scholarly journals BADUY PLURALISM: FROM MYTH TO REALITY

Al-Albab ◽  
2013 ◽  
Vol 2 (1) ◽  
Author(s):  
Abdurrahman Misno Bambang Prawiro
Keyword(s):  
Social Life ◽  
Poetic Form ◽  
Historical Factors ◽  
Key Word ◽  
The World ◽  
Man And Nature ◽  
History Of ◽  
The Creation ◽  
Different Cultures ◽  
The Universe

Indonesia is a land of many tribes, with each tribe having different customs. However they have a bond in the form of the state motto, Bhineka Tunggal Ika. This motto is based on a philosophy embraced by every tribe in the form of the teachings passed down from the ancestors such as pantun (Malay poetic form), rhyme, guguritan (Sundanese literary works), history and myths. Myths here are stories about things that happened in the past in the form of the history of the origins of man and nature, or the origin of a nation. Myths as a local wisdom are believed to be the truth by every member of the tribe applied in everyday life. This includes the myth that tells about human cultural diversity (plurality), and the community will implement its content. What about the Baduy community in Banten, do they have myths and apply the myths that deal with pluralism in their life? The Baduy are one of the ethnic groups in Indonesia who have myths about the creation of the universe, human origins, and even myths about the events that will occur. The myth about the origin of humans in the Baduy community begins with the creation of Adam as the first human, and then he had children that gave birth to the whole nation in the world. Because every human in the world is the great-grandsons of Adam, the Baduy believe that all humanity is dulur (brother) despite differences in customs and religion. The reality of social life of the Baduy community, either Baduy Dalam (inner baduy) or Baduy Luar (outer baduy) is that they greatly respect all mankind despite the different cultures and religions. Prohibition to enter the Baduy traditional village for foreigners is because of historical factors, namely the agreement made by their ancestors with the Dutch. This research concluded that the Baduy society is a society that understands the plurality of cultures; it is based on a myth that they believe and apply in their life about tolerance of other religions. Key Word: Pluralism, Baduy, Lebak Banten, myth and reality

scholarly journals Synet på natur og historie hos Grundtvig og Løgstrup

1994 ◽  
Vol 45 (1) ◽  
pp. 92-106
Author(s):  
Hans Henningsen
Keyword(s):  
Sense Perception ◽  
Historical View ◽  
Self Recognition ◽  
The World ◽  
Art Forms ◽  
History Of ◽  
Different Dimensions ◽  
The Creation ◽  
The Universe ◽  
Historical Life

The View of Nature and History in Grundtvig and LøgstrupBy Hans HenningsenGrundtvig’s and K.E. Løgstrup’s thoughts move in two different dimensions, but with the same intention of demonstrating that it was not the capacity of man to create culture that first gave significance to the world. But where Grundtvig speaks about history, Løgstrup speaks about »phenomena«, »nature«, and »universe«.While Grundtvig was largely unaffected by Kant, the latter - with his concepts of the selfexistent subject and the idea of the faculty of cognition as productive - became a challenge to Løgstrup. Kant heralds an era whose relationship with the universe is characterized as a »marginal existence«. Our culture became an emancipatory culture which was all to the good, but the era lost its sense of the .pre-cultural. structures in which life is »encased«.The era has also emancipated itself from Grundtvig’s historical view. But a history on the premisses of relativism is no history. Or, in Løgstrup’s words, there is no other history than the history of what is essential in life. Therefore, in reality, Løgstrup’s phenomenological and philosophical endeavours become a defence of history. Grundtvig’s view of nature was determined by his radical prioritization of history. He prefers to view nature as part of the historical life of man, which again determines his use of nature images. In Grundtvig there is no religious interpretation of any experience or perception of nature in spite of the fact that everything in the Creation is to be understood as images of the eternal.In Løgstrup there is no such cautions attitude towards nature. Here nature and sense perception are liberating, but as is the case with Grundtvig, nature is seen as the foundation of man’s life, as immediate experience.Grundtvig’s radical prioritization of history colours his view of art. The Creation itself is the greatest work of art; part of it is the upbringing through which all history must be the object of the individual’s own experience. Among the art forms, poetry ranks highest, with the song above all other forms, while Grundtvig only uses disparaging words about painting and sculpture because these art forms are wordless and preclude changes. Løgstrup, however, attaches much greater importance to sense perception and self-recognition through art.These contrasts may be regarded as what Løgstrup calls uniting opposites; it must be remembered, however, that such disparities cannot be harmonized so as to disappear, but are uniting precisely by virtue of the tension that exists between them. The actual existence of the contrasts does not preclude the possibility that in a wider sense the two views may be contained within the same framework and express a common intention.

scholarly journals Theophany in the Old Testament and its Interpretation in Aramaic Translations (The Concept of the Divine Word in the Targum)

2007 ◽  
pp. 27-37
Author(s):  
Dmytro V. Tsolin
Keyword(s):  
Old Testament ◽  
Epic Poetry ◽  
Material World ◽  
The World ◽  
Genesis 1 ◽  
History Of ◽  
Repeated Use ◽  
The Creation ◽  
The Universe ◽  
Experienced Researcher

Every reader of the Old Testament, both experienced researcher and newcomer, cannot fail to pay attention to one peculiarity in the presentation of the idea of ​​God: it is a harmonious (and, at times, amazing) combination of transcendence and immanence. The History of the Creation of the World (Genesis 1: 1 - 2: 3), which begins the first book of the Strictly Testament - Genesis - is an example of an exquisite prose genre with elements of epic poetry. In it, the Creator of the Universe appears to the Almighty, the Wise, and the All-Powerful, standing above the created world: Only one word of it evokes the material world from nothingness. This is emphasized by the repeated use of the formulas אלהים וימר / wa-yyo'mer 'ělohîm ("And Elohim said ...") and ויהי־כן / wa-yəhî khēn ("And so it became"). This use of two narrative constructs at the beginning and at the end of messages about the creative activities of God clearly emphasizes the idea of ​​reconciling the divine Word and being. God is shown here to be transcendental.

Augustine: De Civitate Dei The City of God Books XI and XII

2015 ◽  
Author(s):  
P. G. Walsh
Keyword(s):  
Latin Text ◽  
City Of God ◽  
Holy Trinity ◽  
The World ◽  
Two Cities ◽  
History Of ◽  
The Creation ◽  
The City ◽  
The Universe

In books I–V of De Civitate Dei, St. Augustine rejects the claim that worship of the pagan gods had brought success in this life, and in books VI–X, the prospect of a happy afterlife. In books XI–XII, Augustine turns from attack to defence, for at this point he initiates his apology for the Christian faith. Books XI and XII document the initial phase of the rise of the two cities, the city of God and the city of this world, beginning with the Creation of the world and the human race. In Book XI, Augustine rejects the theories of Aristotle, Plato and the Epicureans on the creation of the universe and addresses the creation of angels, Satan, the role of the holy Trinity and the importance of numerology in the Genesis account. In Book XII, Augustine is chiefly concerned with refuting standard objections to the Christian tradition, returning to discussion of the Creation, including his calculation, based on the scriptures, that the world was created less than 6,000 years ago. This book is the only edition in English to provide not only a text but also a detailed commentary on one of the most influential documents in the history of western Christianity. It presents Latin text, with facing-page English translation, introduction, notes and commentary.

scholarly journals NGUYEN BINH KHIEM'S THOUGHT AND THE BUILDING OF ECOLOGICAL ETHICS IN THE CURRENT PERIOD

2021 ◽  
Vol 6 (2) ◽  
Author(s):  
Nguyen Thi Nhu
Keyword(s):  
Moral Philosophy ◽  
Social Life ◽  
Historical Period ◽  
Ecological Ethics ◽  
Current Period ◽  
The World ◽  
Man And Nature ◽  
History Of ◽  
Social Modernization ◽  
The Relationship

Ecological disasters have affected all countries and regions around the world. It hinders the process of social modernization, and threatens the survival of all mankind. In that context, the building of ecological ethics becomes one of the urgent and practical needs to contribute to environmental protection, ensuring sustainable development. Researching the history of Vietnamese thoughts in the 15th - 16th centuries reveal that Nguyen Binh Khiem is one of the typical thinkers whose moral philosophy is not only valuable for that historical period, but there are still many values for all areas of today's social life, including the area of ecological ethics. In this article, the author focuses on analyzing his three typical thoughts, including: thought on loving peace; thought on nature, thought on the relationship between man and nature; the philosophy of living in harmony with nature, thereby drawing the value of these thoughts for the issue of ecological ethics building in the current period. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0790/a.php" alt="Hit counter" /></p>

Creation Ex Nihilo: Something from Nothing

2018 ◽  
Author(s):  
Vlatko Vedral
Keyword(s):  
United Kingdom ◽  
Point Of View ◽  
The United Kingdom ◽  
The World ◽  
History Of ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Being Religious ◽  
Origin Of The Universe

Every civilization in the history of humanity has had its myth of creation. Humans have a deeply rooted and seemingly insatiable desire to understand not only their own origins but also the origins of other things around them. Most if not all of the myths since the dawn of man involve some kind of higher or supernatural beings which are intimately related to the existence and functioning of all things in the Universe. Modern man still holds a multitude of different views of the ultimate origin of the Universe, though a couple of the most well represented religions, Christianity and Islam, maintain that there was a single creator responsible for all that we see around us. It is a predominant belief in Catholicism, accounting for about one-sixth of humanity, that the Creator achieved full creation of the Universe out of nothing – a belief that goes under the name of creation ex nihilo. (To be fair, not all Catholics believe this, but they ought to if they follow the Pope.) Postulating a supernatural being does not really help explain reality since then we only displace the question of the origins of reality to explaining the existence of the supernatural being. To this no religion offers any real answers. If you think that scientists might have a vastly more insightful understanding of the origin of the Universe compared to that of major religions, then you’d better think again. Admittedly, most scientists are probably atheists (interestingly, more than 95% in the United Kingdom) but this does not necessarily mean that they do not hold some kind of a belief about what the Creation was like and where all this stuff around us comes from. The point is that, under all the postulates and axioms, if you dig far enough, you’ll find that they are as stumped as anyone else. So, from the point of view of explaining why there is a reality and where it ultimately comes from, being religious or not makes absolutely no difference – we all end up with the same tricky question. Every time I read a book on the religious or philosophical outlook of the world I cannot help but recognize many ideas in there as related to some ideas that we have in science.

A book of protection: Hoja Ahmad Yassawi's "Devoni Hikmat"

2020 ◽  
Vol 3 (1) ◽  
pp. 156-160
Author(s):  
Khurshida Salimovna Safarova ◽  
Shakhnoza Islomovna Vosiyeva
Keyword(s):  
Moral Status ◽  
The World ◽  
The Creation ◽  
The Universe

Every great fiction book is a book that portrays the uniqueness of the universe and man, the difficulty of breaking that bond, or the weakening of its bond and the increase in human. The creation of such a book is beyond the reach of all creators, and not all works can illuminate the cultural, spiritual and moral status of any nation in the world by unraveling the underlying foundations of humanity. With the birth of Hoja Ahmad Yassawi's “Devoni Hikmat”, the Turkic nations were recognized as a nation with its own book of teaching, literally, the encyclopedia of enlightenment, truth and spirituality.

Some Thoughts About Genre in Old Javanese Literature

2021 ◽  
Vol 12 (2) ◽  
Author(s):  
Peter John Worsley
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
Poetic Form ◽  
Literary Works ◽  
Present Essay ◽  
Epic Poem ◽  
The World ◽  
History Of ◽  
Poetic Work

Robson in 1983 and 1988 in his reconsideration of the poetics of kakawin epics and Javanese philology drew readers’ attention to the importance of genre for the history of ancient Javanese literature. Aoyama in his study of the kakawin Sutasoma in 1992, making judicious use of Hans Jauss’s concept of “horizon of expectation”, offered the first systematic discussion of the genre of Old Javanese literary works. The present essay offers a commentary on the terms which mpu Monaguna and mpu Prapañca, authors of the thirteenth century epic kakawin Sumanasāntaka and the fourteenth century Deśawarṇana, themselves, employ to refer to the generic characteristics of their poems. Mpu Monaguna referred to his epic poem as a narrative work (kathā), written in a prakṛt, Old Javanese, and rendered in the poetic form of a kakawin and finally as a ritual act intended to enable the poet to achieve apotheosis with his tutelary deity and his poem to be the means of transforming the world, in particular to ensure the wellbeing of the readers, listeners, copyists and those who possessed copies of his poetic work. Mpu Prapañca described his Deśawarṇana differently. Also written in Old Javanese and in the poetic form of a kakawin—he refers to his work variously as a narrative work (kathā), a chronicle (śakakāla or śakābda), a praise poem (kastawan) and also as a ritual act designed to enable the author in an ecstatic state of rapture (alangö), and filled with the power and omniscience of his tutelary deity, to ensure the continued prosperity of the realm of Majapahit and to secure the rule of his king Rājasanagara. The essay considers each of these literary categories.

Education as Arikara Spiritual Renewal and Cultural Evolution

2014 ◽  
Vol 54 (3) ◽  
pp. 303-322 ◽  
Author(s):  
KuuNUx TeeRIt Kroupa
Keyword(s):  
Deep Understanding ◽  
Cultural Development ◽  
Human Beings ◽  
Old People ◽  
New Beginning ◽  
The People ◽  
History Of ◽  
The Creation ◽  
First Time ◽  
The Universe

In May 2009, the Arikara returned to the land of their ancestors along the Missouri River in South Dakota. For the first time in more than a half century, a Medicine Lodge was built for ceremony. The lodge has returned from its dormant state to regain its permanent place in Arikara culture. This event will be remembered as a significant moment in the history of the Arikara because it symbolizes a new beginning and hope for the people. Following this historic event, Arikara spiritual leader Jasper Young Bear offered to share his experience and deep insight into Arikara thought: You have to know that the universe is the Creator's dream, the Creator's mind, everything from the stars all the way to the deepest part of the ocean, to the most microscopic particle of the creation, to the creation itself, on a macro level, on a micro level. You have to understand all of those aspects to understand what the lodge represents. The lodge is a fractal, a symbolic representation of the universe itself. How do we as human beings try to make sense of that? That understanding, of how the power in the universe flows, was gifted to us through millennia of prayer and cultural development… It is important for us to internalize our stories, internalize the star knowledge, internalize those things and make that your way, make that your belief, because we're going to play it out inside the lodge. It only lives by us guys interacting with it and praying with it and bringing it to life… We're going to play out the wise sayings of the old people… So you see that it's an Arikara worldview. A learning process of how the universe functions is what you're actually experiencing [inside the Medicine Lodge]. What the old people were describing was the functioning of how we believed the universe behaves. And we had a deep, deep understanding of what that meant and how it was for us. So that's what you're actually seeing in the Medicine Lodge.

The Social Life of Fighting Words

2017 ◽  
Vol 3 (1) ◽  
pp. 108-124
Author(s):  
Ronald S. Stade
Keyword(s):  
Social Life ◽  
Large Scale ◽  
Political Correctness ◽  
Conceptual History ◽  
Political Conflicts ◽  
Political Analysis ◽  
The Social ◽  
The World ◽  
History Of ◽  
Contemporary Context

Political correctness has become a fighting word used to dismiss and discredit political opponents. The article traces the conceptual history of this fighting word. In anthropological terms, it describes the social life of the concept of political correctness and its negation, political incorrectness. It does so by adopting a concept-in-motion methodology, which involves tracking the concept through various cultural and political regimes. It represents an attempt to synthesize well-established historiographic and anthropological approaches. A Swedish case is introduced that reveals the kind of large-scale historical movements and deep-seated political conflicts that provide the contemporary context for political correctness and its negation. Thereupon follows an account of the conceptual history of political correctness from the eighteenth century up to the present. Instead of a conventional conclusion, the article ends with a political analysis of the current rise of fascism around the world and how the denunciation of political correctness is both indicative of and instrumental in this process.

scholarly journals Żywe strefy wyobraźni. Przyjmowanie gości jako praktyka oporu

2020 ◽  
Vol 64 (1) ◽  
pp. 3-23
Author(s):  
Adam Pisarek
Keyword(s):  
Social Life ◽  
Cultural Practices ◽  
Considerable Degree ◽  
A Value ◽  
The World ◽  
Cultural Order ◽  
The Creation ◽  
Polish Culture ◽  
Important Basis

This article concerns “living zones of the imagination”—areas of social life in which intensive “interpretive labor” is underway. Thanks to these zones, it is possible to engage in universally accepted exercises that enable a person to “see the world through the eyes of another person” and that yet do not disturb the current socio-cultural order. They provide an important basis for understanding among people, for harmonizing meanings in the sphere of social realities, and for integration that goes beyond certain permanent boundaries and hierarchies. The basic aim of the article is to prove that hospitality, understood as a value in Polish culture, could contribute to a considerable degree to the creation of such zones. The author analyzes the zones’ character, function, and meaning, paying attention to how they resist the expansion of bureaucratic ways of organizing social life. He also draws attention to the influence that an axio-normative pattern could havewithin specific models of behavior and cultural practices.

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