ПСИХОЛОГІЧНІ РАКУРСИ ОБГРУНТУВАННЯ ТА АНАЛІЗУ ПОНЯТТЯ "РЕЛІГІЙНА ДИСКУРСИВНА ОСОБИСТІСТЬ"

1970 ◽  
Vol 6 (1) ◽  
pp. 99-107
Author(s):  
Наталія Савелюк
Keyword(s):  
Theoretical Analysis ◽  
Religious Experience ◽  
The Other ◽  
Life Situation ◽  
Working Definition ◽  
The World ◽  
Active Individual ◽  
The One ◽  
Definition Of ◽  
Religious Image

У статті обґрунтовується поняття "релігійної дискурсивної особистості" через послідовний теоретичний аналіз трьох основних його семантичних складників – "релігійності", "особистості", "дискурсу" та виокремлення їх психологічних аспектів. Зокрема, пропонується робоче визначення дискурсу із зазначеними аспектами: з одного боку, когнітивно-мовленнєвої активності у конкретній соціально-комунікативній ситуації, що передбачає рецепцію, передавання та/або творення (співтворення) певних текстів у певному їх контексті; з іншого боку – процесу і результату мотиваційно-смислового вибору (сукупності таких виборів) кожного його суб’єкта у поточній життєвій ситуації. На основі проведеного теоретичного аналізу й узагальнення його результатів релігійна дискурсивна особистість розглядається як людина, котра вірить у Бога або, щонайменше, внутрішньо приймає ідею Його буття і відповідним чином розуміє (як реципієнт) та/або конструює (як автор) релігійні дискурси, а вже через них – і саму себе, весь навколишній світ чи окремі його складники. Обґрунтовується, що релігійна дискурсивна особистість – це не просто носій колективного релігійного досвіду, зокрема в етно-національних його форматах (як мовна особистість), а активний індивідуальний співАвтор, що динамічно відтворює, конструює і презентує власну мовно-релігійну картину світу. In the article the concept of a "religious discursive personality" through consistent theoretical analysis of its three main semantic components ("religiosity", "personality", "discourse") is substantiated and their psychological aspects are singled out. In particular, the author proposes a working definition of discourse through distinguishing the following aspects: on one hand, a cognitive-verbal activity in a particular social and communicative situation, involving the reception, transferring and / or creation (co-creation) of certain texts in their particular context; and on the other hand, the process and result of motivational-semantic choice (the set of such choices) of each individual in the current life situation. On the basis of the theoretical analysis and the generalization of its results a religious discursive personality is considered to be a person who believes in God, or at least inwardly accepts the idea of his entity and properly comprehends (as a recipient) and / or constructs (as an author) various religious discourses, and through them a person comprehends himself/herself, the surrounding world or some of its components. It is substantiated that a religious discursive personality is not just the one that has a collective religious experience, in particular in its ethno-national spheres (as a linguistic personality does), but it is treated as an active individual co-author, that dynamically recreates, constructs and represents his/her own linguistic and religious image of the world.

The Technocene or Technology as (Neo)Environment

2017 ◽  
Vol 21 (2) ◽  
pp. 243-281 ◽  
Author(s):  
Agostino Cera ◽  
Keyword(s):  
Philosophy Of Technology ◽  
The Other ◽  
Current Form ◽  
Nominative Case ◽  
The Core ◽  
The World ◽  
Conditio Humana ◽  
The One ◽  
Definition Of

Abstract: While putting forward the proposal of a “philosophy of technology in the nominative case,” grounded on the concept of Neoenvironmentality, this paper intends to argue that the best definition of our current age is not “Anthropocene.” Rather, it is “Technocene,” since technology represents here and now the real “subject of history” and of (a de-natured) nature, i.e. the (neo)environment where man has to live.This proposal culminates in a new definition of man’s humanity and of technology. Switching from natura hominis to conditio humana, the peculiarity of man can be defined on the basis of an anthropic perimeter, the core of which consists of man’s worldhood: man is that being that has a world (Welt), while animal has a mere environment (Umwelt). Both man’s worldhood and animal’s environmentality are derived from a pathic premise, namely the fundamental moods (Grundstimmungen) that refer them to their respective findingness (Befindlichkeit).From this anthropological premise, technology emerges as the oikos of contemporary humanity. Technology becomes the current form of the world – and so gives birth to a Technocene – insofar as it introduces in any human context its ratio operandi and so assimilates man to an animal condition, i.e. an environmental one. Technocene corresponds on the one side to the emergence of technology as (Neo)environment and on the other to the feralization of man. The spirit of Technocene turns out to be the complete redefinition of the anthropic perimeter.While providing a non-ideological characterization of the current age, this paper proposes the strategy of an ‘anthropological conservatism,’ that is to say a pathic desertion understood as a possible (pre)condition for the beginning of an authentic Anthropocene, i.e. the age of an-at-last-entirely-human-man.

Furcht und Freude in der Bibel: Emotionale Ambivalenz im Lichte der Religionspsychologie

2007 ◽  
Vol 61 (2) ◽  
pp. 123-147
Author(s):  
Gerd Theissen
Keyword(s):  
Evolutionary Psychology ◽  
Religious Experience ◽  
The Other ◽  
Modern Times ◽  
Emotional Ambivalence ◽  
Other Hand ◽  
Biblical Texts ◽  
Conditio Humana ◽  
The One ◽  
Definition Of

It is a modern conviction that religion and emotion belong together. It would be an anachronism to presuppose a priori such a connection in pre-modern times. The article shows that the definition of religious experience as mysterium fascinosum et tremendum (R.Otto) is not anachronistic. Biblical texts express an emotional ambivalence of fear and joy when speaking on God. On the one hand, we may explain this ambivalence with the help of evolutionary psychology as part of the universal conditio humana; on the other hand, fear and joy are culturally and historically conditioned. The article gives a sketch of the history and diversity of these emotions in biblical texts and underlines the connection between emotions and rituals.

scholarly journals Still Ekphrasis? Visual and Non-Visual Art in Contemporary Anglophone Fiction

2020 ◽  
Vol 44 (2) ◽  
pp. 15
Author(s):  
Jarosław Hetman
Keyword(s):  
Visual Art ◽  
The Other ◽  
Artistic Expression ◽  
The Novel ◽  
Literary Context ◽  
Contemporary Novels ◽  
The World ◽  
The One ◽  
Definition Of

<p>The article explores the ancient notion of ekphrasis in an attempt to redefine it and to adjust it to the requirements of the contemporary literary and artistic landscape. An overview of the transformations in the world of art in the 20<sup>th</sup> century allows us to adjust our understanding of what art is today and to examine its existence within the literary context. In light of the above, I postulate a broadening of the definition of ekphrasis so as to include not only painting and sculpture on the one side, and poetry on the other, but also to open it up to less conventional forms of artistic expression, and allow for its use in reference to prose. In order to illustrate its relevance to the novel, I have conducted a study of three contemporary novels – John Banville’s <em>Athena</em>, Kurt Vonnegut’s <em>Bluebeard</em> and Don DeLillo’s <em>Mao II </em>– in order to uncover the innovative ways in which novelists nowadays use ekphrasis to reinvigorate long prose.</p>

Gandhi's Philosophy of Work and Its Contemporary Relevance

1997 ◽  
Vol 2 (1) ◽  
pp. 73-88
Author(s):  
Joseph Prabhu
Keyword(s):  
Human Person ◽  
Economic Life ◽  
Global Capitalism ◽  
The Other ◽  
Ecological Sustainability ◽  
Total Output ◽  
The World ◽  
Moral Conception ◽  
The One ◽  
Definition Of

There is a crisis of work in contemporary technological society. Afunctional definition of work feeds, and is fed by, an economico-technological ideology that valorizes the cult of productivity and of "total work". This in turn reflects a utilitarian conception of the human being, whose worth is now measured in terms of his or her contribution to total "output". Gandhi was one of the sharpest critics of this notion of man and society; he sees it as materialistic, soulless and fundamentally violent. In its place he proposes a moral conception of work that reflects his spiritual view of the human person. E.F. Schumacher takes Gandhi's ideas further in terms of an organization of economic life that promotes simplicity, beauty, social responsibility and ecological sustainability. The phenomenon of globalization heightens the stark contrast between the world-views of Gandhi and Schumacher on the one hand, and that of global capitalism on the other.

scholarly journals Durkheimov teorijsko-metodologijski pristup religiji

2018 ◽  
Vol 38 (15) ◽  
Author(s):  
Željko Oštarić
Keyword(s):  
Sociology Of Religion ◽  
Moral Community ◽  
The Other ◽  
Working Definition ◽  
The World ◽  
Definition Of Religion ◽  
Definition Of ◽  
Main Ideas

In this paper the author tries to examine the main ideas of Emile Durkeim's sociology of religion. Special attention is paid to the problem of the initial definition of religion, as one of the paramount presumption within the sociological survey of the religious phenomenon. In this regard, the paper is divided into three sections: in the first part, the author deals with Durkheim's theoretical and methodological frame within which he will start to define the elemental forms of religion: in the second part, it take into consideration the so-called 'working definition of religion'; and finally, in die third part, it analyses the formal and the substantive elements of the final definition of religion. The final definiton comprises two related elements, one substantive, the other functional. The substantive element asserted that religion involved a perception of the world in terms of the distinction between the sacred and the profane. The second element asserted that religion functioned to create moral community in society.

scholarly journals The Void of God, or The Paradox of the Pious Atheism: From Scholem to Derrida

2020 ◽  
Vol 12 (2) ◽  
pp. 109
Author(s):  
Agata Bielik-Robson
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Divine Presence ◽  
Negative Experience ◽  
Presence Of God ◽  
The World ◽  
The One ◽  
Angelus Silesius ◽  
Further Development ◽  
Point Of Departure

My essay will take as its point of departure the paragraph from Gershom Scholem’s “Reflections on Jewish Theology,” in which he depicts the modern religious experience as the one of the "void of God" or as "pious atheism". I will first argue that the "void of God" cannot be reduced to atheistic non-belief in the presence of God. Then, I will demonstrate the further development of the Scholemian notion of the ‘pious atheism’ in Derrida, especially in his Lurianic treatment of Angelus Silesius, whose modern mysticism emerges in Derrida’s reading as the ‘almost-atheism’ (presque-atheisme). The interesting feature of this development is that, while for Scholem, the ‘void of God’ is a predominantly negative experience, for Derrida, it becomes an affirmative model of modern – not just Jewish, but more generally, Abrahamic – religiosity which, on the one hand, touches upon atheistic non-belief in the divine presence here and now, yet, on the other, still insists on commemorating the ‘withdrawn God’ through his ‘traces.’ What, therefore, for Scholem, constitutes the ultimate cry of despair, best embodied in Kafka’s work – for Derrida, reveals the more positive face of the modern predicament in which God has absented himself in order to make room for the creaturely reality. And while Scholem envisages redemption as the full restoration of the divine presence – Derrida redefines redemption as the ‘pious’ work of deconstruction to be undertaken in the ‘almost-atheistic’ condition of irreversible separation between God and the world.

scholarly journals Socio-rhetorical interpretation: Theoretical points of departure

2001 ◽  
Vol 57 (1/2) ◽  
Author(s):  
Ernest Van Eck
Keyword(s):  
Rhetorical Analysis ◽  
Narrative Criticism ◽  
The Other ◽  
The Past ◽  
Working Definition ◽  
New Methodologies ◽  
Biblical Texts ◽  
Social Scientific ◽  
The One ◽  
Definition Of

In the past two decades, narrative criticism (narratology) and social-scientific criticism have come to the fore as the two most prominent new methodologies to be associated with gospel research. When these two methodologies are integrated in the reading of biblical texts, this is now referred to as "socio-rhetorical interpretation". This article departs from a specific understanding of what is meant by a narratological reading of a text on the one hand and, on the other hand, by a social-scientific interpretation of biblical texts, in order to propose a working definition of a socio-rhetorical analysis of texts.

scholarly journals Why we shouldn’t shy away from discussions around decolonising curricula

2019 ◽  
Vol 12 (1) ◽  
Author(s):  
Danielle Tran
Keyword(s):  
The Other ◽  
Job Market ◽  
Course Content ◽  
Learning And Teaching ◽  
Steady Growth ◽  
Course Syllabi ◽  
The World ◽  
The One ◽  
Definition Of ◽  
The Impact

Within the last decade, there has been a steady growth of literature discussing the benefits of internationalising curricula, strategies for making curricula more international and the impact this can have on students’ experience during their time at university and beyond in the world of work. ‘[I]nternationalisation of the curriculum seeks on the one hand to adapt course syllabi as well as teaching and assessment methods to the needs of students who come together from all over the world, bringing with them a plethora of views, cultures, and experiences with learning and teaching; on the other hand, the globalised job market and global political and cultural interactions demand a new style of Higher Education’ (University of Essex, 2012, p.7). The latter definition of internationalising the curriculum thus has clear connections to the argument for decolonising the curriculum, which has been gaining momentum within the critical sphere. Yet the definition for decolonisation curricula continues to be debated. While the internationalising and decolonising of curricula both call for a review of course content and delivery in light of the diverse body of students in our classrooms, I have found there to be at times a slight hesitancy among academics towards employing the phrase ‘decolonising the curriculum’ and fully engaging with conversations around this topic.

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

scholarly journals Hiketeia

1973 ◽  
Vol 93 ◽  
pp. 74-103 ◽  
Author(s):  
John Gould
Keyword(s):  
Dominant Role ◽  
Ancient Greece ◽  
Social Institutions ◽  
The Other ◽  
Sixth Century ◽  
Dead Body ◽  
Greek Literature ◽  
The World ◽  
The One ◽  
Working Out

To Professor E. R. Dodds, through his edition of Euripides'Bacchaeand again inThe Greeks and the Irrational, we owe an awareness of new possibilities in our understanding of Greek literature and of the world that produced it. No small part of that awareness was due to Professor Dodds' masterly and tactful use of comparative ethnographic material to throw light on the relation between literature and social institutions in ancient Greece. It is in the hope that something of my own debt to him may be conveyed that this paper is offered here, equally in gratitude, admiration and affection.The working out of the anger of Achilles in theIliadbegins with a great scene of divine supplication in which Thetis prevails upon Zeus to change the course of things before Troy in order to restore honour to Achilles; it ends with another, human act in which Priam supplicates Achilles to abandon his vengeful treatment of the dead body of Hector and restore it for a ransom. The first half of theOdysseyhinges about another supplication scene of crucial significance, Odysseus' supplication of Arete and Alkinoos on Scherie. Aeschylus and Euripides both wrote plays called simplySuppliants, and two cases of a breach of the rights of suppliants, the cases of the coup of Kylon and that of Pausanias, the one dating from the mid-sixth century, the other from around 470 B.C. or soon after, played a dominant role in the diplomatic propaganda of the Spartans and Athenians on the eve of the Peloponnesian War.

Sign in / Sign up

Export Citation Format

Share Document