scholarly journals Enterprise of fasting and vocation of a physician

2013 ◽  
Vol 21 (1) ◽  
pp. 44-49
Author(s):  
Ilija Kajtez
Keyword(s):  
Human Body ◽  
Medical Profession ◽  
Human Life ◽  
Human Being ◽  
Doctor Who ◽  
Human Ability ◽  
The World ◽  
Human Effort ◽  
The One ◽  
The Universe

In this paper, the author considers the enterprise of fasting, in which the man faces the important issues of his existence, the purpose and worldly life. The author is aware that all social, philosophical and theological phenomena are very complex, profound and obscure and quotes the French philosopher and scientist Pascal, who claimed: ?We do not possess enough knowledge to?understand the life of human body?While in nature everything is closely intertwined ? No part can be recognized unless we have studied the unit. The life of each body will be understood only when we learn all that it needs; and in order to achieve this, it is necessary to study the universe. But the universe is infinite and it is beyond the human ability to grasp it??It is clear from this quotation that we are facing many complex issues whenever we try to reveal one of the secrets of Christian life - the secret of fasting. The second part of the essay has to do with people and the time we live in, the relations between believing doctors and their profession and whether and to what extent a believing doctor who observes fasts is closer to the Truth and Goodness that the one who does not believe. The author argues that the doctor who is a believer and who observes a fast seeing it as the time when values of human life should be put to test and the meaning of medical profession reconsidered is closer to the truth of Existence and love of the world. There is no duty that is more important for a modern, egotistic, materialistic man than resuming fasts. A fast as a profound rethinking of the whole of a human being, as a human effort, as Solzhenitsyn would say, to self-restriction, abstinence, nurturing of his own freedom.

scholarly journals Worship in Islam and Contemplation in God's Creation (An Analytical Study)

sjesr ◽  
2021 ◽  
Vol 4 (2) ◽  
pp. 295-298
Author(s):  
Dr. Samina Begum ◽  
Dr. Hafiz Muhammad Ibrar Ullah ◽  
Dr. Hashmat Begum
Keyword(s):  
Analytical Study ◽  
Human Being ◽  
The Earth ◽  
The World ◽  
The Mean ◽  
The One ◽  
Bear Witness ◽  
The Universe ◽  
Do So

The contemplation of God’s creation is one of the greatest forms of worship in Islam  every human being, when he observes the different scenes of this universe of colors and smells, enjoys seeing some of them so much that he longs to repeat this pleasure۔  It is not amazing, therefore, that countless Quranic verses give confidence this action and do so using a range of methods to appeal to every temperament and religious state. The mean is to switch people away from their dulled senses, awful habits, and monotonous familiarity, and encourage them to observe the signs of their Lord in the world with insight and vulnerable hearts. True Islamic contemplation can only spring from a mind that believes in God and a mind that submits to Him and His glorious Attributes. This is the unwavering faith of oneness (tawhÏd), which is to bear witness that the Almighty is the One and only God Who created, governs, and maintain the universe. Any other form of contemplation of the attractiveness and brilliance of the heavens and the earth would be measured atheism or polytheism (shirk) because the contemplator would not be distinguished, let alone admiring and express thanks to the Creator. In all religions, after beliefs, the highest importance is given to worship. Worship and contemplation are inseparable.

scholarly journals Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther

2003 ◽  
Vol 54 (1) ◽  
pp. 88-125
Author(s):  
Anja Stokholm
Keyword(s):  
Human Life ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Proper Form ◽  
The World ◽  
Natural Man ◽  
The Status ◽  
The One ◽  
The Image Of God

Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther[Grundtvig and Luther: on the Relationship Between Creation and Fall]By Anja StokholmTheologically speaking, two circumstances determine human life: on the one side, Creation and the creativity of God, on the other the Fall of Man and human sinfulness. Because God’s good creation is continuous, a positive understanding of the status and existence of natural Man is possible; but because Man is fallen and sin destroys creation, a negative perception of human life must also be acknowledged. Useful comparison may be made between the ideas of Grundtvig and Luther on this ambiguous relationship. One may ask of each: was the image of God in Man destroyed at the Fall or does the likeness of God remain a reality even in the fallen human being? Is it possible for natural Man to understand the Gospel and the Christian life? Can the understanding of the Gospels only have a negative character because it is reached from out of consciousness of sin; or can this understanding have a positive character because, sin notwithstanding, momentary experiencing of the truth of the Gospels may be granted? Are the views of Grundtvig and Luther too divergent to be reconciled?Regin Prenter maintained that their two positions closely corresponded, arguing that Grundtvig consistently developed Luther’s reformatory principles rejecting the possibility of human beings gaining justice or salvation by their own merit, and thereby also accepted that only in consciousness of the fallen condition of the world, the subverted nature of humanity, and sin, could the Gospel’s promises be received. Prenter’s harmonisation of Grundtvig and Luther, however, gives insufficient weight to the differences. Luther contends that the image of God in Man is lost, that Man is wholly sinful and unjustified; that just as inward spirit and outward flesh are discrete and cannot mix so are the justified and the unjustified states; and it follows that the unjustified human being is to be perceived a flesh alone. In so far as continuous creation, and manifestations of the positive such as the human capacity to recognise and comply with the demands of the law, are to be found in the world, these arise not from the inner resources of human beings but from the unmerited gift of God.Grundtvig too emphasises the seriousness and destructive nature of sin; but he insists that a remnant of the image of God persists in humanity - for instance in Man’s capacity to live in faith, hope and love, and to nurture the Word (that is, speech); and that its manifestation is a token of God’s continuing, and good, creation. Crucially important is Grundtvig’s conception that the image of God is located in the human heart, for this implies that goodness and the positive phenomena of creation express human life and nature in their true and proper form, and thus Grundtvig is able to identify natural human life, governed by the heart, as a positive context within which the word of the Gospel is indeed comprehensible. In differentiation, then, from Luther, Grundtvig maintains that natural Man also has a spirit and can be the agent of love and of goodness.Is this position incompatible with Luther’s doctrine on justification? Does the notion of goodness imply that Man can and must contribute to his own salvation? Grundtvig is careful to maintain that positive qualities such as love and goodness are a creation of God in Man, not an autonomous human achievement; and that the grace of God’s continuing creation in Man does not render salvation unnecessary. Man still needs the redeeming creation of Christ.Thus there are considerable differences between Grundtvig and Luther; but Grundtvig’s ideas are to be seen as a renewal and an independent continuation of Luther’s principal doctrine: that God alone can accomplish salvation. Yet acknowledgement and awareness of the differences, which arise in part through the different times and circumstances in which these independent thinkers worked, is conducive to a productive dialogue between the two.

scholarly journals Political criticism in Turgay Nar’s play titled Gizler ÇarşısıTurgay Nar’ın Gizler Çarşısı oyununda politik eleştiri

2016 ◽  
Vol 13 (2) ◽  
pp. 3439
Author(s):  
Nurullah Ulutaş
Keyword(s):  
Human Life ◽  
Main Theme ◽  
Human Being ◽  
Literary Works ◽  
Political Criticism ◽  
Hierarchical Relations ◽  
The World ◽  
Critical Approaches ◽  
The One ◽  
And Control

Ever since Modernist and Capitalist systems started to steer human life, critical approaches towards these two phenomenon have treated as subjects in literary works. In such literary works, which question human being's perception of ethics, the relationship between power and person brings along the options of being included in the system and rejecting it. Standing against the "inevitable ending" which turns human being into an automat defined as "a bureaucratic steel cage" by Weber, Marx has relatively more optimistic attitude about the possibility of human to escape from the system.In his theatre play titled Gizler Çarşısı, Turgay Nar narrates how human is corrupted through violence and control methods of power within the scope of hierarchical relations in the world. Messages that the author aims to give to readers/audience may differ in almost every stage; yet the main theme can be read as tragedy of human being which keeps to be objectified in front of the power. The strength behind money and power ensures a control over crowds via violence, memory impairment and amnesia. The author ironically narrates how humanbeing comes into power and then systematically puts pressure on the same species in order to disidentify them and include them into the system. Accordingly, civilization does not prevent humanbeing's insanity; the one who feeds this wild order and sacrifices oneself to it is nothing else than humanbeing. In the work, it is also emphasized that humanbeing is going to face "blinding and corruption" as soon as the questioning about the world comes to an end.In his work titled Gizler Çarşısı, Turgay Nar ironically narrates how Beşikçi, an ordinary citizen, is systematically desensitized by the power and turned into a beast that does not hesitate to kill even his own child, through symbolical characters. ÖzetModernizm ve Kapitalizm sisteminin insanoğlunun hayatına yön vermeye başlamasıyla bu iki olguya yönelik eleştirel yaklaşımlar, edebî eserlerde sıkça işlenmiştir.  İnsanın etik algısının da sorgulandığı bu tür eserlerde iktidar-birey arasındaki ilişki, sisteme dâhil olma veya sisteme karşı çıkma tercihlerini de beraberinde getirmektedir. Weber’in “bürokratik demir kafes” olarak tanımladığı ve insanın bir otomat haline dönüştürüldüğü “kaçınılmaz son”a karşı çıkan Marx; insanın sistemden uzaklaşabileceği konusunda daha iyimser bir tavır sergiler.Turgay Nar, Gizler Çarşısı adlı tiyatro metninde insanın dünyada hiyerarşik ilişkiler sarmalında iktidarın şiddet ve kontrol yöntemleriyle nasıl çürümeye uğratıldığını anlatır. Yazarın, okuyucuya/seyirciye vermek istediği mesajlar, hemen her sahnede değişse de ana tema iktidar karşısında nesneleşen insanın trajedisi olarak okunabilir. İktidar ve paranın gücü, kalabalıklar üzerinde şiddet, unutkanlık, hafıza kaybı gibi vasıtalarla denetim sağlar. Yazar, insanın iktidara geldikten sonra hemcinsi üzerinde sistematik bir baskı kurarak onu kimliksizleştirip sisteme dâhil ettiğini ironik bir tarzda bu eserinde işler. Buna göre, uygarlık, insanoğlunun cinnetini durduramamıştır; bu vahşi düzeni emziren ve kendini ona tutsak/kurban eden de insanın kendisidir. Eserde, dünyayla ilgili sorgulamanın kesildiği an insanın “körleşme ve çürüme”yle karşı karşıya kalacağı tehlikesi de dile getirilir.

scholarly journals Pytanie o sens życia

2006 ◽  
Vol 4 (1) ◽  
pp. 121-133
Author(s):  
Karol Bujnowski
Keyword(s):  
Meaning Of Life ◽  
Fundamental Question ◽  
Human Existence ◽  
Worth Living ◽  
Human Being ◽  
Inner Life ◽  
The World ◽  
The One

Nowadays more often people are asking about the meaning of life. It is a fundamental question that every human being faces. Man is asking whether life is worth living, what to do to make our life meaningful?A human being, among many needs, has the need for discovering the sense of life, the need comes from the very core of human existence as placed in time and connected with the phenomenon of passing away. Discovering the sense of life leads to the experience of happiness, joy, and to inner life lived much more to the full. Showing the meaning of life and helping to find that meaning are very important functions of religion. Due to it, a man is able to live one’s life, ambitions, goals, joyful moments as well as his or her suffering in the light of deeper understanding. Religion is the one that can often bring the richest and deepest answers to the question of the two meanings: the meaning of life and the world.

scholarly journals Konsep Islam Wasathiyah Sebagai Wujud Islam Rahmatan lil ‘alamin: Peran Nu dan Muhammadiyah dalam Mewujudkan Islam Damai di Indonesia

2019 ◽  
Vol 4 (2) ◽  
pp. 91-106
Author(s):  
Zainun Wafiqatun Niam
Keyword(s):  
Mass Media ◽  
Research Method ◽  
Journal Articles ◽  
Muslim Population ◽  
Literature Research ◽  
The World ◽  
Great Support ◽  
The One ◽  
The Universe

The one of anxieties facing Muslims is about acts of violence in the name of Islam. Qur'an has mentioned that the Prophet was sent on earth as a mercy (rahmah) to the universe, and then the “rahmah” in question is to be implemented as such? Indonesia as a country with the largest Muslim population in the world is famous for Islam that is able to merge with the diversity of race, religion and culture. One of the things that influenced one of them is the existence of the largest Islamic organization in Indonesia NU and Muhammadiyah who always try to show Islam wasathiyah and rahmah. The existence of NU and Muahammadiyah is believed to be a great support to the peace of Indonesia with all its diversity. This paper is intended to further explore the concept of wasathiyah NU and Muhammadiyah in an effort to realize a peaceful Islam in Indonesia. The research method used is literature research using resources such as books, journal articles and mass media to analyze the concept of Islamic organization NU and Muhammadiyah. The results show that NU and Muhammadiyah carry the same concept to show the peaceful face of Islam that can unite with the differences. This is evidenced by the concept brought by each of both Islam Nusantara and Islam berkemajuan.

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

scholarly journals Johan Vilhelm Snellman’s–Finnish Philosopher, Writer, Diplomat–Statement “Science Centers for All”

2019 ◽  
Vol 12 (12) ◽  
pp. 85
Author(s):  
Abdullah Aydın
Keyword(s):  
Latin America ◽  
Human Life ◽  
Cultural Institutions ◽  
Science Centers ◽  
Global Village ◽  
Human Welfare ◽  
Content Analyses ◽  
The World ◽  
The Caribbean ◽  
The One

“Go to temples of science and ideas of Europe. Imitate the Tugendbund, ‘the Union of Virtue’, of which thousands of German youth are the members. Always keep the rule of ‘Fit soul is in fit body’ in mind” (Petrov, 2013, p. 72). This study aimed to show the similarities, in terms of expression, emphasis, and implication, in the about/mission/vision/goals/objectives of various science centers from around the world and in the basic themes derived from Snellman’s statement above, namely, Science for all, Science Centers for all, and Human welfare that he made as a challenge to not only his people but to everyone. Document and content analyses were applied in the study. Within the scope of these analyses, this study investigated the about/mission/vision/goals/objectives sections of websites of science centers from around the world (Asia, Europe, Global, Latin America/The Caribbean, North America, Africa). From this investigation, similar basic themes, derived from Snellman’s statement challenging his people/everyone to adopt this devotion to science, were found in the areas of i) expression in ASTC, CIMUSET/CSTM, CASC and SAASTEC; ii) emphasis in ECSITE, ASDC, ASCN and NSCF; and iii) implication in ASPAC, ASTEN, NCSM, ABCMC and Red-POP. These basic themes, as found in the about/mission/vision/goals/objectives of science centers, can, in effect, be narrowed down to the one theme of “cultural institutions will be a big part of human life” (Madsen 2017, p. 68) science centers in the global village (Touraine, 2016, p. 121) of the future.

scholarly journals A Flamboyant Fighter – Yuvraj Singh

IJOSTHE ◽  
2018 ◽  
Vol 5 (6) ◽  
pp. 4
Author(s):  
Rajeev Tiwari
Keyword(s):  
Human Being ◽  
Economic Support ◽  
The World ◽  
Life Threatening ◽  
The One

Yuvraj Singh, a famous name in the world of cricket.  He is such a kind of person and a sportsman who does not require introduction.  Cricket fans see him as a stylish player who hits the ball with brutality, but there is a soft-hearted, gentle person somewhere deep inside.  One of his childhood neighboring friend was my colleague at that time.  After 20 years down the line he is my closest friend. From him only, I come to know about Yuvaj and his life.  According to him, Yuvi is a great friend and a nice human being. Great friend, because he is the one who takes initiative to collect all the yesteryear friends and meet at one place and nostalgic time together. Nice human being, because he participates in many charitable events charging no money. He also runs a charity foundation, which provides aid and economic support who are fighting life-threatening diseases, mainly cancer.

ANTHROPOLOGICAL IDEAS OF CARL DU PREL AND ITS RECEPTION BY RUSSIAN SPIRITUALISTS IN THE LATE 19TH - EARLY 20TH CENTURY

2020 ◽  
pp. 58-68
Author(s):  
Tikhon V. Spirin ◽  
Keyword(s):  
20Th Century ◽  
Human Life ◽  
Science And Religion ◽  
The Other ◽  
Early 20Th Century ◽  
Human Being ◽  
Perception Threshold ◽  
New Era ◽  
The Core ◽  
The One

The article addresses the core anthropological concepts of Carl Du Prel’s philosophy and explores the significance of those concepts for the Russian spiritualism of the late 19th – early 20th century. The Du Prel’s theory built up upon the concept of Duality of the Human Being. Du Prel insisted on simultaneous co-existence of two subjects – one pertaining to the sensible world and the other related to the extrasensory (‘the transcendental subject’) – that are divided by the ‘perception threshold’. He argued that in dormant and somnambular state the threshold would shift and thus enable the Transcendental Subject to act in the Extrasensory World. Du Prel believed that the human evolution is not over yet. He suggested that one could estimate what the new form of the human life would be judging by the conditions in which the transcendental subject comes out. Like many other spiritualists, Du Prel foretold the upcoming dawn of a new era where the boundary between science and religion on the one part and the Sensible and Extrasensory World on the other part will vanish. Anthropological doctrine of Du Prel correlated well with the views on the future human being held by the Russian spiritualists, and therefore he became one of the most reputable authors for them

Animality in Eschatological Transformation

2018 ◽  
pp. 146-172
Author(s):  
Eric Daryl Meyer
Keyword(s):  
Human Body ◽  
Human Life ◽  
The Body ◽  
Sexual Expression ◽  
Human Being ◽  
Eucharistic Theology ◽  
Vital Functions

Chapter 6 takes up the end of the human story with God, the eschatological transformation of the human being through the resurrection of the body end entry into perfect communion with God. Conventionally, theologians have imagined resurrected of human body as being whole and intact, but with several basic vital functions negated—namely digestion and sexual expression. Arguing that such a maneuver safeguards the materiality of the human body precisely by negating its animality, this chapter seeks to construct a vision of transformed human life with God in which digestion and sexual expression are at the center of human communion with God and fellow creatures. The chapter’s efforts are aided by the wealth of the tradition itself: biblical and liturgical imagery such as the wedding feast of the Lamb, eucharistic theology, and Christian nuptial mysticism.

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