THE CONCEPT OF “EYE” IN THE ART OF ANNA AKHMATOVA: IMAGE OF “BODY-MAKING MAN”

The anthropocentric postulates of Silver age’s poetry “acmeism” are opened as an idea of continuity of cultural and civilization models; the concept of "spiritual body of the Universe", of world physiological basis are represented. The article reveals the idea of continuity of cultural and civilization models in the works of acmeism representatives. The conceptual importance of the somatic lexicon as the name of parts of a body is analyzed in A. Akhmatova's masterpieces, especially the “eye” image. It is important to analyze the somatic lexicon as a component of the model of "body-making man” reproducing the most harmonious condition of the world. The authors of the article interpret static data determining the character and the number of references to the concept “eye” in A. Akhmatova's poetry and deduce the main regularities of the use of this concept. The structural models of constructions that include "eye" are revealed; the most productive semantic groups corresponding to traditional cultural interpretations and archetypes are highlighted. The main interpretations of the “eye” as a retranslator of inner feelings, a means of cognition of the world, a semantic detail of mythological and individual-author images are highlighted. The antithesis “closed eye - open eye” is introduced, the color symbolism of the “eye” is deciphered. The paper differentiates cultural and individual-author associative rows of the studied units. The authors of the article hypothesize the importance of “eye” in the works of A. Akhmatova as a part of the concept of “spiritual body of the Universe”; they reveal the dualism of this organ, which combines the experience of studying the outer world with the function of a conductor of feelings and emotions to the outer world. The idea of the fruitfulness of further observations on the functioning of somatic vocabulary in the works of A. Akhmatova in the aspect of anthropocentric model is introduced.

Mysterious Bodies: Aristotelian Animal Generation and the Early Christian Doctrine of Bodily Resurrection

In the fifteenth chapter of his first letter to the Corinthians, Paul makes a number of philosophically mysterious claims about the relationship between the ‘earthly’ body and the resurrected or ‘spiritual’ body. To what extent do these claims reflect themes present in Aristotle’s own views on the relationship between matter and organism? We will argue that Aristotle’s understanding of the relationship between matter and organism already reflects a commitment to the two central claims that Paul takes to be definitive of the relationship between earthly and spiritual body. On the one hand, Paul insists that the earthly body is not itself the resurrected or spiritual body, but only a seed that is sown for the latter. Further separating the earthly from the spiritual body, he compares their distinction to the distinction between the bodies of different animals. On the other hand, the chapter ends with language of continuity between the earthly and the spiritual body. Precisely this seeming conflict is present in Aristotle’s analysis of animal generation. Whereas many interpretations of Aristotle’s analysis privilege one side of the conflict over the other, I will argue that both must be equally privileged, yielding a parallel between the cases of animal generation in Aristotle and bodily resurrection in early Christianity.

The Resurrection and Unborn Beings: The Seeds of a Materialist Emergence Proposal

This article looks at how two apparently unrelated issues—the afterlife and reproductive loss—turn out to be interrelated in complex theological and ethical ways. Eschatology is important to address, because how one thinks about resurrected bodies in the afterlife has implications for how one treats bodies that procreate in this life. Rethinking the notion of personhood lies at the heart of clarifying the nature of the resurrection. This article presents a theological anthropology that draws from the recent philosophical theory known as emergence. This theory allows us to conceptualize the resurrection of the “spiritual body” as a divinely initiated organic process that begins from a “bare seed” at death (1 Cor 15:44, 37). I hope to demonstrate that an emergence model of the resurrection both speaks to those grieving reproductive loss and also avoids eclipsing women’s exercise of moral discernment in reproductive matters.

Resurrection of the Body: Continuity in Christ through Death in Christ

This article examines the question of when the resurrection of the body begins. Matthew 27:51–53 testifies to the resurrection of bodies on Good Friday; and 2 Corinthians 5:1 speaks of those who die in Christ receiving a building/body from God, a house not made with hands, eternal in the heavens. Eternal life begins for Christians with baptism into Christ’s death; they become members of his Body, the Church. Through the presence of Christ’s Spirit, our bodies undergo a spiritual transformation up to the moment of death. Those who die in Christ pass from resurrected life in the physical body to the fullness of resurrected life at death in Christ’s spiritual body. Whether one is in the (physical) body and away from the Lord or with the Lord and away from the (physical) body, one remains in Christ.

Mind, Body, and Soul: A Spiritual Perspective on the Entrepreneurial Imagination

We develop a spiritual perspective on the entrepreneurial imagination, addressing imagined futures in this “conversations and controversies” section on entrepreneurial futures. Specifically, we blend heterodox ideas from various yoga traditions, experiential sources of religion, and the work of poet-mystic William Blake. These diverse sources echo related ideas in a coherent way—uniquely embracing both transcendence and immanence, both mind and body. We structure our argument around the latter binary, making connections to spirituality and entrepreneurial imagination in each domain. We begin with the mind, acknowledging imagination as a mental act. Specifically, we explore the conscious, unconscious, and spiritual mind. We then turn to the body, recognizing imagination’s bodily basis. In particular, we investigate the corporeal, sensory, and spiritual body. Before offering some concluding thoughts, we discuss implications for entrepreneurial imagination with a focus on walking meditation (and contemplative practices of walking more generally) as one potentially fruitful way to engage mind-body-spirit and the forward-looking entrepreneurial imagination.

The Psychology of the Soul and the Paranormal

The author does not believe that all of psychology must fit into the narrow boundaries accepted by mainstream reductionist and rationalistic science. Jungian Psychology validates the awareness of spirit. This chapter explains how the soul has the ability to interact with the physical body and how mediums and psychics receive their information—both of these happen through the spiritual body. The author believes that the small voice in our head comes from our soul through the unconscious where our soul resides. The author offers that the law of polarity seeks to balance us with positive or negative reactions to our energy or electrical field. This law works with our vibrations and our thoughts. In this way, thoughts are very real things that affect us floating between the two worlds in our dreams and when we are awake. It is suggested that we all receive vibrational frequencies through our vagus nerve, what Darwin called the pneumogastric nerve in the 1870s.

Paul’s Flesh: A Disabled Reading of Flesh/Spirit Dualism

This article considers the Pauline construction of a “spiritual body” in 1 Corinthians 15 and his flesh/spirit dualism more generally in light of Paul’s probable disability. I suggest that this rhetoric functioned as a strategy for Paul to claim social power in his social context by deemphasizing his physical presence, and thus reflects a negotiation with cultural patterns of disability abjection rather than a meaningful part of Christian teaching. Because of the active harm done by these dualistic constructions, however unintentional such an interpretation may have been on Paul’s part, liberative Christian theologies must reject this framing and work to integrate not just “body” and spirit but also flesh and its more negative bodily associations such as weakness, pain, illness, and death.

Filsafat Manusia; Sebuah Kajian Teks dan Konteks dalam Memahami Hakikat Diri

<p><em>Humans actually have two bodies when born in this world, namely the material body and spiritual body. The material body is a form of physical-physical form that is crude and serves to carry out all forms of desires from the five senses, the respiratory system, the digestive system, muscles, neural networks, blood circulation and others. Whereas the spiritual body is a psychic body that is subtle and consists of a causal body (buddhi), a supra causal body (subtle ego) and atman.</em><em></em></p><em>Born as a human being is the ultimate happiness in life because by being born into the world, a person is given the opportunity in his life to achieve the essence of himself by doing and increasing karma, bhakti, jnana to finally achieve contemplation by realizing the nature of self and atman in his body. This is what gives happiness to be born into a human being compared to being a creature in the world</em>

Pranayama Sebagai Praktek dalam Mencegah Virus

<p><em>A healthy and ideal body is everyone's dream in the world. Healthy is meant not only physically healthy, but also holistically healthy, which is healthy in the physical body, psychological body as well as in the spiritual body. According to WHO (World Health Organization), healthy is the perfect state of physical, mental, social, not only free from disease or weakness. This indicates that health is not just free from illness and disability, but also has an ideal state of three factors, namely social, psychological and biological factors so that a person can carry out his life activities optimally. So that the body's immunity can work optimally so that the body is not susceptible to disease, then there are a number of things that a person must pay attention to in maintaining and enhancing his body's immunity, including getting enough rest, multiply the consumption of vegetables and fruit, not smoking, avoiding alcoholic beverages, exercising regularly and avoid stress. Pranayama as one of the steps of yoga is a stage carried out by the sadhaka (spiritual seeker) to maintain and enhance the physical and psychological body immunity. This article adopts the author to understand the causes and solutions offered by practicing pranayama to prevent the virus from entering the body. This paper uses a data collection method consisting of observations and documents. The data analysis technique used was qualitative in which his presentation was presented descriptively. The results of this paper are obtained that by doing pranayama, including Nadi Sodhana Pranayama, Kapalbhati Pranayama and Ujjayi Pranayama can calm the dynamic movement of mind waves and form a natural defense shield for the body to prevent the body from various diseases.</em></p><p><strong><em><br /></em></strong></p>