scholarly journals The Images of East and West in Ukrainian Historiography: Between the Real and the Imaginary Space

2019 ◽  
pp. 144-160
Author(s):  
I. Kutsyi ◽  
Keyword(s):  
The Real ◽  
1970 ◽  
Vol 33 (3) ◽  
pp. 573-591 ◽  
Author(s):  
R. B. Smith

The religion of Cao-Dai is fundamentally, and deliberately, syncretic. Since it includes Christ and Moses (but for some reason, not Muhammad) in its pantheon, the Western student might be tempted to see it as essentially an attempt to bridge the gulf between East and West by finding a sort of middle way between Christianity and Buddhism. It is possible that some Caodaists who have acquired a thorough Western education in France but maintained their religious belief do in fact see it in those terms, but most of the Caodaist literature indicates that the real basis of the syncretism is an attempt to bring together the three religions of the Sino-Vietnamese tradition. In this attempt, Christianity has only a peripheral position, and nothing has been adopted from Christian teachings that would seriously clash with the underlying doctrinal tolerance of East Asian religions. The most important feature of Caodaist syncretism is that it brings together elements of Taoist spirit-mediumship with a concept of salvation that was originally Buddhist. If any one of the three Sino-Vietnamese religions may be said to be dominant in Caodaism it is religious Taoism; but since the Caodaists themselves frequently refer to their religion as ‘reformed Buddhism’, that is a point which must be demonstrated rather than taken for granted. I propose to analyse some of the most obvious elements of Caodaism under four headings: spirit-mediumship; the Cao-Dai and other spirits; salvation and the apocalyptic aspect; and hierarchy and organization. A concluding section will deal briefly with the possible relationship between Caodaism and certain religious sects in China.


2015 ◽  
Vol 25 (2) ◽  
pp. 249-277 ◽  
Author(s):  
Steven Harvey

AbstractIn an article published in Arabic Sciences and Philosophy 22 (2012), pp. 217–87, by Gad Freudenthal and Mauro Zonta, “Avicenna among Medieval Jews: the reception of Avicenna's philosophical, scientific and medical writings in Jewish cultures, East and West,” the authors promise to present “a preliminary but comprehensive picture of Avicenna's reception by medieval Jewish cultures.” As such, it seemed to offer the “comprehensive study” referred to as a desideratum by Zonta at the conclusion of his groundbreaking and very important survey, “Avicenna in medieval Jewish philosophy” (2002). Zonta explained that such a future “comprehensive study of the many and different interpretations given to his doctrines by Jewish thinkers would allow us to evaluate the real role played by [Avicenna] in medieval thought.” Surprisingly, the recent article adds little that is new to the previous studies of Zonta and others on the subject, and omits useful information found in them. The main point of the present notes is to try to correct several oversimplifications, questionable assumptions, and misleading statements in the article under consideration. Its purpose is to help readers of the article to attain a fuller and more accurate – although certainly not comprehensive – picture of the reception of Avicenna among medieval Jews.


Perichoresis ◽  
2020 ◽  
Vol 18 (1) ◽  
pp. 57-75
Author(s):  
Adonis Vidu

AbstractThe present paper situates the Western and Eastern models of divine agency within their respective ontological frameworks. I show how the Western conception of divine agency as the production of ‘created effects’ is rooted in a particular understanding of the relationship between transcendence and immanence, but also in a trinitarian ontology which understands God as pure actuality. On the other hand, the Eastern understanding of divine agency through the conceptuality of uncreated energies is similarly rooted in the real distinction between God’s nature and energies. Without trying to critique the Eastern model, I demonstrate one particular strength of the Western approach, namely its ability to distinguish between divine actions, which are inseparable, and divine missions, which are proper to the triune persons. Such a distinction enables us to affirm both the inseparability of triune operations, as well as the possibility of relations to distinct triune persons.


2012 ◽  
Vol 29 (4) ◽  
pp. 102-104
Author(s):  
Matthew A. MacDonald

In August or September 1219 at the height of the Fifth Crusade, Francis ofAssisi audaciously set out to meet Sultan Malik al-Kâmil of Egypt. In SaintFrancis and the Sultan: The Curious History of a Christian–Muslim Encounter,historian John Tolan has produced a fascinating volume on this ratherstrange episode, an encounter that has captivated writers and painters for centuries.In an age when religion has lost much of its traditional power, however,the author wonders how much we can really know about the experience ofFrancis and al-Kâmil meeting each other “in a tent in an armed camp on thebanks of the Nile, during a truce in the midst of a bloody war” (p. 4). Insteadof trying to locate the real Francis and al-Kâmil in the fragments of history,Tolan asks why this particular has fascinated so many different artists. He answers,quite simply, that “for them, it was not merely a curiosity, or a footnoteto the history of a crusade which failed on the banks of the Nile. It was muchmore: an emblematic encounter or confrontation between East and West” (p.326). Whether it was seen as an encounter or a confrontation, in turn, depended in part on the historical, religious, and political context within which the givenartist was working. In this sense, the book reads more like a metahistory ofhow, why, and to what effect a particular historical episode has been depictedover the years.Given the focus on such a momentous encounter between East and West,Islam and Christianity, Muslim and Christian, as well as how it has been portrayedand understood, this book should be of particular interest to students ofChristian–Muslim relations and dialogue. It should also be of interest to peopleinterested in the construction of East/West and Muslim/Christian identity ...


2020 ◽  
Vol 18 (1) ◽  
pp. 199-214
Author(s):  
Jasmina Mojsieva-Guševa ◽  

This text sheds light on the meaning of the popular phrases "unbearable lightness of being" and "feeling of austerity" in Milan Kundera's novel "The Book of Laughter and Oblivion" and Philip Kaufman's film "Unbearable Lightness of Being", which is based on Kundera's novel of the same name. This explanation is rooted in his subversive magically realistic poetics, which are related to his emigrant life path and the inability to directly write about the burning topics of freedom, terror, morality, human relations, promiscuity, love.Special emphasis is put on the poetics of magical realism, which is explained as the way in which Kundera expresses his artistic ideas. Specifically, many magically realistic elements are present in the above-mentioned works, such as: verbal magic; magical atmosphere; merging the real and the magical; displacement of time, space, identity. The representation of all these magically realistic elements is interpreted as a shield that covers a new objectification of the reality of East and West and of the postmodern world in general, which is characterized, as Kundera sarcastically states, by the phrase "unbearable lightness of being".


Istoriya ◽  
2021 ◽  
Vol 12 (5 (103)) ◽  
pp. 0
Author(s):  
Adalberto Mainardi

Sergius Bulgakov considered the Council of Florence as the theological and spiritual foundation for the real, though invisible, unity of the Churches of East and West. He was following in the footsteps of Vladimir Solovyev, who deemed the Council of Florence one of the historical preconditions for the reunion of the Churches. After a survey of Old Russian sources on the Council of Florence and a short discussion of codicological studies on them, the article offers a reconstruction of the events connected to Russian participation in the Council. In the second part, different historical-critical accounts and theological reinterpretations of the Council in Russian theology from the nineteenth and twentieth centuries are analyzed.


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