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This article examines the various levels of certainty in the thought of Rabbi Hasdai Crescas, as expressed in his Sermon for Passover and his major philosophical work, Or Hashem. In the first part of the article, the main discussion of R. Crescas on this subject in his Sermon for Passover is analyzed. In the second part, the findings are compared to the opinion of R. Crescas in his major philosophical work. Additionally, the article seeks to explain why this topic is more developed in the sermon than in his major philosophical book. Ultimately, it concludes that R. Crescas identifies four distinct levels of certainty: (1) irrefutable proofs and experiencing prophecy; (2) reasonable logical proofs and witnessing miracles that have no earthly explanation; (3) less likely proofs and miracles of a dubious nature; and (4) accepting the plain meaning of the text of the Torah and tradition in general. It is likely that R. Crescas did not mention this subject in the Light of the Lord due to the low degree of certainty of tradition, which he chose to keep concealed.

Experiencing the drama of being internally conflicted, postmodern people move away not only from God and religion, but also from the nature of other people. And yet, man cannot exist in an ideological or religious vacuum. This article reflects on the anthropological roots of the negation and affirmation of God and religion. The truth about religion is inextricably linked to the truth about man, and the question of perceiving man as a religious being is one of the important issues of philosophical anthropology.

The development of online forms of interpersonal communication in the digital age has plunged many individuals into social isolation and loneliness, despite the unlimited offer for establishing contacts. With the emergence of new means of communication in the modern world, authentic interpersonal relationships are ironically weakening. In the article, we argue that faith in God alone, which is born in relation to another person, can give meaning to human life. Being faithful means overcoming self isolation and going »out of yourself« towards the other. The answer to »digital loneliness« is faith, which manifests the relationship to God in love for another person and fully realizes the individual as a person. Our thinking is grounded in the theological teachings of selected lecturers of fundamental theology who have taught at the Faculty of Theology in Ljubljana within the past fifty years.

Authority is suspect in a democracy. In this article we show what problems this creates in the field of education. Authority is also lost in religion. Religious and educational authority has lost its place, especially in the process of digitalization. The digital environment offers freedom of choice and seemingly democratic use. However, we will show how new forms of authority are also emerging in this environment, which are largely hidden and therefore much more dangerous. The positioning of so-called algorithmic authority leads us to look for appropriate responses for the field of education and proclamation, as it turns out that this is a very similar way of dealing with authority. The approach offered by P. Freire, through the development of a critical consciousness in a concrete environment and the positioning of the teacher as a prophet, combines solutions for the empowerment of modern man in both the religious and educational fields.

In the article “Psychological and Theological Aspect of the Relationship in Which the Relatives Found Themselves with the Ambiguously Lost Prisoner”, the authors present the psychological and theological aspects of addressing the relationship between relatives and an individual serving a prison sentence. The first chapter presents the concept of “Ambiguous Loss,” which was introduced in psychology by Pauline Boss and has become an increasingly established term. This is followed by the presentation of Guy Lafon’s theological relational theory. The comparison of these two theories shows that psychology examines the experience of the presence of a physically absent relative, while theology discusses the recognition of the prisoner’s presence in his absence. Psychology explores the realm of human emotions, while theology considers faith as a rational decision for the relationship with the (O)other. Theology also sees faith as an element in interpersonal relationships, as the ability to recognize the presence of a partner in his absence. These two scientific disciplines complement each other in the understanding that, despite physical separation, it is possible to maintain a relationship.

This text proposes an analysis of the phenomenon of faith in the tradition and spirituality of the Eastern Church. Starting from the relationship between phenomenology and theology, the article uses a theo-phenomenological method to depict the phenomenon of faith both theologically and phenomenologically. This article also argues that non-religious faith—either natural or philosophical—is the foundation of religious faith. According to Orthodox spirituality, faith is not reduced to a set of theoretical teachings and dogmas; they constitute only the first type of faith, “simple faith”. At the same time, faith is also a form of experience, which has ascetical, ethical, and mystical dimensions; they characterize the second type of faith, faith as contemplative sight and knowledge.

The purpose of this paper is to analyse the main theses of the Czech philosopher, sociologist, and theologian Tomáš Halík on atheism. He departs from the dogmatic understanding of atheism as the conviction of the non-existence of God or the lack of conviction of His existence and argues on the side of atheism as a way of purification and maturation of faith. The article consists of two parts. In the first one the context of the emergence, sources and main types of dogmatic atheism are presented. In the second part, the concept of atheism as a way of faith’s criticism (criticism of inadequate concepts and ideas about God) and a form of existential experience (experiencing God‘s silence, absence and “death” and the insufficiency of human mental powers in His cognition) is outlined.

The article presents Franc Rode’s teaching on the possibility of religious experience in the life of a contemporary person as he discussed it in his textbook for fundamental theology “Osnovno bogoslovje” (1979). Rode was a lecturer of fundamental theology at the Faculty of Theology in Ljubljana between 1967 and 1981, i.e. in a time when Slovenia was a part of a highly secularized SFR Yugoslavia, which was founded on atheist Marxism. In his discussion, Rode presents existential and philosophical reasons for experiencing God as the absolute meaning of life and the final aim of the world. He shows the individual’s intuitive need for transcendent in a modern society, based on a technological development that demystified the natural world and on the political vision of a laicized state.

Pascal founds his interpretation of the Augustinian doctrine of the corruption of human nature on a philosophy of faith inherited from Montaigne: « we are Christians in just the same way as we are Périgordians or Germans » (Essais, II, 12) : this conception of « human faith » is analysed, in turn, by means of concepts drawn from Descartes (passion) and Gassendi (imagination). He thus leads us to a very modern conception of « human faith » -- without grace -- as being the product of education and habit, a « sentiment » like so many others. [ABSTRACT FROM AUTHOR]

Friedrich Jacobi (1743-1819) is known mainly as a representative of the “philosophy of feeling and faith” and as one of the first critics of Kant, who drew attention to the fundamental contradiction in his system: without the concept of “thing in itself” (or “thing in oneself”) it is impossible to enter into his “Critique of Pure Reason”, but it is equally impossible to remain in it with this concept. The consistent development of the transcendental philosophy system leads to the elimination of its own initial, fundamental premise. The discovery of this contradiction and the indication of its significance for the evaluation of critical philosophy was often seen as almost the only contribution of Jacobi to world philosophy. In the historical and philosophical literature, the opinion prevails is that Jacobi, by and large, simply did not understand Kant and was in comparison with him, just a “grumpy scoundrel” (Heinrich Heine) and a “lower monad” (Kuno Fischer). This pejorative assessment significantly simplifies and distorts both Jacobi’s philosophy and Jacobi’s actual attitude towards Kant, which was not so unambiguous. It should be considered in a much broader historical and problematic context. The study briefly examines the history of the long and difficult relationship between the “privileged heretic” and the “gray eminence” of the German philosophical classics with the creator of the transcendental philosophy system. The main directions of a deeply thought-out and well-founded serious criticism of Kant’s philosophy (i.e. its inconsistency, idealism, rational intellectualism, subjectivism, “speculative egoism”, etc.) are outlined and analyzed from the positions of radical realism, common sense, Christian faith, metaphysical “sense of the supersensible”, direct knowledge of the most important truths for a person, the absolute values of life, moral intuition, freedom, and dignity of the individual.

At the beginning of the article, the author claims that many people pray today. This fact is evident in the various sanctuaries of the living world religions. In the following, the author asks about the reason, the purpose and the role of prayer in the life of a believer. People pray because they believe. Just as breathing is a sign and expression of physical human life, so prayer is a sign and expression of faith. Relational theory defines this activity as the ability to recognize the presence of (O)other in his absence. A person must develop and preserve his innate abilities. Prayer is a tool for developing and maintaining faith. Finally, there is the question of what believers pray for. Prayer does not make God a man's servant. The highest level of prayer is accepting God's will, especially when it contradicts our wishes. The purpose of prayer is to maintain a relationship with God and with other believers. To live means to be in a relationship.

The article delves into Paul Claudel's contemplations on death as portrayed in his work "Last Quarter of an Hour," exploring themes of faith, existential despair, and the ultimate meaning of life in the face of mortality. It states that Claudel's introspective dialogue with himself and his audience reveals a profound grappling with the absurdity of existence and the comfort found in faith, ultimately asserting that love will have the final say.

The multi-faceted personality of this Romanian prince, descended from a modest family, who achieved success by virtue of his own merits, became one of the foremost connoisseurs of the Islamic civilization and participated in the elaboration of Tsar Peter the Great's reform policies, has inspired vivid historiographic debates, concerned especially with his inclusion among the representatives of late Romanian Humanism or among the exponents of Southeast European pre-Enlightenment. His career, built at the crossroads between the Orthodox world, Islamic alterity, and the German historical-geographic school for the study of states, justifies the classification of his work as part of this latter cultural movement, illustrated to the fullest in terms of the Romanian historical writing by the representatives of the Transylvanian School. [ABSTRACT FROM AUTHOR]

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In the article, we present, comment and analyse some elements of our cultural and evangelical history, which have been marked by numerous philosophers and theologians starting from the ancient Church to the present day. Closing into the present actually means a ban on living. Present life has its roots in the past and offers its promises, expectations and courage to the future. History exists, and man can dwell in history, without which there is no creative culture, only when three dimensions of time are lived organically. In this context, we also observe the contribution of an immense procession of thinkers like St Thomas Aquinas in successive historical periods. In the article, we explore the possible contribution of metaphysics to the questions posed to the modern man. The evangelical influence on culture, which is a complex phenomenon, should certainly be shed light on. Furthermore, it can be more or less deep. It can be hidden, more or less conscious. It is not always strongly present where it is most required, it is not real where it is explicitly ordered. In addition to authentic fruits, one should also be aware of counterfeits and hypocritical activities. In short, its paths are different and manifold. It seems important to point this out so that we could evaluate this influence, which is authenticated and credibly confirmed in the eyes of Christian orthodoxy, and which establishes piety. Certain errors, exaggerations and deviations are not imaginable outside the Christian horizon, which unmask it or wage a battle with it.

"Nazm ul-Javahir" is a work of Alisher Navoi's poems. The wise words of Caliph Ali ibn Abu Talib were used as a basis for the poems in it. This article compares the sayings of Grace Ali and the poems of Alisher Navoi. Alisher Navoi's artistic interpretation and creative development of the topics presented in the wisdom during the analysis are studied. The expressions of such topics as modesty, courage, forgiveness, patience, justice, gentleness, generosity, kindness, faithfulness to a covenant, and loyalty to a friend are analyzed in wisdoms and poems.

The ending of Mark, 'And they (the women) said nothing to anyone for they were afraid' (16.8) is one of the most famous cruxes in the New Testament. Could the author really have intended to complete the gospel in such a way? Building on a suggestion made by Joel Marcus and Benoit Standaert, this article defends the hypothesis that Mark is deliberately making a reference to Genesis 18.15 LXX. The same rare expression ἐφοβήθη γάρ which has the verb 'to be afraid' followed by the preposition γάρ, appears in a comparable context. In both cases, one or more women are presented by God or his messengers with what could appear to be an unlikely promise and a radical impossibility: the birth of a child in old age or the resurrection of a dead person. While presenting a critique of S. Hultgren's recent proposal that Dn 10 is the background of Mark, the approach here is to add an argument based on a scriptural allusion, which Mark was perfectly capable of making, in support of the now predominant view, but still with many critics, that the writer fully intended to end his gospel with 16.8b. La finale de l'évangile de Marc en 16,8 - « les femmes ne dirent rien à personne car elles avaient peur » - est une des crux interpretum les plus célèbres du Nouveau Testament. Est-il possible que l'auteur ait pu vouloir finir ainsi un évangile ? S'appuyant sur une intuition mentionnée par Joel Marcus et Benoît Standaert, l'article défend l'hypothèse selon laquelle Marc veut faire discrètement allusion à Genèse 18,15 LXX. La même expression rare ἐφοβήθη γάρ, soit le verbe 'avoir peur' suivi de la préposition γάρ, intervient dans un contexte analogue. Dans les deux cas, une ou des femmes sont confrontées par Dieu ou ses messagers à ce qui parait être une promesse invraisemblable et une impossibilité radicale : la naissance d'un fils dans la vieillesse ou la résurrection d'un mort. La proposition ajoute un argument de type scripturaire, bien dans les possibilités de Marc, pour défendre l'idée actuellement majoritaire mais contestée, que Marc entendait bien achever son évangile avec 16,8b. [ABSTRACT FROM AUTHOR]

This paper presents the blessed Anton Martin Slomšek as a man who lived a virtuous life to an above-average degree. In addition to a general view of Slomšek’s life from the perspective of virtue, the author offers in the main part of the paper a concrete presentation of the realization of the theological virtues of faith, hope and charity in his life. He additionally reveals the extraordinary influence of Slomšek’s personality as a kind of “radiance” of faith, hope and charity around him; or, as we might say in modern terms, that he was an extraordinarily “resonant” personality. Slomšek’s extraordinary pastoral zeal was not based on theoretical teaching alone but was rooted in a personally realized life of infused virtues, which shaped him into an extremely harmonious and positive personality.

The article presents, in an integrated form, the main lines of Hejdánek’s thinking regarding ideology. It is based on published and unpublished texts and on sound recordings from his “apartment” seminars. Hejdánek does not approach ideology as being a fixed, ready-made system of tenets or dogmas, instead seeking a deeper understanding of the ideological mode of thought. The rise of ideologies is, according to him, a modern phenomenon, and Hejdánek considers it to be a kind of reprise of the myth in the modern age. He shows what is the precondition for the possibility of ideology, how ideology conditions human consciousness and how we can free ourselves from its power. According to Hejdánek, the starting point for this does not lie in a struggle with ideology on its own turf. Ideology can be overcome only by something that stands in radical opposition against it – that is, by the development of people into spiritual beings by way of truth, conscience and faith.

The philosophical works of F. Rosenzweig have particular meaning for both academic and existential inquiries and interests, as he deeply re-observes the religious life of Judaism and Christianity through the reflection of human existence. Fear of death, observation of Plato’s understanding of Eros, overcoming of atheism of Goethe in the experience of faith - these key motives form a challenging discourse of Rosenzweig’s theological and philosophical thought, which invites reader into a truly charming spiritual journey. The article provides an intriguing introduction to the issue of RUDN Journal of Philosophy , which is dedicated to F. Rosenzweig and provides a scope to various aspects of the philosophy of one of the most prominent German-Jewish thinkers of the twentieth century, including topics such as criticism and reception of German idealism and existentialism, «new thinking» as a philosophical system, philosophical interpretation of biblical texts, Kabbalah and mysticism.

In his “The Star of Redemption”, Rosenzweig engages not only in an argument with philosophy, but also with theology. Next to Augustine and Friedrich Schleiermacher Martin Luther was a counterpart in whose face he developed his dialogical “new thinking”. The essay takes up the traces of this dispute in the letters to focus here on Rosenzweig's reading of Ricarda Huch's “Luther’s Faith”. This literary picture is then related in a sketch to Luther's Reformation theology as it emerges from contemporary research. In a next step, the “Star” is interpreted as a book that, on the one hand, owes much to a previous reception of Luther, but on the other hand, also shows the Reformator's thinking in a new light. Finally, the late writings on the problem of translation come into view in order to justify Rosenzweig’s “Verdeutschung” of the Hebrew Bible, undertaken together with Buber, to Luther’s “German Bible”.

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The deployment of digital technologies continues to lead us to a real upheaval in our ways of thinking, communicating, forming, transmitting the faith and evangelising. It is a kind of “digital ecosystem” that they establish. Catechesis is not exempt from this. The contribution considers seven main challenges that a “holistic e-catechesis” seeks to address in the age of “digital ecologies”, due to changes in our relationships with knowledge, truth, temporality, authority, spiritual experience, pedagogy of initiation and community. We are urged to develop hybrid forms of combination between face-to-face and online catechesis, because given the law of “synesthetic” incarnation at the heart of the Christian faith, the all-digital approach remains an illusion. [ABSTRACT FROM AUTHOR]

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Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is dedicated to Vergílio Ferreira’s lyrical reflective novel Forever (Para Sempre, 1983) and presents the spatial analysis of the house. The novel’s protagonist Paulo returns to his childhood home. The house, which has been abandoned for years, provokes a need in him to review his life, which leads to a search for the meaning of human existence in general. Paulo, the self-diegetic narrator, is returning to the house of his childhood. It is the definitive return that begins the last phase of his life, the time remaining until his death. Wandering around the house, running down the corridors, up and down the stairs, entering each room, he finds a stopped time, rediscovers his past, and thinks about his future and his dreams. There are four symbols that represent the four main rooms, which work as the keys to interpretation.

In literature Peter Damian has been often presented as an anti-dialectic thinker. Over time this statement has been subjected to careful historiographical revision. Today it is commonly accepted that the distinction between dialectic and anti-dialectic thinkers only partially describes the state of philosophy in the eleventh century. In fact, the relation between faith and reason is complex in Damian. The purpose of this paper is to reconsider this relation in the light of the significance Damian attributes to the notion of contradiction. Reason must respect the principle of non-contradiction not only when it describes the natural world, but also when it explores the dimension of the mysteries of faith.

“Philosophical, Theological and Affective Reasons for Vocation”: The article deals with the problem of justifying a vocation. The arguments used to justify the existence of God were used for this. It has been shown that for the existence of a vocation one can present natural (philosophical), supernatural (theological) and affective (experimental) reasons. The supernatural reasons are necessary and sufficient for understanding the vocation; natural and affective reasons are helpful, but they do not ultimately determine the existence of a vocation.

This study exposits Thomas’s teaching on Eucharistic reception, giving particular attention to his treatment of spiritual and sacramental eating as well as the res et sacramentum of the sacrament. It traces the theology of spiritual and sacramental reception in the Summa theologies’ magisterial teaching on the Eucharist, and it argues that, far from acting merely as an esoteric or artificial heuristic intended to manage theological tensions in his doctrine of the Eucharist, Thomas identifies spiritual eating as vital for understanding three significant biblical accounts of receiving the body and blood of Christ. Thomas’s biblical commentaries on the Gospel of Matthew’s Last Supper Narrative (26:26-30), the Gospel of John’s Bread of Life Discourse (John 6:22-71), and Saint Paul’s I Corinthians discussion of worthy reception (I Cor. 11:23-34) observe that the very truth of Jesus’ presence in the Eucharist –perfect in itself– makes sacramental and spiritual eating a decisive and scripturally operative difference for progress in the Christian life.

The question of salvation is the central issue, because man as a spiritual being is ordered to immortality. Starting from this anthropological assumption, Joseph Ratzinger develops an approach that clearly differs from the satisfaction theory. The concept of «dialogical immortality» serves him as a key. God comes to meet man in the Logos (Jesus Christ), but only if man engages with it (dia-logos) will salvation bear fruit in the individual's life. From this internal logic we understand why faith grows cold without love, because redemption can only be received as a gift. [ABSTRACT FROM AUTHOR]

Copyright of Présence Francophone is the property of College of Holy Cross, Department of Modern Languages & Literatures and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

"Caring for Authority in Education in Faith in the Face of Some Contemporary Cultural Challenges”: The author tries to answer the question: What should be done in the contemporary socio-cultural context to help educators in faith retain their authority? Firstly, he presents the classical understanding of authority. Secondly, he describes contemporary cultural challenges to authority in education. Thirdly, he analyzes specific qualities of educators in religious faith.

This article analyzes the influence of the Greek and Hebrew worlds on contemporary thought. With the aim of avoiding the dichotomy, different reflections are proposed, supported by the contributions of Abraham Heschel, around the coincidences between religion and thought, faith and reason, philosophy and theology, as well as science and Spirituality.Incarnated in a family of Hasidic tradition, Heschel shows, in its philosophical-theological conjunction, the possibility of observing the question of the transpersonal from integrative perspectives, which has been forgotten by philosophy today

Much like philosophy and psychology, theology also deals with the phenomenon of fear, each field of study defining it in their own way. What they all share is the understanding of fear as a deeply human phenomenon, affecting man in his entirety and diminishing his abilities. This study aims to present a theological approach to understanding fear, including elements of a therapy that promises man’s liberation from fear. Tomislav Ivančić classifies fear as a spiritual illness affecting both man’s body and soul. This realm of the spirit is healed by a transcendental power rather than by man, and it is precisely this what makes his hagiotherapy special. The therapy seeks to heal both the source and the cause of fear and to equip man for a new life, a life in trust that Ivančić sets against a life in fear. The presented theological method is underpinned by theoretical tenets and emerges from practice. The authors point out its potential contributions in today’s age of increased care for personal health. The study, which is the first of its kind to have been done in relation to this topic, used the hermeneutical approach of interpreting texts within their given context.

This article compares two versions of the informal and controversial cult of the image of Death in Latin America, Santa Muerte in Mexico and San la Muerte in Argentina. From the crossed portraits of two key figures of the ritualisation and the spreading of these cults, it sheds light on the essential role that iconographic objects have, their manufacture as foundations of legitimacy of the two ritual specialists. Ethnography also reveals the improvised character of their practice and the ability of the two manufacturers to give and take care of the community of the faithful and their Saint. Their legitimacy appears socially multi-located between popular followers, from marginal backgrounds, and representatives of the media and the artistic and heritage milieu. The article analyses the influence and prestige of these « artisans » of the cult and proposes to shad light on the logic of adherence and spreading of these devotions through the biographical and sociological profile of its leading figures.

The article analyzes the discourse of S. Kierkegaard «Every good talent and every perfect endowment comes from above» and articulates it with two other constructive discourses. First, the articulation triesto elucidate why the authentic self is the one that assumes that it can do nothing. Secondly, it shows silence, obedience and joy as the fundamental attitudes on the basis of which the authentic self is in the world and characterizes the original faith implicit in them as its condition of possibility. Finally, it makes explicit the world in which the authentic self is as a just place open to the expectation of the Reign

At the end of the twentieth and the beginning of the twenty-first century there is a widespread renewal of interest in the “Project Enlightenment” and its relevance for the present day. The subject has rarely been touched upon in Russia. However, the concept “enlightenment” can be found in Russian present-day public discourse. Here the different Russian traditions in the interpretation of enlightenment are taken up once more. The changes and modifications of the concept “enlightenment” in Russian intellectual history lead to an understanding of the discourse of enlightenment in contemporary Russia. First of all, I sketch the most significant stages in the history of the concept of enlightenment in Russia. Important in this context is an anti-enlightenment campaign initiated and supported by the Tsar and the Church which claimed the concept of enlightenment as its own. A continuation of this movement can be found in some areas of contemporary public discourse which are essentially controlled by representatives of the Church. On the other hand, one finds in the media popular presentations of up-to-date scientific research where the principles of modern rationality and their importance for a culture of humanity are excluded. I show also the place of Kant’s philosophy in this tradition and conclude with a thesis concerning the prospects of the “Project Enlightenment” in Russia today.

Political nature is a well-established reality in the writings of St Thomas, both in his study of men and communities of men and in his treatment of the human race as a whole in the light of revelation. Even so, these two domains seem to be juxtaposed for him, and it is not without interest to see how they can meet, since we are treating of the same men and the same human groups, understood both by natural reason and theological faith. [ABSTRACT FROM AUTHOR]

The article focuses on capital passage in Sophie Cottin's fiction through the analysis of her work. It mentions her early production is characterized by passion, that often leads to scandalous solutions, with the novels "Mathilde" and "Élisabeth" with religious faith prevails over love. It also mentions change corresponds to new political and cultural circumstances, it is mostly dictated by aesthetic reasons.

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Copyright of Médiévales is the property of Presses Universitaires de Vincennes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Published in 2015, the Night of Fire is a novel by Éric-Emanuel Schmitt, a French author, which tells us the story of a departure to desert places, to Africa; the journey which gradually turns into a kind of introspection until the moment of a revelation of the sacred. The main character, Éric, has a mystical experience which consists of several phases: preparation, initiatic death, and rebirth. This process is related to the four elements of nature: air, water, earth, and fire. They ensure a purifying and regenerating function. The story is full of symbolic and mythical images rich in meaning. The objective of the present study is to investigate the transformation of an ordinary journey to a spiritual journey, the passage from the terrestrial world to the celestial world, and to explain the hidden meaning of the images implicitly linked in the story. Considering the theories of Mircea Elide, Simone Vierne, Gaston Bachelard, and Rudolf Otto, we hope to shed light on these images. We see here a manifestation of Schmitt's art which succeeds in transforming his experience into a literary, poetic narrative. The results show that this journey allows Eric to discover unknown universes and gives him access to a different vision of the world that changes his life forever. The desert, threatening and considerate at the same time, contributes to successive explorations, those of the self and of the transcendence. [ABSTRACT FROM AUTHOR]

The two verbs in the title which are at the base of our reflection have enabled us to analyze the impact of the existential experience, which is death, in poetic writing. In the first part, we go beyond this intimate orientation to show that religious and cultural beliefs helped the poet to arouse his desire so as to resuscitate the loved ones. This has given us the opportunity to make use of the intertextual practices that underpin our argument. In the second part, we examine the stylistic dualism in the poet's waltz between purism and rebellion. He obtains a linguistic hybridization symbolizing the subversive impetus on which the work is built. [ABSTRACT FROM AUTHOR]

The article reports that at the conclusion of Diary of the Year of the Plague, Daniel Defoe narrator feels compelled to proclaim his faith loud and clear and to situate his analysis of the epidemic there. Topics include examines in the midst of their distress, while the condition of the city of London was so truly calamitous, that at this very moment it pleased God to disarm that enemy, so to speak, with his own hand.