scholarly journals METAMORPHOSES OF THE SPACE OF DEATH IN I. FRANKO’S PROSE

2021 ◽  
pp. 5-12
Author(s):  
T. MATVIEIEVA
Keyword(s):  
Short Stories ◽  
Emotional States ◽  
The Real ◽  
Artistic Representation ◽  
Living Dead ◽  
The Absolute ◽  
New Perspective ◽  
Dead Water

The paper proposes a new perspective on the study of I. Franko’s prose works of a wide genre range: the metamorphosis of the space of death as a reflection of the transformations of the psycho-emotional sphere of characters/ The real and imaginary, closed and “endless” spaces of death were identified, their structure, defined as a two-projection, namely, spatial and personal, was analysed. In the collection of “prison short stories”, the method of the paradox is also structured and implemented in the work according to the principle of mirroring: a prison emerges at the same time as a world in itself and a reduced copy of the out-of-prison world. The paper proves the pattern of use for the artistic representation of the death space of the method of gradation – downward potion (from large to smaller locations – prison – annex – carriage – grave) and the ascending when it comes to the possibility of returning from the space of death, recreated with the help of Christian symbols (fish, thorns, water).The conclusion about the parabolic character of I. Franko’s presentation of reality and the person in it is made. The methods of creation of loci are named, they are symbolization, applying of archetypal primers, oppositional character. So, it refers to the symbols of living and dead water, walls, cities, rivers, souls, children; biblical prophecies, parables (the notion of the sin is singled out).A separate aspects of the study is the psycho-emotional states (in particular, agonal) in a border transition situation: stress/apathy, horror/calm. The features of the description of the locations of death are also commented: interior, exterior, various characteristics, symbols, etc.In general, this refers to the transformation into the infernal space of death for most of the characters of the analysed works, either because of the marginality, or because of the subordination to social morality.The only few exceptions are universal parables – examples of the absolute understanding of the meaning of eternal transformation of matter (living/dead and vice versa), spiritual metamorphosis (soul/body –soul/spirit).

THE SPIRITUAL SIGNIFICANCE OF JIHAD IN ECONOMICS

1997 ◽  
Vol 14 (2) ◽  
pp. 231-263
Author(s):  
Waleed El-Ansary
Keyword(s):  
The Real ◽  
The Absolute ◽  
Love Of God

To the question of what are the foremost things a man should do,situated as he is in this world of enigmas and fluctuations, thereply must be made that there are four things to be done or fourjewels never to be lost sight of: first, he should accept the Truth;second, bear it continually in mind; third, avoid whatever is contraryto Truth and the permanent consciousness of Truth; andfourth, accomplish whatever is in conformity therewith. All religionand all wisdom is reducible, extrinsically and from thehuman standpoint, to these four laws: enshrined in every traditionis to be observed an Immutable Truth, then a law of “attachmentto the Real,” of “remembrance” or “love” of God, andfinally prohibitions and injunctions.The ultimate motivating cause for homo Islamicus is not happiness or“utility,” but the Truth. For although happiness accompanies confomityto the Truth, it is an effect rather than a motivating cause. As FrithjofSchuon states, “our willing is not insphd by our desires alone, fundamentallyit is inspired by the truth, and this is independent of our immediateinterests.”* Islamic economics recognizes the need for homo Islamicus to conform to the Truth that God is the Absolute and that allthat is relative is attached to the Absolute by integrating all of life arounda Sacred Center. Accordingly, this realizes the meaning of the funda-mental witnesses (shahadatayn)-‘’There is no divinity but Allah” and“Muhammad is the Messenger of Allah ...

Prinsip-Prinsip Kepemilikan Harta Dalam Islam

2018 ◽  
Vol 1 (1) ◽  
pp. 117-131
Author(s):  
Lukman Hamdani
Keyword(s):  
Human Life ◽  
The Real ◽  
The World ◽  
Rich People ◽  
The Absolute

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.  

The Political Function of Domestic Objects in the Fiction of Aleksandra Kollontai

Slavic Review ◽  
1989 ◽  
Vol 48 (1) ◽  
pp. 71-82 ◽  
Author(s):  
Birgitta Ingemanson
Keyword(s):  
Economic Policy ◽  
Short Stories ◽  
Market Economy ◽  
The Political ◽  
New Economic Policy ◽  
The Real ◽  
Political Function ◽  
The Status ◽  
Soviet Russia ◽  
Status Of Women

During the winter of 1922-1923 when she was just beginning her diplomatic career, Bolshevik activist Aleksandra Kollontai wrote two novels and several short stories that were immediately published in Russia and subsequently combined into two volumes under the titles Liubov’ pchel trudovykh and Zhenshchina na perelome. They were dismissed as mere autobiographical romances, indulging in unhealthy introspection and dangerously divorced from the “real” demands of society. At a time when Soviet Russia was facing enormous challenges connected with the reconstruction after the civil war and with the partial return to a market economy under the New Economic Policy (NEP), Kollontai's focus on domestic relationships and the status of women seemed narrow and excessively private.

scholarly journals The Unknown God and His Theophanies

1970 ◽  
Vol 15 (1) ◽  
pp. 161-174
Author(s):  
Maciej Manikowski
Keyword(s):  
Real Difference ◽  
The Real ◽  
Points Of View ◽  
The Absolute ◽  
The One

The analysis, which aims at the interpretation of the three theophanies from Exodus presents—from the metaphysical and epistemological points of view—three fundamental ideas. First, the idea of the absolute unknowability of the essence of God; second, the idea of the real difference between essence and energies in God’s Being; and third, the idea of the real difference between the one essence, three persons (hypostases) and many uncreated divine energies (the powers or names) of God. One must say that the absolute unknowability of the essence of God means that God is forever the unknown God.

scholarly journals Fantasy in Literature: A Symbiotic Relation to the Real

Pravaha ◽  
2020 ◽  
Vol 26 (1) ◽  
pp. 119-123
Author(s):  
Lekha Nath Dhakal
Keyword(s):  
Twentieth Century ◽  
Science Fiction ◽  
Real World ◽  
Fairy Tales ◽  
External Reality ◽  
The Real ◽  
Fantasy Fiction ◽  
Fantastic Fiction ◽  
Artistic Representation ◽  
Symbiotic Relation

This article attempts to explore the use of fantasy in literature and how it has attained the position of a literary category in the twentieth century. This work also concerns how as the form literature, it functions between wonderful and imitative to combine the elements of both. The article reveals that wonderful represents supernatural atmospheres and events. The story-telling is unrealistic which represents impossibility as it creates a wonderland. In the imitative or the realistic mode, the narrative imitates external reality. In it, the characters and situations are ordinary and real. Fantasy in literature does not escape the reality. It occurs in an interdependent relation to the real. In other words, the fantastic cannot exist independently of the real world that limits it. The use of fantastic mode in literature interrupts the conventional artistic representation and reproduction of perceivable reality. It embodies the reality and transgresses the standards of literary forming. It normally includes a variety of fictional works which use the supernatural and actually natural as well. The developers of fantasy fiction are fairy tales, science fiction about future wars and future world. A major instinct of fantastic fiction is the violence threatened by capitalist violation of personality that is spreading universally.

scholarly journals F.H. Bradley: ¿un espinosista hegeliano?

2017 ◽  
Author(s):  
Michele Cardani
Keyword(s):  
Key Words ◽  
German Idealism ◽  
The Real ◽  
Palabras Clave ◽  
The Absolute ◽  
British Idealism

Resumen: La doctrina de Spinoza constituye una de las principales inspiraciones del más célebre entre los idealistas británicos, F.H. Bradley, cuya filosofía se caracteriza a su vez por elementos típicos del idealismo alemán y, en particular, de Hegel. Según A. Seth Pringle-Pattison, la presencia de estas dos tendencias conflictivas reduce el planteamiento de Appearance and Reality a una disposición filosófica esencialmente mística. Sin embargo, a pesar de las reales influencias de Spinoza y Hegel en el contexto del idealismo británico, los cimientos de la metafísica bradleyana (la incognoscibilidad de lo Absoluto, su transcendencia respecto al pensamiento, el rechazo del panteísmo y del panlogismo) sugieren una postura difícilmente identificable con Spinoza o Hegel, o con ambos. Palabras clave: Absoluto - Idealismo británico – Monismo – Panlogismo - Panteísmo.Abstract: Spinoza’s doctrine represents one of the greatest inspirations for the most well-known representative of the British Idealism, F.H. Bradley, whose philosophy is also marked by some of the most typical elements of German Idealism, especially those of Hegel. According to Seth Pringle-Pattison, the presence of these conflictive tendencies reduce the standpoint of Appearance and Reality to an essentially mystic philosophical attitude. However, despite the real influences of Spinoza and Hegel in the context of British Idealism, the foundations of Bradley’s metaphysics (the unknowability of the Absolute and its transcendence, as well as the rejection of pantheism and panlogism) suggest that Bradley is defending a perspective that can hardly be identified with Spinoza or Hegel, or with both of them. Key words: Absolute - British Idealism – Monism – Panlogism - Pantheism.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

scholarly journals Condemnation of Religious Concepts: An Examination of Chubak's "An Afternoon in Late Autumn" through Bakhtin's Theory of Grotesque Realism

2018 ◽  
Vol 21 (1) ◽  
pp. 53-67
Author(s):  
Sayed Mohammad Anoosheh ◽  
Muhammad Hussein Oroskhan
Keyword(s):  
Twentieth Century ◽  
Short Stories ◽  
Short Story ◽  
Lower Section ◽  
Persian Literature ◽  
Social Hierarchies ◽  
Late Autumn ◽  
New Perspective ◽  
Style Of Writing ◽  
A Site

The first traces of modernism in Iranian society can be found in the second decade of twentieth century which was deeply embedded with religious concepts. With regard to Persian literature, short story was developed as a new genre and a sign of modernism of that period by prominent Iranian writers such as Sadeq Hedayat (1903-1951), Mohammad Ali Jamalzadeh (1892-1997) and Sadegh Chubak (1916-1998). In this way a cultural clash was broken out between the traditional religious concepts and the new modern ideas. Among these writers, Chubak was more influenced by the doctrine of modernism. He expressed his message colloquially through his short stories to instigate the lower part of society. His naturalistic style of writing delved into the most gruesome details of people's life with the aim of shocking his reader in experiencing a new perspective previously ignored. To highlight Chubak's style of writing attempt is made to explore one of the highly praised short stories entitled "An Afternoon in Late Autumn" on the ground of the Bakhtin's theory of grotesque realism cited in Rabelais and His World. Grotesque realism is a site upon which religious and social hierarchies can be subverted and renewed. This study tries to reveal that Chubak followed the Bakhtin's grotesque realism to evoke a new outlook particularly in the lower section of society.

Free Form

2018 ◽  
Author(s):  
Anne Dufourmantelle
Keyword(s):  
Short Stories ◽  
Free Form ◽  
The Real

We recognize gentleness in the literary figures that turned everything around them upside down without meaning to, including Prince Myshkin, the majority of characters in Kafka, in Melville, in the short stories of Tolstoy, little John Mohune in Moonfleet. These characters arrive from nowhere and with gentleness provoke violence and passion around them. They polarize the real around an unprecedented truth that is impossible to bear. An excess of this gentleness is dangerous because it reveals faults, desire, manipulation, or conversely, goodness.

Sign in / Sign up

Export Citation Format

Share Document