scholarly journals Roger Callois og det Hellige

1986 ◽  
Author(s):  
Erling Hommelgaard
Keyword(s):  
Human Life ◽  
Religious Life ◽  
Georges Bataille ◽  
Praying Mantis ◽  
Communal Life ◽  
Collège De Sociologie ◽  
The Relationship ◽  
The Sacrifice ◽  
Social Coercion

This article introduces the French sociologist etc. Roger Callois. The article’s main focus is on comparative religion, i.e. the early part of Callois’ authorship, based on his work with Collège de sociologie, which he formed in collaboration with Georges Bataille in the late thirties. Dedicated to the socalled “sociology of the sacred”, they developed the concepts of the sacred and the profane as a basis for explaining rituals in religious life. With a background in 19th century hypotheses on totemism and Durkheimian analyses of elementary forms of religious life, Callois and Bataille examine the constitution of communal life. They maintain that rituals must be taken into consideration, when the formation of societies is to be described. This means that the theories of the sacrificial are put forward. Callois also treats the structure of prohibition in primitive religion as a protection against the confusion of the sacred and the profane. But the prohibitions must also b e seen in relation to the transgression, stressing what Callois exposes in his “theory of feasts” that the feast must be seen as a kind of doubling up the sacrifice, and therefore essentially an excess. Elaborating the Maussian thesis that “it is obligatory to believe in the myths”, Callois speaks about the “affective necessities” of the myth. By this he means the ability of the myths to evoke affects and feelings, often inimical to society, but also to catch these affects and lead them to satisfaction, thus encapsulating the myth with social coercion. Callois demonstrates this in the famous analysis of the praying mantis. Furthermore, Callois addresses the relationship between myth and ritual, using the Bergsonian formula of the myth as a substitution for the animal instincts evoking real behaviour in the way that the representations of the myth virtually evoke similar behaviour in human life. Moreover the function of the ritual is to perform in reality what the myth stages virtually.

scholarly journals Ethics and Human Dignity as Communication of Javanese Family that Interfaith Religious Life

2021 ◽  
Vol 58 (1) ◽  
pp. 5417-5429
Author(s):  
Mukti Al, Wuri Arenggoasih
Keyword(s):  
Human Dignity ◽  
Social Life ◽  
Human Life ◽  
Religious Life ◽  
Ethical Values ◽  
Interfaith Marriage ◽  
Family Behavior ◽  
Behavior System ◽  
Interfaith Marriages ◽  
The Relationship

Character values ​​are important for the Indonesian people, especially in Java. Therefore, parents have a role and responsibility in realizing ethical values ​​to their children. For example, the children's habit of greeting guests when they come to visit is part of the assessment of Javanese manners. However, not all parents have the same background so it is easy to realize the value of children's character. One of the differences in the backgrounds of parents is differences in religion. Although Indonesia is one of the countries that does not legalize interfaith marriage, in fact, there are many interfaith marriages. Therefore, the aim of this research is to reveal the phenomenon of Ethics and Human Dignity as Communication of Javanese Family in Difference Religious Life. This research describes the behavior of individuals of different religions which are manifested in their daily social life by referring to Javanese politeness rules or manners. Social manners and politeness in Java determine the shape of the relationship between humans, determining which movements and language are used to express respect. In Javanese mindset and religion regarding human life and life in this realm are not cognitive-experiential in nature. The Javanese mindset does not make an essential definition about “what is life” but is more preoccupied with the problem about "how man reaches jumeneng as ‘tetungguling laku’. The Javanese family behavior system has a cosmic philosophical meaning, the balance between microcosmos and macrocosmos, namely the interrelation of individual and social life between oneself and others.

Management of Economics and State "Bottom"

2020 ◽  
Vol 17 (6) ◽  
pp. 76-91
Author(s):  
E. D. Solozhentsev
Keyword(s):  
Quality Of Life ◽  
Artificial Intelligence ◽  
Probabilistic Models ◽  
Human Life ◽  
Special Software ◽  
Human Quality ◽  
Relationship Of ◽  
The Relationship

The scientific problem of economics “Managing the quality of human life” is formulated on the basis of artificial intelligence, algebra of logic and logical-probabilistic calculus. Managing the quality of human life is represented by managing the processes of his treatment, training and decision making. Events in these processes and the corresponding logical variables relate to the behavior of a person, other persons and infrastructure. The processes of the quality of human life are modeled, analyzed and managed with the participation of the person himself. Scenarios and structural, logical and probabilistic models of managing the quality of human life are given. Special software for quality management is described. The relationship of human quality of life and the digital economy is examined. We consider the role of public opinion in the management of the “bottom” based on the synthesis of many studies on the management of the economics and the state. The bottom management is also feedback from the top management.

TAFSIR AYAT-AYAT ZAKAT SEBAGAI PENGUAT KONSEP FILANTROPI EKONOMI KEUMMATAN (Tafsir Verses Of Zakat As The Booster Of Public Economic Philanthropy Concept)

2019 ◽  
Vol 3 (2) ◽  
pp. 117-137
Author(s):  
Mustaqim Makki
Keyword(s):  
Economic Crisis ◽  
Human Life ◽  
Minimum Level ◽  
Relationship With God ◽  
Public Economic ◽  
Close Relationship ◽  
Vertical Relationship ◽  
The Relationship ◽  
Very High ◽  
Functional Content

Zakat merupakan salah satu sendi pokok ajaran Islam. Urgensi zakat yang merupakan anjuran agama Islam untuk menunaikan zakat dan memberikannya kepada yang berhak dengan ketentuan mencapai nishabnya, (kadar minimum harta tertentu) mempunyai nilai sangat signifikan dalam kehidupan manusia. Seorang insan yang sarat akan segala permasalahan pada fitrahnya menuntut untuk selalu berinteraksi kepada sesama, baik berupa materi maupun non materi. Zakat merupakan maliyah ijtima’iyyah yang mengandung nilai-nilai filantropi yang sangat tinggi, karena ketika mengaplikasikan kewajiban zakat kita telah membantu sesama serta mengurangi kesenjangan yang disebabkan beberapa sifat manusia diantaranya adalah sifat kikir, dengki dan iri hati. Menguatnya kembali harapan banyak kalangan terhadap implementasi filantropi Islam, baik dalam bentuk zakat, infak, sedekah, dan wakaf, memiliki keterkaitan erat dengan kondisi bangsa yang belum sepenuhnya bangkit dari keterpurukan sebagai dampak dari krisis ekonomi yang berkepanjangan. Kondisi ini berakibat kesenjangan penguasaan perekonomian antar warga negara menjadi kian lebar. Pada saat itulah, ziswaf (zakat, infak, sedekah, dan wakaf) kembali dilirik dan diharapkan menjadi alternatif solusi terhadap problem kemiskinan umat. Manusia sebagai khalifah fil ardh dalam Al Qurán menekankan muatan fungsional yang harus diemban oleh manusia dalam melaksanakan tugas-tugas kesejarahan dalam kehidupannya di muka bumi. Kaitan dengan konsep tersebut, ada dua fungsi manusia. Pertama: Manusia sebagai hamba (ábid), dituntut untuk sukses menjalin hubungan secara vertikal dalam hal ini hubungannya dengan ketuhanan (Teologis). Kedua adalah manusia sebagai khalifah, dituntut untuk sukses menjalin hubungan secara horizontal dalam hal ini hubungan terhadap manusia.Kata kunci: tafsir ayat zakat, filantropi, ekonomi keummatanAbstract:Zakat is one of the main points of Islamic teachings. The urgency of zakat which is suggested by Islam to fulfill and give it to those who are referred to with the provisions to reach their nishab, (minimum level of certain assets) has a very significant value in human life. A person who is full of all problems in his/her natural demands will always get interaction with other people, either material or non-material. Zakat is maliyah ijtima’iyyah which contains very high philanthropic values, because when applying the obligation of zakat we have helped others and reduced the gaps caused by some human traits including miser, jealousy and envy. The reinforcement of the expectations (estimation) from any levels on the implementation of Islamic philanthropy, which in the form of zakat, donation, alms and endowments, has a close relationship with the condition of the country that has not fully risen from bad economic adversity due to economic crisis. This condition causes a widening of the economic mastery among the citizens. At that moment, ziswaf (zakat, infaq, alms, and waqf) was again given a serious attentition and expected to be an alternative solution to the problem of poverty among citizens. Humans as khalifah fil ardh in the Qur'an emphasize the functional content that must be carried by humans in carrying out historical tasks in their lives on earth. In accordance with this concept, there are two human functions. First: Humans as servants (ábid), are required to succeed in establishing a vertical relationship in this case the relationship with God (Theological). Second, humans as caliphs, are required to succeed in establishing horizontal relationships in this case the relationship to humans.

INTER AKSI AGAMA DAN BUDAYA

EMPIRISMA ◽  
2018 ◽  
Vol 27 (1) ◽  
Author(s):  
Mohammad Arif Dan Yuli Darwati
Keyword(s):  
Human Life ◽  
Belief System ◽  
Cultural Interaction ◽  
Cultural Economic ◽  
Modern Period ◽  
Or Groups ◽  
Close Relationship ◽  
History Of ◽  
The Relationship ◽  
Determining Factor

This paper will try to explain the relationship between religion and culture. These two topics are the most important items that are inseparable in the history of human civilization from the classical to the modern period. Religion is ahuman belief system that is related to God. If the rule comes from God, then it cannot be said to be a culture, because it is not human creation, but God’s creation that is absolute. Religion is interpreted as part of the life (culture) ofindividuals or groups, each of which has the authority to understand religion and apply it. With the characteristics as indicated by Fazlur Rahman, wherever religion is located, it is hoped that it can provide guidance on values or moralsfor all activities of human life, whether social, cultural, economic or political. Not infrequently also religion becomes a determining factor in the adhesive process of social cultural interaction of the community as well as unifying thenation. Culture and religion are something different but can influence each other so that new cultures or mixing of cultures emerge. The opinion of Endang Saifudin Anshari who said in his writing that religion and culture do notinclude each other, in principle one is not part of the other and each consists of itself. Between them, of course, they are closely related like us, we see in everyday life and human life. As also seen in the close relationship between husband and wife who can give birth to a son but the husband is not part of the wife, and vice versa. Religion and culture are two different things but cannot be separated. The existence of a religion will be greatly influenced and affect thepractice of a religion in question. And conversely, a culture will be greatly influenced by the beliefs of the society in which culture develops. Therefore religion is not only an individual problem but religion is also a social affair whichultimately religious people are not only able to give birth to individual piety but also must be able to give birth to social piety.Key words: Interaction, Religion, Culture,

CYBERCHONDRIA INFORMATION CLINIC: Internet's Impact on your Health (Preprint)

2019 ◽  
Author(s):  
Valentina Escotet Espinoza
Keyword(s):  
Human Life ◽  
Brain Regions ◽  
Physical Symptoms ◽  
Digital Design ◽  
Somatization Disorder ◽  
The Internet ◽  
Cultural Aspects ◽  
Starting Point ◽  
The Right ◽  
The Relationship

UNSTRUCTURED Over half of Americans report looking up health-related questions on the internet, including questions regarding their own ailments. The internet, in its vastness of information, provides a platform for patients to understand how to seek help and understand their condition. In most cases, this search for knowledge serves as a starting point to gather evidence that leads to a doctor’s appointment. However, in some cases, the person looking for information ends up tangled in an information web that perpetuates anxiety and further searches, without leading to a doctor’s appointment. The Internet can provide helpful and useful information; however, it can also be a tool for self-misdiagnosis. Said person craves the instant gratification the Internet provides when ‘googling’ – something one does not receive when having to wait for a doctor’s appointment or test results. Nevertheless, the Internet gives that instant response we demand in those moments of desperation. Cyberchondria, a term that has entered the medical lexicon in the 21st century after the advent of the internet, refers to the unfounded escalation of people’s concerns about their symptomatology based on search results and literature online. ‘Cyberchondriacs’ experience mistrust of medical experts, compulsion, reassurance seeking, and excessiveness. Their excessive online research about health can also be associated with unnecessary medical expenses, which primarily arise from anxiety, increased psychological distress, and worry. This vicious cycle of searching information and trying to explain current ailments derives into a quest for associating symptoms to diseases and further experiencing the other symptoms of said disease. This psychiatric disorder, known as somatization, was first introduced to the DSM-III in the 1980s. Somatization is a psycho-biological disorder where physical symptoms occur without any palpable organic cause. It is a disorder that has been renamed, discounted, and misdiagnosed from the beginning of the DSMs. Somatization triggers span many mental, emotional, and cultural aspects of human life. Our environment and social experiences can lay the blueprint for disorders to develop over time; an idea that is widely accepted for underlying psychiatric disorders such as depression and anxiety. The research is going in the right direction by exploring brain regions but needs to be expanded on from a sociocultural perspective. In this work, we explore the relationship between somatization disorder and the condition known as cyberchondria. First, we provide a background on each of the disorders, including their history and psychological perspective. Second, we proceed to explain the relationship between the two disorders, followed by a discussion on how this relationship has been studied in the scientific literature. Thirdly, we explain the problem that the relationship between these two disorders creates in society. Lastly, we propose a set of intervention aids and helpful resource prototypes that aim at resolving the problem. The proposed solutions ranged from a site-specific clinic teaching about cyberchondria to a digital design-coded chrome extension available to the public.

scholarly journals Economic Complexity and Human Development: Moderated by Logistics and International Migration

2021 ◽  
Vol 13 (4) ◽  
pp. 1867
Author(s):  
Emilie Sophie Le Caous ◽  
Fenghueih Huarng
Keyword(s):  
Human Development ◽  
International Migration ◽  
Hierarchical Linear Modeling ◽  
Human Life ◽  
Well Being ◽  
Linear Modeling ◽  
Statistical Tool ◽  
Economic Wealth ◽  
Economic Complexity ◽  
The Relationship

Living in a world where we can expand our economic wealth and the richness of human life is the core of the human development concept. Greater well-being for all can be achieved by improving people’s capabilities and more importantly, by giving individuals the ability to use their knowledge and skills. The economic complexity index (i.e., ECI) is a new indicator that defines a country’s complexity. Through a vast network, citizens can transfer an enormous quantity of relevant knowledge, leading to the creation of diversified and complex products. However, the relationship between economic complexity and human development is not that simple. Thus, this paper aimed to understand it deeper—international migration and logistics performance are used as moderators. Hierarchical linear modeling was the statistical tool used to analyze two groups of countries from 1990 to 2017. For robustness and to deal with possible endogeneity issues, different year lags were also included. The results show that international migration and logistics performance are decisive moderators as they change the relationship between economic complexity and human development.

scholarly journals Daily Lifestyle and Cutaneous Malignancies

2021 ◽  
Vol 22 (10) ◽  
pp. 5227
Author(s):  
Yu Sawada ◽  
Motonobu Nakamura
Keyword(s):  
Cell Carcinoma ◽  
Molecular Mechanisms ◽  
Skin Diseases ◽  
Human Life ◽  
Lifestyle Factors ◽  
Merkel Cell ◽  
Fundamental Part ◽  
Skin Cancers ◽  
Beneficial Impact ◽  
The Relationship

Daily lifestyle is a fundamental part of human life and its influence accumulates daily in the human body. We observe that a good daily lifestyle has a beneficial impact on our health; however, the actual effects of individual daily lifestyle factors on human skin diseases, especially skin cancers, have not been summarized. In this review, we focused on the influence of daily lifestyle on the development of skin cancer and described the detailed molecular mechanisms of the development or regulation of cutaneous malignancies. Several daily lifestyle factors, such as circadian rhythm disruption, smoking, alcohol, fatty acids, dietary fiber, obesity, and ultraviolet light, are known to be associated with the risk of cutaneous malignancies, malignant melanoma, squamous cell carcinoma, basal cell carcinoma, and Merkel cell carcinoma. Although the influence of some daily lifestyles on the risk of skin cancers is controversial, this review provides us a better understanding of the relationship between daily lifestyle factors and skin cancers.

Is God Really in History?

1979 ◽  
Vol 15 (3) ◽  
pp. 379-390
Author(s):  
Frederick Sontag
Keyword(s):  
Nineteenth Century ◽  
Human Life ◽  
History Of ◽  
The Relationship ◽  
As If ◽  
The Way

For some time it seemed as if Christianity itself required us to say that ‘God is in history’. Of course, even to speak of ‘history’ is to reveal a bias for eighteenth- and nineteenth-century forms of thought. But the justification for talking about the Christian God in this way is the doctrine of the incarnation. The centre of the Christian claim is that Jesus is God's representation in history, although we need not go all the way to a full trinitarian interpretation of the relationship between God and Jesus. Thus, the issue is not so much whether God can appear or has appeared within, or entered into, human life as it is a question of what categories we use to represent this. To what degree is God related to the sphere of human events? Whatever our answer, we need periodically to re-examine the way we speak about God to be sure the forms we use have not become misleading.

Honoring the Divine as Virtue and Practice in Maimonides

2008 ◽  
Vol 16 (2) ◽  
pp. 195-251 ◽  
Author(s):  
Don Seeman
Keyword(s):  
Human Life ◽  
Religious Language ◽  
Negative Theology ◽  
Visible Sign ◽  
Human Ability ◽  
Religious Teaching ◽  
The Relationship ◽  
Guide Of The Perplexed

AbstractHonoring the divine is central to Maimonides' ethical and religious phenomenology. It connotes the recognition of radical divine incommensurability and points to the hard limits of human ability to know God. Yet it also signals the importance of philosophical speculation within those limits, indicating the intellectual and ethical telos of human life. For Maimonides, to honor or show kavod to God is closely related to the meaning of the divine glory (also known as kavod) that Moses demands to see in Exodus 33. Moses' demand to see the kavod is usually interpreted as a quest for some visible sign of God's presence or, at least, for a created light whose existence could testify to the authenticity of Moses' prophecy. Maimonides is alone among early interpreters in treating Exodus 33 as a parable of the philosophical quest to apprehend divine uniqueness, which leads first to negative theology and then to imitatio Dei. This article argues that the theme of divine kavod links Maimonides' philosophical, literary, and even medical concerns with his practical religious teaching, and connects the Guide of the Perplexed with his other legal and interpretive works. Maimonides' consistent fascination with Exodus 33 helps to organize his reflections on human perfection, ethics, and the relationship between idolatry and everyday religious language, distinguishing him from dominant trends in both Judaeo-Arabic and later kabbalistic thought.

The Date and Circumstances of Olympiodorus of Thebes

Traditio ◽  
1993 ◽  
Vol 48 ◽  
pp. 1-29 ◽  
Author(s):  
Andrew Gillett
Keyword(s):  
Roman Empire ◽  
Late Antiquity ◽  
Fifth Century ◽  
Imperial Court ◽  
Political Narrative ◽  
History Of ◽  
The Rich ◽  
The Relationship ◽  
Western Half

Olympiodorus of Thebes is an important figure for the history of late antiquity. The few details of his life preserved as anecdotes in hisHistorygive glimpses of a career which embraced the skills of poet, philosopher, and diplomat. A native of Egypt, he had influence at the imperial court of Constantinople, among the sophists of Athens, and even outside the borders of the empire. HisHistory(more correctly, his “materials for history”) is lost, surviving only as fragments in the narratives of Zosimus, Sozomen, and Philostorgius, and in the rich summary given by the ninth-century Byzantine patriarch Photius. These remains comprise the most substantial narrative sources for events in the western Roman Empire in the early fifth century. Besides its value as a source, theHistoryis important as a monument to the vitality of the belief in the unity of the Roman Empire under the Theodosian dynasty. Olympiodorus wrote in Greek, and knowledge of his work is attested only in Constantinople, yet his political narrative, from 407 to 425, concerns only events in the western half of the empire. To understand the significance of these facts, it is necessary to set the composition of Olympiodorus's work in its proper context. Clarifying the date of publication is the first step toward this goal. Internal and external evidence suggests that the work was written in 440 or soon after, more than a decade later than the date of composition usually accepted. Taken with thematic emphases evident in the structure of theHistory, this revised dating explains why an eastern writer should have written a detailed account of western events in the early part of the century. Olympiodorus's account is a characteristic product of the highly literate class of eastern imperial civil servants, and of their genuine preoccupation with the relationship between the eastern and western halves of the Roman Empire at a time when both were threatened by the rise of the new Carthaginian power of the Vandals.

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