scholarly journals Is Olodumare, God in Yoruba Belief, God?: A Response to Benson O. Igboin

2016 ◽  
Vol 6 (1) ◽  
pp. 17
Author(s):  
Oladipupo Sunday Layi
Keyword(s):  
Analytical Method ◽  
The Other ◽  
Traditional Religion ◽  
True Nature ◽  
Philosophical Inquiry ◽  
Concept Of God ◽  
Real Nature ◽  
The World ◽  
Christian Thought ◽  
Supreme Being

Belief in a Supreme Being is an idea that virtually all cultures of the world subscribe to. However, different interpretation could be deduced from the subscriptions. The Yoruba, for example, in Nigeria, is not an exception to this. Olodumare the Yoruba word for Supreme Being has attracted comments, interpretations and misinterpretations from different scholars of both Yoruba and non-Yoruba extractions. For instance, E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola analyses manifest some seemingly contradictions which was hinged upon by Benson O. Igboin, in his paper “Is Olodumare, God in Yoruba Belief, God?” From their explanation, Igboin demand for the true nature of Olodumare having conceded that Olodumare and the Christian God are not and cannot be the same. Specifically, Igboin asked Olodumare, who are you? This paper, therefore, provides an insight to the real nature of Olodumare in Yoruba worldview. It argues that God is nothing other than the English meaning or interpretation of the Supreme Being. The paper posits that Igboin’s pairs of Esu and Olodumare of which one is true and faithful to Yoruba traditional Religion and the other true and faithful to Christianity in Yoruba land does not hold water. Using analytical method of philosophical inquiry, the paper concludes that Olodumare in Yoruba traditional Religion cannot be equated with the concept of God as conceived in Christianity neither could it be bifurcated. Hence, Olodumare is not necessarily God as conceived in Christian thought, but he is sufficiently a Supreme Being in Yoruba theology.

What Are You Guarding?

2021 ◽  
pp. 20-48
Author(s):  
Rebecca Konyndyk DeYoung
Keyword(s):  
The Other ◽  
Virtuous Person ◽  
False Self ◽  
Desert Fathers ◽  
The World ◽  
Virtuous Life ◽  
Christian Thought ◽  
The Right

What role should anger play in a virtuous life? If anger’s rightful target is injustice, and the world is marked by persistent injustice, is it virtuous to be habitually angry? Or, on the contrary, if Christlike character is marked by gentleness, should a virtuous person have little to no anger? To address this puzzle, DeYoung incorporates insights from two strands in Christian thought—one drawing on counsel from the desert fathers and mothers to eschew anger as a manifestation of the false self, and the other from Aquinas, who argues that some anger can be virtuous, if it has the right object and mode of expression. Next, she examines ways that formation in virtuous anger depends on other virtues, including humility, and other practices, such as lament and hope. Finally, she argues for appropriate developmental and vocational variation in anger’s virtuous expression across communities and over a lifetime.

scholarly journals Żyć mocą Ducha Bożego w Kościele

2020 ◽  
Vol 6 ◽  
pp. 56-86
Author(s):  
Jacek Neumann ◽  
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Interpretation ◽  
The People ◽  
The World ◽  
The Gift ◽  
Human World ◽  
Christian Thought ◽  
The Right ◽  
The Church

Our life as the Christen in the community ecclesial is the announcement about God, which gives the people the gifts of love, freedom, friendship and truth. Through the forgiveness and the activity of the salvation of God, love and friendship in man’s life makes the human world more divine. This Jesus accents in His proclamation about the kingdom divine, specially in the parables, where He presents the model of the world based on love, hope, faith and freedom as the world of deeds based on God. Therefore, with the power of God’s Spirit, man has to make his life based on the norm of divine, because only in God, with God and through God exists for man the possibility to life now on earth, and afterwards in the future in heaven. In this situation, the answer of the man of faith has to be the motivation to take up the “deed” of the renovation of self-life and the imitation of God. This constitutes as the Christian thought that the central point of the theological interpretation of the value of salvation is realized – hic et nun – as the historical and existential value of the human life in the right of the kingdom divine. The proclamation of Jesus about the “new life”, presents to man the values of the divine existence in the spiritual of the Church. On one hand, it is the gift of freedom and the liberation from sin, where the love of God is absolutely necessary. On the other hand, the “new life” opens for man the space of liberty of life, where God forgives the human offences and the sins, both past and present. Well now the resume of the call to imitate God is the acceptance of the divine gift, which changes the man himself, and all the people, who seek the help and good councils to live the norm divine. These witnesses in the human mentality the consciousness of the existence based on the divine laws, which have in themselves the dimension eschatological.

scholarly journals Breathing with the Other: Ethics and Eco-socialist Perspective in the Poetry of Jorge Riechmann // Respirar junto al otro: Ética y perspectiva eco-socialista en la poesía de Jorge Riechmann

2015 ◽  
Vol 6 (1) ◽  
pp. 58-72
Author(s):  
Alberto García-Teresa García
Keyword(s):  
Moral Community ◽  
The Other ◽  
Philosophical Inquiry ◽  
The World ◽  
Sentient Beings

Jorge Riechmann is the author of more than 25 poetry collections and chapbooks, along with an extensive set of essays on poetry, philosophy, politics and ecology. Riechmann composed almost fifty monographs and books in collaboration, some of them reference works. In his poetry, Riechmann (Madrid, 1962) harmoniously demonstrates an inexhaustible drive towards revelation, in which he presents a consciousness of the fragility of an elusive beauty alongside a deep socio-economic critique of the world. He offers warnings about the ecological crises which he conceives as socio-ecological crises; in other words, products of the crises of the civilisation in which we are living. His work does this through a synthesis based on lexical accuracy, declarative clarity, philosophical inquiry and symbolic exemplification of a different prevailing ethic which is based on empathy, the expansion of the moral community to include non-human sentient beings and awareness of the limits to and vulnerability of all life. This article analyzes the main lines of thought which traverse the poetry of Jorge Riechmann, as well as the transformative perspective that moves him. Ultimately, his verse proposes an ethics and pushes for policy that can work to change society for the better.   Resumen                 Autor de más de 25 poemarios y plaquettes, junto con un extenso conjunto de ensayos sobre poética, filosofía, ecología y política (compuesto por casi medio centenar de monografías y libros en colaboración; algunos de ellos materiales de referencia), en la poesía de Jorge Riechmann (Madrid, 1962) se integran de forma armónica una inagotable intención de revelación, consciente de la fragilidad de una belleza inasible, y una profunda crítica socioeconómica del mundo, de alerta sobre la crisis ecológica (que, según señala, hemos de concebir siempre como crisis socio-ecológica, producto de la crisis de civilización en la cual nos hallamos inmersos). Lo lleva a cabo a través de una síntesis basada en la precisión léxica, la claridad enunciativa, la indagación filosófica y la ejemplificación simbólica de una ética distinta a la predominante que se basa en la empatía, la ampliación de la comunidad moral para incluir al resto de seres sintientes y la conciencia de los límites y de la vulnerabilidad de todo lo vivo. En este artículo se analizan las principales líneas de pensamiento que, desde este enfoque, atraviesan toda la poesía de Jorge Riechmann, así como la perspectiva de transformación que lo mueve y las propuestas políticas y éticas que se expresan y que se desarrollan en sus versos para cambiar la sociedad.  

Necessary Being

1961 ◽  
Vol 14 (4) ◽  
pp. 353-369 ◽  
Author(s):  
John H. Hick
Keyword(s):  
The Other ◽  
Logical Necessity ◽  
Paul Tillich ◽  
Human Beings ◽  
Philosophical Literature ◽  
Concept Of God ◽  
Necessary Being ◽  
History Of ◽  
The Difference ◽  
Christian Thought

Necessary being' is one of the terms by means of which Christian thought has sought to define the difference between God and man. The notion of necessary being, applied to God and withheld from man, indicates that God and man differ not merely in the characteristics which they possess but more fundamentally, in their modes of being, or in the fact that they exist in different senses of the word ‘exist’.That such a distinction, however it may be best expressed, is essential to the Christian concept of God is agreed virtually on all hands. Paul Tillich in our own day emphasises the distinction to the extent of using different terms to refer to the reality of God and of man respectively. Human beings and other created things exist; God, on the other hand, does not exist, but is Being-itself. This is the most recent way of formulating a discrimination which has been classically expressed in the history of Christian thought by the idea of the necessary being of God in contrast to the contingent being of man and of the whole created order. There are, however, two importantly different concepts which may be, and which have been, expressed by the phrase ‘necessary being’. ‘Necessity’, in a philosophical context, usually means logical necessity, and gives rise in theology to the concept of a being such that it is logically impossible that this being should not exist. But this is not the only kind of necessity referred to in philosophical literature.

scholarly journals The subject of theology of history

2008 ◽  
pp. 168-176
Author(s):  
Richard A. Gorban
Keyword(s):  
The Other ◽  
Historical Knowledge ◽  
New Approach ◽  
Special Position ◽  
The World ◽  
Modern Thought ◽  
The Subject ◽  
Christian Thought ◽  
The One ◽  
Theology Of History

One of the main problems that modern thought poses is the problem of the scientific and philosophical deepening of what we call "history", "the actions of the world", "historical". In the plane of Christian thought, it finds, on the one hand, a special position, because Christianity is realized in history, and on the other it encounters certain additional difficulties that take on forms of dilemmas: history is faith; historical knowledge - Revelation (God); history is Christianity. It requires a new approach to history, Christianity, Christian thought.

scholarly journals A Cinema of Boredom: Heidegger, Cinematic Time and Spectatorship

2020 ◽  
Vol 24 (1) ◽  
pp. 1-21
Author(s):  
Chiara Quaranta
Keyword(s):  
The Other ◽  
Everyday Experience ◽  
Philosophical Inquiry ◽  
Moving Images ◽  
Other Hand ◽  
Narrative Cinema ◽  
The World ◽  
Cinematic Time ◽  
The One ◽  
Opening Up

Boredom, in cinema as well as in our everyday experience, is usually associated with a generalised loss of meaning or interest. Accordingly, boredom is often perceived as that which ought to be avoided. In Martin Heidegger's philosophical inquiry, however, boredom is posited as one of the fundamental existential dispositions that provide access to the possibility of philosophising. My contention is that boredom can be a tool for understanding spectatorship in cinema and, in contrast to the ordinary perception of boredom as something to escape, it can be a stimulus for reflecting on the images before us. To this end, I focus on Heidegger's tripartition of boredom – “becoming bored by something,” “being bored with something,” and “profound boredom” – and the ways in which these forms can be significant to cinema. I then consider boredom's potential for film spectatorship, differentiating between mainstream entertainment cinema as a means to evading boredom and less immersive forms of cinema which allow for boredom to remain present. On the one hand, “profound boredom” disrupts the potentially alienated relationship between spectators and spectacle-images by opening up a time which becomes long – something which Isidore Isou's On Venom and Eternity (Traité de Bave et d'Éternité, 1951) and, less manifestly, Michelangelo Antonioni's L'Eclisse (1962) and Ingmar Bergman's Cries and Whispers (Viskningar och rop, 1972) deliberately arouse. Thus, profound boredom can be a tool to criticise the spectacularised image in the cinema, promoting a pensive spectatorship. On the other hand, the escapism endorsed by mainstream narrative cinema can dialectically reveal the contemporary anxiety of horror vacui, therefore turning boredom into a means for investigating our relationship with time and the image. This article ultimately argues that boredom – that from which we daily try to shy away – has the potential to un-conceal the ways we understand and interact with moving images in the world we currently inhabit.

scholarly journals TINJAUAN TEORITIS KEADILAN DAN KEPASTIAN DALAM HUKUM DI INDONESIA (The Theoretical Review of Justice and Legal Certainty in Indonesia)

2019 ◽  
Vol 2 (2) ◽  
pp. 142-158
Author(s):  
Kania Dewi Andhika Putri ◽  
Ridwan Arifin
Keyword(s):  
Law Enforcement ◽  
Human Behavior ◽  
The Other ◽  
Legal Certainty ◽  
Legal Process ◽  
Law Enforcement Agencies ◽  
Important Thing ◽  
Real Nature ◽  
The World ◽  
The Law

Law is a tool used to regulate human behavior and living order so that it is in accordance with applicable values ​​and norms, in the law there is a sanction. These sanctions have a strict and real nature so that sanctions cannot be contested by anyone. Someone if you break the law, you will get a sanction. Completion of a law is carried out by law enforcement agencies in Indonesia. In the law there are actions that are used to resolve a case. We often understand these actions as a legal process. The running of a legal process must be in accordance with the applicable provisions, cannot be arbitrary because the legal process is the most important thing in the world of law. The legal process is a reflection of the success or failure of a legal settlement. In a law, it must apply the aspects used to settle the case before the law. These aspects are things that must be applied for the continuity of a judiciary and law in the world and in Indonesia. Namely justice and legal certainty in the continuity of the law. Justice and legal certainty are at the same time the foundation in the law that must be applied and must be reflected in the law. Because without justice and legal certainty a legal process cannot work properly. If justice and legal certainty are not applied in the world of law, then the continuity of a law cannot be fair. As a result of not implementing justice and legal certainty, there arises an imbalance between rights and obligations in the law. The settlement of a matter must be fair between the rights and obligations of one party must be the same between the rights and obligations of the other party. So if you have applied justice in the law, you can achieve legal certainty. Legal certainty must be mutually beneficial for the parties concerned. Legal certainty cannot harm various parties. So that legal certainty must be balanced. So the case can be justified by the law.   Hukum merupakan alat yang digunakan untuk mengatur tingkah laku manusia dan tata kehidupan agar sesuai dengan nilai maupun norma yang berlaku, didalam hukum terdapat suatu sanksi. Sanksi tersebut mempunyai sifat tegas dan nyata sehingga sanksi tidak dapat diganggu gugat oleh pihak siapapun. Seseorang jika telah melanggar hukum, maka akan mendapatkan suatu sanksi. Penyelesaian suatu hukum dilakukan oleh aparat-aparat hukum di Indonesia. Didalam hukum terdapat suatu tindakan-tindakan yang digunakan untuk menyelesaikan suatu perkara. Tindakan-tindakan tersebut sering kita pahami adalah suatu proses hukum. Berjalannya suatu proses hukum haruslah sesuai dengan ketentuan yang berlaku, tidak dapat sewenang-wenang karena proses hukum hal yang paling penting dalam dunia hukum. Proses hukum merupakan pencerminan dari berhasil atau tidaknya suatu penyelesaian perkara di dalam hukum. Di dalam suatu hukum harus menerapkan aspek-aspek yang di gunakan untuk penyelesaian perkara di depan hukum. Aspek tersebut merupakan hal yang harus di terapkan untuk kelangsungan suatu peradilan dan hukum di dunia maupun di Indonesia. Yaitu keadilan dan kepastian hukum di dalam kelangsungan hukum. Keadilan dan kepastian hukum merupakan pokok sekaligus landasan dalam hukum yang harus diterapkan dan harus di cerminkan dalam hukum. Karena tanpa keadilan dan kepastian hukum suatu proses hukum tidak dapat berjalan sebagaimana mestinya. Jika keadilan dan kepastian hukum tidak diterapkan dalam dunia hukum, maka kelangsungan suatu hukum tidak dapat berjalan degan adil. Akibat dari tidak diterapkannya keadilan dan kepastian hukum timbul suatu ketidak seimbangan antara hak dan kewajiban di dalam hukum. Penyelesaian suatu perkara harus adil antara hak dan kewajiban satu pihak harus sama antara hak dan kewajiban pihak yang lainnya. Sehingga jika sudah menerapkan keadilan di dalam hukum, maka dapat tercapainya suatu kepastian hukum. Kepastian hukum harus saling menguntungkan bagi pihak-pihak yang terkait. Kepastian hukum tidak dapat merugikan berbagai pihak-pihak. Sehingga kepastian hukum harus seimbang.  Sehingga perkara tersebut dapat dipertanggungjawabkan hukumnya

scholarly journals “For Heaven to Bend to the Earth” or the Christian Thought in Vaižgantas’s Journalism

2021 ◽  
Vol 40 (45) ◽  
pp. 86-97
Author(s):  
Gitana Vanagaitė
Keyword(s):  
20Th Century ◽  
Personal Experience ◽  
Self Control ◽  
The Other ◽  
Human Presence ◽  
The Earth ◽  
The World ◽  
Temporal Reality ◽  
Christian Thought ◽  
The One

Literary theology, which began to form in the second half of the 20th century, opened up new possibilities for linking religion, literature, and personal experience. The journalistic articles of Juozas Tumas-Vaižgantas (1869–1933) show that, on the one hand, he understood the world in a crystcentric way. On the other hand, Vaižgantas’s thought was also shaped by modernity and the time he lived in, which inclined him to reject religion. By analysing Vaižgantas’s journalistic articles and letters to his relatives, this article argues that the writer’s modernity rests on the interaction of the two realities: the eternal reality of God and the temporal reality of man. Having managed to combine these two realities with his human presence, Vaižgantas has opened up to our culture the dynamics of this interaction, in which the Christian self-restraint and modern consciousness, acting as complementary parts, become an act of self-creation founded on rational will, which in turn is associated with self-control, moderation, determination, and renunciation of egoism.

scholarly journals Ideas regarding the phenomenon of the Spiritual Ignorance in the Hindu Tantrism Philosophy

2020 ◽  
Vol 3 (2) ◽  
pp. 428-440
Author(s):  
S. V. Pakhomov
Keyword(s):  
The Other ◽  
Important Place ◽  
True Nature ◽  
States Of Consciousness ◽  
The World ◽  
Human Individual ◽  
Ordinary Knowledge ◽  
The Absolute

Among the concepts often referred to by tantric thought, an important place is occupied by the spiritual “ignorance” – avidyā, or ajñāna. It is considered as the main cause of saṃsāra (the complex of births and deaths of an individual or of all live beings as a whole. This is usually interpreted as the “world of suffering”). The ignorance causes other bonds, which enslave a human individual, like māyīyamala and kārmamala. The avidyā not only determines the ways of knowledge by beings, but also the very their lifestyle. The ignorance is caused by the activity of the higher Deity, who “plays” with himself in the process of cosmoand anthropogenesis. Ignorance is egocentrism, duality, fragmented, incomplete, limited and at the same time ordinary knowledge, which we use constantly in our lives. The ignorance is juxtaposed to the “unawakened” (“unenlightened”) state of consciousness. As humans, being in the grip of ignorance, we misinterpret the true nature of reality. There are various classifications of spiritual ignorance. For example, Abhinavagupta distinguishes two varieties of ignorance: one of them is associated with intelligence, and the other with the category of “Self ”. The Maheśvara Tantra mentions three types of ignorance that are associated with three levels of the Absolute and three states of consciousness. The notion of ignorance in Hindu Tantrism is both general and specific.

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.

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