scholarly journals ‘THE RULE OF THREE’ IN THE GROWTH STORIES – GANGBAIK LEE’S DRAMA “LIKE LOOKING AT THE FLOWER IN THE MIDWINTER”

2016 ◽  
Vol 1 ◽  
pp. 11-22
Author(s):  
Mansu KIM
Keyword(s):  
Fairy Tale ◽  
The Self ◽  
The Real ◽  
Final Destination ◽  
The Third ◽  
The Core ◽  
Rule Of Three ◽  
The Poor ◽  
The World

This paper focused on the structure of the growth stories, especially in surveying Gangbaek Lee’s (이강백) drama “Like Looking at the Flower in the Mid-winter (동지섣달 꽃 본 듯이)”. It is structured by ‘rule of the three’. In this text, three sons go to seek their mother, they experience the tests three times. Third son wins the game because he succeeds to find his true and alternative mother. It is similar to the story of English fairy tale “Three Little Pigs”.  In Freudian terms, the characters of the both texts are superego, ego and id. The core of the growth story is that third son (id) wins the first son (superego) and the second son (ego) by using his own energy (meaningful labor). In Levi Strauss’ terms, the contrast between the third and the others can be schemed the contrast between culture and nature. Lee’s drama presents the third son as the real hero who overcomes two elder brothers. The first is so conservative (oversleep), the second is so selfish (overeat). Two brothers were too political or too ideal to become a true, humanistic and warm-minded adult. In his view, ‘drama’ related to the third son is the most humanistic and warm-minded action in the world. These both stories are based on the plot ‘rags to riches’ which contains the success of the poor and powerless. In other words, the poor and weak child can grow to the true hero, and reach the final destination, according to the Gustav Jung’s expression, ‘the Self as a Whole’.

Delving into Horror

2019 ◽  
Vol 29 (5) ◽  
pp. 135-150
Keyword(s):  
The Self ◽  
Time And Space ◽  
The Third ◽  
The World ◽  
The Subject ◽  
Perception Of Time ◽  
Definition Of

The springboard for this essay is the author’s encounter with the feeling of horror and her attempts to understand what place horror has in philosophy. The inquiry relies upon Leonid Lipavsky’s “Investigation of Horror” and on various textual plunges into the fanged and clawed (and possibly noumenal) abyss of Nick Land’s work. Various experiences of horror are examined in order to build something of a typology, while also distilling the elements characteristic of the experience of horror in general. The essay’s overall hypothesis is that horror arises from a disruption of the usual ways of determining the boundaries between external things and the self, and this leads to a distinction between three subtypes of horror. In the first subtype, horror begins with the indeterminacy at the boundaries of things, a confrontation with something that defeats attempts to define it and thereby calls into question the definition of the self. In the second subtype, horror springs from the inability to determine one’s own boundaries, a process opposed by the crushing determinacy of the world. In the third subtype, horror unfolds by means of a substitution of one determinacy by another which is unexpected and ungrounded. In all three subtypes of horror, the disturbance of determinacy deprives the subject, the thinking entity, of its customary foundation for thought, and even of an explanation of how that foundation was lost; at times this can lead to impairment of the perception of time and space. Understood this way, horror comes within a hair’s breadth of madness - and may well cross over into it.

scholarly journals KONSEP DIRI SEORANG DA'I

2019 ◽  
Vol 1 (2) ◽  
pp. 207
Author(s):  
Noormawanti, Iswati
Keyword(s):  
Social Interaction ◽  
The Self ◽  
Self Concept ◽  
Social Aspects ◽  
The Core ◽  
Self Development ◽  
The World ◽  
Entire Complex ◽  
The Individual ◽  
Beliefs And Attitudes

The concept of self is an understanding of the attitude of the individual towards himself so that it results in the interaction of two or more people. Self-concept is a factor that communicates with others. The concept of self is the views and attitudes of individuals towards themselves, characteristics and individual and self-motivation. The self-view includes not only individual strengths but also weaknesses and even failures. This self-concept is psychological, social and physical. Self-concept is our views and feelings about ourselves, which include physical, psychological and social aspects. The concept of self is not just a descriptive picture, but also an assessment of ourselves, including what we think and how we feel. Anita Taylor defines self-concept as "all you think and feel about you, the entire complex of beliefs and attitudes you hold abaout yourself '. Human behavior is a product of their interpretation of the world around them through social interaction. Behavior is often a choice as a feasible thing to do based on how it defines the existing situation. The definition they give to other people, situations, objects and even themselves determines their behavior. So it is individuals who are considered active to regulate and determine their own behavior and environment. While the core of the individual is consciousness (consciousness). self-development depends on communication with others, which shape or influence themselves

scholarly journals Biblical Inspirations in Nikifor’s Paintings

2019 ◽  
Vol 26 (3) ◽  
pp. 31-46
Author(s):  
Krzysztof Wałczyk
Keyword(s):  
Real World ◽  
The Self ◽  
Creative Activity ◽  
The Real ◽  
Ideal World ◽  
The World ◽  
Biblical Anthropology ◽  
Divine Order ◽  
The Ideal

Nikifor Krynicki (Epifaniusz Drowniak, 1895-1968) was one of the most popular non-academic Polish painters worldwide. To show the biblical inspiration in his creative output I chose two categories from various thematic aspects: self-portraits and landscapes with a church. There are plenty of Nikifor’s paintings showing him as a teacher, as a celebrating priest, as a bishop, or even as Christ. A pop­ular way to explain this idea of self-portraits is a psychological one: as a form of auto-therapy. This analysis is aims to show a deeper expla­nation for the biblical anthropology. Nikifor’s self-portraits as a priest celebrating the liturgy are a symbol of creative activity understood as a divine re-creation of the world. Such activity needs divine inspira­tion. Here are two paintings to recall: Potrójny autoportret (The triple self-portrait) and Autoportret w trzech postaciach (Self-portrait in three persons). The proper way to understand the self-identification with Christ needs a reference to biblical anthropology. To achieve our re­al-self we need to identify with Christ, whose death and resurrection bring about our whole humanity. The key impression we may have by showing Nikifor’s landscapes with a church is harmony. The painter used plenty of warm colors. Many of the critics are of the opinion that Nikifor created an imaginary, ideal world in his landscapes, the world he wanted to be there and not the real world. The thesis of this article is that Nikifor created not only the ideal world, but he also showed the source of the harmony – the divine order.

The Restoring of a Prophetic Community

Pneuma ◽  
2020 ◽  
Vol 42 (3-4) ◽  
pp. 460-476
Author(s):  
Jacqueline N. Grey
Keyword(s):  
The Self ◽  
Early Church ◽  
The Poor ◽  
Self Reliance ◽  
The World ◽  
Personal Empowerment ◽  
The Future ◽  
Prophetic Community

Abstract The article discusses the future of global pentecostalism, focusing on the context of Australia. It first explores the self-identification of pentecostalism as a prophetic community in continuity with the narrative of Luke-Acts. In particular, the implications of the Isaianic mission of Jesus and the early church are discussed. The socially transformative nature of this mission includes not only miracles and healing, but also concern for the poor and marginalized. From this foundation, the article secondly addresses issues within contemporary Australian pentecostalism of individualism and self-reliance that are incompatible with the Isaianic vision. It presents, thirdly, a vision for the Australian pentecostal community that moves beyond a preoccupation with personal empowerment of the Spirit to participate with God in bringing healing and justice to the world.

Noumenon and Phenomena

1987 ◽  
Vol 23 (4) ◽  
pp. 493-508 ◽  
Author(s):  
Gerard Loughlin
Keyword(s):  
The Self ◽  
Christian Theology ◽  
Small Contribution ◽  
John Hick ◽  
World Religions ◽  
Christian Life ◽  
The Third ◽  
The World

How is Christian theology, as the self-understanding of the Christian life, to understand the world religions? How is it to understand them in relation to itself? In recent years Professor John Hick has proposed a pluralist paradigm of the world religions which would, if acceptable, answer these sort of questions. In this article we are going to consider the acceptability of Hick's paradigm to Christian theology. The question we want to put to it is simple: Will it do as a model for how Christian theology may begin to think its relation to the world religions?Our discussion is in three parts. In the first part we present Hick's paradigm in, what we take to be, it's strongest form, defending it against certain criticisms. In the second part we consider its phenomenological foundations and the possibility of its judicious evaluation. Finally, in the third part, we offer a critique and come to a conclusion about it's acceptability to Christian theology. However, our answer is only a small contribution to a much larger task: ‘the theological understanding of non-Christian religions’.

Insane Colony of Gheel.

1858 ◽  
Vol 4 (25) ◽  
pp. 426-437
Author(s):  
Henry Stevens
Keyword(s):  
The Real ◽  
Moral Treatment ◽  
The Poor ◽  
The World ◽  
Sufficient Degree ◽  
Care And Treatment ◽  
The Individual

At a time when the provisions for the care and treatment of pauper lunatics are almost completed in compliance with the legislative enactments of 1845, cavillings are heard, not as to minor details or local discrepancies, but against the first lines, the root and trunk-growth of the scheme. County asylums have arisen in every shire, attended in many instances by their satellite borough institutions, and some men, not ignorant on these matters, have looked on, and pronounced the arrangements to be good, very good; some, perhaps prejudiced, or short-sighted, or inexperienced, have gone so far as to say, that in no country in the world could similarly well ordered provisions for the maintenance and recovery of the poor insane be found, as we see raised at distances of twenty or thirty miles apart, over the length and breadth of this favored land of ours. Each institution a ready recipient of every needy being, whose taint, or toil, or trouble, or perhaps vice, if this precedes insanity, has reduced him to knock at the friendly door. Once admitted—every one who has bowels that can be sympathetically affected by the miseries of others, to a sufficient degree to induce him to care for, and to look into the plans adopted for the amelioration of the afflicted, can satisfy himself of the real good offered, and the benefit likely to be conferred by admission into one of these havens of rest. He will find within a well-planned building, divided into separate compartments exactly suitable for almost every phase of the disease to be treated; every arrangement for ventilation, warmth, and cleanliness; means for the regular elaboration and punctual distribution of a carefully devised dietary, every thing ready to hand; every appliance that modern notions suggest for the medical and moral treatment of the insane, and for the individual and personal and separate watching, nursing, and complete and effectual treatment of each unfortunate inmate.

scholarly journals Politics, sex, and spirit: the divided self in oscar wilde's salomé

2019 ◽  
Vol 2 (1) ◽  
pp. 5-12
Author(s):  
Min Pun
Keyword(s):  
The Self ◽  
Divided Self ◽  
The Third ◽  
The World ◽  
Autobiographical Work ◽  
One Act

The paper aims to examine the self in Oscar Wilde’s one-act play Salomé. In the play, there are three characters, namely, Herod, Salomé and Jokanaan who represent the three different worlds of expression. One represents the world of politics who is always in search of power, the second represents the world of sex who is in search of love and passion, and the third one represents the world of spirit who dedicates his life for God. These characters comprise of three different selves of Wilde and his writing, making his play as a fictionalized autobiographical work.

scholarly journals Epistemologia e método do projeto sistemático da TdL

2000 ◽  
Vol 60 (237) ◽  
pp. 145
Author(s):  
Paulo Sérgio Lopes Gonçalves
Keyword(s):  
Vatican Ii ◽  
Kingdom Of God ◽  
Systematic Theology ◽  
The Core ◽  
The Poor ◽  
The World ◽  
Opening Up ◽  
Theology Of Liberation

A TdL se contituiu, ao longo de sua história, como uma teologia sistemática que se insere no conjunto das outras teologias, possui um método de relação com outras ciências, desenvolve o genitivo dos pobres e assume um caráter universal, sedimentado a partir do lugar dos enfraquecidos da história. Seu desenvolvimento está marcado pelas influências das teologias européias, das primeiras obras da própria TdL e da abertura eclesial ao mundo, proporcionada pelo Vaticano II. Embora consolidada, esta teologia foi questionada pelo magistério eclesiástico devido à utilização do marxismo no interior de seu complexo teórico. Mas, sua consistência é a de ser uma teologia desenvolvida em função da irrupção do Reino de Deus na história, a partir da vida dos pobres deste mundo.Abstract: The Theology of Liberation (TL), as its history has unfolded, has made itself into a systematic Theology which places itself in the assemblage of other Theologies, having a method of relation to other Sciences, developing the genitive of the poor and assuming a universal character rooted in the place ofthe weak of history. Its development is marked by the influences of European Theologies, by the first works of TL itself and the ecclesial opening up to the world, given through Vatican II. Though Consolidated, th is Theology was questioned by the ecclesiastical magisterium due to its use of Marxism at the core of its theoretical complex. But its consistency is in its being a Theology developed in function of the outburst of the Kingdom of God in history, starting offfrom the life of the poor ofthis world.

scholarly journals TAUHID SEBAGAI FUNDAMENTAL FILSAFAH EKONOMI ISLAM

2017 ◽  
Vol 2 (1) ◽  
pp. 69-79
Author(s):  
Elida Elfi Barus
Keyword(s):  
Economic Activity ◽  
Human Life ◽  
Economic Agent ◽  
Real Form ◽  
The Real ◽  
Concept Of God ◽  
The Core ◽  
The World

Monotheism (Tauhid) is the core teachings of Islam, but also the core teachings of all religions of the Book. Prophets alternated in God sent to earth real duty to communicate the idea of Tauhid. Tauhid basis of the whole concept and activities of Muslims, whether economic, political, social and culture. The world of view which starts from the concept of God will have implications for the activities of human life in the world as a whole. There are demands that any form of formulations or economic concepts that are formulated to be maintained within the framework of the truth of Tauhid, and there is a belief also that there is a responsibility that must be followed ultimately by each economic agent of any economic activity undertaken. Truth in the monotheistic concept in economic activity by always ensuring consistent with the provisions of Allah is the real form of godly someone as a Muslim. In other words, a choice to the economically Islamically is a consequence someone (ideological reasons). Denying the principles of sharia in economic activity will lead to hypocritical (munafiqun), wickedness (mufasiqun) or even shirk (Syirik).Tauhid adalah inti ajaran Islam, bahkan juga inti ajaran semua agama samawi. Para Nabi dan Rasul silih berganti di utus Allah ke muka bumi sesungguhnya bertugas untuk menyampaikan paham tauhid ini.Tauhid menjadi dasar seluruh konsep dan aktifitas umat Islam, baik ekonomi, politik, sosial maupun budaya.Pandangan dunia yang dimulai dari konsep ke-Tuhanan atau ke-Esa-an Tuhan akan berimplikasi kepada kegiatan kehidupan manusia didunia secara keseluruhan. Ada tuntutan bahwa apapun bentuk formulasi atau konsep ekonomi yang dirumuskan harus terjaga dalam kerangka kebenaran tauhid., dan ada keyakinan pula bahwa ada pertanggungjawaban yang harus dijalani yang pada akhirnya oleh setiap pelaku ekonomi dari setiap aktivitas ekonomi yang dilakukan. Kebenaran dalam konsep tauhid adalah mutlak milik Allah SWT.Menjalankan aktivitas ekonomi dengan senantiasa memastikan sejalan dengan ketentuan Allah SWT merupakan bentuk rill dari keberimanan seseorang sebagai seorang muslim. Dengan kata lain, pilihan (choice) untuk berekonomi secara islami adalah merupakan konsekwensi keberislaman seseorang (alasan ideologis). Mengingkari prinsip-prinsip syariah dalam beraktivitas ekonomi akan membawa pada kemunafiqan, kefasikan atau bahkan kesyirikan.

scholarly journals John G. Sommer. Empowering the Oppressed: Grassroots Advocacy Movements in India. New Delhi: Sage Publications, 2001. 207 pages. Paperback. Price not given.

2002 ◽  
Vol 41 (3) ◽  
pp. 291-295
Author(s):  
Book Review By Attiq ur Rehman
Keyword(s):  
Social Change ◽  
Civil Rights ◽  
Human Values ◽  
New Delhi ◽  
Not Given ◽  
The Core ◽  
The Poor ◽  
The World ◽  
Grassroots Advocacy

Advocacy movements all over the world have been quite instrumental in bringing about social change. The efforts of groups involved in such movements are directed towards realising the core human values of justice and equality by securing the human and civil rights of the poor, oppressed, and marginalised sections of society. Lately, many groups have realised that merely obliterating the effects of oppression, discrimination, and injustice is not enough—these efforts must be supplemented by attempts to address their root causes as well. Only by doing so, the constructive changes occurring in society owing to the struggle of these movements can become sustainable.

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