The Dharma of Non-duality

This final chapter follows the sutra’s storyline through its best-known story, in which Vimalakirti challenges thirty-two bodhisattvas to present an articulate account of the non-dual nature of reality. Describing the primary lines of their statements, we learn of the non-duality between self and others, between purity and impurity, between us and them, between the human and the non-human, and between Mahayana and Hinayana. The Buddhist teachings on emptiness, dependent arising, and no-self are shown to account for the persistent non-duality proclaimed in the sutra. By way of these teachings, all dichotomies are declared to be empty of a permanent, essential nature. The chapter concludes with reflection on Vimalakirti’s famous silence in response to the question of non-duality.

A Message On the Ruling On Drinking Coffee by Muhammad Bin Muhammad Bin Mustafa Bin Othman Abi Saeed Al-Khademi (1176 Ah)

The present research contains two sections: First section discusses the author’s life which includes: his name, birth, origin, surname, scholars, learners, writings, death, and scientific status. Second section deals with the edited text that involves the scientists’ interpretations about the rule of drinking coffee, where some of them interpret it on the basis of its permissible, forbidden, purity, and impurity, then mentioning the author’s preponderant opinion.

Purity and Danger in Fin-de-Siècle Culture: A Psycho-historical Interpretation of Wagner, Stoker and Zola

According to the anthropologist Mary Douglas, the quest for purity is usually accompanied by fears of change, ambiguity and transgression. Translating Douglas’ insights into historical terms, one may assume that sensibilities about what is pure and what is impure grow stronger during times of intense social and political change, as exemplifi ed by the stormy decades around 1900. This period was characterized by a profound identity-crisis and at the same time was marked by a quest for purity. One may think of a deepened concern for hygiene, of the rise of racist movements, but also of an intense longing for cultural reform and regeneration. Notwithstanding their many differences, these phenomena are linked through their concern for the formal distinction between what is pure and what is impure. A study of the work of Wagner, Bram Stoker and Zola gives some insight into the language of purity, serves to show the religious meaning of formal categories of purity and impurity, and makes it clear that the quest for purity in one area is related to the quest for purity in another area.

Ritual Purity

This chapter discusses the Book of Ritual Purity (Sefer tohorah), which covers a large and complicated area of Jewish law that was once as important to observant Jews but has been mostly without practical application since the destruction of the Second Temple. It stresses Maimonides' point that the bar on admission to the Temple is the main consequence of most types of impurity. It also explains that the laws of purity and impurity demonstrate anticipation of the messiah and the Temple's reconstruction. The chapter describes the Book of Purity as part of a meaningful structure whereby Maimonides conveys what he sees as the timeless value of comprehending the Torah in its entirety as a system of divine law. It relates the Book of Purity to universal philosophical concepts.

Negotiating Purity and Impurity of Religion and Economy: An Empirical Contribution to Kathryn Tanner’s Christianity and the New Spirit of Capitalism

Kathryn Tanner’s book Christianity and the new Spirit of Capitalism generated an interesting debate about the relationship between Christianity and capitalism, as exemplified by the four review essays—by David Cloutier, Nicole M. Flores, Philip Goodchild, and John E. Thiel, respectively—published in Modern Theology in 2019. While the responses contain many interesting critical points, this article focuses on two particular trajectories in the debate that indirectly demand an empirical engagement with Tanner’s work. One strand of criticism charges that Tanner offers too generic examples of the economic reality that she examines, while her description of Christianity is too specific without being contextualized. The second strand argues that Tanner makes a dichotomy between a religious project and an economic project, which leads to the construction of a “pure” Christian conduct. This article continues this debate by fleshing out the issues of purity and impurity through an empirical study of two Christian networks, the Economy of Communion and Business as Mission. Using Bruno Latour’s account of modernization, the main finding is that the two logics, purity and impurity, continually configure the relationship between religion and economy. We further discuss these findings in relation to Tanner and her critics, and argue that theological ethical studies of the relationship between Christianity and economy would benefit from starting with empirical studies of the actual intertwining of religion and economy. Tanner convincingly argues that in order to challenge capitalism one has to work for structural, political changes and not only improve conditions within the economic system. However, this does not necessarily imply the use of pure and abstract normative principles. Normative ethical insights that are developed through analyses of everyday religious–economic practices may turn out to be as convincing.

PELAKSANAAN TOILET TRAINING DALAM PRESPEKTIF ISLAM DI RA AL FURQON 2 KEDUNGWARU TULUNGAGUNG

Toilet training is a way to train children in controlling their bodies when going to defecate (BAB) and urinate (BAK), carried out when the childrenare ready both physically, mentally and intellectually. In kindergarten aged, they should be able to control the urinary tract so that children no longer wet or bulge. The purpose of this study was to determine the implementation of toilet training in the perspective of Islam in RA Al Furqon 2 Kedungwaru Tulungagung. The method used is descriptive qualitative method, where researchers as key instruments. The results of this study: 1) the teacher explains cleanliness, purity and impurity, and manners when defecating, urinating and how to use the toilet and clean it. 2) Taught prayer reading into the toilet and exiting the toilet, 3) gives students the opportunity to defecate (BAB) or small (BAK). ) When they find a sign of students want to urinate (BAK) and defecate (BAB) and escort him to the toilet. 5) students are taught to queue, alternately, and orderly in using the toilet, 6) teach to flush the toilet and get students to wash their hands properly after defecating (BAB) and urinating (BAK) 7) getting students used to take off and use own clothing after large and small waste 8) give praise and appreciation. Toilet Training at RA Al Furqon 2 has been successful because there were no students who wet their bed.