Peirce, semiotics, and strange tongues: A folk religious theory of signs

Semiotica ◽  
1994 ◽  
Vol 99 (3-4) ◽  
pp. 273-296
Author(s):  
Elaine J. Lawless
Keyword(s):  
Religious Theory

PENDIDIKAN ETIKA HINDU PADA TEKS AGASTYA PARWA DALAM KEHIDUPAN MODERN

WIDYANATYA ◽  
2019 ◽  
Vol 1 (1) ◽  
pp. 36-50
Author(s):  
I Gusti Ayu Nilawati
Keyword(s):  
Social Integration ◽  
Research Problem ◽  
Value Theory ◽  
Educational Values ◽  
Functional Theory ◽  
Educational Value ◽  
Living Together ◽  
Storage Area ◽  
Religious Theory ◽  
The Universe

ABSTRAK Agama Hindu memiliki tiga kerangka dasar yaitu tattwa, etika dan upacara. Ketiganya tidak berdiri sendiri, tetapi suatu kesatuan yang dilaksanakan oleh umat Hindu. Jika hanya filsafat agama yang diketahui tanpa melaksanakan ajaran-ajaran susila dan upacara, tidaklah sempurna. Dalam melaksanakan yadnya umat Hindu tidak dapat lepas dari tiga kerangka dasar tersebut. Yadnya yang berarti memuja, menghormati,berkorban tulus iklas, mengabdi, berbuat baik berupa apa yang dimiliki demi kesejahteraan dan kesempurnaan hidup bersama dan kemahamuliaan Ida Sang Hyang Widhi Wasa. Dengan melaksanakan yadnya, umat Hindu di Bali percaya dapat mendekatkan diri dengan Ida Sang Hyang Widhi Wasa sebagai kepercayaan skala-niskala dan juga adanya hutang yaitu Rna. Ada tiga jenis hutang yaitu dewa rna yaitu hutang hidup kepada Ida Sang Hyang Widhi Wasa, pitra rna yaitu hutang jasa kepada leluhur dan rsi rna yaitu hutang suci kepada rsi. Dengan adanya rasa berhutang itulah sudah sewajarnya hutang tersebut dibayar, diwujudkan kedalam upacara yadnya. Dengan melaksanakan yadnya dapat menghubungkan diri dengan Ida Sang Hyang Widhi Wasa. Melalui sarana-sarana inilah dapat tertanam rasa terimakasih kehadapan Ida Sang Hyang Widhi Wasa. Upacara Aci Penaung Bayu termasuk dalam upacara Dewa Yadnya khususnya pemujaan kepada Tuhan Yang Maha Esa dalam manifestasi beliau sebagai Dewa Wisnu, Dewa pemelihara alam semesta beserta segala isinya. Penelitian ini dilaksanakan untuk menjawab permasalahan: (1) bagaimana proses pelaksanaan upacara aci penaung bayu?, (2) apakah fungsi upacara aci penaung bayu?, (3) nilai-nilai pendidikan apa saja yang terkandung dalam upacara aci penaung bayu?. Teori yang digunakan untuk memecahkan masalah penelitian ini adalah teori fungsional struktural , teori religi, dan teori nilai.  Penelitian ini berbentuk rancangan kualitatif denga pendekatan fenomologis. Data dikumpulkan dengan menggunakan teknik observasi, tknik wawancara, teknik kepustakaan, dan teknik dokumentasi. Setenah data terkumpul, data dianalisis dengan pengecekan keabsahan data. Berdasarkan analisis tersebut, diperoleh simpulan sebagai hasil penelitian, sebagai berikut: (1) proses pelaksanaan upacara aci penaung bayu dimulai dengan upacara nedunang Ida Bhatara dari tempat penyimpanan (penataran agung), setelah itu puncak upacara aci penaung bayu, dan terakhir upacara nyineb Ida Bhatara (disimpan ke tempat penyimpanan kembali) (2) Fungsi dari pelaksanaan upacara Aci Penaung Bayu ini adalah fungsi religius, fungsi integrasi sosial, fungsi memberi tenaga. (3) Nilai-nilai pendidikan agama Hindu yang terkandung dalam upacara Aci Penaung Bayu adalah nilai pendidikan Tri Hita Karana.  ABSTRACT Hinduism has three basic frameworks, namely tattwa, ethics and ceremonies. All three do not stand alone, but a unity carried out by Hindus. If only the philosophy of religion is known without carrying out moral teachings and ceremonies, it is not perfect. In implementing the yadnya Hindus cannot escape the three basic frameworks. Yadnya which means worshiping, respecting, sacrificing sincerely, serving, doing good in the form of what is owned for the welfare and perfection of living together and the glory of Ida Sang Hyang Widhi Wasa. By implementing yadnya, Hindus in Bali believe that they can get closer to Ida Sang Hyang Widhi Wasa as a belief in scales and also the existence of debt, namely Rna. There are three types of debts, namely the God of Rna, namely the debt of life to Ida Sang Hyang Widhi Wasa, the pitra rna, which is service debt to the ancestors and the rna, namely the sacred debt to rsi. With this feeling of debt, it is only natural that the debt be paid, manifested in the yad ceremony. By implementing yad it can connect itself with Ida Sang Hyang Widhi Wasa. Through these facilities can be embedded a sense of gratitude to Ida Sang Hyang Widhi Wasa. The ceremony of Aci Penaung Bayu is included in the ceremony of Dewa Yadnya, especially the worship of the Almighty God in his manifestation as Lord Vishnu, the god who cares for the universe and all its contents. This research was conducted to answer the following problems: (1) how is the process of carrying out the ceremony of acu pening bayu ?, (2) what is the function of the ceremony of acu pening bayu ?, (3) what educational values ​​are contained in the aci penung bayu ceremony ?. The theories used to solve this research problem are structural functional theory, religious theory, and value theory.  This research is in the form of a qualitative design with a phenomological approach. Data was collected using observation techniques, interview techniques, library techniques, and documentation techniques. After the data is collected, the data is analyzed by checking the validity of the data. Based on the analysis, conclusions were obtained as a result of the study, as follows: (1) the process of carrying out the aci penung bayu ceremony began with the nedunang ceremony of Ida Bhatara from the storage area (penataran agung), after which the ceremony of aci penung bayu, and finally the nyineb ceremony Ida Bhatara (stored to return storage) (2) Function of carrying out the Bayu Aci Penaung ceremony is a religious function, social integration function, energizing function. (3) The values ​​of Hinduism education contained in the ceremony of Aci Penaung Bayu are the educational value of Tri Hita Karana.

A Religious Theory of Religion

1991 ◽  
Vol 27 (1) ◽  
pp. 121-132
Author(s):  
Peter Byrne
Keyword(s):  
Theory Of Religion ◽  
Religious Theory

Did a Little Birdie Really Tell Odin? Applying Theory of Mind to Old Norse Religion

2021 ◽  
Vol 21 (3-4) ◽  
pp. 280-308
Author(s):  
Declan Taggart
Keyword(s):  
Theory Of Mind ◽  
Cognitive Science ◽  
Mental States ◽  
Old Norse ◽  
Viking Age ◽  
Cognitive Science Of Religion ◽  
Religious Traditions ◽  
Science Of Religion ◽  
Religious Theory ◽  
The Impact

Abstract Theory of mind, the theory that humans attribute mental states to others, has become increasingly influential in the Cognitive Science of Religion in recent years, due to several papers which posit that supernatural agents, like gods, demons, and the dead, are accredited greater than normal knowledge and awareness. Using Old Norse mythology and literary accounts of Old Norse religion, supported by archaeological evidence, I examine the extent to which this modern perspective on religious theory of mind is reflected in religious traditions from the Viking Age. I focus especially on the extent to which superperception and superknowledge were attributed to Old Norse supernatural agents and the impact of this on expressions of religion; how the attribution of theory of mind varied with circumstances and the agents to which it was being attributed; and the extent to which features of religious theory of mind common in other societies were present in the historical North. On this basis, I also evaluate the usefulness of Old Norse historiography to Cognitive Science of Religion and vice versa.

scholarly journals UPACARA NGABEN NINGKEB DI BANJAR KEBON DESA PAKRAMAN BLAHBATUH KECAMATAN BLAHBATUH KABUPATEN GIANYAR (Kajian Filosofis)

2017 ◽  
Vol 1 (2) ◽  
pp. 472
Author(s):  
Ni Luh Putu Yulia Sukma Yanti
Keyword(s):  
Qualitative Research ◽  
Secondary Data ◽  
Primary Data ◽  
Return Function ◽  
Primary Data Source ◽  
Long Time ◽  
Data Source ◽  
Structural Functionalism ◽  
Religious Theory ◽  
Structural Functionalism Theory

<p><em>Ngaben Ningkeb interpreted Ngaben ceremony that ended in a reversed way or called Ningkeb.Fenomena background researcher to examine the problems about the implementation of Ngaben Ningkeb Ceremony with the formulation of the problem include: 1). How is the Ngompen Ningkeb Ceremony Procession in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 2). What is the function of Ngaben Ningkeb Ceremony in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 3). What is the philosophical meaning contained in Ngompen Ningkeb Ceremony at Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? With the aim of research can implement the science of religion obtained in the life of the community and know in general about the Procession, Functions and Meaning philosophical related Ngaben Ningkeb Ceremony.</em></p><p><em>This research is discussed using several theories, among others, Religious Theory, is used because this research includes the research of Religion, Structural Functionalism Theory, used to dissect the problems related to Ngaben Ningkeb Ceremony, and Symbol Theory, is used to study the meaning of Philosophy. This type of research is qualitative research with primary data source from the field that is by observation and interview while secondary data obtained through documentation technique.</em></p><p><em>The results of the study as follows: 1). A. The initial procession Ngaben ningkeb ceremony, among others: Nyamuh, Matur Piuning, Mapajati, Ngulapin and Nyiramin. B. Ningkeb peak procession among others: Nedunin Sawa, Towards Setra, Sprinkle various types Tirta, Ngeseng Sawa, and last Ningkeb. C. The process after the implementation of Ngaben Ningkeb, among others: Mapegat and Mecaru. 2). Function Ceremony Ngaben Ningkeb include: A. Sustainability Function, where Ngingken ningkeb ceremony can be practically can be a ceremony that deserves to be preserved because in every process is something sacred and different with Ngaben in general. B. The return function of Sanghyang Panca Mahabhuta, which outlines the elements of Panca Mahabhuta in this great realm and usher Atma (Spirit) into Pitra nature by deciding Atma's love with his world. C. Purgatory function, in this case, purification is intended as a main foundation that should be put forward in the process Ngaben ningkeb ceremony. 3). And the meaning contained in Ngingken ningkeb ceremony is a philosophical meaning, where the conception of sarira is used as the meaning of philosophy Ngaben ningkeb is the conception of Sarira according to Wrhaspati Tattwa. And the meaning of Return Panca Mahabhuta, where basically all will return by itself although not done ceremony Ngaben, but it takes a very long time, hence from cultivated to return by cremation (Ngaben).</em></p>

scholarly journals KOMUNIKASI TRANSENDENTAL MAPAJEJIWAN DALAM UPACARA MAPASELANG DI PURA PENATARAN AGUNG PUCAK MANGU BANJAR TINGGAN DESA PELAGA KECAMATAN PETANG KABUPATEN BADUNG

2018 ◽  
Vol 2 (1) ◽  
pp. 227
Author(s):  
I Wayan Rusdika ◽  
Ida Bagus Gede Candrawan ◽  
I Gusti Ayu Ratna Pramesti Dasih
Keyword(s):  
Communication Process ◽  
Literature Study ◽  
Functional Theory ◽  
Mutual Cooperation ◽  
Verbal Process ◽  
The People ◽  
Religious Theory ◽  
The Impact ◽  
Correct Data ◽  
The Universe

<p><em>Procession mapajejiwan conducted by two people sulinggih by reading the text of sacred dialogue is a real form of application of transcendental communication. Mapajejwan held as the top of the mapaselang ceremony that has the meaning as a process of the creation of the universe performed by God tangible Sang Hyang Semara Ratih. The problems that will be discussed are: 1) How is the transcendental communication process of mapajejiwan in Pura Penataran Agung Pucak Mangu ?, 2) What is the function of transcendental mapajajianwan communication in Pura Penataran Agung Pucak Mangu ?, 3) What is the impact of transcendental mapajajianwan communication in mapaselang ceremony in Pura Penataran Agung Pucak Mangu Temple?. Theories used to analyze problems are (1) S-O-R (Stimulus-Organism-Response), 2) religious theory and 3) structural functional theory. The subject of this research is a transcendental mapajajiwan communication as rangakian from mapaselang ceremony in Pura Penataran Agung Pucak Mangu. This study contains the steps that researchers do in the process of collecting data in order to obtain the correct data. The steps are as follows: (1) interview technique, (2) observation technique, (3) literature study technique.</em></p><p><em>The results showed (1) Transcendental communication process mapajejiwan seen based on series of ceremony mapaselang covering verbal process and nonverbal process. A verbal process that includes all processes that use words and language both orally and in writing. While the nonverbal process includes all the symbols used in the implementation of mapaselang ceremony. (2) The functions of transcendental communication include religious functions, intrapersonal functions and interpersonal functions. Religious function that is to purify and to pay the debt, intrapersonal function is to awaken Pucak Mangu's enforcement krama that everything in this world is a loan that must be returned, while the interpersonal function of transcendental communication is to unify the perception and convince the people that the universe was created by God as well as knowledge of what God has created. (3) The impact of transcendental communication of maps in the mapaselang ceremony includes two effects of positiv and social impacts. Posistivnya impact is to build the concept of sincerity in self, build the spirit of mutual cooperation and foster loving attitude of the universe and its contents in order to obtain the peace.</em></p>

scholarly journals Makna Ritual Paruman Barong di Pura Luhur Natar Sari, Desa Apuan, Kabupaten Tabanan

2020 ◽  
Vol 15 (1) ◽  
pp. 19
Author(s):  
I Nyoman Bontot
Keyword(s):  
Political Ideology ◽  
Structuration Theory ◽  
The Other ◽  
The Sublime ◽  
The People ◽  
Economic Ideology ◽  
Religious Theory

<p>Piodalan ageng ritual in Luhur Natar Sari Temple, its implementation is slightly different from the other temples in general in Bali. A long and complex ritual, beginning with ngelawang ritual to three regencies in Bali, melasti, at the time of the peak of the ritual was attended by dozens of barong and thousands of pemedek. The implementation takes a lot of time, energy and not a small amount for the pemedek involved in the piodalan ageng series. This research proposes three problems, namely the ideology of barong meeting ritual, the form of the barong meeting ritual, and the meaning of barong meeting ritual. The problem is examined with eclectic theory, structuration theory, religious theory, and practical theory.<br />The presence of dozens of barong and thousands of pemedek on piodalan ageng in Luhur Natar Sari Temple, motivated by the existence of three ideologies, namely theological ideology, political ideology, and economic ideology. The form of barong meeting ritual in the sublime Luhur Natar Sari Temple is a series of nangiang Tapakan Ida Bhatara Sakti ceremonies, chanting to jaba kuta for 42 days, bhatara tedun kabeh or barong meeting, penganyaran, barong dance, and closing ceremonies. The meaning of barong meeting ritual in Luhur Natar Sari Temple is a recitation in accordance with history, withnessing the people up close, pasupati begging for taksu, pujawali, and meeting in noetic terms.</p>

scholarly journals Theological question in a philosophical perspective: Nikolai Berdyaev’s theory of a lie

2020 ◽  
Vol 2 (3) ◽  
pp. 471-479
Author(s):  
Evgenii E. Nesmeyanov ◽  
Keyword(s):  
Free Will ◽  
20Th Century ◽  
Scientific Practice ◽  
Psychological Characteristics ◽  
Negative Consequences ◽  
Philosophical Perspective ◽  
European Culture ◽  
Voluntary Consent ◽  
The Will ◽  
Religious Theory

The article considers the conception of a lie established in the work of Nikolai Berdyaev during the first half of the 20th century. The socially organized lie was at the center Berdyaev’s attention. In the middle of the 20th century, new theoretical perceptions of necessity, legality and even value of a lie emerge. A lie is declared to be a norm of European culture, an inevitable component of economic, political and scientific practice, an essential component of people’s ordinary and family life. Criticizing these ideas, Berdyaev puts forward a number of counterarguments relevant both during his time and at the beginning of the 21st century, which makes this article significant. The fundamental originality of the study of a lie by the Russian philosopher consists in changing the main cause of the phenomenon, from the personal moral and psychological characteristics of a person to the ontological cause. Berdyaev creates a philosophical-religious theory of “Tragic theodicy”, where he links the origin of the free will of a person (including the freedom to lie) with the peculiarities of the origin of Space from two sources. These sources are the will of God and from voluntary consent to become the existence of some primordium — “Meon (abyss)”, “Abyss”, “Baselessness”: human free will is not a gift from God. A person’s freedom to act comes before the act itself, its roots are in Meon. For this reason, it is impossible to make God responsible for cosmic disasters and for the irrational destructive behavior of man. God is all-merciful, but not almighty, and He cannot prevent the negative consequences of a person’s free will. A lie on a worldwide scale is “a lie of the world”, which produces horrendous consequences and creates “a false existence”, it is related to Meon and it is produced by people. The article is intended to attract the attention of the scientific community to the creative heritage of Nikolai Berdyaev.

scholarly journals Penggunaan Jajan dalam Upacara Mesabatan Biu Pada Tradisi Achi Ketiga di Desa Tenganan Dauh Tukad Karangasem (Kajian Teologi Hindu)

2020 ◽  
Vol 9 (1) ◽  
pp. 23
Author(s):  
Ni Made Yuliani
Keyword(s):  
Selection Process ◽  
Process Selection ◽  
Problem Statement ◽  
The Core ◽  
The World ◽  
Perception Theory ◽  
Religious Theory ◽  
Social Units ◽  
The Village ◽  
Selection Of

<p>The use of jajan in the masabatan biu ceremony in achi katiga tradition in the village of Tenganan Dauh Tukad Karangasem is closely related to the natural conditions of the area. Considering that the nature is rich with natural resource to be used as a complement in the masabatan biu ceremony. The achi katiga tradition is part of culture. The implementation of the achi katiga tradition contains noble values inherited by the ancestors. These values certainly need to be practiced by the community so that they can be understood and developed by the community. The use of jajan at the masabatan biu ceremony can be used in selection of saye , the communication of this organization helps in the selection process. Selection of Saye is the selection of candidates for the leadership of Sekaa Teruna Dukuh Mengku The uniqueness of the selection of Saye is that not all members can become prospective leaders. So that in this background a problem statement can be drawn, namely what is the shape of the jajan symbol made by roban in the implementation of the Aci katiga Tradition? What is the function of the Achintya Jajan symbol made by roban in the implementation of the Aci katiga Tradition? What is the meaning of the jajan symbol made by roban in the implementation of the Aci katiga Tradition? The three formulations of this problem are dissected using Religious Theory is one of the most complex and<br />evolving elements in various places in the world. According to Koentjaraningrat (1980: 228-229) that if someone does something in the world, then there will be four main elements of religion in general, namely: (1). (2) a system of belief or human images about the shape of the world, nature, the unseen, life, death, etc .; (3) a system of implementation related to the world; and (4) community groups or social units that conceptualize and revive religion and the system of religious ceremonies. The use of Symbol Theory to reveal the meaning of the symbol of the use of jajan in the ceremony of the masabatan biu to the Achi katiga tradition. Etymologically, symbols or symbols are derived from the Greek word “ syim-ballein “ which means throwing together (objects, deeds) openness of ideas. Perception theory is the core of communication, whereas interpretation (interpretation) is the core of perception, which is identical to the decoding in the persepni process of the symbol’s meaning in the use of jajan in the ceremony of the mesabatan biu in the Achi katiga tradition. The method of data have been used is information, interviews, and documentation. Observation of the analyze,<br />observations Interviews are carried out by constructing people, events, activities, organizations, motivations, feelings, etc. that are carried out by two parties, namely the interviewer (interviewer) who asks questions with the person interviewed (interviewed).</p>

scholarly journals Interaction of Islam with Local Culture

2018 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Zayadi Hamzah
Keyword(s):  
Life Cycle ◽  
Family Life ◽  
Social Reality ◽  
Family Life Cycle ◽  
Social Constructivist ◽  
Local Culture ◽  
The Social ◽  
The Family ◽  
Religious Theory

To understand the social and religious phenomena associated with Islamic relations with local culture in the rite of the passage of the family in general with respect to the scope of religious theory as a cultural or religious subsystem as social reality, where religion (Islam) is a social reality confronted with the process of interaction of Islam with the local culture in which Islam is embraced.The process of interaction of Islam with local culture in this study is expected to give birth to acculturation, assimilation, accommodation, conflict, and integration. This process looks at how acculturation, assimilation, accommodation, conflict, and integration exist between Islam and local culture in a social constructivist framework by focusing on what lies behind actions, from the various rituals of the family life cycle. It is assumed that Islamic relations with local culture will occur in several forms: first: the possibility of coexistence or adhesion between Islam and Rejang culture without mutual intervention and interruption; second: the possibility of integration or cohesion whether in the form of Islamic permeation into local culture or adaptation of local culture to Islam, both symbolically and substantially, and third: the possibility of conflict between Islam and local culture both latent and manifest

Sign in / Sign up

Export Citation Format

Share Document