation Braiding Sweetgrass and Drew Hayden Taylor’s novel Motorcycles and Sweetgrass, and watching Jessie Short’s 2016 film Sweet Night, I argue that these artists portray sweetgrass as an intermediary between humans and the land, strengthening Indigenous cultural sovereignty and deepening human relationships by reminding people of their shared embodiment and their shared spiritual-territorial connection. The plant is revealed in these works as a teacher, operating through its scent, texture, and literal rootedness to teach humans about their own connectedness to particular living places.By working at the level of sensation rather than linguistic signification, the sweetgrass is also shown to have an immediate and embodied effect upon the characters in these works. In particular, it offers itself as a gift, and as a conduit of love. I argue that the repeated image of the sweetgrass braid in these works is not exactly a metaphor, but is instead a profound conjoining of the earth and the human body, both submitted to the care of human hands. To braid the earth’s fragrant hair is to treat it in the most intimate way, as a family member or a beloved. It is this human activity of braiding that clarifies the kinship aspect of sweetgrass, showing us that it is not a thing, but a relation. The reciprocity of this relationship shows an Indigenous ethic of engagement with the living material world.

The Term Chhi: Its Past and Present Significance

1978 ◽  
Vol 06 (04) ◽  
pp. 272-276
Author(s):  
S. Mahdihassan
Keyword(s):  
Base Metal ◽  
Critical Analysis ◽  
Human Life ◽  
Present Form ◽  
The Earth ◽  
The One ◽  
Liquid Flows ◽  
The Universe

As every present form is the carrier of its past, Chhi, as an idea, must also carry its past. Chhi is Cosmic Soul which, by nature, is a most subtle form of matter and, by function, Creative Energy. It created the universe including man, it preserves human life and, when properly assimilated, can prolong life. Such is its importance today. When traced to its earliest past, the inscribed character of Chhi supposed to reveal it as vapors rising upward. A critical analysis shows it to be dual-natured, a part indicating movement upward and another downward. It is the pictogram of freshly spilled blood which gives rise to vapors like miniature clouds, while the main liquid flows downward, sinking into the earth. Blood was looked upon as Blood-Soul, a magical substance, an all-becoming and all-performing power, as was Chhi at its beginning. As I-Chhi or Ek-Chhi, the One-Soul, the Cosmic-Soul, it finally became Ik-Si-R, Iksir or Elixir, an agency capable of transforming an old person into a youth and a base metal into gold. Thus, from beginning to end Chhi has remained "soul" by nature refined matter, and by function, creative energy.

The motion of a lunar orbiter

1966 ◽  
Vol 25 ◽  
pp. 373
Author(s):  
Y. Kozai
Keyword(s):  
Degrees Of Freedom ◽  
Dimensional Space ◽  
Artificial Satellite ◽  
Equations Of Motion ◽  
Triaxial Ellipsoid ◽  
The Moon ◽  
Secular Motion ◽  
The Earth ◽  
Close Satellite ◽  
The Mean

The motion of an artificial satellite around the Moon is much more complicated than that around the Earth, since the shape of the Moon is a triaxial ellipsoid and the effect of the Earth on the motion is very important even for a very close satellite.The differential equations of motion of the satellite are written in canonical form of three degrees of freedom with time depending Hamiltonian. By eliminating short-periodic terms depending on the mean longitude of the satellite and by assuming that the Earth is moving on the lunar equator, however, the equations are reduced to those of two degrees of freedom with an energy integral.Since the mean motion of the Earth around the Moon is more rapid than the secular motion of the argument of pericentre of the satellite by a factor of one order, the terms depending on the longitude of the Earth can be eliminated, and the degree of freedom is reduced to one.Then the motion can be discussed by drawing equi-energy curves in two-dimensional space. According to these figures satellites with high inclination have large possibilities of falling down to the lunar surface even if the initial eccentricities are very small.The principal properties of the motion are not changed even if plausible values ofJ3andJ4of the Moon are included.This paper has been published in Publ. astr. Soc.Japan15, 301, 1963.

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