scholarly journals التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري

2019 ◽  
Vol 27 ◽  
pp. 53-65
Author(s):  
Mahyuddin Hashim
Keyword(s):  
Early Stage ◽  
Spiritual Training ◽  
Modern Knowledge ◽  
The Mind

Tafsir Sufi al-Isyari is the commentary related to the implied symbol behind the utterance of the Quran and not the explicit meanings. The purpose of this research is to define Tafsir Sufi al-Isyari and compare it with Tafsir Batiniah, Tafsir Sufi of Philosophy, and Tafsir Scientific Ishari. The researcher used comparison and critic methods to conduct this research. As a result, the opinion of Sufism experts about Tafsir Sufi al-Isyari is different with the exegesis of the Quran by Batiniah’s group. This is because, Batiniah’s group did not acknowledge outwardly of the Quran but they only acknowledge inwardly. Hence, they interpret the Quran internally by their bad intentions. However, Sufism expert recognize the outwardly of the Quran as they recognize the internal of the Quran. Moreover, this research also found that Tafsir Sufi of Philosophy is built by premise of philosophy that contain in the mind of Sufi at the early stage, then the Quranic verses is stated after that. As for Tafsir Sufi al-Isyari is not related to premise of philosophy, but it is related to the spiritual training which are performed by Sufi members. Besides that, Tafsir Scientific al-Isyari is the interpretation that contain signals related to the nature that can be found in the al-Quran. It is also the interpretation by symbol of modern knowledge and new discoveries. In contrast with Tafsir Sufi al-Isyari, it is the interpretation by hidden symbol that comes from the heart of righteousness, kindness and knowledge during recitation of the Quran. التفسير الصوفي الإشاري هو التفسير الذي يعتمد على استبطان خفايا الألفاظ دون توقف عند حدود ظواهرها المألوفة ومعانيها القاموسية. يهدف هذا البحث إلى تعريف التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري. وأما منهج هذه الدراسة فيعتمد على منهج المقارن والتحليلي النقدي. ومن نتائج هذه الدراسة أن التفسير الإشاري عند الصوفية يختلف فيما يراه الباطنية، ذلك لأن الباطنية لم يعترفوا بظاهر القرآن واعترفوا بالباطن فقط، وتعمدوا أن يفسروا الباطن على ما يتفق نواياهم السيئة. وأما الصوفية فقد اعترفوا بظاهر القرآن ولم يجحدوه، كما اعترفوا بباطنه. وبينت الدراسة أن التفسير الصوفي النظري ينبني على مقدمات فلسفية تنقدح في ذهن الصوفي أولا، ثم يُنزل القرآن عليها بعد ذلك. وأما التفسير الإشاري فلا يرتكز على مقدمات فلسفية، بل يرتكز على رياضة روحية يأخذ بها الصوفي نفسه. وكشفت الدراسة أن التفسير العلمي الإشاري هو الإشارات الجلية التي تتضمنها الآيات الكونية في القرآن الكريم والتي تشير إشارات واضحة إلى كثير من العلوم الحديثة الاكتشاف. وأما التفسير الصوفي الإشاري فهو الإشارات الخفية التي يدركها أهل التقوى والصلاح والعلم عند تلاوة القرآن الكريم، فتكون مواجيد لها معان.

City Brands and their Communication through Web Sites

2010 ◽  
pp. 26-49 ◽  
Author(s):  
José Fernández-Cavia ◽  
Assumpció Huertas-Roig
Keyword(s):  
World Wide Web ◽  
Web Sites ◽  
World Wide ◽  
Early Stage ◽  
City Marketing ◽  
The Public ◽  
Qualitative And Quantitative ◽  
The World ◽  
The Mind

City marketing tries to position cities in the mind of the public, although the process of creating and communicating city brands is still at an early stage of its development. One of the main tools for the communication of these brands is now the World Wide Web. This chapter describes the results of two combined studies (qualitative and quantitative) that analyzes a sample of official city Web sites. The results show that official Web sites of cities give much attention to ease of navigation, but interactivity is much less implemented, especially between users. Furthermore, some lack of attention to the communication aspects of city brands can also be found. Finally, the chapter submits a number of improvement proposals.

scholarly journals The Temple of Apollo at Delphi

1888 ◽  
Vol 9 ◽  
pp. 282-322 ◽  
Author(s):  
J. Henry Middleton
Keyword(s):  
Early Stage ◽  
Pure Water ◽  
Stage Of Development ◽  
The Earth ◽  
The Mind ◽  
The Temple

In many respects Delphi and its varied cults possess an interest which is not to be rivalled by that of any other Hellenic site. The lofty precipices, the dark deeply-cleft ravines, the mysterious caves, and the bubbling springs of pure water, combine to give the place a romantic charm and a fearfulness of aspect which no description can adequately depict.Again Delphi stands alone in the catholic multiplicity of the different cults which were there combined.In primitive times it was the awfulness of Nature which impressed itself on the imaginations of the inhabitants.In an early stage of development the mind of man tends to gloomy forms of religion: his ignorance and comparative helplessness tend to fill his brain with spiritual terrors and forebodings. Thus at Delphi the primitive worship was that of the gloomy Earth and her children, the chasm-rending Poseidon, and the Chthonian Dionysus, who, like Osiris, was the victim of the evil powers of Nature. It was not till later times that the bright Phoebus Apollo came to Delphi to slay the earth-born Python, just as the rising sun dissipates the shadows in the depths of the Delphian ravines, or as in the Indian legend the god Indra kills with his bright arrows the great serpent Ahi—symbol of the black thunder-cloud.

Mind and dative external possessors in Old English

2019 ◽  
pp. 121-149
Author(s):  
Cynthia L. Allen
Keyword(s):  
Old English ◽  
Early Stage ◽  
The Body ◽  
The Mind

This chapter documents the use of dative external possessors in Old English with words referring to the mind or soul and compares this with the use of internal possessors with these words. It is shown that dative external possessors were generally not as frequent with these possessa as with possessa referring to the body. Dative external possessors with mind object possessa were limited to poetry in Old English. The construction was more common with subject possessa, especially with copulas. They were most common with possessa in idioms in which the possessum was the object of a preposition. In contrast, internal possessors were frequent even at an early stage, and a decline in frequency of dative external possessors is discernible within the Old English period.

Orthodoxy, Enlightenment and Religious Revival

1981 ◽  
Vol 17 ◽  
pp. 275-296 ◽  
Author(s):  
W. R. Ward
Keyword(s):  
Nineteenth Century ◽  
Central Europe ◽  
French Revolution ◽  
Early Stage ◽  
The Other ◽  
Religious Revival ◽  
Early Nineteenth Century ◽  
Text Book ◽  
History Of ◽  
Modern Knowledge

Everyone has his favourite squibs to illuminate the animosity of the devotees of the Christian application of modern knowledge towards the partisans of religious revival. R. B. Aspland, the unitarian, summed them all up succinctly in the early nineteenth century in his case against Wesleyanism. ‘Wine’, he declared, ‘is the beverage of the gentleman, spirits of the herd. So with religion’. Something of this edge had been there from the beginning, long before attitudes had been struck and the French Revolution had become a divider of spirits everywhere. Much of the fascination of the Turretini correspondence is provided by the conscious sense of intellectual superiority of the Swiss fathers of rational orthodoxy. ‘We are here much occupied with the scandalous affairs of Toggenburg’, writes Jean Gaspard Escher with an almost audible turn of the nose. ‘These are mountain people rather like Vaudois, Miquelets or Camisards’, and their murderous politics were of the Ulster variety. Neither the Toggenburgers, nor the Vaudois or Camisards were part of the history of religious revival, but they were very like Protestant minorities from Central Europe who were; the Salzburgers, for example. ‘The majority of these men’, writes Escher of the latter, ‘can neither read nor write; their fundamental doctrine is that worship is due to God alone and that salvation is by Jesus Christ. This doctrine fills them with a horror of popery: . . . they are ill-instructed in the other articles of religion. They know by heart some fine passages of scripture and some Lutheran hymns to which they hold’. Pastorally, if not confessionally, the mountain men were a different cup of tea from the practitioners of polite learning; but as late as 1800 it was possible to turn American methodists and baptists out in droves to vote for the deist Jefferson, and it is the purpose of this paper to suggest that the fate of the revivalist and that of the men of enlightenment was more closely linked at an early stage than the text-book categories usually suggest.

Magical Movement (ʾPhrul ʾKhor): Ancient Tibetan Yogic Practices from the Bon Religion and their Migration into Contemporary Medical Settings

2007 ◽  
Vol 3 (1) ◽  
pp. 130-155 ◽  
Author(s):  
M.A. Chaoul
Keyword(s):  
Pilot Study ◽  
Cancer Patients ◽  
Stress Reduction ◽  
Tenth Century ◽  
Body Movements ◽  
Medical Settings ◽  
Spiritual Training ◽  
Yogic Practice ◽  
The Mind

Magical movement is a distinctive Tibetan yogic practice in which breath and concentration of the mind are integrated as crucial components in conjunction with particular body movements. Present in all five spiritual traditions of Tibet—though more prevalent in some than in others–it has been part of Tibetan spiritual training since at least the tenth century CE. This report describes some varieties of magical movement, and goes on to examine their application within conventional biomedical settings. In particular, a pilot study of the method's utility in stress-reduction among cancer patients is considered.

scholarly journals Globalism before Globalism: the Alexander legend in medievalliterature (Priest Lambrecht’s account as a pathway to early global perspectives)

2021 ◽  
Vol 28 (49) ◽  
pp. 813-833
Author(s):  
Albrecht Classen
Keyword(s):  
Middle Ages ◽  
Early Stage ◽  
Detailed Examination ◽  
Middle High German ◽  
Persian Empire ◽  
Nelson Goodman ◽  
Global Perspectives ◽  
Global Vision ◽  
The Many ◽  
The Mind

We certainly live in a world today determined by globalism, however we might want to define it. But it would be erroneous to assume that earlier centuries, and not even pre-modernity, were entirely ignorant about foreign worlds and did not have any interest in reaching out to, or in approaching foreign countries, peoples, and cultures either peacefully or militarily. The first part of this paper examines some of the misconceptions and then outlines many features that justify us in using the term ‘globalism’ already at that early stage, maybe free of much of the modern baggage brought upon by the colonialist attitude pursued by early modern Europeans. To illustrate the claim more specifically, this then leads over to a detailed examination of one of the many versions of the Alexander narratives in the Middle Ages, specifically of Priest Lambrecht’s Middle High German Alexanderlied. Although Alexander is presented as a conqueror of the Persian empire and the Indian kingdom, apart from many other countries, there is still a strong narrative strategy to open the perspective toward the East and to make it to an integrative part of the global worldview of the western European audiences. This and many other Alexander versions contribute in their own intriguing way to the process of “worldmaking,” as Nelson Goodman (1978) had called it. Although historic-fictional in his approach, Lambrecht facilitated in a path-breaking way, drawing on many classical sources, of course, the establishment of a global vision, at least in the mind of his medieval audiences.

The Date of Kaniska

1913 ◽  
Vol 45 (3) ◽  
pp. 627-650
Author(s):  
F. W. Thomas
Keyword(s):  
Early Stage ◽  
Decisive Evidence ◽  
The Mind

The date of Kaniṣka is not a subject which I should have expected to be discussing in public. It is one of those long-standing problems in regard to which one at an early stage conceives an opinion or receives a bias, but which, either for lack of decisive evidence, or because the mind, after considering many conflicting views, is incapable of an act of faith, one leaves in the sphere of things unsettled. I myself should have been well content that the finishing stroke should be dealt by the spade, which even now is probing the ruins of Taxilā. Moreover, at the time when Mr. Kennedy first propounded to me his conclusions, I was fresh from the perusal of Professor Oldenberg's paper, which seemed to have said the last word in the discussion. If we have now invited a debate, and one at closer range than a trimestrial journal allows, the responsibility rests with Mr. Kennedy's extensive articles, their confident tone, and the interest which they have evoked.

Preface: Transcultural Turn of Conceptual History Research

Cultura ◽  
2018 ◽  
Vol 15 (2) ◽  
pp. 1-11
Author(s):  
Jiang SUN
Keyword(s):  
Social Order ◽  
Printing Press ◽  
16Th Century ◽  
Conceptual History ◽  
Time Space ◽  
Undifferentiated State ◽  
New Knowledge ◽  
Modern Knowledge ◽  
The Mind ◽  
The Church

Abstract If we do not shrink from making rough generalizations and adopt a broad, conventional approach, then what we call modernity refers to the process whereby a state of heterogeneity progresses toward homogeneity in time, space, human collectives, social order, and other areas. In his book The Cheese and the Worms, Carlo Ginzburg discusses a late-16th century incident of heterodoxy that cannot be classified into previously existing standard categories. As new knowledge was disseminated thanks to the invention of the Gutenberg printing press, old and new knowledge came into conflict in the mind of a heterodox figure by the name of Menocchio. He attacked the church, saying that it was more important to love one’s neighbor than to love God (Ginzburg, 1992: 38). Through these small, humble manifestations of change, Ginzburg was able to reveal the juncture when European modern knowledge first emerged from a muddled, undifferentiated state into one of clarity, whereby over the course of about a century of fermentation, its contours eventually became clearly evident around the year 1800. This process has been termed by the pioneer of conceptual history Otto Brunner as the “threshold era” (Schwellenzeit) (Blänkner, 2012: 107), and by Reinhart Koselleck as the beginning of the “saddle era” (Sattelzeit) (Koselleck and Richter, 2011: 9).

City Brands and their Communication through Web Sites

2011 ◽  
pp. 1174-1297
Author(s):  
José Fernández-Cavia ◽  
Assumpció Huertas-Roig
Keyword(s):  
World Wide Web ◽  
Web Sites ◽  
World Wide ◽  
Early Stage ◽  
City Marketing ◽  
The Public ◽  
Qualitative And Quantitative ◽  
The World ◽  
The Mind

City marketing tries to position cities in the mind of the public, although the process of creating and communicating city brands is still at an early stage of its development. One of the main tools for the communication of these brands is now the World Wide Web. This chapter describes the results of two combined studies (qualitative and quantitative) that analyzes a sample of official city Web sites. The results show that official Web sites of cities give much attention to ease of navigation, but interactivity is much less implemented, especially between users. Furthermore, some lack of attention to the communication aspects of city brands can also be found. Finally, the chapter submits a number of improvement proposals.

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