Necessity of Religion

2020 ◽  
Vol 25 ◽  
pp. 89-98
Author(s):  
Katyayanidas Bhattacharya ◽  

‘Necessity of Religion’ means that in the nature of man as an intelligent self-conscious being there is a necessary spiritual urge which forces him to rise above what is material and finite and to find rest nowhere short of an Infinite and Absolute Mind. This does not mean that each and every man is religious and the fact that there are men who are not religious does not disprove the necessity of religion. Rather in the very notion of a spiritual self-conscious being there is involved what may be called a virtual or potential infinite. True it is that Nature and man are both finite. But it is the characteristic of a spiritual intelligent being to transcend its individual limitations and realize itself in that which lies beyond itself.

2003 ◽  
Vol 15 (2) ◽  
pp. 69-71 ◽  
Author(s):  
Thomas W. Schubert

Abstract. The sense of presence is the feeling of being there in a virtual environment. A three-component self report scale to measure sense of presence is described, the components being sense of spatial presence, involvement, and realness. This three-component structure was developed in a survey study with players of 3D games (N = 246) and replicated in a second survey study (N = 296); studies using the scale for measuring the effects of interaction on presence provide evidence for validity. The findings are explained by the Potential Action Coding Theory of presence, which assumes that presence develops from mental model building and suppression of the real environment.


2001 ◽  
Vol 6 (1) ◽  
pp. 15-25 ◽  
Author(s):  
Harald Walach ◽  
Stefan Schmidt ◽  
Yvonne-Michelle Bihr ◽  
Susanne Wiesch

We studied the effect of experimenter expectations and different instructions in a balanced placebo design. 157 subjects were randomized into a 2 × 4 factorial design. Two experimenters were led to expect placebos either to produce physiological effects or not (pro- vs. antiplacebo). All subjects except a control group received a caffeine placebo. They were either made to expect coffee, no coffee, or were in a double-blind condition. Dependent measures were blood pressure, heart rate, well-being, and a cognitive task. There was one main effect on the instruction factor (p = 0.03) with the group “told no caffeine” reporting significantly better well-being. There was one main effect on the experimenter factor with subjects instructed by experimenter “proplacebo” having higher systolic blood pressure (p = 0.008). There was one interaction with subjects instructed by experimenter “proplacebo” to receive coffee doing worse in the cognitive task than the rest. Subjects instructed by experimenter “antiplacebo” were significantly less likely to believe the experimental instruction, and that mostly if they had been instructed to receive coffee. Contrary to the literature we could not show an effect of instruction, but there was an effect of experimenters. It is likely, however, that these experimenter effects were not due to experimental manipulations, but to the difference in personalities.


2018 ◽  
Vol 15 (1) ◽  
pp. 55-72
Author(s):  
Herlin Hamimi ◽  
Abdul Ghafar Ismail ◽  
Muhammad Hasbi Zaenal

Zakat is one of the five pillars of Islam which has a function of faith, social and economic functions. Muslims who can pay zakat are required to give at least 2.5 per cent of their wealth. The problem of poverty prevalent in disadvantaged regions because of the difficulty of access to information and communication led to a gap that is so high in wealth and resources. The instrument of zakat provides a paradigm in the achievement of equitable wealth distribution and healthy circulation. Zakat potentially offers a better life and improves the quality of human being. There is a human quality improvement not only in economic terms but also in spiritual terms such as improving religiousity. This study aims to examine the role of zakat to alleviate humanitarian issues in disadvantaged regions such as Sijunjung, one of zakat beneficiaries and impoverished areas in Indonesia. The researcher attempted a Cibest method to capture the impact of zakat beneficiaries before and after becoming a member of Zakat Community Development (ZCD) Program in material and spiritual value. The overall analysis shows that zakat has a positive impact on disadvantaged regions development and enhance the quality of life of the community. There is an improvement in the average of mustahik household incomes after becoming a member of ZCD Program. Cibest model demonstrates that material, spiritual, and absolute poverty index decreased by 10, 5, and 6 per cent. Meanwhile, the welfare index is increased by 21 per cent. These findings have significant implications for developing the quality of life in disadvantaged regions in Sijunjung. Therefore, zakat is one of the instruments to change the status of disadvantaged areas to be equivalent to other areas.


2011 ◽  
Vol 4 (2) ◽  
pp. 238-251
Author(s):  
Anthony Pavlik

Fantasy other worlds are often seen as alternative, wholly ‘other’ locations that operate as critiques of the ‘real’ world, or provide spaces where child protagonists can take advantage of the otherness they encounter in their own process of growth. Rather than consider fantasy fiction's presentations of ‘other’ worlds in this way, this article proposes reading them as potential thirdspaces of performance and activity that are neutral rather than confrontational such that, in fantasy other world fiction for children and young adults, the putative ‘other’ world may not, in fact, be ‘other’ at all.


2010 ◽  
Vol 4 (3) ◽  
pp. 303-322
Author(s):  
Mario Faraone

Throughout his life, Christopher Isherwood explored his sense of himself through a range of different genres of writing: autobiography, letters and journals, and fiction. The polysemic image of the mirror plays a major role in the structuring of his novels and other writings. Through the figure of the mirror, the writer signals many nearly imperceptible yet significant changes over time. This article explores this image in a range of Isherwood’s writings, and argues that, through its deployment, the artist very often questions himself about the dichotomy between appearance and reality. The presence of the mirror in the early writings assumes modalities which are distinct from those belonging to the conversion period to Vedanta, the Hindu-oriented philosophy and religion.


2006 ◽  
Author(s):  
Ronni Marshak
Keyword(s):  

Author(s):  
Carlos Ortiz de Landázuri

Heidegger, Zubiri, Apel y Polo habrían propuesto una definición más correcta de las respectivas nociones de sujeto relacional humano, a saber: “Dasein” o “ser-ahí”; “personeidad” o “esencia abierta”; “intersubjetividad” o “la llamada por parte de los entes a diversos interlocutores”; y, finalmente, “persona-núcleo” o “agente mediador entre los entes y el ser”. Se pretendía así evitar una vuelta a las paradojas del “sujeto transcendental” en Kant, del “yo absoluto” en Hegel o del “sujeto fenomenológico” en Husserl. Sin embargo en cada caso se siguieron estrategias heurísticas específicamente distintas a la hora de conceptualizar dicho sujeto relacional: Heidegger propuso una superación de la noción de “sujeto fenomenológico” en Husserl; Zubiri, en cambio, defendería una recuperación de la noción de “sujeto fenomenológico” en Husserl; por su parte, Apel propondría una reformulación semióticamente transformada del “Dasein” heideggeriano; finalmente, Polo propondría una reformulación gnoseológica de la noción de “Dasein” heideggeriano.Heidegger, Zubiri, Apel, and Polo have proposed a more accurate definition of the respective notions of human relational subject: “Dasein” or “being-there”; “Personhood” or “open essence”; “inter-subjectivity” or “entities’ appeal to diverse interlocutors”; and, finally, “nucleus-person” or “mediator between entities and being”. The aim is to avoid a return to Kant’s transcendental subject paradoxes and Hegel’s “absolute I” or Husserl´s “fenomenological subject”. But in each case specifically different heuristic strategies were followed when conceptualizing said relational subject: Heidegger proposed overcoming the notion of “phenomenological subject” in Husserl; Zubiri, however, defend the recovery of the notion of “phenomenological subject” in Husserl; meanwhile, Apel propose a transformed semiotically reformulation of Heidegger’s “Dasein”; finally, Polo propose a reformulation of the epistemological notion of Heidegger’s “Dasein”.


CFA Magazine ◽  
2007 ◽  
Vol 18 (3) ◽  
pp. 38-42
Author(s):  
Christopher Wright
Keyword(s):  

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