scholarly journals Types of Love Between People: A Modern Perspective Using A Descriptive Assessment of Survey Research

2021 ◽  
Vol 2 (3) ◽  
Author(s):  
Phillip D. Clingan
Keyword(s):  
The Other ◽  
Human Beings ◽  
Ancient Greek ◽  
Human Race ◽  
Good Relationship ◽  
Descriptive Assessment ◽  
The Bible ◽  
True Love ◽  
Different Types ◽  
Modern Perspective

Love is the strong affection a person has towards the other person. Love can be between people of different gender, age, colour, social status, religion, or nationality. True love knows no boundaries, and that is why there exist different types of love. Most of the different types of love are derived from ancient Greek. The purpose of the study is to show why different people will have a different kind of love and why each of the love is important to the parties involved. The love between two people can take different forms, and two parties cannot have all the ten types of love discussed. The ten types of love discussed include love for parents, love for friends, agape love, love for animals, intimate love, selfish love, and unenduring love for friends, love for close friends, obsessive love towards people, and child love. Each of the love is unique in its way and is beneficial to both parties involved. The greatest of these types of love is agape love. A good example of agape love was portrayed in the life of Jesus in the Bible. He loved the human race unconditionally and gave all to save them from humanity. Also, child love and parent love are important types of love because they enhance strong bonds between parents and their children. Animal love can be obsessive because it will make a person become too close to animals in caring for them. However, it’s an important type of love because it creates a good relationship between human beings and animals. Animals tend to feel protected in the presence of human beings.

scholarly journals MOTIVASI SOSIAL DALAM RITUS TAREKAT QODIRIYAH NAQSABANDIYAH (Studi Ritus Selasan di Masjid Al Bukhori Mojoroto Gelanglor Sukorejo Ponorogo)

Dialogia ◽  
2017 ◽  
Vol 14 (2) ◽  
pp. 274
Author(s):  
M. Widda Djohan
Keyword(s):  
Social Stratification ◽  
Qualitative Approach ◽  
Spiritual Intelligence ◽  
The Other ◽  
Human Beings ◽  
Good Relationship ◽  
Descriptive Qualitative

Abstract: Spiritual intelligence (SQ) is the highest intelligence of human beings. There is correlation between spiritual intelligence and Allah. On the other word, someone who has spiritual intelligence should have highest relationship with Allah S. W. T.  Then, its relationship affected interaction among others because of Allah aided. Tarekat Qodiriah wa Naqsyabandia is one of the spiritual activities and it held at Masjid Al Bukhari Mojoroto Gelanglor Sukorejo Ponorogo. This activity is expected to increase spiritual intelligence of the pilgrims.To uncover those phenomenon, this study formulate the problem as follows 1) How is the implementation of Tarekat Qodiriah wa Naqsyabandiah at Masjid Al Bukhori Mojoroto Gelanglor Sukorejo Ponorogo ? 2) How are the pilgrims whose join Tarekat Qodiriah wa Naqsyabandiah at Masjid Al Bukhori Mojoroto Gelanglor Sukorejo Ponorogo? 3) What are the roles of Tarekat Qodiriah wa Naqsyabandiah to increase spiritual intelligence of the pilgrims in Pondok Pesantren Darul Ulum Poncol, Magetan?. This study conducted Descriptive Qualitative approach. Interview, observation, documentation were used to collect the data.Those found that (a) the implementation of Tarekat Qodiriah wa Naqsyabandiah at Masjid Al Bukhari Mojoroto Gelanglor Sukorejo Ponorogo is held thirty-five a days on Minggu (Sunday) Wage.  Furthermore, their activities are dzikir, istighosah, khususiah, reviewing Kitab, and manaqib. (b) There are diverse social stratification of the followers such high, low, and medium stratum.  They are almost 30 years old. (C) The activities of Tarekat Qadiriah wa Naqsabandiah at Masjid Al Bukhari Mojoroto Gelanglor Sukorejo Ponorogo have important roles in increasing Spiritual Intelligence, because the main sets of this activity provides one’s moral and social intelligences, able to manage themselves and have good relationship among others. Those are based on human faith and devotion.Keywords: Spiritual Intelligence (SQ), Tarekat Qodiriah wa Naqsyabandiah 

scholarly journals La fondazione filosofico-teologica dell’etica dell’ambiente

2005 ◽  
Vol 54 (1) ◽  
Author(s):  
Karl Golser
Keyword(s):  
Environmental Ethics ◽  
The Other ◽  
Ethical Responsibility ◽  
Theological Ethics ◽  
Human Beings ◽  
Philosophical Thinking ◽  
Holy See ◽  
The Bible ◽  
The Earth ◽  
Catholic Theological

Storicamente si può affermare che la Santa Sede è stata all’avanguardia nell’attenzione posta ai problemi ecologici, perché le sue prime prese di posizione risalgono all’inizio degli anni ‘70. Un’etica teologica cattolica si è sviluppata dalla metà degli anni ’80, dopo che le scienze bibliche hanno dovuto confutare l’accusa che l’antropocentrismo della Bibbia sia stata una delle cause dello sfruttamento della terra. Le ragioni storiche di un atteggiamento sbagliato verso la natura sono da vedere piuttosto nel pensiero filosofico moderno che si è sviluppato spesso in contrapposizione al cristianesimo, mentre la Bibbia e la teologia hanno in verità una visione teocentrica della creazione. I tentativi filosofici, che al posto dell’uomo vogliono mettere al centro della riflessione etica la natura stessa o la vita o anche la possibilità di soffrire, non hanno consistenza perché soltanto la persona umana come essere consapevole e libero può assumersi una responsabilità etica. Bisogna però tener conto di tutte le altre creature che in quanto create hanno una loro dignità propria. Essere creati significa essere relazionati a Dio; la fede in Dio Creatore comporta così un l’antropocentrismo relazionale. Da questi presupposti può essere sviluppata un’etica ecologica teologica che ha due percorsi, uno che insiste sul cambiamento necessario degli atteggiamenti di fondo verso la natura (le virtù ecologiche), ed uno che da determinati principi e da esperienze consolidate formula delle norme concrete per l’agire ecologico responsabile. ---------- Historically, one can say that the Holy See has been a pioneer for the attention paid to ecological issues, as it started taking a stance on the topic already in the early ‘70s of XX century. A catholic theological ethics was developed in the mid-‘80s, after the biblical sciences had to refuse the accusation that made biblical anthropocentrism one of the main causes of the exploitation of the earth. The historical reasons for a wrong attitude toward nature are to be found instead in the contemporary philosophical thinking that often developed against Christianity, while theology and the Bible promote a theocentric vision of creation. The philosophical attempts that place nature or life, or even the chance to suffer in lieu of man at the center of the ethical way of thinking, have no grounds because only human beings, self-aware and free, can take ethical responsibility. One needs to consider all creatures that, being created, have a dignity of their own. Being created means having a relation with God. Hence, the faith in the Creator involves a relational anthropocentrism. Departing from such assumptions, a theological environmental ethics can be developed along two paths, one insisting on the necessary change of the basic stance toward nature (i.e. ecological virtues), the other starting from recognized principles and experiences and postulating actual rules for responsible ecological behavior.

scholarly journals Graham Greene and the Issue of Obsessive Love: The Critical Analysis of the End of the Affair

2020 ◽  
Vol 3 (1) ◽  
pp. 1-10
Author(s):  
Alidou Razakou Ibourahima Boro
Keyword(s):  
Literary Theory ◽  
Critical Analysis ◽  
The Other ◽  
Human Beings ◽  
Love Affair ◽  
Graham Greene ◽  
The Family ◽  
True Love ◽  
The Difference

Nowadays, human beings’ relationships take many forms. People are either parents, friends, colleagues, partners, lovers etc. As far as lovers are concerned, we sometimes observe excesses in their interactions. However, not everybody experiences love in the same way. Love, for some is joy, happiness while other people regard it as source of problems and sufferance. In Corneille’s Le Cid, Rodrigue and Chimène are paralyzed by love and suffering, while Romeo and Juliette get to the capital sacrifice for their intensive and polemical love affair in Shakespeare’s Romeo in Juliette.  This study aims at exploring the concept of obsessive love and its consequences through the characters of Graham Green’s The End of the Affair. To succeed in this study apart from books on the selected topic, I have used psychoanalysis as literary theory to access the issue. I examined the difference between obsessive love and true love. Of the results I came up with I can briefly say but a few that obsession can be destructive namely for the obsessed. It can also negatively affect the other members of the family tissue. Obsessive love unfortunately often replaces true love. Ways and means are suggested to cope with any sorts of love.

The sovereignty of revelation: On Paul Ricœur’s hermeneutics of revelation

2021 ◽  
pp. 000842982110448
Author(s):  
Balázs M Mezei
Keyword(s):  
The Self ◽  
The Other ◽  
Divine Revelation ◽  
Human Beings ◽  
The Bible ◽  
Other Hand ◽  
Human Understanding ◽  
The One ◽  
Central Term

In this article I overview Paul Ricœur’s understanding of divine revelation on the basis of some of his relevant writings. I argue that Ricœur’s hermeneutics of revelation has two aspects: on the one hand Ricœur’s explains the complex ways of acquiring and interpreting divine revelation especially with respect to the Bible; on the other hand, he acknowledges that revelation, originating in God’s freedom, is immediately given. In Ricœur’s view, the understanding of this immediacy is tainted by the presence of evil in human understanding which hinders the realization of revelation itself. As a critique of this standpoint I argue that the immediate givenness of revelation is logically and phenomenologically presupposed in our interpretations. Any hermeneutics of revelation entails a phenomenology of revelation. This phenomenology contains both the self-founding of human beings and, at the same time, the recognition of the absoluteness of the divine. Husserl’s phenomenology offers a way to the understanding of the immediacy of revelation through his central term of Eigenheitlichkeit. Ricœur understands this term not as genuine reality but rather as appartenance, ‘belonging to’, and reshapes its meaning in line with a hermeneutical naturalism. This explains his difficulty to conceive properly the sovereignty of revelation and the importance of phenomenology in the understanding of its immediate character.

A Pattern Measure

10.1068/b2676 ◽  
2000 ◽  
Vol 27 (4) ◽  
pp. 537-547 ◽  
Author(s):  
Allen Klinger ◽  
Nikos A Salingaros
Keyword(s):  
The Other ◽  
Relative Impact ◽  
Two Dimensional ◽  
Human Beings ◽  
Composite Measure ◽  
Composite Measures ◽  
Different Types ◽  
The Aesthetic ◽  
Different Levels

In this paper we propose numerical measures for evaluating the aesthetic interest of simple patterns. The patterns consist of elements (symbols, pixels, etc) in regular square arrays. The measures depend on two characteristics of the patterns: the number of different types of element, and the number of symmetries in their arrangement. We define two complementary composite measures L and C for the degree of pattern in a design, and compute them here for 2 × 2 and 6 × 6 arrays. The results distinguish simple from high-variation cases. We suspect that the measure L corresponds to the degree that human beings intuitively feel a design to be “interesting”, so this model would aid in quantifying the visual connection of two-dimensional designs with viewers. The other composite measure C based on these numerical properties characterizes the extent of randomness of an array. Combining symbol variety with symmetry calculations allows us to employ hierarchical scaling to count the relative impact of different levels of scale. By identifying substructures we can distinguish between organized patterns and disorganized complexity. The measures described here are related to verbal descriptors derived from work by psychologists on responses to visual environments.

Greek Seers and Israelite-Jewish Prophets

2007 ◽  
Vol 57 (4) ◽  
pp. 461-482
Author(s):  
Armin Lange
Keyword(s):  
The Other ◽  
Divine Revelation ◽  
Human Beings ◽  
Ancient Greek ◽  
Near Eastern ◽  
Other Hand ◽  
Normal Human ◽  
The One

AbstractAncient Greek seers (manteis) and Ancient Near Eastern prophets have often been compared with each other. Although in rare cases Greek seers communicate a divine message to a wider audience and are thus comparable to Ancient Near Eastern prophets and Israelite-Jewish prophets in particular, Greek seers are distinctly different from Ancient Near Eastern prophets. In most cases Greek seers employ forms of deductive divination while the use of deductive divination is the exception with Israelite-Jewish prophets. If Greek seers use intuitive divination they do not rely on divine revelations but have special ability to perceive more than normal human beings. Although Ancient Near Eastern prophets and Greek manteis do thus not equate, the comparison of the two sheds better light on the characteristics of both. On the one hand, the Ancient Near Eastern understanding of the prophet emphasizes heavily his reliance on divine revelation. This is especially true for Israelite and Jewish prophets. On the other hand, the Greek mantis acts mostly as a diviner in his own right. His special insights and knowledge go back to his abilities.

The Influence of Zāhirī Theory On Ibn Hazm's Theology: the Case of His Interpretation of the Anthropomorphic Text "the Hand of God"

1999 ◽  
Vol 5 (1) ◽  
pp. 112-120 ◽  
Author(s):  
AL Makin
Keyword(s):  
Literal Meaning ◽  
The Other ◽  
Human Beings ◽  
The Bible ◽  
Other Hand ◽  
Hands On ◽  
Theological Debate ◽  
The One ◽  
Unity Of God ◽  
Ibn Hazm

AbstractBoth the Bible and the Qur¸ān contain anthropomorphic passages, and so a theological debate over their interpretation is very common in Judaism, Christianity and Islam. In the Qur¸ān, there are several anthropomorphic texts which describe God as having bodily features like those of human beings. For instance, God is said to have a face, eyes, feet, and hands. Various attempts were made to interpret such texts, either literally by accepting the corporcality of God or metaphorically by avoiding the implication of anthropomorphic texts. It is interesting how Ibn Hazm, who upheld Zāhirī theory (maintaining the literal meaning), tried to interpret Qur. 38:76, 5:67, 48:10 and 36:70 where reference is made to "the Hand of God." On the one hand, he felt he should maintain the literal meaning, according to which god is supposed to have hands. On the other hand, he declared himself to be a defender of tawhīd (the unity of God), which demanded that he reject all possibility of similarities between God and any of his creatures. This paper will focus on Ibn Hazm's argument by looking at his al-Fisal wa al-Milal wa al-Nihal.

Reason, Religion, and Decision-Making in Mission

1986 ◽  
Vol 14 (3) ◽  
pp. 301-311
Author(s):  
Robert L. Ramseyer
Keyword(s):  
Decision Making ◽  
The Other ◽  
Human Beings ◽  
Christian Mission ◽  
Human Culture ◽  
The Bible ◽  
The Continuum

A continuum in criteria for decision-making is proposed. Human culture pulls toward the “closed” end where decisions are dependent on precedent and tradition, on logic and consistency. The God of the Bible, a law unto himself is at the other “open” end. Jesus and the early Christians were near the open end where considerations about people are always more important than precedent, logic, and consistency when decisions are made. However, we, as human beings, are always being pulled by our culture toward the opposite end of the continuum. A model of incarnational decision-making is outlined, modeled on the example of Jesus in the Gospels, in which decisions are made by those who are fully involved in the situation rather than by those who are “disinterested” and “objective.” The implications of this for Christian mission today are probed.

Spiritualism in Raymond Carver’s Work

2015 ◽  
Vol 3 (1) ◽  
pp. 214
Author(s):  
Viola Kita
Keyword(s):  
The Other ◽  
Good Thing ◽  
Raymond Carver ◽  
The Bible ◽  
Other Hand ◽  
Christian Writer ◽  
Spiritual Reading ◽  
Insight Into

Raymond Carver’s work provides the opportunity for a spiritual reading. The article that offers the greatest insight into spirituality is William Stull’s “Beyond Hopelessville: Another Side of Raymond Carver.” In it we can notice the darkness which is dominant in Carver’s early works with the optimism that is an essential part of Carver’s work “Cathedral”. A careful reading of “A Small Good Thing” and “The Bath” can give the idea that they are based on the allegory of spiritual rebirth which can be interpreted as a “symbol of Resurrection”. Despite Stull’s insisting in Carver’s stories allusions based on the Bible, it cannot be proved that the writer has made use of Christian imagery. Therefore, it can be concluded that spirituality in Carver’s work is one of the most confusing topics so far in the literary world because on one hand literary critics find a lot of biblical elements and on the other hand Carver himself refuses to be analyzed as a Christian writer.

A Liberdade e a Justiça: horizontes para uma racionalidade socioambiental

2020 ◽  
Author(s):  
José Luis Sepúlveda Ferriz
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Great Opportunity ◽  
The World ◽  
Authentic Development ◽  
Sense Of Justice

Freedom and Justice have always been challenged. Since the most remote times, and in the most varied circumstances of places and people, human beings have tried to clarify and put into practice these two controversial concepts. Freedom and Justice, in effect, are words, but also dreams, desires and practices that, not being imperfect, are less sublime and ambitious. Reflecting on them on the basis of an ethics of development and socioenvironmental sustainability is still a great challenge in our contemporaneity. This book is born from the need that we all have to reflect, understand what our role is in relation to the OTHER, understood as the other as Environment. Doing this from such disparate areas and at the same time as current as Economics, Philosophy and Ecology, is still a great opportunity to discuss complexity, transdisciplinarity and the inclusion of diverse themes, but which all converge in the Human Being and its relationship with the world. Endowing human beings with Freedom and a sense of Justice means RESPONSIBILITY. To be free and to want a better and fairer world is to endow our existence with meaning and meaning. Agency, autonomy, functioning, dignity, rights, are capacities that must be leveraged individually and collectively for authentic development to exist. Development as Freedom is a valid proposal for thinking about a socio-environmental rationality that interferes in the controversial relations between economics, ethics and the environment.

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