Juliana Apostaty mit o Heliosie

Vox Patrum ◽  
2010 ◽  
Vol 55 ◽  
pp. 477-498
Author(s):  
Ewa Osek
Keyword(s):  
Detailed Analysis ◽  
The One ◽  
The Mind ◽  
The Universe

The present paper is a brief study on Julian the Apostate’s religion with the detailed analysis of the so called Helios myth being a part of his speech Against Heraclius (Or. VII), delivered in Constantinople in AD 362. In the chapter one I discuss veracity of the Gregory of Nazianzus’ account in the Contra Julianum (Or. IV-V) on the emperor’s strange Gods and cults. In the chapter two the reconstruction of the Julian’s theological system has been presented and the place of Helios in this hierarchy has been shown. The chapter three consists of the short preface to the Against Heraclius and of the appendix with the Polish translation and commentary on the Julian’s Helios myth. The Emperor’s theosophy, known from his four orations (X-XI and VII-VIII), bears an imprint of the Jamblichean speculation on it. The gods are arranged in the three neo-Platonic hypostases: the One, the Mind, and the Soul, named Zeus, Hecate, and Sarapis. The second and third hypostases contain in themselves the enneads and the triads. The Helios’ position is between the noetic world and the cosmic gods, so he becomes a mediator or a centre of the universe and he is assimilated with Zeus the Highest God as well as with the subordinated gods like Apollo, Dionysus, Sarapis, and Hermes. The King Helios was also the Emperor’s personal God, who saved him from the danger of death in AD 337 and 350. These tragic events are described by Julian in the allegorical fable (Or. VII 22). The question is who was Helios of the Julian’s myth: the noetic God, the Hellenistic Helios, the Persian Mithras, the Chaldean fire, or the Orphic Phanes, what is suggested by the Gregory’s invective. The answer is that the King Helios was all of them. The Helios myth in Or. VII is the best illustration of the extreme syncretism of the Julian’s heliolatry, where the neo-Platonic, Hellenistic, magic, and Persian components are mingled.

scholarly journals KONSEP KETUHANAN HINDU DALAM ĪŚĀ UPANIṢAD (Kajian Teologi Hindu)

2018 ◽  
Vol 2 (1) ◽  
pp. 439
Author(s):  
Putu Eka Sura Adnyana ◽  
I Made Dwitayasa ◽  
I Made Adi Brahman
Keyword(s):  
The Absolute ◽  
The One ◽  
The Mind ◽  
The Universe ◽  
Living Creature

<p><em>The book of Īśā Upaniṣad is upanisad which is quite unique and important. Īśā upaniṣad is the shortest and smallest upaniṣad of all 18 types of upaniṣad, but is the most important upaniṣad of all upaniṣad books in Hinduism. Īśā Upaniṣad is always associated with Veda Śruti, the Yajur Veda Putih (Śukla Yajur Veda). Īśā Upaniṣad is in addition to the notion of Īśā, as well as some of the teachings on which Hinduism is based.The results of this study can be described that the principles of the teachings contained in Īśā Upaniṣad, namely divinity, karma, the universe, vidyā and avidyā. God is called Īśā. The absolute Iśā, and the Impersonal. The universe and all its contents are either soul or soulless, controlled by Īśā. Therefore every living creature fights steadily with the karma and closer to God in his life. Furthermore, Hindu theological teachings contained in Iśā Upaniṣad, namely: God almighty, God can not be thought, God is the source of all, God is everywhere, ātman, sambhūti and asambhūti. God is called Īśā, essentially Esa, the source of everything that exists in the universe and becomes the place of the return of all things. The one, while still in place, does not move, but his speed exceeds the mind, preceding the velocity of the Gods. God is unthinkable, supernatural, pervading everything, everywhere.</em></p><p><em> </em></p>

scholarly journals „Platoński” Marsanes i jego pitagorejski wątek

Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 839-851
Author(s):  
Anna Z. Zmorzanka
Keyword(s):  
Sense Perception ◽  
Hierarchical Arrangement ◽  
The World ◽  
X 32 ◽  
The One ◽  
The Mind ◽  
Relationship Of ◽  
The Relationship ◽  
The Universe

The opening part of this paper presents the influences of Middle-Platonist philosophy discernible in the ontology presupposed in the Marsanes. These are particularly conspicuous in the hierarchical arrangement of reality. At the summit of the Universe there is Invisible God, second in the hierarchy comes Barbelo, the Mind, complete with the world of intellect (identified with Platonic ideas), then follows the Soul and the world of the sense perception, which is the reflection of ideas. The second part contains a discussion of the fragment NHC X 32, 12 - 33, 6. described in the literature as „Pythagorean”. The fragment contains reference to the two eternal principles: monas and dyas, as well as to the ten cosmogonical principles. In this context the question arises as to the relationship of the cosmogo­ny assumed in this fragment and the one presupposed by the author of the Middle- Platonist exposition. Finally, it is concluded, that the Marsanes cosmogony is typi­cal of its period in being a synthesis comprising themes drawn from ontology (and cosmology) of both: Neopythagoreanism and Middle-Platonism.

Al-Rasm al-ʿUthmānī: Towards Correct Pronunciation and the Preclusion of Ambiguity

2011 ◽  
Vol 13 (2) ◽  
pp. 201-171
Author(s):  
Nāṣir Al-Dīn Abū Khaḍīr
Keyword(s):  
Specific Pattern ◽  
Writing Style ◽  
The Third ◽  
The Past ◽  
Different Ages ◽  
Correct Pronunciation ◽  
The One ◽  
The Mind

The ʿUthmānic way of writing (al-rasm al-ʿUthmānī) is a science that specialises in the writing of Qur'anic words in accordance with a specific ‘pattern’. It follows the writing style of the Companions at the time of the third caliph, ʿUthmān b. ʿAffān, and was attributed to ʿUthmān on the basis that he was the one who ordered the collection and copying of the Qur'an into the actual muṣḥaf. This article aims to expound on the two fundamental functions of al-rasm al-ʿUthmānī: that of paying regard to the ‘correct’ pronunciation of the words in the muṣḥaf, and the pursuit of the preclusion of ambiguity which may arise in the mind of the reader and his auditor. There is a further practical aim for this study: to show the connection between modern orthography and the ʿUthmānic rasm in order that we, nowadays, are thereby able to overcome the problems faced by calligraphers and writers of the past in their different ages and cultures.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

V. Experimental researches in magnetism and electricity

1867 ◽  
Vol 157 ◽  
pp. 89-107 ◽  
Keyword(s):  
High Pressure ◽  
Quantitative Relation ◽  
Feed Water ◽  
Dynamic Force ◽  
Electric Induction ◽  
Similar Character ◽  
The Subject ◽  
The One ◽  
Experimental Researches ◽  
The Universe

1. The principle of the conservation of force, as I apprehend it, is the definite quantitative relation existing between all the phenomena of the universe whatsoever, both in direction and amount, whether such phenomena be considered in the relation of cause and effect, or as antecedent and consequent events. 2. In the particular application of this principle to the advancement of physical science, and also to the invention of new engines and machinery to meet the progressive requirements of society, problems not unfrequently present themselves which involve the consideration of static and dynamic force, from several different aspects; and the solution of these problems often brings out results which are as surprising as they are paradoxical. Of such cases, in which the idea of paradox alluded to is involved, may be mentioned the one contained in the 36th Proposition of Newton’s 'Principia' (Book 2, Cor. 2), and in D. Bernoulli’s 'Hydrodynamica,' p. 279; in which the repulsive force of a jet of Water issuing from a hole in the bottom or side of a vessel with a velocity which a body would acquire in falling freely from the surface, is equal to the weight of a column of water of which the base is equal to the section of the contracted vein and about twice the height of the column which produces the flowing pressure; the static force of reaction being thus double that which, without experiment, had been predicted. An instance in which the quantity of dynamic force is increased paradoxically may be seen in that curious and useful piece of apparatus the injector, by means of which a boiler containing steam of high pressure is able to feed itself with water through a hole in its shell, though this hole is open to the atmosphere; or the steam from a low-pressure boiler is enabled to drive the feed-water through a hole (also open to the atmosphere) into a high-pressure boiler. Although, when rightly interpreted, these examples of paradox, as well as many others of a similar character, are in strict accordance with the principle of conservation, yet they are at the same time contrary to the inferences which are generally drawn from analogical reasonings, and to some of those maxims of science which are framed for the instruction of the unlearned. As the examples cited are only adduced for the purpose of illustrating some analogous phenomena observed in connexion with certain combinations of static and dynamic force in molecular mechanics which form the subject of the present research, it is not my intention to enter into the rationale of either of them, but to direct attention to some new and paradoxical phenomena arising out of Faraday’s important discovery of magneto-electric induction, the close consideration of which has resulted in the discovery of a means of producing dynamic electricity in quantities unattainable by any apparatus hitherto constructed.

scholarly journals Ways of Seeing Christ the Judge: The Iconography of Christ III and its Visual Context

Neophilologus ◽  
2021 ◽  
Author(s):  
Natalie Jones
Keyword(s):  
Detailed Analysis ◽  
Visual Imagery ◽  
Careful Analysis ◽  
Visual Images ◽  
Detailed Knowledge ◽  
Visual Context ◽  
Notable Feature ◽  
The World ◽  
Dual Perspective ◽  
The Mind

AbstractThis article examines the iconographic programme of the Last Judgement scene depicted in Christ III. A notable feature of the poem’s detailed visual programme is the way in which it provides the audience with a single, panoramic vision that encompasses the divergent perspectives of the blessed and the damned. It is on account of this dual perspective that the poem, through its precise use of language and imagery, presents the audience with a bifocal vision of Christ as King of Kings and Judge of the World, in keeping with the words of Revelation 19:16. A detailed analysis of the poem’s imagery, however, suggests that its portrait of Christ as Judge is not only informed by scripture and exegetical sources, but is also indebted to contemporary visual imagery, particularly the depiction of Christ as Majestas Domini, or Christ in Majesty. As a result, and by approaching the poem’s imagery from an iconological perspective, it is argued that the poet of Christ III had a detailed knowledge of contemporary Christological motifs. Furthermore, a careful analysis of the language used to describe the Judgement scene, and particularly the depiction of Christ as Judge, suggests that the poet intentionally seeks to evoke a range of specific visual images in the mind of his audience in order to amplify the poem’s instructive and penitential aims.

scholarly journals Thomas Aquinas and Hervaeus Natalis on First and Second Intentionality

Topoi ◽  
2021 ◽  
Author(s):  
Fabrizio Amerini
Keyword(s):  
Detailed Analysis ◽  
Cognitive Process ◽  
Thomas Aquinas ◽  
Real Relation ◽  
Two Stages ◽  
The Mind

AbstractThomas Aquinas and Hervaeus Natalis (†1323) share a correlational theory of intentionality. When I cognize a thing, I am in a real relation with the thing cognized and at the same time the thing is in a relation of reason with me. Hervaeus coins the term “intentionality” to designate precisely this relation of reason. First and second intentionality express two stages of this relation. First intentionality refers to the relation that a thing has to the mind, while second intentionality indicates the relation that a thing qua cognized has to the mind. Thus, first intentionality involves direct cognition, while second intentionality reflexive cognition. This theory of intentionality has two purposes: first, to de-psychologize the cognitive process and second, to allow the application of Aristotle’s table of categories to the sphere of the mental. Through his detailed analysis of the relation of intentionality, Hervaeus clarifies some of Thomas’s obscurer points, but at the same time he has to solve a delicate problem of circularity entailed by the notion of intentionality as a relation of reason.

The Ultimate Sophistication of Special Theory of Relativity

2021 ◽  
Vol 11 (3) ◽  
pp. 43-49
Author(s):  
Hamdoon A. Khan ◽  
Keyword(s):  
Special Relativity ◽  
Special Theory ◽  
Mathematical Approach ◽  
Theory Of Relativity ◽  
Special Theory Of Relativity ◽  
The Real ◽  
The Past ◽  
The One ◽  
The Universe ◽  
Faster Than Light

With the consideration of the light which carries the photon particles, the Lorentz transformation was constructed with an impressive mathematical approach. But the generalization of that equation for all the velocities of the universe is direct enforcement on other things not to travel faster than light. It has created serious issues in every scientific research that was done in the last century based on the special theory of relativity. This paper replaces the velocity of light with some other velocities and shows us the possible consequences and highlights the issues of special relativity. If I travel through my past or future and was able to see another me there, who would be the real Hamdoon I or the one I see there in the past or future! If the real one is only me, the one I saw, is not me, so, I could not travel through my or someone else's past or future. Therefore, no one can travel through time. If both of us are the same, can the key of personal identity be duplicated or be separated into two or more parts? These are some of the fundamental philosophical arguments that annihilate the concept of time travel which is one of the sequels of special relativity.

scholarly journals Evolution in the Brain, Evolution in the Mind: The Hierarchical Brain and the Interface between Psychoanalysis and Neuroscience

2017 ◽  
Vol 19 (3) ◽  
pp. 349-377
Author(s):  
Leonardo Niro Nascimento
Keyword(s):  
Brain Evolution ◽  
The Other ◽  
Common Source ◽  
Evolutionary Models ◽  
Anatomy And Physiology ◽  
Psychodynamically Oriented ◽  
The One ◽  
The Mind ◽  
The Brain ◽  
Shed Light

This article first aims to demonstrate the different ways the work of the English neurologist John Hughlings Jackson influenced Freud. It argues that these can be summarized in six points. It is further argued that the framework proposed by Jackson continued to be pursued by twentieth-century neuroscientists such as Papez, MacLean and Panksepp in terms of tripartite hierarchical evolutionary models. Finally, the account presented here aims to shed light on the analogies encountered by psychodynamically oriented neuroscientists, between contemporary accounts of the anatomy and physiology of the nervous system on the one hand, and Freudian models of the mind on the other. These parallels, I will suggest, are not coincidental. They have a historical underpinning, as both accounts most likely originate from a common source: John Hughlings Jackson's tripartite evolutionary hierarchical view of the brain.

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