scholarly journals Dąbrówka Wielka – wieś w mieście. Animacja zaangażowana w zachowaniu miejscowego stroju ludowego (mediacja na styku etnologii i performatyki)

2021 ◽  
Vol 19 ◽  
pp. 87-103
Author(s):  
Magdalena Toboła-Feliks
Keyword(s):  
Magnum Opus

W artykule przybliżam działania dotyczące szeroko rozumianej rewitalizacji (ożywienia, przywrócenia) stroju ludowego podejmowane w miejscowości Dąbrówka Wielka, dzielnicy Piekar Śląskich. Analizuję inicjatywy oddolne zmierzające do zachowania zwyczaju noszenia miejscowego stroju ludowego oraz manifestującelokalną tożsamość i przywiązanie do tradycji. Przedsięwzięcia te można zakwalifikować jako magnum opus tzw. animacji zaangażowanej, czyniącej współczesnych nosicieli stroju bohaterami widowisk wpisujących się w specyficzny rodzaj odtwórstwa historycznego.

KONSTRUKSI PEMIKIRAN ISLAM REFORMATIF M. ABID AL-JABIRI

2015 ◽  
Vol 14 (2) ◽  
pp. 203-222
Author(s):  
Mugiono Mugiono
Keyword(s):  
Magnum Opus

Modernisasi yang terjadi di Eropa pasca renaisans pada abad pertengahan berdampak ke dunia Islam dan menyadarkan umat Islam untuk bangkit dari ketertinggalannya guna mengejar kemajuan. Namun usaha mereka terbentur oleh tradisi dan budaya, sehingga melahirkan beberapa pemikiran solutif, yaitu pemikiran transformatif, reformatif dan idealis-totalistik. Di antara tokoh pemikir Islam reformatif adalah Muhammad Abid al-Jabiri yang pemikirannya dikenal sebagai proyek rekonstruksi nalar Arab melalui trilogi magnum opus-nya; Takwin al-�Aql al-�Arabi, Bunyah al-�Aql al-�Arabi, dan al-�Aql al-Siyasi al-�Arabi, yang tergabung dalam Naqd al-�Aql al-�Arabi. Dengan bermodalkan philosophical approaches yang menjadi background pendidikannya, al-Jabiri menawarkan solusi untuk memecahkan stagnasi yang terjadi di dunia Islam selama kurang lebih sepuluh abad. Tulisan ini mengangkat empat tema bahasan pemikiran al-Jabiri: turats dan modernitas, akal Arab dan titik awalnya, epistemologi burhani, bayani, dan �irfani serta akal politik Arab.

The ancient Greek Oneirology and the Muslim Interpretation Historical Survey of Two Different Interpretations of Dreams (Oneirologi Purba Yunani dan Interpretasi Islam Dua Kajian Sejarah Interpretasi Mimpi Yang Berbeza Menerokai)

1970 ◽  
Vol 13 (2) ◽  
pp. 208-222
Author(s):  
Ataullah Bogdan Kopanski
Keyword(s):  
Human Brain ◽  
Historical Perspective ◽  
Second Century ◽  
Primary Sources ◽  
Collective Unconscious ◽  
Historical Survey ◽  
Ancient Greek ◽  
The Future ◽  
Magnum Opus ◽  
Islamic Civilization

Abstract There is no agreement among psychologists on sources and outcomes of the dreams in human brain during sleep. Secularist scholars of Freudian school of psychoanalysis claim that human dreams reflect their highly subconscious libido. Jungian school of kollective Unbewessustes   disputes such extreme sexualized opinions and highlights the fact that rather large “collective unconscious” than sexuality is shared by representatives of all human cultures. But even without advanced studies, we can risk to believe that our dreams often predict coming events. Artemidoros Daldianus from Ephesus, the second century CE Hellenistic author of Oneirokritikon believed that dreams are human mind’s mirrors of the future. His magnum opus on the art of interpretation of dreams was translated into Arabic by famous Nestorian ophthalmologist Hunayn ibn Ishaq (Iohannitus) of Bayt al-Hikmah during the reign of Abbasid caliphs Maymun and Mutawakkil. The Prophet Muhammad (s.a.w.) often interpreted his own and Sahabah’s dreams with perfect accuracy. In the Qur’an, especially in Surah 12: Yusuf, 36-37, 99-101, the dreams are vehicles of foretelling the future not only of individuals but also of whole nations and states. The paper is written from historical perspective of the Muslim interpretation of dreams which emphasizes the Islamic examination of human dreams in context of the primary sources to the ancient Greek oneiromancy, studied by the Muslim scholars in the early centuries of Islamic Civilization, and their contribution to development of modern oneirology. Keywords: Oneirology, Interpretation of Dreams, Artemidoros’ Oneirocritica, Islamic Ta‘bÊr. Abstrak Tidak ada sebarang persetujuan di kalangan ahli psikologi terhadap sumber dan hasil daripada mimpi di dalam otak manusia semasa tidur. Para sekular Sekolah Psikoanalisis Freud mendakwa bahawa mimpi manusia mencerminkan kesedaran libido. Sekolah Unbewessustes kollective Jungian pertikaikan pendapat seksual melampau tersebut dan menyerlahkan bahawa kebanyakkan kesedaran bukan daripada kesedaran libido dan didapati dalam semua budaya manusia. Tetapi walaupun tanpa kajian yang canggih, kita boleh mengambil risiko untuk mempercayai bahawa mimpi kita sering meramalkan peristiwa yang akan datang. Artemidoros Daldianus dari Efesus, pengarang Hellenistik Oneirokritikon abad kedua CE percaya bahawa mimpi mencerminkan masa depan manusia. Seni interpretasi mimpi beliau telah diterjemahkan ke dalam Bahasa Arab oleh pakar mata Nestorian terkenal Hunayn ibn Ishaq (Iohannitus) dari Bayt al-Hikmah pada zaman pemerintahan khalifah Abbasiyah Maymun dan Mutawakkil. Nabi Muhammad (s.a.w.) sering mentafsirkan mimpi sendiri dan sahabat secara tepat. Dalam Al-Qur'an, terutamanya dalam Surah 12: Yusuf, 36-37, 99-101, mimpi adalah kenderaan untuk meramalkan masa depan bukan sahaja seorang individu tetapi keseluruhan negara dan negeri. Kajian ini ditulis dari perspektif sejarah interpretasi mimpi Islam yang menekankan pemeriksaan mimpi manusia dalam Islam dalam konteks sumber utama oneiromancy purba Yunani yang dikaji oleh para ulama Islam di abad-abad awal tamadun Islam, dan sumbangan mereka kepada pembangunan oneirologi moden. Kata Kunci: Oneirologi, Interpretasi mimpi, Oneirocritica Artemidoros, Ta‘bÊr Islam.

The Spiritual Evolution of Margarito Bautista

2020 ◽  
Author(s):  
Elisa Eastwood Pulido
Keyword(s):  
Native American ◽  
Latter Day Saints ◽  
The Third ◽  
Book Of Mormon ◽  
The World ◽  
Magnum Opus ◽  
Mormon Church ◽  
Spiritual Conquest ◽  
The Church ◽  
The U.S

A spiritual biography, this book chronicles the journey of Margarito Bautista (1878–1961) from Mormonism to the Third Convention, a Latter-day Saint (Mormon) splinter group he fomented in 1935–1936, to Colonia Industrial/Nueva Jerusalén, a polygamist utopia Bautista founded in 1947. It argues that Bautista embraced Mormon belief in indigenous exceptionalism in 1901 and rapidly rose through the ranks of Mormon priesthood until convinced that the Mormon hierarchy was not invested in the development of native American peoples, as promoted in the Church’s canon. This realization resulted in tensions over indigenous self-governance within the Church of Jesus Christ of Latter-day Saints (Mormon Church) and Bautista’s 1937 excommunication. The book contextualizes Bautista’s thought with a chapter on the spiritual conquest of Mexico in 1513 and another on the arrival of Mormons in Mexico. In addition to accounts of Bautista’s congregation-building on both sides of the U.S. border, this volume includes an examination of Bautista’s magnum opus, a 564-page tome hybridizing Aztec history and Book of Mormon narratives, and his prophetic plan for the recovery of indigenous authority in the Americas. Bautista’s excommunication catapulted him into his final spiritual career, that of a utopian founder. In the establishment of his colony, Bautista found a religious home, free from Euro-American oversight, where he implemented his prophetic plan for Mexico’s redemption. His plan included obedience to early Mormonism’s most stringent practices, polygamy and communalism. Bautista nonetheless hoped his community would provide a model for Mexicans willing to prepare the world for Christ’s millennial reign.

Coleridge's “ideal Realism”: an alternative to the “doctors of the Absolute”?

1995 ◽  
Vol 16 (01) ◽  
pp. 1-16
Author(s):  
Mary Anne Perkins
Keyword(s):  
Political Philosophy ◽  
Common Ground ◽  
Samuel Taylor Coleridge ◽  
The Political ◽  
Close Reading ◽  
Magnum Opus ◽  
The Absolute ◽  
First Time

A few months ago I read Peter Nicholson's The Political Philosophy of the British Idealists for the first time. In the index I found more than a hundred references to Hegel and only one to Samuel Taylor Coleridge. However, as many of the latter's writings, published for the first time in recent years, become generally accessible there is an increasing sense that he has been unfairly deprived of his due status as a philosopher. This is partly, no doubt, the syndrome of the prophet in his own country and partly the inevitable consequence of much of his later work remaining unpublished until recent years. Coleridge himself, with what some would take to be confirmation of an over-sensitivity to criticism, felt the neglect of his work went deeper and betrayed an anti-philosophical trait in British character. Despite his close reading of the work of many of his German contemporaries it seems that he did not read more than sixtyone pages of Hegel's Wissenschaft der Logik. His margin notes to this work are, on the whole, negative in their criticism. However, despite significant disagreements, there is much common ground in theme, argument and conclusion between his many drafts of the ‘Logosophia’, his intended magnum opus, and Hegel's system.

scholarly journals Revising the Supernatural: Prospero Lambertini's Reconsideration of the Concept of Miracle

2021 ◽  
Vol 90 (1) ◽  
pp. 45-67
Author(s):  
Alessandro Laverda
Keyword(s):  
Laws Of Nature ◽  
Thomas Aquinas ◽  
New Classification ◽  
The Future ◽  
Magnum Opus ◽  
Fourth Book ◽  
The Invisible

AbstractAccording to Thomas Aquinas, a miracle had to surpass the whole of the created nature, which meant the visible and corporeal, as well as the invisible and incorporeal nature. Prospero Lambertini (1675–1758), the future Pope Benedict XIV, when he was promoter of the faith, noticed that it was impossible to distinguish a cure that occurred beyond the boundaries of incorporeal and invisible nature (the whole nature) from one that exceeded just corporeal and visible nature. The issue was of utmost importance since it risked delegitimizing the whole system of miracle verification. Consequently, Lambertini, in the fourth book of his magnum opus De servorum Dei beatificatione et beatorum canonizatione (On the Beatification of the Servants of God and the Canonization of the Blessed, 1734–1738), developed a new classification of miracles, which included the works of angels, with the aim of solving the problem. Furthermore, to counteract Spinoza's denial of miracles, he claimed that miracles were not contrary to the laws of nature.

Moral und Hypermoral

2016 ◽  
Author(s):  
Arnold Gehlen
Keyword(s):  
Behavioral Science ◽  
Philosophical Anthropology ◽  
The State ◽  
Sociological Research ◽  
Levels Of Abstraction ◽  
The Enlightenment ◽  
Broad Scope ◽  
Magnum Opus ◽  
Different Levels ◽  
Evolutionary Interpretation

Moral and Hypermoral, Arnold Gehlen´s final book-length publication, is an elaboration on basic theses which had initially been brought forward in Gehlen´s anthropological magnum opus "Der Mensch". In this respect, this draft of a "pluralistic ethics" is conceived as an elaboration on as well as a concretion of his doctrine of man. In this book, Gehlen set himself the task of combining anthropology, behavioral science, and sociology in a “genealogy of morality”, thus exposing four interdependent forms of ethics: from an ethos of "reciprocity" via “eudaimonism” and “humanitarianism” to an ethos of institutions, including the state. Gehlen made a decisive stand against the "abstract ethics of the Enlightenment": systematically, his book is primarily an anthropological justification of ethics, conceived as a "majority of moral authorities" and "social regulations." These are not subjected to an evolutionary interpretation, that is, as progress from an ethics of proximity to a world-encompassing morality. Moralities, whether based on instinct or arising from the needs of particular institutions, are always culturally shaped and set on different levels of abstraction. With its broad scope, the book belongs in the context of basic philosophical-sociological research known as philosophical anthropology.

Eugenio Griffini and Zaydi Studies in the Light of His Correspondence with Ignaz Goldziher, 1908 through 1920

2021 ◽  
Vol 5 (1-2) ◽  
pp. 139-199
Author(s):  
Valentina Sagaria Rossi
Keyword(s):  
Scholarly Activity ◽  
Literary Production ◽  
Cultural Significance ◽  
Annotated Edition ◽  
Magnum Opus ◽  
Opening Up

Abstract Eugenio Griffini (1878-1925), the Italian Arabist, was the person who first realized the relevance and cultural significance of the Zaydi manuscript sources, who conveyed the largest Western collection of Zaydi manuscripts (the Caprotti collection) to the Ambrosiana Library in Milan in 1908, and who first immersed himself in this unique and virgin collection of manuscripts of Yemeni origin. Through his exploration of a treasure of nearly 2,000 manuscripts, he became experienced and acknowledged in the practice of reporting extended notes excerpted from the manuscript texts he examined. This outstanding experience over the course of twenty years of study and first-hand research at the Ambrosiana allowed him to unveil the existence and identify hundreds of unknown texts, opening up unexplored fields of interest and investigations into Zaydi literary production. With an extremely collaborative spirit, he lavished on many Orientalist scholars the insights that he had gleaned from the manuscripts he had come across, providing them with partial transcriptions and readings, sometimes upon request and other times even going beyond the requests. This article focusses on Griffini’s life and scholarly activity, particularly his involvement with Zaydi works, in the light of his correspondence with Ignaz Goldziher (1850-1921), of which an annotated edition is provided. The correspondence spans the period from 1908 to 1920 and reveals Griffini’s attitude towards his main projects: the cataloguing of the first three series of the Caprotti collection and his magnum opus, the edition of the Majmūʿ al-fiqh attributed to Zayd b. ʿAlī, on the basis of the Ambrosiana’s exemplars.

Art Work as Life Work: Lu Märten's Feminist “Objectivity”

October ◽  
2021 ◽  
pp. 35-54
Author(s):  
Jenny Nachtigall ◽  
Kerstin Stakemeier
Keyword(s):  
New Media ◽  
Art History ◽  
Economic Conditions ◽  
Firm Boundaries ◽  
Social Fields ◽  
Magnum Opus ◽  
Weimar Culture ◽  
Life Work ◽  
Do So ◽  
Work And Life

Abstract “Art Work as Life Work: Lu Märten's Feminist ‘Objectivity’” highlights the feminist stakes of German feminist-materialist art historian Lu Märten's interventions in the interwar discourses on art and labor, on objectivity (Sachlichkeit), and the new media of film and radio. The essay argues that Märten's contributions to these areas sit squarely within more familiar narratives of materialist aesthetics and Weimar culture (from Walter Benjamin's epochal Artwork Essay to the Bauhaus) and that they do so on account of her heterodox reading of Marx and commitment to Spinoza's monism. In Märten's view, this non-binary materialism offered an alternative, non-Hegelian route to a materialist conception of art or as she preferred to say, form. In contrast to art history's academic formalism, Märten espouses a notion of form that does not maintain art's autonomy but instead connects art to other social fields. Here form always evolves out of informality. The essay traces the close bond between art work and life work across Märten's multiple publications, including her theoretical magnum opus Essence and Transformation of Forms/Arts and her studies on The Economic Conditions of Artists and The Female Artist. In so doing, the text contributes to revisiting the firm boundaries that art history has drawn between objects and communities.

Inspirierende Irritation

2018 ◽  
Vol 66 (4) ◽  
pp. 507-531 ◽  
Author(s):  
Michael Großheim
Keyword(s):  
Point Of View ◽  
The Other ◽  
The Public ◽  
Fundamental Ontology ◽  
Strong Interest ◽  
Other Hand ◽  
Helmuth Plessner ◽  
Magnum Opus ◽  
Systematic Point ◽  
Present Text

Abstract We know that Helmuth Plessner complained about his anthropological magnum opus, published in 1928, being overshadowed by Heidegger from the beginning. When the latter, in turn, responded to Plessner, for example to his preface to Stufen, it was always anonymously; Heidegger never actually mentioned Plessner in any publication. Plessner on the other hand emphasized that he had developed his concept without any knowledge of Sein und Zeit, even though since 1924, he had shown strong interest in the yet-unknown colleague’s work. Thus, it appeared to the public that they philosophised independently of one another. In fact, the situation is much more complicated. This paper tries, above all, to identify the sources of the peculiar discomfort caused on both sides by the work of the respective other, as well as to delineate the philosophical effects. Notably in Heidegger’s case, not enough is known about this. Heidegger starts out, in the 1920’s, cultivating a strong anti-anthropological affect; however, after his triumphal success, both with his publication and in the institutional field, in 1927/1928, he finds himself in an orientation crisis; it is from this point onwards that traces of Plessner’s anthropology can be found in his thinking. Ultimately, Plessner will prove a serious source of irritation as well as of inspiration for Heidegger. Additionally, from a systematic point of view, the present text retraces the main points of Plessner’s critique (subjectivity, disembodiedness of fundamental ontology). The investigation makes use of a broader corpus of text than was available to Plessner and Heidegger’s contemporaries, and concentrates on two questions: Did Plessner understand his opponent? Is he able to raise valid objections? It becomes obvious that Plessner is right in complaining about disembodiedness (even though his own Leib philosophy remains conceptually diffuse), while some differentiation is advisable concerning the subjectivism charge.

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