scholarly journals http://habibiaislamicus.com/index.php/hirj/article/view/178

2021 ◽  
Vol 5 (1) ◽  
pp. 83-104
Author(s):  
Humera Naz ◽  
Keyword(s):  
Cultural Context ◽  
Basic Element ◽  
Islamic Architecture ◽  
Architectural Style ◽  
Religious Buildings ◽  
The World ◽  
History Of ◽  
The One ◽  
Islamic Faith ◽  
Islamic Civilization

There is no doubt that there is no corner of civilization in which Muslims have not made significant progress. But most of his accomplishments are reflected in the architecture and its supporting arts. The one and a half thousand year history of Islam is in fact the history of the rise of Islamic architecture. Muslims decorated a large part of the world with beautiful buildings in different periods of their rule. Thus, at different times, Islamic architecture took different forms. Among them, there is diversity due to the differences in the country and the buildings, which is due to the climate, environment and construction issues of this country. But despite this, there is unity and continuity in Islamic architecture. This is a feature of Islamic civilization. In spite of their diversity, Islamic civilization has allowed fusion in all of them, which we call Islamic colors. And the basic element of this unity was the Islamic faith which united the different nations in this one faith. Due to which, whatever religious buildings are built in any part of the world in the future, they are all the same, which was not affected by time and distance. Every building has its own uniqueness. These Islamic buildings have a deep Muslim imprint. This is due to the architectural style and decorative carvings of these buildings and these carvings have a spiritual aspect which has its own distinct identity of Islamic architecture. At the same time, it is a valuable asset that still reflects Islamic civilization. In our article, we have examined this unity of Islamic architecture in a cultural context.

Camus's Absurd and the World of Melville's Confidence-Man

PMLA ◽  
1967 ◽  
Vol 82 (1) ◽  
pp. 14-27
Author(s):  
Leon F. Seltzer
Keyword(s):  
Careful Analysis ◽  
The Other ◽  
The Novel ◽  
The Past ◽  
The World ◽  
Critical Attention ◽  
Confidence Man ◽  
Ugly Duckling ◽  
History Of ◽  
The One

In recent years, The Confidence-Man: His Masquerade, a difficult work and for long an unjustly neglected one, has begun to command increasingly greater critical attention and esteem. As more than one contemporary writer has noted, the verdict of the late Richard Chase in 1949, that the novel represents Melville's “second best achievement,” has served to prompt many to undertake a second reading (or at least a first) of the book. Before this time, the novel had traditionally been the one Melville readers have shied away from—as overly discursive, too rambling altogether, on the one hand, or as an unfortunate outgrowth of the author's morbidity on the other. Elizabeth Foster, in the admirably comprehensive introduction to her valuable edition of The Confidence-Man (1954), systematically traces the history of the book's reputation and observes that even with the Melville renaissance of the twenties, the work stands as the last piece of the author's fiction to be redeemed. Only lately, she comments, has it ceased to be regarded as “the ugly duckling” of Melville's creations. But recognition does not imply agreement, and it should not be thought that in the past fifteen years critics have reached any sort of unanimity on the novel's content. Since Mr. Chase's study, which approached the puzzling work as a satire on the American spirit—or, more specifically, as an attack on the liberalism of the day—and which speculated upon the novel's controlling folk and mythic figures, other critics, by now ready to assume that the book repaid careful analysis, have read the work in a variety of ways. It has been treated, among other things, as a religious allegory, as a philosophic satire on optimism, and as a Shandian comedy. One critic has conveniently summarized the prevailing situation by remarking that “the literary, philosophical, and cultural materials in this book are fused in so enigmatic a fashion that its interpreters have differed as to what the book is really about.”

scholarly journals CULTURAL REPRESENTATION OF POWER AND THE COURT DURING THE PERSONAL REIGN OF CHARLES I STUART

2020 ◽  
Vol 30 (1) ◽  
pp. 104-110
Author(s):  
L. I. Ivonina
Keyword(s):  
Social Context ◽  
General Trend ◽  
Daily Life ◽  
Cultural Representation ◽  
The Other ◽  
Charles I ◽  
The World ◽  
King Charles I ◽  
History Of ◽  
The One

The article analyzes the main features of the Caroline era in the history of Britain, which were reflected in the cultural representation of the power of King Charles I Stuart and the court’s daily life in the 1630s. The author shows that, on the one hand, the cult of peace and the greatness of the monarch were the cultural product of the Caroline court against the background of the Thirty Years' War in continental Europe. On the other hand, there was a spread of various forms of escapism, the departure into the world of illusions. On the whole, the representation of the power of Charles Stuart and the court’s daily life were in line with the general trend of the time. At the same time, the court of Charles I reflected his personality. Thinly sensing and even determining the artistic tastes of his era, the English king abstracted from its political and social context.

Leibniz on Human Equality and Human Domination

2015 ◽  
Author(s):  
Justin E. H. Smith
Keyword(s):  
Gottfried Wilhelm Leibniz ◽  
The Other ◽  
Concrete Application ◽  
The World ◽  
Human Equality ◽  
Temporal Succession ◽  
History Of ◽  
The One

This chapter undertakes an extensive treatment of the place of Gottfried Wilhelm Leibniz in the history of the concept of race. In particular, the chapter draws out the significant points of difference between Leibniz's view, on the one hand, and Bernier's biogeographical view, on the other. It shows, in fact, that Leibniz remains thoroughly committed to a conception of race that is rooted in earlier ideas about the temporal succession of members of a family or lineage. Moreover, the chapter reveals in what way his analysis of race may be seen as a concrete application of his very deepest philosophical commitment, according to which the order of the world amounts to a multiplicity that is underlain by unity.

The White Boy’s Burden

2018 ◽  
pp. 1-18
Author(s):  
Mischa Honeck
Keyword(s):  
Young People ◽  
Moral Courage ◽  
Boy Scouts ◽  
Boy Scouts Of America ◽  
Youth Organization ◽  
Men I ◽  
The World ◽  
History Of ◽  
The One ◽  
Relationship Of

Waging war in Afghanistan and Iraq, U.S. Secretary of Defense Robert M. Gates rarely got a chance to relive the lighter days of his youth. One such moment came on July 28, 2010—a day of celebration at Fort A.P. Hill in Virginia. The year marked the one-hundredth birthday of the Boy Scouts of America (BSA), and Gates’s keynote address set the tone for a big patriotic show featuring flags, paratroopers, antiaircraft cannons firing blank shots, and a flyover of F-16 jets. Despite the jubilant occasion, the Pentagon chief had not come to spin campfire yarn. Amid the cheers of almost fifty thousand Scouts gathered at the army installation, Gates, an Eagle Scout from 1958, reaffirmed the movement’s intergenerational contract that promised a relationship of mutual allegiance between boys and men. “I believe that today, as for the past 100 years, there is no finer program for preparing American boys for citizenship and leadership than the Boy Scouts of America.” Reciting the themes of crisis, anxiety, and salvation that supporters of the nation’s foremost youth organization had evoked since its founding, Gates extolled scouting as the best remedy for an America “where the young are increasingly physically unfit and society as a whole languishes in ignoble moral ease.” While many youths had degenerated into “couch potatoes,” the BSA continued to make men and leaders, men of “integrity and decency … ​moral courage” and “strong character—the kind of person who built this country and made it into the greatest democracy and the greatest economic powerhouse in the history of the world.” More was at stake than the fate of the nation. “The future of the world itself,” said Gates, depended on the “kind of citizens our young people” would become. Only with the ...

Empiricism, Perception and Conceptual Change

1973 ◽  
Vol 3 (1) ◽  
pp. 59-75 ◽  
Author(s):  
C. A. Hooker
Keyword(s):  
Conceptual Change ◽  
Perceptual Experience ◽  
World Line ◽  
Scientific Change ◽  
The World ◽  
History Of ◽  
The One ◽  
Level Of Experience ◽  
Conceptual Revolution

In recent times it has become fashionable to emphasize the role of conceptual change in the (philosopher's) history of science. To judge from recent writers (Feyerabend 5-9, Kuhn 18), every significant theoretical change in science is first and foremost a revolution in scientific concepts—a conceptual revolution. According to this view, every level of experience is affected by each fundamental theoretical change: physical theory, experimental practice and even perceptual experience. The Aristotelian patrician who watched the sun sink beneath the horizon not only had different beliefs (theory) about the phenomenon but actually saw something different from the Newtonian gentleman who saw the horizon rise above his eye-sun line, and the Einsteinian professional who saw the sun's varying geometrical relations to the world light-geodesics on which successive temporal stages of his eye world-line lay. Moreover, such is the completeness of the conceptual-experiential shifts undergone in a fundamental scientific change that it is impossible to meaningfully discuss the one theory within the confines of the other or, indeed, to provide any systematic, cumulative comparison of successive theories.

scholarly journals ARSITEKTUR ISLAM: Seni Ruang dalam Peradaban Islam

2011 ◽  
Author(s):  
Aulia Fikriarini
Keyword(s):  
Symbolic Meaning ◽  
Human Being ◽  
Ethical Values ◽  
Human Beings ◽  
Islamic Architecture ◽  
Geometrical Relation ◽  
The World ◽  
Islamic Civilization ◽  
Islamic Values

Human being as a caliph, here related to the function of architect, has <br />responsibility for the environment. Hence, in doing their activities in this world, they have to cope with the nature considering the principal of balance and harmony. Architecture as one of the sciences should also go along with the Islamic values. The values based on the Quran should certainly be the foundation for all efforts of developing any sciences, including architectur. The application of Islam values will produce works of “Islamic architecture” that comprise a combination of culture and humans’ submission to their God, which characterizes the harmony of the human beings, environment, and their  Creator. Islamic architecture suggests a complex geometrical relation, hierarchy of shapes and ornaments, and deep symbolic meaning. This writing describes the fact that works of Islamic architectures in over the world that is based on Islamic ethical values and manners do not represent a single and identical shape. However, the varieties and wealth of shapes are unfield by one purpose, that is, as a medium of devoting to God. The varieties create a multitude of Islamic architecture products within Islamic civilization, which lead human beings to rahmatan lil alamiin. <br />

scholarly journals A Woman to Rule the World: Rome Personified in the Roman Republic

2021 ◽  
Author(s):  
◽  
Campbell Orchard
Keyword(s):  
Twentieth Century ◽  
Roman Empire ◽  
Roman Republic ◽  
The Other ◽  
Female Figure ◽  
Imperial Cult ◽  
National Representation ◽  
The World ◽  
History Of ◽  
The One

<p>Revitalised by Mussolini in the early twentieth century as a symbol of the ‘New Roman Empire’, Roma has endured a long history of national representation. Traditionally the figure of Roma is on the one side associated by historians with the Roman imperial cult and Augustus, and on the other by Numismatists as the helmeted female figure on the coinage of the Roman Republic. However, these figures are not presently considered one and the same. When describing this figure, Roma is considered a Greek innovation travelling west, which naturally discounts well over two centuries of Roman issued coinage. Roma inaugurated by Hadrian and previously manipulated by Augustus was not simply a Greek import, but a complex Roman idea, which, true to Roman form, incorporated native and foreign elements in shaping an outward looking signifier of Roman identity.</p>

scholarly journals The European present as World history

2007 ◽  
pp. 17
Author(s):  
Göran Therborn
Keyword(s):  
European Society ◽  
World History ◽  
Current Situation ◽  
Comparative Perspective ◽  
World Systems ◽  
The Past ◽  
The World ◽  
History Of ◽  
The One ◽  
Society Today

The task of analyzing European society may be approached from many angles. The one chosen here is a global comparative perspective, an effort to step outside the tempting but myopic and often misleading familiarity of inside experience. Let us look at European society today as part of world history. What does it mean to grasp the present as history? It means to look out for how the current situation is related to the past, and, above all, to the future. We shall here try to locate Europe in the history of modernity, and, secondly, in the dynamics of the world systems, systems in plural, as I shall explain later.

scholarly journals Presentation of the Dossier

Caminhando ◽  
2019 ◽  
Vol 24 (2) ◽  
pp. 19
Author(s):  
Matthias Grenzer - Translation of João Batista Ribeiro Santos
Keyword(s):  
Cultural Heritage ◽  
Theological Reflection ◽  
The Other ◽  
Ancient Israel ◽  
The World ◽  
History Of ◽  
First Millennium ◽  
The One ◽  
And Behavior ◽  
History Of Literature

The Pentateuch is a cultural heritage of Humanity. The world narrated in it belongs to the second millennium B.C., and the narratives, poems, and sets of laws contained therein were composed during the first six centuries of the first millennium B.C. On the one hand, by bringing together epic, lyrical, and legal poetry, the one hundred and eighty-seven chapters constitute, in the form of five books, a masterpiece in the history of literature. On the other hand, it is literature that proposes to cultivate memory, either in relation to the narrated world, or in view of the period of its composer, sometimes narrating, sometimes legislating, sometimes singing. Moreover, as literature aimed at history, the texts of the Pentateuch promote enormous theological reflection. The main goal seems to be to think God. Thus the first five books of the Jewish Bible and the Christian Bible, with their narrated models of faith and behavior, turned into poems and defined by legal formulations, became the foundational reference for the religion of ancient Israel, of which Judaism was born and, from the latter, Christianity. Also Jesus of Nazareth, in the four New Testament Gospels, is presented in relation to Abraham and Moses, and stands out as a unique teacher with regard to the laws contained in the Pentateuch.

scholarly journals A History of Emerging Modes?

2016 ◽  
Vol 2 (1) ◽  
pp. 87-103
Author(s):  
Michael Schmitz
Keyword(s):  
Joint Attention ◽  
The Other ◽  
Philosophical Tradition ◽  
Collective Intentionality ◽  
Open Questions ◽  
Action And Perception ◽  
The World ◽  
History Of ◽  
The One

AbstractIn this paper I first introduce Tomasello’s notion of thought and his account of its emergence and development through differentiation, arguing that it calls into question the theory bias of the philosophical tradition on thought as well as its frequent atomism. I then raise some worries that he may be overextending the concept of thought, arguing that we should recognize an area of intentionality intermediate between action and perception on the one hand and thought on the other. After that I argue that the co-operative nature of humans is reflected in the very structure of their intentionality and thought: in co-operative modes such as the mode of joint attention and action and the we-mode, they experience and represent others as co-subjects of joint relations to situations in the world rather than as mere objects. In conclusion, I briefly comment on what Tomasello refers to as one of two big open questions in the theory of collective intentionality, namely that of the irreducibility of jointness.

Sign in / Sign up

Export Citation Format

Share Document