scholarly journals PHILOSOPHY OF GANDHI: VIEWS ON RELIGION AND GOD

2021 ◽  
Vol 9 (47) ◽  
pp. 11495-11507
Author(s):  
Yugendar Nathi
Keyword(s):  
Way Of Life ◽  
Moral Ideal ◽  
Personal Concern ◽  
Higher Power ◽  
The World ◽  
Religious Ideal ◽  
The Individual ◽  
The Universe ◽  
The Way

Religion, according to Gandhi, is more or less, a way of life, and as such is the personal concern of the individual who has to choose his way of life. Gandhi believes that different religions are the different ways of apprehending the Truth. The basic conviction of Gandhi is that there is one reality – that of God, which is nothing else but Truth. His religious ideas are also derived from that conviction. If Truth is God, sincere pursuit of Truth is religion. Religion is ordinarily defined as devotion to some higher power or principle, Gandhi is not against such a description of religion, he only qualifies it further by saying that higher principle being truth, devotion to Truth (or God) is religion. Gandhi believes that true religion has to be practical. Therefore, he says that religion should pervade every aspect of our life. Religion is the belief that there is an ordered moral government of the universe, and this belief must have practical bearings for all aspects of life. According to Gandhi there is no difference between religious ideal and metaphysical or moral ideal, the religious way is also the way of truth – Sathyagraha. This paper discuss about Gandhi’s ideas of God, religion, the way of religion and the religious harmony in the world.

Causality Then and Now

1993 ◽  
Vol 10 (2) ◽  
pp. 165-177
Author(s):  
Karen Harding
Keyword(s):  
Quantum Theory ◽  
Common Sense ◽  
Mechanical Model ◽  
Physical World ◽  
Scientific Data ◽  
The World ◽  
The Common ◽  
The Universe ◽  
The Way

Ate appearances deceiving? Do objects behave the way they do becauseGod wills it? Ate objects impetmanent and do they only exist becausethey ate continuously created by God? According to a1 Ghazlli, theanswers to all of these questions ate yes. Objects that appear to bepermanent are not. Those relationships commonly tefemed to as causalare a result of God’s habits rather than because one event inevitably leadsto another. God creates everything in the universe continuously; if Heceased to create it, it would no longer exist.These ideas seem oddly naive and unscientific to people living in thetwentieth century. They seem at odds with the common conception of thephysical world. Common sense says that the universe is made of tealobjects that persist in time. Furthermore, the behavior of these objects isreasonable, logical, and predictable. The belief that the univetse is understandablevia logic and reason harkens back to Newton’s mechanical viewof the universe and has provided one of the basic underpinnings ofscience for centuries. Although most people believe that the world is accutatelydescribed by this sort of mechanical model, the appropriatenessof such a model has been called into question by recent scientificadvances, and in particular, by quantum theory. This theory implies thatthe physical world is actually very different from what a mechanicalmodel would predit.Quantum theory seeks to explain the nature of physical entities andthe way that they interact. It atose in the early part of the twentieth centuryin response to new scientific data that could not be incorporated successfullyinto the ptevailing mechanical view of the universe. Due largely ...

Gender and the Process of Moral Development in the Thought of Paul Evdokimov

2005 ◽  
Vol 66 (1) ◽  
pp. 69-95 ◽  
Author(s):  
Christopher P. Klofft
Keyword(s):  
Moral Development ◽  
Theological Anthropology ◽  
Christian Life ◽  
The World ◽  
The Individual ◽  
The Relationship ◽  
The Way

[In the writings of Orthodox theologian Paul Evdokimov (1901–1970), Western theology can find new resources regarding the relationship between gender and moral development. The author presents Evdokimov's unique theological anthropology in the context of both the complicated question of gender, as well as the effects that gender has on the way women and men act. While the goal of the Christian life for both is the transformation of the individual through asceticism, the role each plays in the salvation of the world differs markedly.]

scholarly journals Yugra State University (YuSU, Khanty-Mansiysk) on the way to integration into the world educational space through the prism of the Bologna Convention

2015 ◽  
Vol 11 (1) ◽  
pp. 35-40
Author(s):  
A Vafeev Ravil ◽  
V Filimonova Natalia
Keyword(s):  
State University ◽  
Continuous Education ◽  
The World ◽  
National Model ◽  
The Individual ◽  
The Way

The article is an analysis of the characteristics and constraints to the integration of the Yugra state university into the world educational space on the way to formation of the national model of multilevel continuous education that meets the needs of the individual and society. The article considers the main directions of the interuniversity educational cooperation and describes the possibility of introducing a system of motivational measures for their full and meaningful implementation.

scholarly journals An Inquiry into the Semiotic Thought of Laozi

2020 ◽  
Vol 1 (1) ◽  
pp. 26-39
Author(s):  
Dong Zhu ◽  
Wei Ren
Keyword(s):  
Social Stability ◽  
Chinese History ◽  
Human Beings ◽  
Tao Te Ching ◽  
The World ◽  
Imperial China ◽  
The Universe ◽  
Natural Life ◽  
Origin Of The Universe ◽  
The Way

Abstract Tao Te Ching, the masterpiece of Laozi the renowned philosopher of Pre-Imperial China, plays an important role in Chinese history. Laozi’s philosophy centres on such concepts as ming (names), li (rituals), and dao (the way). Ming, originally developed as a result of human beings’ endeavours to understand the world in which they live and to bring order to their society, has degenerated into the sources of evils and the reason for turbulence when people stop at nothing for fame and fortune; Li, an effective and efficient means for the kings of West Zhou Dynasty to maintain social stability, has become but a collection of empty sign vehicles with the disintegration of rituals and music; Dao concerns Laozi’s metaphysical reflection on the origin of the universe and its ultimate laws. Ming and li are but artificial restraints imposed on human intelligence whereas dao provides the way out. Therefore, to lead a simple and natural life, it is advisable to eliminate ming and li, and worship dao. In semiotic terms, this means that desemiotisation is the solution to the crisis.

Nature and Function of Rules

1997 ◽  
Vol 22 (3) ◽  
pp. 7-12 ◽  
Author(s):  
Barry A. Fields
Keyword(s):  
Way Of Life ◽  
Primary Classrooms ◽  
The World ◽  
School Rules ◽  
And Function ◽  
The Way ◽  
Classroom Rules

In this paper the nature and function of teacher rules in Year I and 2 primary classrooms is discussed. It is argued that the classroom is a complex mini-society which children must come to understand if they are to adjust to and succeed in school. Rules, it is believed, help children make sense of the world of the classroom. Rules are viewed as serving both a managerial function (helping to establish order) and as a mechanism for defining and understanding the ‘way of life’ in the classroom. Against this backdrop of perspectives on school and teacher rules, the rules of 60 Year 1 and 2 teachers were examined. The findings are discussed with reference to the above two perspectives and to the importance of rules in reinforcing the authority of the teacher in the classroom.

Ethics and Reality

1998 ◽  
pp. 150-155
Author(s):  
Alison Roberts Miculan
Keyword(s):  
Common Good ◽  
Ethical Theory ◽  
Alasdair Macintyre ◽  
The Common Good ◽  
The World ◽  
The Common ◽  
Good For ◽  
The Individual ◽  
The Way

One of the most pervasive problems in theoretical ethics has been the attempt to reconcile the good for the individual with the good for all. It is a problem which appears in contemporary discussions (like those initiated by Alasdair MacIntyre in After Virtue) as a debate between emotivism and rationalism, and in more traditional debates between relativism and absolutism. I believe that a vital cause of this difficulty arises from a failure to ground ethics in metaphysics. It is crucial, it seems to me, to begin with "the way the world is" before we begin to speculate about the way it ought to be. And, the most significant "way the world is" for ethics is that it is individuals in community. This paper attempts to develop an ethical theory based solidly on Whitehead’s metaphysics, and to address precisely the problem of the relation between the good for the individual and the common good, in such a way as to be sympathetic to both.

Thresholds of the Tragic: A Study of Space in Sophocles and Racine

1989 ◽  
Vol 14 (3) ◽  
pp. 229-241
Author(s):  
Pascale-Anne Brault
Keyword(s):  
Significant Role ◽  
The World ◽  
Tragic Event ◽  
The Individual ◽  
Boundary Situation ◽  
Or Gate ◽  
The Way

You have turned the page, and thus have already opened a door.A door to the text.A text about doors.Or, to be more precise, about the recurrence of doors and their function in Sophocles and Racine.Our purpose in focusing on plays in which the door or gate has a significant role for the individual and his being-in-the-world is to delineate the passageway which leads the tragic character to a boundary situation and, from there, to a possible transgression of that situation. That which is on each side of the door, the spaces created by the thresholds, will thus help locate the place of the tragic event. This spatialization of the tragic event as the transgressing of a boundary situation is emphasized by the way in which both Sophocles and Racine determine the parameters of the action as it is structured within a specific space.

scholarly journals Christian-orthodox view of the world and environmental problem

Sabornost ◽  
2020 ◽  
pp. 13-22
Author(s):  
Ignatije Midić
Keyword(s):  
Environmental Problem ◽  
Human Life ◽  
Modern World ◽  
Orthodox Church ◽  
Way Of Life ◽  
The World ◽  
Orthodox View ◽  
Entire Planet ◽  
Ecological Catastrophe ◽  
The Way

Pollution of environment and the irreversible destruction of nature has become the way of life of the modern world. The consequences of that are obviously tragic for human life and for the survival of the entire planet Earth. This article has an aim to answer the question: what can the Orthodox Church do to stop this problem, if it cannot regain what has already been lost? To answer this question, the author first analyzes the causes of the ecological catastrophe, and then offers a theological answer to the posed problem.

scholarly journals EVOLUTIONAL AND CREATION PARADIGMS OF THE ORIGIN OF THE WORLD: HISTORY AND MODERNITY

2020 ◽  
pp. 21-30
Author(s):  
Евгения Викторовна Алёхина
Keyword(s):  
World History ◽  
Dialectical Materialism ◽  
The Past ◽  
Mechanistic Approach ◽  
The World ◽  
History Of ◽  
Intersection Points ◽  
The Individual ◽  
The Universe ◽  
Origin Of The Universe

В статье рассмотрены возникновение и развитие противоборствующих в философской мысли креационного и эволюционного объяснений происхождения Вселенной, жизни и разума. Обращаясь к анализу двух парадигм, автор показала, что они имеют длительную историю противостояния. В наше время, как и в прошлом, эта проблема сводится к альтернативе - либо эволюция как продукт слепой случайности, либо целенаправленное творчество Высшего Разума. В последнем случае есть два варианта: ортодоксальный и модернистский - «телеологический эволюционизм». Обосновывается, что современная постнеклассическая наука все больше определяется социальными, культурными и мировоззренческими основаниями. Одной из точек пересечения трех уровней научного знания является проблема происхождения мира. Противоположные варианты её решения имеют различное соотношение собственно научного (экспериментального) и мировоззренческого аспектов. Эволюционная гипотеза с позиции диалектического материализма не смогла преодолеть редукционизм и наивный реализм механистического подхода. Наличие в указанных парадигмах аксиологического компонента в той или иной степени утверждает или отрицает смысл жизни и достоинство личности. The article examines the emergence and development of the opposing creation and evolutionary explanations of the origin of the universe, life and mind in philosophical thought. Turning to the analysis of the two paradigms, the author showed that they have a long history of opposition. In our time, as in the past, this problem boils down to an alternative - either evolution as a product of blind chance, or purposeful creativity of the Higher Reason. In the latter case, there are two options: orthodox and modernist - «teleological evolutionism». It is substantiated that modern post-non-classical science is increasingly determined by social, cultural and ideological foundations. One of the intersection points of the three levels of scientific knowledge is the problem of the Origin of the World. Opposite solutions to its solution have a different ratio of the scientific (experimental) and worldview aspects. The evolutionary hypothesis could not overcome the reductionism and naive realism of the mechanistic approach from the standpoint of dialectical materialism. The presence of an axiological component in these paradigms, to one degree or another, affirms or denies the meaning of life and the dignity of the individual.

scholarly journals Some Remarks on the Islamic and the Secular Paradigms of Knowledge

1995 ◽  
Vol 12 (4) ◽  
pp. 539-544
Author(s):  
Taha J. Al Alwani
Keyword(s):  
Driving Force ◽  
Religious Freedom ◽  
Similar Degree ◽  
The West ◽  
Daily Lives ◽  
The World ◽  
The Universe ◽  
The Church ◽  
The Way

By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...

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