„Troszczysz się o wszystko, bo to wszystko Twoje, Panie, miłośniku życia” (Mdr 11,26) – afirmacja życia na kartach Pisma Świętego

„You care about everything, because everything is yours, Lord, lover of life” (Wis 11.26) – affirmation of life in the pages of the Holy Scriptures Life is one of the main subject in Bible, because God describe Himself as Living, Alive, and create life and enables it’s various forms to development, and bring out from nonexistence. At the basis of that is God’s love, reachable for people in the relationship with Him. In this article the life’s affirmation is analysed in the key of continuity, growth and transposition, according to generally accepted ideas of the time of Bible’s books redaction. It’ll be taken into account texts, where is described the subject by using word „life”. Temat życia jest zasadniczym w Biblii z racji, iż Bóg określa w niej siebie jako Żywego, Żyjącego, jak również stwarza życie, predysponuje różne jego formy do rozwoju, a także wydobywa z niebytu. U podstaw znajduje się miłość JHWH, uchwytna dla człowieka, gdy wchodzi z Nim w relację. W niniejszym artykule afirmacja życia jest rozpatrywana w kluczu ciągłości motywu, rozwoju i transpozycji, zgodnie z ogólnie przyjętymi szacunkowo koncepcjami czasu redakcji ksiąg Pisma Świętego. Uwzględnione zostają teksty, w których pojawia się bezpośrednie odniesienie do tematu, zaznaczone w obecności podstawowego terminu opisującego życie.

All Mermaids are Black

"When the giant wave comes washing over our bodies Black people will become mermaids, and indigenoous people will become seeds. What will you become?" ​ Black people's connection to water is both an affirmation of life and a memorial of death. In Christina Sharpe's wake, Black life exists in the liminal space... on the currents left on the tops of water by ships. We have found our freedom in water, and have survived disaster by water. We live where the sea level is rising. Rather than understanding climate change as another form of destruction to Black life, what if we reimagine the middle passage as preparing us for life after the sea level rises and takes back the earth.

Еротизація дискурсу смерті у романі Олеся Ульяненка «Софія»

This article presents an alternative to the traditional methodologies of studying a literary work, a variant of theoretical-literary analysis, based on a body-mimetic interpretation of the novel by Sofia Oleś Ulyanenko, one of the most talented and controversial contemporary Ukrainian writers. The proposed innovative research method made it possible to find in the analyzed novel not only the dominant feeling of fear of life and death, but also facilitated the observation of attempts to obviously overcome this fear in a deviant way, which in turn mean the affirmation of life and overcoming death.

Science, nomenclature et représentation. L’expérience et l’expérimentation dans La Joie de vivre d’Émile Zola

The article presents a strict interpenetration of scientific discourse and literary fiction on the example of Zolaʼs La Joie de vivre. The coexistence of these discourses is part of the poetics of ambiguity, which is characteristic of the weave of literature and science, where Science opposes Doubt. The purpose of the article is to reflect on the relationship between Experience (everyday life) and Experience (scientific). This conceptual opposition is embodied in a pair of main characters: Pauline and Lazare, equipped with a different attitude to reality and science. She learns human physiology by experiencing changes in her maturing body, which appears to her as a complex, but full of secrets, beautiful machinery. He lives by fearing the body and seeing it as the source of death. He wants to defeat death by coming up with experimental designs that are supposed to make him great and bring immortality. His failures lead him to Doubt and negation of science. Zola decides nothing balancing between knowledge and doubt, affirmation of life and the inevitability of death.

Hubungan Spiritual Well-Being dan Kecerdasan Emosi pada Sikap Toleransi Bagi Remaja

This study analyzes the relationship between spiritual well-being and emotional intelligence to tolerance for adolescents. Spiritual well-being is the affirmation of life concerning, oneself, others, the environment, and God. This relation can be developed into four interconnected domains of human existence concerning spiritual well-being; oneself, community, environment, and God. Emotional intelligence is one of the keys to success in life. So, people are aware of themselves and others, have motivation and optimism. The study took data from 1113 adolescents from five provinces (DKI, West Java, Lampung, North Sumatra, and Central Java), aims to find out the relationship between spiritual well-being and emotional intelligence on tolerance. From the analysis of data using correlation and regression found that spiritual well-being is related to tolerance (r = 0.844 (**), p = 000 <0.001), and spiritual well-being affects the attitude of tolerance (r2 = .699, t = 30 896, p <.001). Likewise emotional intelligence is related to tolerance for adolescents (r = 0.844 (**), p = 000 <0.001) and emotional intelligence influences tolerance (r2 = .712, t = - 5102, p <.001). The higher level of spiritual well-being and emotional intelligence, the better the tolerance attitude of adolescents.

Closing the Book

Chapter 45 concludes Bradbury Beyond Apollo with an assessment of his legacy, prefaced by an account of the memorial to Bradbury staged by the Planetary Society as the Mars rover Curiosity landed in early August 2012. Chapter 45 wraps up the three-volume biography with a summary of the well-known early story collections and novels that anchor Bradbury’s twenty-first century reputation, and a parallel summation of the important achievements of the last forty years of his career. These include The Halloween Tree’s affirmation of life over death, the six-year run of Ray Bradbury Theater, the role of “The Toynbee Convector” as Bradbury’s settled view on human endeavor, his visionary but sometimes controversial articles, and his delicate but compelling Somewhere a Band Is Playing.

Christmas tales of H. C. Andersen “The Fir Tree” and A. I. Kuprin “The Life” in historical-literary dialogue

This article presents a comparative analysis of the tales of H. C. Andersen &ldquo;The Fir-Tree&rdquo; and A. I. Kuprin &ldquo;The Life. Both tales are based on the theme of Christmas, which celebration becomes the culmination in life of a fir tree; as well as have common elements &ndash; description of the life of trees in the forest, gathering of people, Christmas festivities. Tale by the Danish writer moves towards death, demise of the tree that can be considered as punishment for indifference and ambitiousness, inability to find joy in what is given by life. Kuprin&rsquo;s story contradicts Andersen&rsquo;s tradition, demonstrating a markedly different writer&rsquo;s position &ndash; affirmation of life in contrast to death. Attention is focused on not only the plot, but also genre peculiarities of each composition. Tales are allegorical, they can be called the philosophical tales-parables, urging the reader to reasoning on their own life. The scientific novelty consists in the fact that the text of A. I. Kuprin&rsquo;s tale is being analyzed for the first time. It is viewed in related to the tradition set by Andersen&rsquo;s tales, as a Christmas text. The article also determine the role of the late among the works of the writer.

Nietzsche’s Schopenhauer

The chapter offers a critical analysis of Nietzsche’s objections to Schopenhauer’s philosophy. While the influence of Schopenhauer on Nietzsche is widely documented, the author’s intention here is to ask how Schopenhauer might respond to Nietzsche’s interpretation of his philosophy and his critical challenges and hence, ultimately, to assess the force of Nietzsche’s objections. The chapter considers Nietzsche’s central challenge, beginning with his account of Mitleid (compassion or pity) and, from there, opens out to the analysis of psychology, history, and the affirmation of life. It also considers two ways in which Nietzsche arguably steps out from under Schopenhauer’s influence: his “historical philosophy” and his style or philosophical attitude.

Suffering and the Nietzschean affirmation of life in the lyrics of Bad Religion

Friedrich Nietzsche wrote that Zarathustra ‘the godless’, whose students ‘remain faithful to the earth, and […] not believe those who speak […] of otherwordly hopes’, was a proponent of a life fulfilled with meaning and creativity, in spite of all the abominable suffering and unavoidable hardships it entails. Ultimately, he wanted to ‘see as beautiful what is necessary in things’ and ‘to be only a Yes-sayer’. This article looks at how the lyrics of one of the most respected and well-known punk rock bands worldwide, Bad Religion, encapsulate the above-mentioned ideas of the German philosopher. Lyrics from several songs of the band’s discography, ranging from 1982 to 2013, are briefly discussed. The themes explored in these songs, examined in parallel with Nietzsche’s ideas, revolve around suffering, nihilism, the afterlife, amor fati, and, finally, affirming life by creating a personal sense of purpose. Whilst Bad Religion’s work is not moralistic (most thoroughly echoed in the line ‘no Bad Religion song can make your life complete’ from the song ‘No Direction’), the lyrics analysed nevertheless demonstrate that the band actively assumes a stance towards life, one which is characterized by creating a sense of purpose through personal expression, emblematized both in the punk attitude per se, as well as in the writings of Friedrich Nietzsche.

Human corporeality in Georges Bataille’s heterology

In the heterology of G. Bataille, a person appears as a being doomed to death and revealing gaps in the depths of himself. That is why the idea of human corporeality turns out to be connected with the idea of inner experience, which represents a movement to the «edge of the possible» and through which death is revealed. It is death and the ability to discover it that makes a person who he is, affirming the transgressiveness of the human body and human being. Death, being absolutely heterogeneous, constitutes a person as a self-that-dies, revealing the gap that comprises its nature. Awareness of death leads to a feeling of eroticism, which contains the simultaneous affirmation of life in combination with the acceptance of death. Moreover, death is the semantic core of eroticism. The human is a «gaping hole» opening wide to the other, and all his being presupposes discontinuity and ecstasy, which means that only excess puts a man on the edge, allowing him to transcend all boundaries. In this case, the inner experience turns out to be in many ways a body experience, because the heterogeneous is constantly manifested in the ultimate experiences of the body and the ultimate manifestations of the human corporeality, where horror and lust, attractiveness and disgust are fused together. Human experience is the experience of the limits and gaps in which a person seeks to get beyond his limits, to surpass his anthropomorphic and body boundaries in an act of self-waste. Thus, being on the extreme edge, the human discovers death through transgression, but exactly in the understanding and acceptance of death he acquires true being and overcomes his own corporeality.