scholarly journals YEARNING – HOMELAND – ROWAN... (ATTEMPT OF INTERPRETATION M. TSVETAEVA’S POEM “HOMESICKNESS...”)

Doxa ◽  
2021 ◽  
pp. 217-229
Author(s):  
Elena Sobolevskaja
Keyword(s):  
Total Loss ◽  
National Language ◽  
The Other ◽  
Daily Routine ◽  
Inner Experience ◽  
Life Activity ◽  
The Core ◽  
A Value ◽  
The World ◽  
Foreign Land

The article is an attempt of interpretation of M. Tsvetaeva’s poem “Homesickness! Long ago…”. The aim of the article is to justify homesickness as the fundamental spiritual attunement to the world and the core of life activity. The author concludes that, the poet yearns for the fullness of being, for the true, full-blown in each moment life that reaches not only this world, but also the other one. In the act of poeticizing the poet falls out of impersonal and indifferent daily routine into a value-meaningful, personal hourly, minuteby-minute existence. Poeticizing is a cardinal linguistic shift, determined by the inner experience: distancing from any national language, or a cardinal defamiliarization of the language in the constitutive centres of its conventional symbolic coordination, recognizing it every time and, accordingly, recognizing, renaming, defamiliarizing of the world. It presupposes selfimmersion, solitude, concentrating, gathering oneself, finding the inner home. The poet’s true homeland expands into the infinite universe where each thing is present in its own unique meaning. Staying outside the homeland and homeland-speaking milieu does not mean a total loss of homeland and a meaningless destruction in a foreign land, but serves as an indispensable basis for regaining of the homeland in spirit. More than anybody else poets are immersed into the word, in search for the names, in giving meanings to things; they constantly have an inner yearning to language as the House of Being, the dwelling of all things. That is the field where the desired homeland is found.

Ibn al-‘Arabi, Muhyi al-Din (1164–1240)

2018 ◽  
Author(s):  
Neal Robinson
Keyword(s):  
The Other ◽  
Inner Experience ◽  
Divine Essence ◽  
The World ◽  
The Subject ◽  
The Creation ◽  
One And Many ◽  
The One ◽  
Southeast Spain ◽  
The Way

Ibn al-‘Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus. He was born in Murcia (in southeast Spain) in AH 560/ad 1164, and died in Damascus in AH 638/ad 1240. Of several hundred works attributed to him the most famous are al-Futuhat al-makkiyya (The Meccan Illuminations) and Fusus al-hikam (The Bezels of Wisdom). The Futuhat is an encyclopedic discussion of Islamic lore viewed from the perspective of the stages of the mystic path. It exists in two editions, both completed in Damascus – one in AH 629/ad 1231 and the other in AH 636/ad 1238 – but the work was conceived in Mecca many years earlier, in the course of a vision which Ibn al-‘Arabi experienced near the Kaaba, the cube-shaped House of God which Muslims visit on pilgrimage. Because of its length, this work has been relatively neglected. The Fusus, which is much shorter, comprises twenty-seven chapters named after prophets who epitomize different spiritual types. Ibn al-‘Arabi claimed that he received it directly from Muhammad, who appeared to him in Damascus in AH 627/ad 1229. It has been the subject of over forty commentaries. Although Ibn al-‘Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience. He held that whereas the divine Essence is absolutely unknowable, the cosmos as a whole is the locus of manifestation of all God’s attributes. Moreover, since these attributes require the creation for their expression, the One is continually driven to transform itself into Many. The goal of spiritual realization is therefore to penetrate beyond the exterior multiplicity of phenomena to a consciousness of what subsequent writers have termed the ‘unity of existence’. This entails the abolition of the ego or ‘passing away from self’ (fana’) in which one becomes aware of absolute unity, followed by ‘perpetuation’ (baqa’) in which one sees the world as at once One and Many, and one is able to see God in the creature and the creature in God.

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.

scholarly journals Will Dolphins Save the World? Russian Conversations about the Sacralization of the Beautiful

2020 ◽  
Author(s):  
Gennady Bakumenko ◽  
Kalus Irina Vladimirovna ◽  
Nedbaeva Svetlana Viktorovna ◽  
Dudina Margarita Nikolaevna ◽  
Pokhilko Alexander Dmitrievich ◽  
...  
Keyword(s):  
National Culture ◽  
The Other ◽  
Self Determination ◽  
Social Changes ◽  
Value System ◽  
Elementary Unit ◽  
A Value ◽  
The World ◽  
The One ◽  
Theoretical Reflection

In the monograph, through the method of ethical questioning, a special place of open scientific thinking in the development of national culture is revealed. On the one hand, culture is conceived as a determinant of personal self-determination, which forms a person as an elementary unit and measure of a value system, on the other hand, it is an object of theoretical reflection, a complex systematic phenomenon causing social changes and the course of history. The book is written for students of social and humanitarian disciplines, scientists, philosophers and educators.В монографии посредством этического вопрошания раскрывается особое место открытого научного мышления в становлении отечественной культуры. С одной стороны, культура мыслится в качестве детерминанты личностного самоопределения, формирующей личность как элементарную единицу и мерило ценностной системы, с другой — является объектом теоретической рефлексии, сложным системным феноменом, обуславливающим социальные изменения и ход истории. Книга адресована студентам социальных и гуманитарных дисциплин, ученым, философам и педагогам.

scholarly journals Humorism and Characterization in Topan’s Mfalme Juha

2018 ◽  
Vol 6 ◽  
pp. 62-78
Author(s):  
Emiliano Minerba
Keyword(s):  
The Other ◽  
The Core ◽  
Critical History ◽  
Other Hand ◽  
The World ◽  
Core Feature ◽  
Art And Culture ◽  
Definition Of ◽  
Inner Contradictions

This paper discusses the character of King Juha, the protagonist of the comedy Mfalme Juha by Farouk Topan, using an approach that considers the humoristic dimension of this character. The definition of humorism employed here is that given by Pirandello: the result of an aesthetic process in which the comic effect deriving from an object of laughter is tempered and contrasted by a “sentiment of the contrary” that observes and builds empathy with the inner contradictions of the object itself. After a short outline of Mfalme Juha’s critical history which shows that the humoristic dimension of King Juha has never been considered in critiques, this paper focuses on an analysis of this character, in which the core feature of egocentricity is identified. Juha’s egocentricity and its humoristic nature are analysed in the character’s relationship with his subjects as their king and in his idea of art and culture; in both cases it is shown that what is important is not the wickedness or egoism of Juha, but his lack of comprehension of the world. Juha is incapable of understanding his environment and other people, since he can not doubt his own superiority: this puts him in several comic situations, but on the other hand makes him a victim of his smart subjects, so that he arouses a feeling of sympathy in which Pirandello’s sentiment of the contrary can be traced.

Self within World

2017 ◽  
Author(s):  
John L. Culliney ◽  
David Jones
Keyword(s):  
Personal Development ◽  
The Self ◽  
The Other ◽  
Human Beings ◽  
Dynamic Flow ◽  
The West ◽  
Self In Relation ◽  
The Core ◽  
The World ◽  
Constructive Interaction

We describe the foundations of the fractal self in relation to the Chinese notion of personal development and enhancement of adeptness in the world and mutualism with the other. This seeking, described in the codified system of Daoism, is a pathway that may progress to the highest level of achievement of such a self: that which defines a sage. The chapter introduces the view that a sage is a fractal self that achieves a peak of intimacy and constructive interaction with the world. We detail the development of human beings on this pathway, emerging beyond the core embodiments of empathy, sympathy, and rudimentary morality observed in apes. The self for the early Chinese was always a being that was embedded in the world and dynamic flow of forces. This self was defined in intimate terms as adaptable and adept, seeking to be a microcosmic contributor to some holistic macrocosm. In this chapter, Daoism leads our thinking on how the fractal self engages with the world. In turn, this way of understanding selfness and its potential to enrich its system from within resonates with discussions of the interactive self of Buddhism and was also in the minds of Pre-Socratic thinkers in the West.

Whose Planet? Whose Technology? Green Keynesianism and the Privileges of Petromodernity

2018 ◽  
pp. 143-158
Author(s):  
Jesse Goldstein
Keyword(s):  
Co2 Emissions ◽  
The Other ◽  
Environmental Harm ◽  
Environmental Technology ◽  
Industrial Economy ◽  
Technology And Innovation ◽  
The Core ◽  
The World ◽  
Bill Gates ◽  
Environmental Transformation

A critical politics of environmental technology and innovation must move beyond simplistic binaries that peg all technology and all innovation – or even, for that matter, all entrepreneurship – as inherently good or bad. Chapter 6 looks at a number of recent and ongoing proposals for technologically mediated environmental transformation, including Bill Gates Breakthrough Energy Coalition. At the core of these green Keynesian proposals lies strikingly similar visions of a sustained abundance of cheap energy, unburdened by CO2 emissions or any of the other pernicious externalities that are destabilizing the biosphere. The demand for this abundant energy, which powers the very industrial economy that is causing so much environmental harm, is never meaningfully addressed. While the sociotechnical capacity exists to transform the world in any number of ways, realizing more emancipatory (socially and environmentally) visions may require that we ‘kill the investor’; liberating our imaginations, our sciences, technologies and innovations from the narrowing and involutive logic of capital.

Societal Drivers of Food and Water Systems 2

2018 ◽  
pp. 301-318
Author(s):  
M. Bruce Beck ◽  
Dipak Gyawali ◽  
Michael Thompson
Keyword(s):  
Agricultural Production ◽  
Urban Economy ◽  
Water Systems ◽  
The Other ◽  
Urban Metabolism ◽  
The Core ◽  
The World ◽  
Nutrient Resources ◽  
Nitrogen Phosphorus ◽  
Plural Rationality

The theory of plural rationality has a fourfold typology: four styles in which households and societies consume food and water; four basic ways of understanding the world and acting in it; four ways of living with one another and with nature; and, as now argued, four contending schools of engineering thought. Our argument is illustrated with two case studies: one where water is the core resource, as in irrigation for rural agricultural production in Nepal; the other where what has been entrained in the water as a result of the urban metabolism—the nitrogen, phosphorus, and carbon nutrient resources—is key, here to the prospect of achieving a circular urban economy (in cities such as London).

scholarly journals „Nu e cazul să ne dăm ceea ce nu suntem”. Spre o înţelegere a comunismului prin Bandiţii de Vasile Ernu

2021 ◽  
Vol 4 (1) ◽  
pp. 141-159
Author(s):  
Iulia Stoichiţ
Keyword(s):  
The Other ◽  
Religious Fundamentalism ◽  
Communist Society ◽  
Totalitarian Regime ◽  
Religious People ◽  
A Value ◽  
Marginal Group ◽  
Other Hand ◽  
The World ◽  
The Way

“The Bandits”, Vasile Ernu’s second volume of his trilogy, the trilogy of marginal men, describes the world of thieves, of bandits, of criminality in a communist society, without the narrator ever becoming one of them. He is more of an adopted son, someone who has almost unmediated access to this world without suffering the repercussions of revealing that world’s secrets. This should not to be understood that he has total access to the bandits’ secrets, but that he is not viewed as a threat, even if he reveals more of this world than others. The narrator is accepted because he does his best to be himself and this is a value of utmost importance for this marginal group of people, others knowing and owning their identity, the type of narrative they tell about themselves. On the other hand, the narrator is himself a marginal man as well, considering the fact that he grew up  among religious people who were quite fundamentalists in their way of expressing this belief (but not in the way in which we picture today religious fundamentalism: bombing, Muslims, terror). Thus, this essay is meant as a study of one’s sense of identity when having to juggle with more identities, when having to evade (or even be subversive towards) the more pervasive, totalitarian regime in which these marginal men find themselves.

scholarly journals FUNDAMENTALISME: Korelasi Idologi Fundamentalis dengan Idiologi Gerakan Islam Modern

2018 ◽  
Vol 18 (1) ◽  
pp. 176
Author(s):  
Afrohah Afrohah
Keyword(s):  
The Other ◽  
Islamic Fundamentalism ◽  
Islamic Movements ◽  
Islamic Movement ◽  
The Core ◽  
The World ◽  
Internal Condition ◽  
Local Tradition ◽  
Islamic Principle ◽  
Negative Impression

Abstract: Islamic fundamentalism has recently reappeared to the forefront and became a discourse of intellectual thought throughout the world as a reflection on anarchism that seemed to be caused by certain Islamic groups. This event triggers a negative impression on Islam as a whole and can also inhibit “ghirah” of thought aimed at understanding and promoting Islam. Assuming that Islamic fundamentalism is the core of revivalist Islamic movements, this paper tries to discuss how islami fundamentalist’s ideology correlates with various ideologies of modern Islamic movements such as: puritanism and revivalism. This research uses an inductive and descriptive aapproach. The result of this research can be summarized that fundamentalism comes from Protestant which is related to the Modern Islamic movement phenomena. In general, revivalism movement has been identified as a reaction towards internal condition within moslem society which tolerates local tradition which is asumed as virus of the reasoning of Islam degradation. They want to return into the Islamic principle of first period (salaf), then the movement see religion is only related to individual matters. Meanwhile, the similarity lies on their intolerant, extreme, fanatic and scriptualistic behaviour. The differences, on the other hand, involve modernity, activity target, and the morality perspective.الملخص: قد ارتفعت الأصولية الإسلامية مرة أخرى و يفكرها المفكرون في جميع أنحاء العالم بوجود الأحداث الفوضوية التي يبدو فيها وكأن سببها ميل بعض الجماعات الإسلامية بها. و هذه تعطي انطباعا سلبيا من الإسلام كله، فإنه قد تمنع غيرتهم إلى فهم الإسلام وتقدمه. إذا افترضنا أنها أصل الحركات الإسلامية الإحيائية ، فإن هذا البحث يبحث إلى فهم ارتباط الأيديولوجية الأصولية مع الإيديولوجيات الحركات الإسلامية الحديثة مثل: التزمت وإحياء. واستخدمه على  النهج الإستقرائ  والوصفي. ومن نتائجه أن الأصولية تأتي من البروتستانت التي تنسب بظاهرة الحركة الإسلامية الحديثة. و في الإسلام تجد الحركية الإسلامية الإحيائية على الوضع الداخلي من المسلمين الذين يتسامحون من التقاليد المحلية التي تعتبر سبب انحطاط الإسلام. و تريد العود إلى الفترة للمبادئ الإسلامية الأولى (السلف) ،  حتى لا تنظر إلى دين الإسلام إلا دين بالمشاكل الفردية. والمعادلة بين الأيديولوجية الأصولية والأيديولوجيات اللحركات الإسلامية الحديثة عدم التسامح والمتطرف والمتعصب والحرفي. والفرق بينهما رد العمل على الحداثة، وهدف الحركة ، والنظر على الأخلاق.Abstrak: Fundamentalisme Islam belakangan ini kembali mencuat dan menjadi wacana pemikiran kalangan intelektual di seluruh dunia sebagai refleksi atas maraknya peristiwa anarkisme yang seakan-akan ditimbulkan oleh kecenderungan kelompok Islam tertentu. Pencitraan demikian di samping dapat memberi kesan negatif pada Islam secara keseluruhan, juga dapat menghambat ghirah pemikiran yang bertujuan memahami dan memajukan Islam. Dengan mengasumsikan bahwa fundamentalisme Islam merupakan induk dari gerakan Islam revivalisme. Artikel ini membahas tentang bagaimana korelasi idologi fundamentalis dengan berbagai orientasi ideologi gerakan Islam moderen seperti: puritanisme dan revivalisme. Analisa dilakukan dengan menggunakan pendekatan induktif deskriptif. Dari hasil pembahasan tersebut dapat disimpulkan bahwa Fundamentalisme berasal dari Protestan yang kemudian dikaitkan dengan fenomena gerakan Islam modern. Secara umum dalam Islam diidentifikasi adanya gerakan revivalisme yang kemunculannya sebagai reaksi terhadap kondisi internal umat Islam yang sangat toleran terhadap tradisi lokal yang dianggap sebagai virus penyebab degradasi Islam. Mereka ingin pemurnian kembali ke prinsip Islam periode pertama (salaf), sehingga gerakan ini memandang agama hanya sebagai masalah individu. Sementara kesamaan idiologinya adalah dalam perilakunya yang tidak toleran, ekstrem, fanatik, dan literal. Perbedaannya adalah reaksi terhadap modernitas, target aktivitas dan perspektif moralitas.

scholarly journals National Security Strategy Geopolitical Threats and Risks "Libya as an example"

2019 ◽  
pp. 1-30
Author(s):  
Ehab NAAS
Keyword(s):  
Foreign Policy ◽  
National Security ◽  
The Other ◽  
The Political ◽  
Security Strategy ◽  
The Core ◽  
National Security Strategy ◽  
Foreign Intervention ◽  
The World ◽  
National Reality

National security is one of the most important components of the state’s entity to preserve its role and position and ensure its progress. Therefore, it is noted that most countries of the world give priority to issues related to national security. On the other hand, it can be said that Libyan national security has not received sufficient attention at the practical and academic levels, and this may be due to more than reason; The political data were not aware of the importance of the matter intentionally or unintentionally, and with the succession of events and developments in Libya in recent years, the issue began to take serious dimensions affecting the Libyan national security in its broad sense at the core, which requires concerted official, informal and academic efforts to address and address this. Topic. Libya is going through conditions and events that are not appropriate for stability and national security cohesion. Indeed, Libya is now living in a vacuum and a national reality characterized by many indicators of disintegration, conflict and violence. This is evident in the criticism of citizens, but in phenomena and events that negatively affect the coherence of national security, and this situation will inevitably lead to Citizens' lack of confidence in their state, but rather to the dissolution and disintegration of the structure of society, and the transformation of this building into groups, tribes, or regions in conflict and even warring with weapons, and this conflict will increase the disintegration of national cohesion and create a national political vacuum that helps foreign intervention in the Libyan affairs under the pretext of helping to maintain security and stability. This intervention may conceal foreign interests and agendas, and lead the country to the unknown and all the possibilities and political and security scenes whose far-reaching goals Libyans are ignorant of. Therefore, everyone in Libya is walking on a road that they do not know its end, and this requires thinking, planning and action to preserve national security and increase the degree of cohesion of all its components, whether Be it tribes, groups, or political and ideological centers, all Libyans are in one boat sailing towards the shore of safety, and it may sink in a sea that does not know the end of its end, and in view of these considerations, we saw the need to address the problems and repel the greedy in the wealth of Libya, to preserve the Libyan national security and make recommendations to strengthen it And maintain it. With our knowledge of the broadening aspects of national security in its broadest sense, we can begin to root this issue by examining its foundations and the current challenges it faces. Keywords: National Security, Geopolitics, Strategy, Foreign Policy, Threats and Risks.

Sign in / Sign up

Export Citation Format

Share Document