scholarly journals The Theory of Vital Energy According to Well-Known Modern Armenian Writer

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 77
Author(s):  
Aelita DOLUKHANYAN

Among all nations representing ancient civilizations, beginning with antic times wise thinkers have examined issues of interrelations between life and death, macrocosm and microcosm, soul and body, and not only from the viewpoint of their own person, but also their nation and even the entire humanity. Razmik Davoyan has created his own theory, having practical significance, which has a unique goal, i.e. to help the modern human being not only in Armenia, but all over the world to solve more easily difficulties of human life and to make the real life more beautiful by correct use of the vital energy.

EDIS ◽  
2019 ◽  
Vol 2019 (5) ◽  
pp. 14
Author(s):  
John Rutledge ◽  
Joy C. Jordan ◽  
Dale W. Pracht

 The 4-H Citizenship Project offers the opportunity to help 4-H members relate all of their 4-H projects and experiences to the world around them. The 4-H Citizenship manuals will serve as a guide for 4-H Citizenship experiences. To be truly meaningful to the real-life needs and interests of your group, the contribution of volunteer leaders is essential. Each person, neighborhood, and community has individual needs that you can help your group identify. This 14-page major revision of Unit IV covers the heritage project. Written by John Rutledge, Joy C. Jordan, and Dale Pracht and published by the UF/IFAS Extension 4-H Youth Development program. https://edis.ifas.ufl.edu/4h019


2018 ◽  
Vol 1 (1) ◽  
pp. 117-131
Author(s):  
Lukman Hamdani

Property is one of the most important instruments in this life, because wealth is as a support  for the continuity  of human life, in Islam it is always emphasized the importance of independence in owning property  through  work or business, because Allah really loves his servant who is always giving  alms with  his own property.  Allah Almighty really likes hard workers or people who are persistent in seeking treasure for the sake of the afterlife, even Allah SWT  emphasizes in  Surah at-taubah  father 10. And Say: "Work  for you, Then Allah and His Messenger and the believers  will see your work, and you will be returned to (Allah) who knows the unseen and the real, then He tells you what you have done. Even the  Companions of the Messenger  of  Allāh  adalah were rich people  who possessed  wealth  for  the progress and development of Islam  at the time, a  very real example was the Friends of Abu Bakr, Abdurrah bin ʻAuf, Uthman ibn Affan and the Wife of the Messenger of Allāh adalah was a great entrepreneur, Siti Khadijah. They are friends looking  for wealth and have it as much as possible then after that they distribute their wealth through ZISWAF, it is obligatory and must for Muslims  to seek / have property  for the benefit of the world and the hereafter and the interests of Muslims and provision  in  the hereafter Can be concluded that ownership of property in Islam  it is very important because it is a means of sustaining life and as a place to find savings  for ukhrawi life  later,  because indeed ownership of property in Islam  is  not only focused  on worldly matters, but there are  two elements  that are always included,  namely for  worldly  and spiritual interests. It  should be underlined in the ownership of the property  that the principle  must be instilled that this property has the absolute God Almighty, we are only temporarily entrusted, therefore it is not beautiful to not distribute the assets we have to people in need through ZISWAF instruments.  


2020 ◽  
pp. 9-23
Author(s):  
Alexey V. Fedorov

The article proposes to consider the creative individuality of A.A. Fet as a poet-thinker. It places a special emphasis on his ideological views, expressed in his enthusiasm for the teachings of A. Schopenhauer’s and in disputes with L.N. Tolstoy; extensive epistolary material is involved (this correspondence with Ya.P. Polonsky, L.N. and S.A. Tolstoy, N.N. Strakhov, K.R. and others); a brief overview of the critical reviews of contemporaries on the poet’s poetry collections is given. Here, Fet’s philosophical lyrics are analyzed in particular detail (first of all – the late, period of “Evening Lights”, in which there is an understanding of the universal categories of being – life and death, good and evil, the world and man, time and eternity), some parallels are drawn with F.I. Tyutchev. The article traces the development of spiritual and religious issues in the work of Fet’s (gospel stories and motives, the image of the Lord, the genre of prayer, etc.). The article raises the question of expanding the concept of “poet-thinker” taking into account the category “mind of the heart” designated by Fet himself. From these positions, his poem “I am waiting, embraced by anxiety...” from the “Evening Lights” collection is analyzed. Considering Fet’s work as “the poetry of thought” does not cancel, but enriches his airy image in our minds, allows us to present Fet’s personality in more volume, to clarify and expand the idea of the real complexity and versatility of his artistic nature, to come closer to understanding “lyrical insolence” as “the property of great poets” (words of L.N. Tolstoy about A.A. Fet).


2014 ◽  
Vol 21 (3-4) ◽  
pp. 358-379
Author(s):  
Anthony O. Balcomb

The Western worldview, otherwise known as the modern worldview, has its origins in ancient Greek culture and its best known analyst and critic is Max Weber. Weber described the rationalization processes by which it came about as involving the disenchantment of the world, the disengagement of the autonomous self from the world in order to become its central agent, the objectification of the cosmos and the bureaucratization of all aspects of human life with the intention of mastery and control. This has led to what Weber called the Iron Cage in which modern human beings find themselves, unable to escape the alienation that such disengagement has brought about but equally unable to find an alternative. The exploitative nature of the western project is the basic cause of the contemporary destruction of the environment. Gregory Bateson probes more deeply into the alienating influences of the modern worldview which he says is based on its inability to understand the world holistically, which will inevitably lead to the world’s destruction. At the heart of this condition is his theory of the double bind. His advocacy for a more holistic understanding of the world resonates with postmodern critics in the fields of philosophy, anthropology, and theology, all of whom are advocating engagement, vulnerability, and participation as opposed to separation, prediction, and control.


2019 ◽  
Vol 64 (2 (252)) ◽  
pp. 70-85
Author(s):  
Agnieszka Rumianowska

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.


2020 ◽  
Vol 1 (2) ◽  
pp. 115-129
Author(s):  
Lukman Hamdani

Property is one of the most important instruments in this life, because wealth is as a support for the continuity of human life, in Islam it is always emphasized the importance of independence in owning property through work or business, because Allah really loves his servant who is always giving alms with his own property. Allah Almighty really likes hard workers or people who are persistent in seeking treasure for the sake of the afterlife, even Allah SWT emphasizes in Surah at-taubah father 10. And Say: "Work for you, Then Allah and His Messenger and the believers will see your work, and you will be returned to (Allah) who knows the unseen and the real, then He tells you what you have done.Even the Companions of the Messenger of All āh adalah were rich people who possessed wealth for the progress and development of Islam at the time, a very real example was the Friends of Abu Bakr, Abdurrah bin ʻAuf, Uthman ibn Affan and the Wife of the Messenger of All āh adalah was a great entrepreneur, Siti Khadijah. They are friends looking for wealth and have it as much as possible then after that they distribute their wealth through ZISWAF, it is obligatory and must for Muslims to seek have property for the benefit of the world and the hereafter and the interests of Muslims and provision in the hereafter Can be concluded that ownership of property in Islam it is very important because it is a means of sustaining life and as a place to find savings for ukhrawi life later, because indeed ownership of property in Islam is not only focused on worldly matters, but there are two elements that are always included, namely for worldly and spiritual interests It should be underlined in the ownership of the property that the principle must be instilled that this property has the absolute God Almighty, we are only temporarily entrusted, therefore it is not beautiful to not distribute the assets we have to people in need through ZISWAF instruments.


Author(s):  
O. V. Terekhovska

The article deals with the artistic echoes of the ideas of the German romantic author E.T.A. Goffman in the novel “The Collector” by the English postmodernist J. Fowles. The aim of the study is to prove that Hoffmann’s concept of dividing people into inhabitants and artists, burghers and creative persons, ordinary and elected ones, i.e., philistines and enthusiasts, found its artistic echo in the images and situations of the novel “The Collector” by J. Fowles; as well as to generalize and adapt scientific and theoretical material on this problem to the students of philology while their preparation for practical and seminar classes. The research methodology is to extrapolate Hoffman’s concept of enthusiasts and philistines to the text of the “Collector”, as well as to determine the confrontation between these two types of people as one of the leading themes of Fowles’ novel. Research results. It is emphasized that Hoffman has divided all his characters into two unequal groups: enthusiasts and philistines. It is established that in Hoffmann’s stories the world of enthusiasts symbolizes full of life existence with all the richness of ideas, emotions, contradictory and complex feelings typical for a search person; the world of philistines, instead, personifies a dim imitation of a real life, i.e. a “mechanized” existence, in which there is no creative impulses, creative initiative. In his works Hoffman warns mankind of the danger of such existence emphasizing the need to protect the world of enthusiasts. It is proved that Hoffman’s thoughts were prophesied. Less than 150 years later, their echo has found its artistic reflection in the works of modern English writer John Fowles, in particular in the novel “The Collector”. In the images of the protagonists Miranda and Frederick Clegg, John Fowles depicted two opposite worlds, which are considered a symbolic continuation of the confrontation of Hoffmann’s enthusiasts and philistines. Miranda represents a modern type of enthusiast, a search person who is choked with emotions and feelings, intuitively realizing that this is the meaning of her life. Clegg generalizes a modern type of a philistine – an ambitious, limited tyrant, full of hidden malice and hatred for those who are spiritually richer and smarter. Hoffman’s warnings have also come to the fore in the fact that philistines can make enthusiasts their victims, as it is illustrated in the novel on the example of the tragic fate of Miranda. Scientific novelty. Reminiscences of Hoffmann’s ideas about the confrontation between enthusiasts and philistines, generalized in the images and types of “The Collector” by J. Fowles, reminding of the eternal antagonism between love and hatred, good and evil, creative living principles and a mundane existence, constitute the scientific novelty of this article. Practical significance. The results of the study can be used for further research of J. Fowles’ literary heritage. The article will be also useful for the students of philology while their preparation for seminars and practical classes.


2020 ◽  
Vol 5 (2) ◽  
pp. 266-284
Author(s):  
Muh Rusli

The cycle of human travel on earth begins with birth, life and death. This cycle is conditional with the values ​​of local wisdom when viewed from the perspective of local customs and culture. In Gorontalo society the birth cycle continues with the custom of Molobunga Yiliyala (the burial of the placenta). Where the placenta is respected and glorified by traditional burial. This is inseparable from the belief of the Gorontalo tribe that the placenta is a twin of a baby who has noble functions and duties. Its function is to keep the baby out of the world and his job is to remind his twin during life to remember his vow with the creator, always obeying God. If his twin does not obey God, the placenta will consequently torture him on the Day of Judgment. By using phenomenological approach, this study analyses the data obtained through interviews, observations, documentation, and focus group discussions. The results of the study showed that the procession of Molobunga Yiliyala was traditionally through several stages. Starting with cleansing and shading with various ingredients. Subsequently, it followed by the delivery to the burial place, then the funeral or burial, and finally, the recitation of prayer. In each procession it involves cultural symbols that are loaded with local wisdom values. Among them: the value of purity, reflection and appreciation of the perfection of the human creation process; hope to be a good human being. All these processes mean: respect for all God's creations, appreciation for brotherhood, respect for environmental cleanliness, and the value of supervision from God. These values ​​have implications for the religious socio-religious life of the religious Gorontalo community and live in harmony.


2019 ◽  
Vol 15 (1) ◽  
pp. 25-34 ◽  
Author(s):  
D.A. Leontyev

The paper is focused on one of the key aspects of Fyodor Vasilyuk’s contribution to the elabora¬tion of methodological foundations of psychology, namely, on the construct of lifeworld and ‘lifeworld ontology’ as a metatheoretical framework for the understanding of human life and activity in the world. The paper is subdivided into four sections. The first one gives the justification of Vasilyuk’s approach in terms of ‘lifeworld ontology’, reveals its conceptual connection with the ideas of A.N. Leontiev and S.L. Rubinstein. The second one is dedicated to the concept of lifeworld, its association with specifically human ways of existing in the world, its distinction from the environment and the idea of multiple hu¬man worlds. In the third section, the author reveals, basing on the conceptions of L. Binswanger, E. van Deurtzen and C. Popper, the multidimensional structure of human lifeworld and discusses the mutuality of human-world relationships. In the fourth section. a typology of lifeworlds is offered, based on three core criteria: past/present/future ratio, individual/society relationship, and factual/due/possible ratio as value orientations.


2017 ◽  
Vol 2 (1) ◽  
pp. 69-79
Author(s):  
Elida Elfi Barus

Monotheism (Tauhid) is the core teachings of Islam, but also the core teachings of all religions of the Book. Prophets alternated in God sent to earth real duty to communicate the idea of Tauhid. Tauhid basis of the whole concept and activities of Muslims, whether economic, political, social and culture. The world of view which starts from the concept of God will have implications for the activities of human life in the world as a whole. There are demands that any form of formulations or economic concepts that are formulated to be maintained within the framework of the truth of Tauhid, and there is a belief also that there is a responsibility that must be followed ultimately by each economic agent of any economic activity undertaken. Truth in the monotheistic concept in economic activity by always ensuring consistent with the provisions of Allah is the real form of godly someone as a Muslim. In other words, a choice to the economically Islamically is a consequence someone (ideological reasons). Denying the principles of sharia in economic activity will lead to hypocritical (munafiqun), wickedness (mufasiqun) or even shirk (Syirik).Tauhid adalah inti ajaran Islam, bahkan juga inti ajaran semua agama samawi. Para Nabi dan Rasul silih berganti di utus Allah ke muka bumi sesungguhnya bertugas untuk menyampaikan paham tauhid ini.Tauhid menjadi dasar seluruh konsep dan aktifitas umat Islam, baik ekonomi, politik, sosial maupun budaya.Pandangan dunia yang dimulai dari konsep ke-Tuhanan atau ke-Esa-an Tuhan akan berimplikasi kepada kegiatan kehidupan manusia didunia secara keseluruhan. Ada tuntutan bahwa apapun bentuk formulasi atau konsep ekonomi yang dirumuskan harus terjaga dalam kerangka kebenaran tauhid., dan ada keyakinan pula bahwa ada pertanggungjawaban yang harus dijalani yang pada akhirnya oleh setiap pelaku ekonomi dari setiap aktivitas ekonomi yang dilakukan. Kebenaran dalam konsep tauhid adalah mutlak milik Allah SWT.Menjalankan aktivitas ekonomi dengan senantiasa memastikan sejalan dengan ketentuan Allah SWT merupakan bentuk rill dari keberimanan seseorang sebagai seorang muslim. Dengan kata lain, pilihan (choice) untuk berekonomi secara islami adalah merupakan konsekwensi keberislaman seseorang (alasan ideologis). Mengingkari prinsip-prinsip syariah dalam beraktivitas ekonomi akan membawa pada kemunafiqan, kefasikan atau bahkan kesyirikan.


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