scholarly journals To break “the Black Wall”. The motif of fear in plays by Henri-René Lenormand

2020 ◽  
Vol 57 (2) ◽  
pp. 27-38
Author(s):  
Tomasz Kaczmarek
Keyword(s):  
Human Being ◽  
Human Soul ◽  
Literary Expression ◽  
The World ◽  
The Invisible

Henri-René Lenormand refreshed theatre, defining a new domain for it: the mysteries of the human soul. In all of his plays, he strived to explain the secret of internal life, as well as to solve the mystery that people are to themselves. Therefore, dramaturgy was for the author of La Folle du Ciel not only a means of literary expression, but also a kind of therapy, enabling him to combat his depression. In this article, three plays are discussed: Le Temps est un songe, Les Ratés, and Le Lâche, in which the French playwright diagnosed cases of melancholia by describing the psychotic world from the perspectives of the suffering protagonists. He presented them in closure, isolated from the rest of the world, suffocating in claustrophobic rooms under mansard roofs which symbolised their strained mental conditions. Apart from physical walls, in Lenormand’s works there is also the invisible to the eye yet pervasive “black wall”, in front of which a human being stands completely defenceless and mentally broken, trying to find in it even the slightest crack enabling them to escape the delusional world.

scholarly journals Teologiczne podstawy monastycznej mistyki nestoriańskiej (syro-orientalnej) w listach Jana z Dalijata

Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 281-294
Author(s):  
Andrzej Uciecha
Keyword(s):  
Golden Age ◽  
Spiritual Experience ◽  
Human Soul ◽  
Current Analysis ◽  
The World ◽  
Christian Literature ◽  
The Subject ◽  
Literary Output ◽  
The Invisible

The article attempts to draw an outline of the mystic theology of the Nesto­rian monk John of Dalyatha (John Saba, „the Elder”), who lived at the border of what is now Turkey and Iraq at the turn of the 7th and the 8th centuries. His literary output consists of the letters and the homilies and belongs to the „golden age” of the East Syrian Christian literature. In line with the Nestorian Orthodoxy, John Saba denied the perception of the God’s nature, which was identified by him with the transcendent nature of Father. He accepted, however, a contemplation of God’s glory, understood as a radiance and a reflection of the invisible nature. John of Dalyatha was the only mystic who attempted to explain this distinction in the light of ideas of St. Paul (2Cor 3:18 and 4:6). The subject of the current analysis is the idea behind the expressions „remembrance of God” and „the world of changeability”. Unceasing looking at the God, and searching for Him deep into the heart is necessary for the development of mystical sensitivity. The psychological depth of John’s religious programme is striking. In the human soul, the heart is the place of a union with the God, as it was in „the Holy of Holies”. John conveys his spiritual experience, although he is fully conscious of imperfect means through which man can communicate the mysteries of God.

scholarly journals A Comparative Study of “Eternity” in The Holy Quran and The Ancient Upanishads

2019 ◽  
Vol 4 (1) ◽  
pp. 55
Author(s):  
Mohammad Reza Afroogh ◽  
Ali Reza Khajegir ◽  
Ali Reza Fahim
Keyword(s):  
Comparative Study ◽  
Final Stage ◽  
Human Being ◽  
Human Soul ◽  
The World ◽  
Holy Quran ◽  
The Holy Quran ◽  
Abrahamic Religions

The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars. The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.

scholarly journals Hil dig, Frelser og Forsoner!, et nærlæsningsforsøg

1972 ◽  
Vol 25 (1) ◽  
pp. 51-57
Author(s):  
William Michelsen
Keyword(s):  
Human Mind ◽  
Literary Genre ◽  
Human Being ◽  
Literary Expression ◽  
Trace Back ◽  
The World ◽  
The Difference ◽  
The Individual ◽  
In The Beginning ◽  
As If

Hil dig, Frelser og Forsoner. An essay in close readingBy William MichelsenThis article should be read as a reply to Niels Egebaks interpretation of the same hymn in Grundtvig-Studier 1971. Jørgen Elbek3s characterisation of Grundtvig’s Sang-Værk - the point that it “demands to be regarded as the unanimous hymn of praise of the Danish church of today” (ibid. 1959) - and Magnus Stevns’s analysis of the difference between Grundtvig’s and Kingo’s Easter hymns are adduced in support of the claim that from beginning to end this hymn aims at the paradoxical goal of loving life while bearing in mind the reality of death. It is only in the beginning of the poem, however, that this aim is enigmatic, where the image of winding a rose garland round the Cross is employed. - Egebak seems to regard the religious feelings expressed in Grundtvig’s hymns as an ideology created by the human mind, that is, something that man can trace back to himself. Instead, the claim is made that faith is confidence in something beyond man. Man cannot live without a greater or lesser amount of confidence in his environment. Confidence in an extra-human outside world is a condition for existence, which manifests itself in religion or religious feelings. The Gospel of Christ presupposes this situation. So does the hymn we are concerned with.The writer of a poem is speaking for himself, but the hymn writer is speaking on behalf of any Christian. In this point lies the difference in kind between the poem “De Levendes Land” and the hymn “O Christelighed!” - A hymn presupposes faith. A poem may lead towards faith or away from faith or be indifferent towards faith. A poem may express nihilism, a hymn may not. – An ideology or theology may be a conceptual superstructure on the fundamental faith. But neither ideology nor theology is faith. It is inconceivable that the word “ troer” in st. 2 should express a mere assumption, let alone st. 8 and st. 11.The reason that the Danish Hymn Book leaves out st.2-4 may be certain offending expressions, or that they express a belief that is not common to all worshippers (“Thi jeg troer, Du er tilstæde” ). Here, then, we have an aspect of faith that is disputed, but not an assumption. Egebak identifies the “ I” of the hymn with “the writer” rather than with the individual Christian singing the hymn, and he confronts the two persons with each other. This confrontation is at odds with the concept of “hymn” as a literary genre. But it is particularly unreasonable when, as here, we are dealing with a new version of an old hymn.Egebak’s opposition between “ the world” and “ I” (of st. 1) as if it covertly pervaded the whole hymn presupposes a pietistic line of thought that is alien to the hymn. I cannot change “Hjertets Haardhed, Hjertets Kulde” – only God can. Egebak is right that death is the personal cause of the despair and doubts of human being - and this is true not only in the case of the hymn writer. Faith is an answer to this, but to man it remains an insoluble mystery. The poet cannot redeem himself; but a hymn is the literary expression of faith, frequently wavering, in a superhuman power.

scholarly journals Konsep Pendidikan Akhlak Perspektif Imam Al-Ghazali; Telaah Kitab Ihya Ulumuddin

2021 ◽  
Vol 6 (2) ◽  
pp. 35
Author(s):  
Najmi Faza
Keyword(s):  
Teacher Education ◽  
Moral Education ◽  
Significant Role ◽  
Electronic Media ◽  
Human Being ◽  
Human Soul ◽  
The World ◽  
Moral Crisis ◽  
As If

Abstrak:Krisis akhklak masih menjadi persoalan serius bangsa ini. Berbagai berita, baik yang dirilis media cetak maupun Elektronik, mewartakan semakin merosotnya moralitas anak bangsa. Itu bisa kita lihat dengan maraknya perkelahian atau tawuran entah antar manusiawi, maupun antar mahasiswa, seperti sudah membudaya, dan intensitasnya cukup tinggi. Dan tidak hanya pendidikan akhlak anak saja yang di perhatikan oleh imam Al-Ghazali melainkan pendidikan guru juga sangat diperhatikan oleh imam Al- Ghazali sehingga seorang guru pun harus menjadi contoh yang baik pada anak-anaknya. Dan agar guru tidak asal mendidik peserta didiknya dengan cara asal-asalan atau cara yang salah, yakni dalam pemberian sanksi atau hukuman lainnya. Salah satu komponen pendidikan yang mempunyai peran signifikan dalam dunia pendidikan adalah guru. Bagiamana konsep pendidikan akhalak menurut Imam Al-Ghazali dalam pembentukan akhlak yang positif bagi peserta didik? Usaha secara sungguh-sungguh dan berkelanjutan dalam mendorong jiwa masnuia untuk berakhlakul karimah, sehingga terbentuklah Akhlakaul karimah pada diri manusia tersebut. Tugas-tugas seorang peserta didik untuk membentuk akhlak yang positif, Mendahulukan kescuian jiwa dari akhlak yang hina dan sifat-sifat yang tercela. Karena ilmu adalah ibdahnya hati, shalatnya sir dan pendekatan batin kepada allah Ta’ala. belas kasih kepada orang-orang yang belajar dan memperlakukan mereka seperti memperlakukan anak-anaknya. segala sesuatu yang menjadi milikmu sebelum mati adalah masuk duniamu, kecuali ilmu, menjadi milikmu sebelum mati adalah masuk duniamu, kecuali ilmu, dan apa yang ada diatasnya.Abstract:The moral crisis is still a serious problem for this nation. Various news, both published in print and electronic media, proclaim the declining morality of the nation's children. We can see that by the rise of fights or brawls, whether between humans or between students, as if it has become a culture, and the intensity is quite high. And it is not only the moral education of children that is noticed by Imam Al-Ghazali but teacher education is also very much considered by Imam Al-Ghazali so that a teacher must also be a good example to his children. And so that teachers do not just educate their students in a perfunctory way or the wrong way, namely in giving sanctions or other punishments. One component of education that has a significant role in the world of education is the teacher. How is the concept of moral education according to Imam Al-Ghazali in the formation of positive morals for students? A serious and sustainable effort in encouraging the human soul to have good character, so that morality is formed in the human being. The duties of a student are to form positive morals, prioritize the purity of the soul from low morals and despicable traits. Because knowledge is the worship of the heart, the prayer sir and the inner approach to Allah Ta'ala. compassion for those who study and treat them as they would their children. Everything that belongs to you before death enters your world, except knowledge, what belongs to you before death is entered into your world, except knowledge and what is above it.

The problem of periodization of the history of religion

1997 ◽  
pp. 3-8
Author(s):  
Borys Lobovyk
Keyword(s):  
Religious Studies ◽  
Human Being ◽  
Religious Development ◽  
History Of Religion ◽  
The Social ◽  
The World ◽  
History Of ◽  
Role Of Religion

An important problem of religious studies, the history of religion as a branch of knowledge is the periodization process of the development of religious phenomenon. It is precisely here, as in focus, that the question of the essence and meaning of the religious development of the human being of the world, the origin of beliefs and cult, the reasons for the changes in them, the place and role of religion in the social and spiritual process, etc., are converging.

Everyday Catastrophes: Gender, Labour and Power in Beckett's Theatre

2019 ◽  
Vol 28 (1) ◽  
pp. 19-34
Author(s):  
Trish McTighe
Keyword(s):  
Sexual Harassment ◽  
Entertainment Industry ◽  
Film Production ◽  
Social Hierarchies ◽  
The Everyday ◽  
The World ◽  
Public Consciousness ◽  
Gender Boundaries ◽  
The Invisible ◽  
Making Art

In an era of public consciousness about gendered inequalities in the world of work, as well as recent revelations of sexual harassment and abuse in theatre and film production, Beckett's Catastrophe (1982) bears striking resonances. This article will suggest that, through the figure of its Assistant, the play stages the gendered nature of the labour of making art, and, in her actions, shows the kind of complicit disgust familiar to many who work in the entertainment industry, especially women. In unpacking this idea, I conceptualise the distinction between the everyday and ‘the event’, as in, between modes of quotidian labour and the attention-grabbing moment of art, between the invisible foundations of representation and the spectacle of that representation. It is my thesis that this play stages exactly this tension and that deploying a discourse of maintenance art allows the play to be read in the context of the labour of theatre-making. Highlighting the Assistant's labour becomes a way of making visible the structures of authority that are invested in maintaining gender boundaries and showing how art is too often complicit in the maintenance of social hierarchies.

Myriad Aspects of Secular Thinking on Malayali Cuisine

GIS Business ◽  
2019 ◽  
Vol 14 (3) ◽  
pp. 202-206
Author(s):  
SAJITHA M
Keyword(s):  
Social Status ◽  
Daily Life ◽  
Social Indicators ◽  
The Body ◽  
Human Being ◽  
Healthy Life ◽  
The Social ◽  
The World ◽  
History Of ◽  
Civilized Society

Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body.  The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases.  The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

Schopenhauer and the Paradox of the Sublime

2020 ◽  
pp. 237-255
Author(s):  
Bart Vandenabeele
Keyword(s):  
Aesthetic Experience ◽  
Human Being ◽  
Aesthetic Object ◽  
Human Reason ◽  
The Sublime ◽  
The World ◽  
The Aesthetic

Schopenhauer explores the paradoxical nature of the aesthetic experience of the sublime in a richer way than his predecessors did by rightfully emphasizing the prominent role of the aesthetic object and the ultimately affirmative character of the pleasurable experience it offers. Unlike Kant, Schopenhauer’s doctrine of the sublime does not appeal to the superiority of human reason over nature but affirms the ultimately “superhuman” unity of the world, of which the human being is merely a puny fragment. The author focuses on Schopenhauer’s treatment of the experience of the sublime in nature and argues that Schopenhauer makes two distinct attempts to resolve the paradox of the sublime and that Schopenhauer’s second attempt, which has been neglected in the literature, establishes the sublime as a viable aesthetic concept with profound significance.

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