scholarly journals AN OVERVIEW OF THE IGBO COSMOLOGIC-ONTOLOGICAL CONCEPTION AND THE STRUCTURE OF THE WORLD: A PHILOSOPHICAL REFLECTION

2021 ◽  
Vol 9 (5) ◽  
pp. 25-30
Author(s):  
Ignatius Nnaemeka Onwuatuegwu PhD ◽  
Keyword(s):  
Natural Condition ◽  
Critical Analysis ◽  
Belief System ◽  
Future Generations ◽  
General Attitude ◽  
The World ◽  
Thought Pattern ◽  
Established Fact ◽  
Human World ◽  
The Universe

Practically speaking, the way people understand reality (ontology) cuts across the nexus of their thought pattern, belief system and consequently their general attitude to life. Hence, ontology and cosmology are at the basis of Igbo conception of reality and also the spiritual and physical operations of the human world. It is an established fact that a traditional Igbo would like to hold tenaciously to the already established concepts by the Igbo forebears. Hence, any attempt at a critical analysis of these accepted concepts are quickly waved off with such statements as: it has been so and has to remain so. For the Igbo, it is morally wrong to question the wisdom of the ancestors. The wisdom of the ancestors is to be cherished, preserved and propagated to the future generations and not to be questioned or criticized. But materiality is part of reality. As such, neither the created beings nor the universe in general are static but rather dynamic. Dynamism is the natural condition of existence in the world of the moving and sensible reality. Hence, peoples concepts of reality should be necessarily subjected to constant evaluation and re-evaluation in order to ascertain their validity. Thus, the main purpose of this research is to challenge and encourage Igbo-African scholars to delve into many traditional concepts as to critically evaluate them either to discover the truth hidden in them or to make possible the attainment of certainty. However, the research adopts primarily the method of philosophical appraisal to reach to the goal of the research.

Symbolic Macroconcept of the Universe in the Aspect of the First Cognitive Sign in Russian Linguoculture

2021 ◽  
Vol 16 (1) ◽  
pp. 92-101
Author(s):  
Marina V. Pimenova ◽  
◽  
Aigul A. Bakirova ◽  
Keyword(s):  
Middle Part ◽  
Russian Language ◽  
The World ◽  
Symbolic Meanings ◽  
New Type ◽  
Human World ◽  
Internal Volume ◽  
Definition Of ◽  
Universe Structure ◽  
The Universe

The article analyzes the cognitive signs of the macroconcept universe in Russian linguoculture. The relevance of the research is determined by the prospect of studying a new type of mental structures - symbolic macroconcepts. The purpose of the article is to describe the specifics of the macroconcept universe structure formation from the standpoint of the definition of syncretic primordial signs. The main methods in the work are the historical and etymological analysis of the studied macroconcept representative, descriptive and interpretive methods. During the study, seven motivating signs of the macroconcept universe were noted: 'earth', 'live', ‘world’，‘inhabit’，‘inhabited’，‘settlement’，‘light’. All identified motivating signs are syncretic symbolic primordial signs 'house' (conceptum, according to V. V. Kolesov). Motivating signs express two main symbolic meanings of Russian linguoculture: home is a place where people live, settle; home is the world of people and all living beings, this world-light (unlike that world-light where the souls of the dead go: that world-light is located in the sky), it is built on earth. The macroconcept universe is objectified by erased metaphors of a closed space (in particular, the metaphor of a key), which has an internal volume, center-middle, limits, parts, edges, corners, people live in this house, they live and exist in it, it is inhabited and settle down in Russian linguoculture. The model of the universe in the Russian language picture of the world is three-parted: the middle part in it represents the human world, in which the principle of anthropocentrism is manifested - a person measures space and chooses himself as a reference point. The syncretic primary sign ‘house’ unites in itself all the motivating signs of the studied macroconcept, keeping their relevance to our days. Keywords: macroconcept, motivating signs, first sign, language picture of the world, linguoculture, comparative studies

scholarly journals Islam, Atheism and Anti-natalism: A critical analysis

2021 ◽  
Vol 2 (2) ◽  
pp. 228-239
Author(s):  
Farhad Ali ◽  
Ahmad Hassan Khattak
Keyword(s):  
Natural Product ◽  
Critical Analysis ◽  
The World ◽  
The Universe

The fact that every one of us in this life has to face difficulties, pain, sadness cannot be denied. Quran and Hadith also accept the presence of evil and calamities in this world. There comes the question in our mind that how is the evil present in this world although the world is created by Allah (S.W.T), and He is the merciful and controls everything in the universe. If somehow, the evil was present Allah (S.W.T) could have ended it, but we see that the reality is different. The existence of evil has been used by people as a justification for not believing in God since ages. In today’s world we see people who believe in Anti-natalism and consider life as an evil and in order to save ourselves from the evil they suggest that humans should not procreate. This article has been written after studying the arguments of people who do not believe in God and are the followers of Anti-natalism. The study concludes that evils, pains, and sadness are natural product of this world, and these evils are not a part of Allah’s (S.W.T) creations. Moreover, the changes are part of the existence of the universe and humans, and these calamities cannot be used as an excuse for not believing in God or justify believing in Anti-natalism.

scholarly journals Tata Ruang Kosmologis Masyarakat Adat Kampung Naga berbasis Naskah Sunda Kuno

LOKABASA ◽  
2020 ◽  
Vol 11 (1) ◽  
pp. 22-28
Author(s):  
Elis Suryani Nani Sumarlina ◽  
Rangga Saptya Mohamad Permana ◽  
Undang Ahmad Darsa
Keyword(s):  
Sixteenth Century ◽  
Cultural Studies ◽  
Indigenous People ◽  
Research Methods ◽  
Descriptive Analysis ◽  
Entire Life ◽  
The World ◽  
Human World ◽  
The Universe ◽  
The Ideal

Cosmologically, humans are seen as the microcosm of the universe whose entire life must always carry out all the torments or teachings of the Sanghyang Darma. That is the ideal human who can reach eternal heaven or nirvana according to the Sanghyang Raga Dewata (SRD) manuscript, one of the lontar manuscripts and the ancient Sundanese language of the sixteenth century AD. The cosmological concept of spatial Sundanese society, based on several Sundanese manuscripts of the XVI century AD, is triad, triune or triumvirate. Sundanese people have a view of parallels between the macrocosm and the microcosm, between the universe and the human world. This order seeks to find the meaning of the world according to its existence. This paper presents the cosmological layout of the Kampung Naga indigenous people, based on the Ancient Sundanese XVI century AD, which is examined through descriptive analysis research methods, and philological and cultural studies methods. The cosmological concept of the Kampung Naga community is closely related to the concept known as Tri Tangtu Di Bumi, which includes ‘tata wilayah', 'tata wayah', and 'tata lampah', all of which are interconnected with one another, according to their customs and traditions. AbstrakSecara kosmologis, manusia dipandang sebagai mikrokosmosnya jagat raya, seluruh kehidupannya harus selalu menjalankan segala siksa atau ajaran Sanghyang Darma.  Itulah manusia ideal yang kelak dapat mencapai surga abadi atau nirwana menurut naskah Sanghyang Raga Dewata (SRD), salah satu naskah lontar beraksara dan berbahasa Sunda kuno abad ke-16 Masehi. Konsep tata ruang masyarakat Sunda secara kosmologis, berdasarkan beberapa naskah Sunda abad  ke-16 Masehi, bersifat tiga serangkai, tritunggal atau triumvirate. Masyarakat Sunda memiliki pandangan tentang kesejajaran antara makrokosmos dan mikrokosmos, antara jagat raya dan dunia manusia. Dalam tatanan ini, berupaya mencari makna dunia menurut eksistensinya. Tulisan ini menyajikan kosmologis tata ruang masyarakat adat Kampung Naga, berbasis naskah Sunda Kuno abad ke-16 Masehi, yang dikaji melalui metode penelitian deskriptif analisis, dan kajian filologi dan budaya. Konsep kosmologis masyarakat Kampung Naga seperti itu, berkaitan erat dengan konsep yang dikenal dengan sebutan Tri Tangtu di Bumi, yang meliputi ‘tata wilayah’, ‘tata wayah’,  dan‘tata lampah’, yang ketiganya saling berhubungan satu sama lain, sesuai dengan adat dan tradisi mereka.

scholarly journals The symbol of «heart» in the linguophilosophical concept of H. Skovoroda

2020 ◽  
Vol 13 (23) ◽  
pp. 211-217
Author(s):  
Lilia Ruskulis ◽  
◽  
Inna Rodionova ◽  
Rymma Maiboroda ◽  
◽  
...  
Keyword(s):  
Human Actions ◽  
The Bible ◽  
Reliable Source ◽  
The World ◽  
Human World ◽  
The Universe ◽  
The Ideal

The article examines the linguistic and philosophical research of H. Skovoroda – a symbolic perception and interpretation of the world around. It was found out that the thinker sought to allegorically interpret the Bible, which he perceived as the only reliable source of happiness, he believed that the world of the Bible is the ideal otherness of the human world (microcosmos) and the universe (macrocosmos). The authors of the article analyzed one of the brightest symbols of the linguist – the symbol of the heart, which is the basis of all human actions, bad and good thoughts, the place where thoughts and feelings are born and grow, where the truth opens, this symbol is the center of human moral actions, his inherent thinking and will.

Chinese Religion

2018 ◽  
Author(s):  
Jon Stewart
Keyword(s):  
Critical Analysis ◽  
The State ◽  
Chinese Religion ◽  
Sources Of Information ◽  
Shang Dynasty ◽  
Ancient China ◽  
The World ◽  
Zhou Dynasty ◽  
Jesuit Missionaries ◽  
The Universe

The first religion proper is that of ancient China. Hegel’s analysis, while mentioning Taoism and Confucianism, seems primarily to be concerned with the state religion that was introduced by the Zhou Dynasty, which ruled ancient China from 1045 BC to 256 BC. The Zhou defeated the Shang Dynasty and instituted a number of religious reforms. They introduced the idea of an impersonal deity named Tian, which represents a universal force of nature or the universe. In an effort to claim a special divine mandate for their dynasty, the Zhou conceived the emperor as having a unique relation to this deity, which had entrusted him with ruling the world. The emperor is thus regarded as the “Son of Heaven.” Chapter 3 explores Hegel’s critical analysis of this religion and his numerous sources of information about it, which for the most part come from Jesuit missionaries.

scholarly journals “Orpheus in Hell”: The Transformation of the Myth of Orpheus and Eurydice in Boris Poplavsky’s Novel Home from Heaven

2020 ◽  
pp. 90-109
Author(s):  
Ivan I. Nazarenko ◽  
Keyword(s):  
Future Generations ◽  
The Novel ◽  
Modern Times ◽  
Orpheus And Eurydice ◽  
The Earth ◽  
The World ◽  
Love Relationship ◽  
Self Knowledge ◽  
The Universe

The study aims to interpret Boris Poplavsky’s novel Home from Heaven (1935) through the prism of the myth of Orpheus and Eurydice to identify the author’s concept of love, art, and the structure of reality. The novel Home from Heaven contains allusions that refer to the myth of Orpheus and Eurydice. The grounds for comparing the myth and the novel plot are seen in the fact that, in his poetic legacy, Poplavsky uses the metaphor of Orpheus in hell to express his own attitude. Poplavsky’s polemic with the ancient myth, with the understanding of the nature of love and the creative genius is revealed and explained by a change in axiology. The principle of allusions to the well-known myth is determined: it is not a manifestation of collisions of the myth in modern times, but a travesty of the mythological plot. In Home from Heaven, Oleg, the modern Orpheus (aspiring writer), does not descend into the realm of the dead for Eurydice, but he himself tries to return to the earthly reality from the “metaphysical hell”, escapes from God with the help of the female love of Eurydice (Tanya and Katya). Poplavsky’s image of the universe is the opposite of the ordered mythological model of the world: “heaven” is the world of culture and the subconscious, which correlates with the lower, infernal space of eternal torment. It is concluded that the modern man sees “hell” (not Hades) both in the metaphysical sphere of the spirit (culture) and in the earthly reality (in the sphere of eros). The correspondence of the modernist aesthetics to the semantics of the plot of the novel is justified: the modern Orpheus, like the ancient one, cannot save love and be saved by love in the “hell” of being. Poplavsky’s inversion of the myth of Orpheus and Eurydice clarifies his concept of love. A harmonious love relationship between people, uniting them into one whole, is impossible because people are prisoners of their consciousness and cannot fully open its content to others. Oleg discovers that, in order to achieve harmony, it is necessary to “build” a house on the “earth” and in the “heaven”, combining the physical with the spiritual. The modern Orpheus, having accepted the fate of the writer, fulfills his mission: having discovered the “hell” of culture and of his own consciousness, having plunged into the “hell” of the earthly reality, he does not succumb to the false art of Eurydice and discovers the true Eurydice—the Word. He returns to God within himself, to culture, but he knows about reality and unites the “heaven” and the “earth” in the “home” of his own creativity, thereby overcoming the total “hell”. According to Poplavsky’s concept, however, the modern Orpheus cannot claim the role of a medium, a prophet, and art is unable to reveal the future. Art does not transform reality, does not grant immortality to the creator, and is itself not immortal, but destroyed by time. Therefore, the epistemological (cognition of being and self-knowledge) and communicative (transfer of spiritual experience to representatives of future generations) functions of art remain.

The Instruments of the Stabilization Fund: The Experience and Prospects

2004 ◽  
pp. 65-75 ◽  
Author(s):  
Mst. Afanasiev
Keyword(s):  
Economic Growth ◽  
Oil Prices ◽  
Federal Budget ◽  
Future Generations ◽  
The World

Сreation of the stabilization fund has become the main feature of the Russian federal budget for 2004. This instrument provides the opportunity to reduce the dependence of budget incomes on the fluctuations of oil prices. The accepted model does not consider the world experience in building of such funds as the "funds for future generations", and the increase of other revenues from the growing oil prices as well. That can lead to shortening and immobilization of the financial basis of economic growth.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Imaginings

2017 ◽  
Vol 9 (3) ◽  
pp. 17-30
Author(s):  
Kelly James Clark
Keyword(s):  
Religious Tradition ◽  
Second Order ◽  
Fine Tuning ◽  
Intellectual Humility ◽  
First Order ◽  
Natural Processes ◽  
Empirically Supported ◽  
Group Violence ◽  
The World ◽  
The Universe

In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief. 

PERCEPTION AND INTERPRETATION OF CREATIVITY OF ALISHER NAVOI IN FRENCH ORIENTAL STUDIES

2020 ◽  
Vol 6 (3) ◽  
pp. 40-50
Author(s):  
Mukhammadjon Holbekov ◽  
Keyword(s):  
The World ◽  
Oriental Studies ◽  
Short Time ◽  
The Universe ◽  
Precious Stones

The great Uzbek poet Alisher Navoi(1441-1501), during his lifetime, was widely known not only in his homeland, but also far beyond its borders. A contemporary and biographer of Navoi, the famous historian Hondemir, of course, not without some hyperbole, wrote: "He (Navoi -M.Kh.) in a short time took the cane of primacy from his peers; the fame of his talents spread to all ends of the world, and the stories of the firmness of his noble mind from mouth to mouth were innumerable.The pearls of his poetry adorned the leaves of the Book of Fates, the precious stones of his poetry filled the shells of the universe with pearls of beauty

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