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Réamhfhocal: Sa staidéar píolótach seo rinneamar iniúchadh ar an gceangal atá ann idir labhairt na Gaeilge agus muintearas, ag díriú go sonrach ar chainteoirí Gaeilge ó chúlraí eitneacha agus/nó náisiúnta éagsúla i bPoblacht na hÉireann. Ghlac daoine, a raibh náisiúntachtaí agus eitneachtaí éagsúla acu, rannpáirt sa staidéar. Trí thaighde cáilíochtúil (ag amharc trí lionsa an náisiúnachais) rinneamar imscrúdú ar an gceist an dtugann labhairt na Gaeilge le mothú do dhaoine gur Éireannaigh iad. Ag an am céanna rinneamar scrúdú ar an eispéireas a bhí acu le daoine a bhí ag iarraidh iad a dhúnadh amach. Taispeánann ár dtorthaí an ról cumasaithe atá ag an nGaeilge do dhaoine ó chúlraí éagsúla, ag cuidiú leo imeascadh sa tsochaí, ag cuidiú leo cur i gcoinne an choimhthithe nó an chiníochais, agus i gcoinne daoine a cheistíonn cén fáth a bhfuil siad in Éirinn. Mar sin féin, d'fhéadfadh teannas a bheith ann idir Éireannaigh bhána agus iad siúd ó chúlraí éagsúla atá ina gcainteoirí Gaeilge, rud a thógann ceisteanna tábhachtacha maidir le coimhlintí agus toradh na gcoimhlintí sin. Tugann an staidéar seo bunléargais ar chúrsaí agus leagann sé béim ar an ngá atá le tuilleadh imscrúdaithe a dhéanamh sa réimse seo. [ABSTRACT FROM AUTHOR]

The chapter on baptism that Guy de Brès added to the fourth edition of Le baston de la foy chrestienne in 1559 is a good illustration of how the work was evolving from a polemical anthology of patristic and biblical quotations to more of a dogmatic compendium. The new chapter also exhibits a number of structural and theological parallels with de Brès' Belgic Confession of 1561. In its treatment of baptism in relation to original sin and salvation, baptism as a means of grace, and infant baptism, the chapter indicates at the very least that some of the concepts, themes, and theological reasoning that appeared in the Belgic Confession in 1561 were already present, sometimes in fairly developed form, in Le baston two years earlier. [ABSTRACT FROM AUTHOR]

The human being, who is responsible for the development, construction and improvement of the earth, can harm both himself and the environment by committing a mistake, sin or crime from time to time. This situation makes him guilty and sinful both in the eyes of people and in the eyes of Allāh. However, Allāh (cc) does not immediately punish people for their crimes. It gives the offender a certain time and opportunity to make up for his mistake. Taking advantage of this opportunity is expressed as repentance in the Qur'ān. In our research, lines and frames are focused on the relationship between the nature of sin and the nature of repentance. In this context, it is emphasized that repentance is not just a regret expressed verbally, but is a concept that originates not only with sinful believers but also with believers such as polytheists, hypocrites, and people of the book. As a result of the research, it was revealed that his sin was undergoing a unique process of repentance. The basic parts here are the nature of sin. For example, as revealed in the research, the colors of the repentance processes of polytheism, discord, hiding the truth or any other sin are different. Because what needs to be done during the repentance process is directly related to the nature of the crime committed. Since the mistakes made by believers, polytheists or hypocrites and the damages they cause are different in nature, their freedoms and rapid intervals are different from each other. While a repentant person cleans money from bad feelings and thoughts, he also continues to be a reliable part of the Islamic society. Reporting the crimes that continued after this process and the damages caused, and completing the record of contribution to the development, construction and improvement of the places with the good deeds to be committed. [ABSTRACT FROM AUTHOR]

This document summarizes a court case published in Actualidad Jurídica Ambiental, which involves a legal challenge to the approval of a plan for a large commercial establishment in Valle de Egües, Navarra, Spain. The challengers argue that the plan violates regulations regarding residential use, territorial planning, and emissions criteria. The court ultimately rules in favor of the challengers, annulling the plan's approval. The document also discusses the broader context of commercial regulations in Navarra and the impact of the European Directive on Services. It references a specific court case, STSJ NA 825/2023, which exemplifies the application of legislation prioritizing the protection of the urban environment and surroundings when establishing large commercial establishments. [Extracted from the article]

The Court of Justice of the European Union has ruled that Spain has failed to comply with Directive 91/676 on the protection of waters against pollution caused by nitrates from agricultural sources. The European Commission filed a complaint against Spain for various violations, including the failure to designate vulnerable zones and the lack of measures to reduce nitrate pollution. The Court found that Spain had not designated vulnerable zones in three out of seven regions and had not taken appropriate measures to reduce nitrate pollution in several regions. The judgment confirms the significant contribution of agricultural nitrates to water pollution and the requirement for the Commission to demonstrate a lack of improvement in water quality. [Extracted from the article]

This document summarizes a court case in Navarra, Spain, regarding the authorization of a wind energy project. The court ruled in favor of the regional government, stating that the project was not illegally divided and that the government had the authority to approve it. The court also dismissed concerns about the impact on bird species and protected areas. The court concluded that the wind farms should be considered as separate projects but acknowledged their shared infrastructure. [Extracted from the article]

This document is a summary of a court case, specifically the Supreme Court's ruling on March 12, 2024, regarding urban planning and environmental evaluation. The case involved a dispute over the approval of a Special Plan for the Logistics Activities Zone (ZAL) of the Port of Valencia in Spain. The court determined that the plan should have undergone a more comprehensive environmental evaluation process, rather than a simplified one. However, the court also considered the specific circumstances of the case, including the fact that the land had already been developed and integrated into the urban fabric. The ruling highlights the importance of incorporating environmental considerations into urban planning decisions. [Extracted from the article]

This document is a summary of a court case, specifically the Supreme Court's ruling on February 29, 2024, regarding a legal dispute over the use of desalinated water in Spain. The case involved a company called Mercantil challenging a government decree that included regulations on the use of desalinated water. The court ultimately ruled against Mercantil, stating that desalinated water falls under the category of public water resources and requires a concession for private use. The ruling emphasizes the importance of protecting public water resources and the role of water planning in ensuring their sustainable use. [Extracted from the article]

Paul's letters depict gentiles and Jews with different characteristics of sin. This article focuses on Paul's rhetoric about Jewish shortcomings and argues that he has an eschatological myth of Jewish sin: it is the period in the Jewish deity's plan when he has hardened his people into disobedience and disloyalty. While scholars have traditionally tried to connect Paul's ideas about Jewish sin to deficiencies of historical Jews, Paul's claims are primarily animated by his Jewish eschatological scheme and competitive rhetorical needs. Paul re-emerges as a Jewish writer within his competitive social landscape wherein ethnic differentiation was an expected way of imagining the human and divine realms. [ABSTRACT FROM AUTHOR]

Many Christians have misconceptions about predestination. It is a complex issue that is characterized by great theological disagreement. However, it cannot be disregarded given that someone’s belief on the matter has great consequences. The African theologian Saint Augustine (AD 354–430) spoke extensively on predestination. Although the setting of the modern church is different from Augustine’s day, this article argues that the issues that Augustine confronted were not unique to his day. A comparative analysis of the literature is conducted to discover and evaluate some historical ideas. As a result, the translated work of Augustine and recent scholarly publications on this topic were consulted. This was done to identify historical opinions to assess Augustine’s influence on the theological development of the doctrine of predestination. The present article endeavors to demonstrate the influence of Augustine’s exegetical approach to the Epistle of Romans on his dogmatic pronouncements. Furthermore, it seeks to establish the polemical influence of the Pelagius controversy on Augustine’s theological views. Through a critical analysis of Augustine’s writings, this paper aims to provide a comprehensive understanding of how these two factors shaped Augustine’s theological thought. [ABSTRACT FROM AUTHOR]

Este artículo analiza la pobreza, la exclusión social y la desigualdad en Gipuzkoa, partiendo de los resultados de la 4.a Encuesta de Pobreza y Exclusión Social de Gipuzkoa. La mayor parte de los indicadores relacionados con la pobreza, la exclusión social y la desigualdad han mejorado en los últimos cuatro años, en línea con lo ocurrido en nuestro entorno y con la mejora de los indicadores económicos y laborales. Sin embargo, se han producido retrocesos en indicadores como la tasa de pobreza severa y la efectividad de las transferencias sociales. Las situaciones de pobreza y exclusión siguen afectando de forma desproporcionada a determinados grupos sociodemográficos, especialmente a las personas de nacionalidad extranjera y a la población infantil y juvenil. En términos comparativos, Gipuzkoa mantiene una situación muy positiva en el contexto autonómico, estatal y europeo en lo que se refiere a la mayor parte de los indicadores de pobreza y exclusión, aunque no para todos los grupos poblacionales. [ABSTRACT FROM AUTHOR]

The purpose of this article is to find the best homoge-nous functions f(R, r), g(R, r) which minimize and maximize the sums... in a triangle. [ABSTRACT FROM AUTHOR]

This article explores the concept of salvation in modern theology, specifically focusing on Psalm 69:4 and its references in the New Testament. The author argues that this verse represents Christ's work of restoring the honor owed to God, which was lost through Adam's disobedience. The article discusses how Christ's obedience and sacrifice on the cross reverse Adam's sin and purify the conscience. It also emphasizes the importance of love for others and fulfilling the law of love in Christ's sacrifice. Ultimately, Christ's sacrifice restores honor to God and enriches humanity, enabling us to give God what is rightfully his. [Extracted from the article]

In Alan Moore’s graphic novel Providence, Robert Black travels Lovecraftian New England and suffers a series of horrifying encounters—each an allusion to a Lovecraft story. These encounters contain direct references to various sins and taboos, thereby making explicit much of the sublimated sexuality in Lovecraft’s works. Therefore, Black’s journey constitutes not only a trip through Lovecraft’s mythology but also reads as a cataloguing of sins reminiscent of Dante’s passage through the levels of sin in Inferno. This paper identifies and explores the similarities between Dante and Black as examples of those who descend to the underworld along with a consideration of the function of such texts as a way to catalogue and understand sin. [ABSTRACT FROM AUTHOR]

Copyright of Prace Jezykoznawcze is the property of University of Warmia & Mazury in Olsztyn 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.)

If revenge functions to compensate for inequity arising from an initial transgression, thereby restoring equity, can we speak of restoration of an equitable social or personal situation in Janet Lewis's novel The Wife of Martin Guerre (1941)? This work belongs to Janet Lewis's series of three novels based on "Cases of Circumstantial Evidence", of which The Wife of Martin Guerre is the most famous. It concerns the case of Martin Guerre, the sixteenth-century French peasant who apparently returned home to his wife after a long absence but was later revealed to be an impostor. The wife at first believes that the impostor is indeed her husband, then starts to have doubts, gathers information to contest his assertions, develops an exaggerated religious sense of guilt for the sin of adultery, and successfully sues him, leading to his being hanged. Several questions arise: is she justified in feeling guilty for having given in to sexual attraction, thus blinding herself to the available clues pointing to the impostor's deception? Can the outcome be considered an equitable result, despite the fact that the false Martin Guerre was actually a good administrator, dealing fairly both with his subjects and his wife, and thus created a much more harmonious life for everybody than the lawful husband had done? I consider the story as a case of revenge stemming from an incorrect religious perspective, or alternatively narcissistic damage, which does not bring about redress of a tort, but rather social unhappiness. [ABSTRACT FROM AUTHOR]

This paper is a qualitative analysis of the life experiences of three female believers who were punished for their "sins" and eventually left the Church. It reveals how religious power manifests itself through the condemnation of "sins" such as "demonic possession," "premarital sex," and "adultery," as well as the various kinds of resistance strategies among these "apostates." I argue that fundamentalist Church doctrines are an essential part of the process of Sinicisation of Christianity, embedded as they are in the disciplinary structures of personal life in China, especially mother-daughter relationships, intimate partnerships, and acquaintance societies, which intensify constraints on individuals. In turn, discussions of moral taboos are themselves deeply involved in Chinese society and culture. [ABSTRACT FROM AUTHOR]

In some places in the Qur'an and Hadith, the words like استغفار زلہ وزر غفلت لا ادرى ظلم ذنب ضل هم and سقم are attributed to the prophets messengers. It gives the impression that the Prophets (peace be upon them) may also commit sins. Although these persons are obliged to obey, their being sinners proves that their sins should also be followed and to consider the confirmation of these mistakes from Allah. While the wisdom of Allah requires that He does not command His servants for mistakes and evils. It has been the belief of the majority of the Ummah in every age that the Prophets (peace be upon them) are innocent of all kinds of disbelief and polytheism, bad faith and all kinds of sins. However, according to Fziliya and Azraqa among the Kharijites, it is possible to disbelieve in the Prophets (peace be upon them) because according to them, it is possible for the Prophets (peace be upon them) to commit major sins and their belief is that major sins are disbelief, therefore disbelief in the Prophets (peace be upon them) is also possible. In the same way, their theory is that before the declaration of prophethood, the Prophets (peace be upon them) may disbelieve (al-Iyāz billah). Apart from these two sects of Kharijites, according to the Shities, when the Prophets (peace be upon them) fear for their lives, taqiyyah is performed as can do taqiyyah. This article analyses different point of views about aşmat e Nabuwwat. [ABSTRACT FROM AUTHOR]

The unique capabilities of artificial intelligence (AI) have forced theologians to develop analytical categories beyond the instrumentalist model of technology. Recent work examines AI in terms of whether it has the qualities of a person, its effects on character, and its embedding in structures of sin. Constructive responses have focused on principles, communities, and virtues. None of these responses fully addresses concerns raised by critical analyses, suggesting that moral theology is still searching for a replacement for the instrumentalist model of technology. [ABSTRACT FROM AUTHOR]

The supramolecular striatin-interacting phosphatases and kinases (STRIPAK) complex is highly conserved in eukaryotes and controls diverse developmental processes in fungi. STRIPAK is genetically and physically linked to the Hippo-related septation initiation network (SIN), which signals through a chain of three kinases, including the terminal nuclear Dbf2-related (NDR) family kinase DBF2. Here, we provide evidence for the function of DBF2 during sexual development and vegetative growth of the homothallic ascomycetous model fungus Sordaria macrospora. Using mutants with a deleted dbf2 gene and complemented strains carrying different variants of dbf2, we demonstrate that dbf2 is essential for fruiting body formation, as well as septum formation of vegetative hyphae. Furthermore, we constructed dbf2 mutants carrying phospho-mimetic and phospho-deficient codons for two conserved phosphorylation sites. Growth tests of the phosphorylation mutants showed that coordinated phosphorylation is crucial for controlling vegetative growth rates and maintaining proper septum distances. Finally, we investigated the function of DBF2 by overexpressing the dbf2 gene. The corresponding transformants showed disturbed cytokinesis during ascospore formation. Thus, regulated phosphorylation of DBF2 and precise expression of the dbf2 gene are essential for accurate septation in vegetative hyphae and coordinated cell division during septation and sexual spore formation. [ABSTRACT FROM AUTHOR]

This article analyses the cultural practices developed within a particular street in Mozambique, Rua Araújo, once the symbol of colonial nightlife, transgression, pleasures and excesses, but renamed Rua do Bagamoyo after independence in 1975, signifying a shift towards FRELIMO's education values. By focusing on "transgressive" expressive practices developed within a specific street, as a privileged locus to re-evaluate various aspects of Mozambique's cultural history, this article differs from most studies focused on music and politics in Mozambique. Using the "ethnography of the past" as our primary methodological strategy, and drawing on interviews and documentary sources, this article includes three main sections: the first presents a brief historical contextualisation of the street; the second delves into the musical, expressive and performative dimensions that took place during the late colonial period; while the third focuses on the so-called "socialist experience", namely Samora Machel's term as the first president of the country (1975–86), when this street underwent a "purification process" that aimed to "purge" its so-called "maligned" cultural practices. [ABSTRACT FROM AUTHOR]

'Listen, I'm against sin. I'll kick it as long as I've got a foot; I'll punch it as long as I've got a fist; I'll butt it as long as I've got a head; and I'll bite it as long as I've got a tooth' (Billy Sunday). Billy Sunday was a revivalist preacher in the early half of the twentieth century. I take it that Billy's approach to sin will be taken by most to be more theologically acceptable than the following. 'I figure I'll go for the life of sin, followed by the presto-change-o deathbed repentance' (Bart Simpson). Bart Simpson is a character in the animated TV Show, The Simpsons. In the vignette from which this quotation of Bart's is abstracted, Bart is actually in conversation with a Billy-Sunday-like preacher. The preacher, on hearing of Bart's theology (Bartian theology, we may call it; not, NB Barthian theology), replies in a slightly stunned way, as if he had never himself considered Bartianism prior to that particular moment, ' Wow ! That is a good angle...' However, he quickly collects himself and adds definitively, 'But it's not God 's angle.' In this article, I wish to explore Bart's angle; could it, or something like it, after all, be a prudent angle? [ABSTRACT FROM AUTHOR]

The concept of God's oneness holds a central position in Islamic thought. This is because the oneness of God is one of the most important and absolutely uncompromising principles of the Qurʾān. Moreover, the Qurʾān's recognition of shirk as the greatest unforgivable sin shows the importance of its opposite, tawḥīd. The science of kalām is also called the science of tawḥīd because it aims to prove the unity of God. The Qurʾān's emphasis on tawḥīd and the objections and challenges of polytheist believers who threatened the principle of tawḥīd prompted theologians to employ rational arguments in addition to the evidence of divine revelation to defend the uniqueness of God. Al-Shāhrastānī describes God as one and unique in all aspects. For him, the most special divine attribute is the power of creation. Al-Shāhrastānī, interprets burhān altamānu ʿ and burhān al-tawārud, which were used by previous theologians to prove God's uniqueness, in his own personal way, and presents his original proof, which we call burhān al-istignā, in order to reinforce and support the proofs. All the assumptions in these proofs show that multiple deities are intellectually impossible and strengthen the uniqueness of God. In this study, al-Shahrastānī's related views are comprehensively examined, analyzed and evaluated in detail, and finally a holistic conclusion and evaluation is presented. [ABSTRACT FROM AUTHOR]

Integrated photonics have been growing at an exponential rate. The related technologies are advancing with numerous research works on integrated devices offering Complementary Metal–Oxide–Semiconductor (CMOS) compatibility. Various compact waveguides are also exploited for different applications. In this paper, we report an unconventional 5 mm long air-clad SiN suspended core channel waveguide that is CMOS compatible. The hollowed-out Silica (SiO2) rectangular substrate serves as the lower cladding for the Silicon Nitride slab on which the rectangular core is suspended. The envisioned waveguide is engineered to be numerically pumped at 1.55 μm wavelength with a pulse that is 20 kW in power and 50 fs in duration. The generated Supercontinuum spanning from 0.8 to 6 μm has a great potential in bio-medical and imaging applications. [ABSTRACT FROM AUTHOR]

RESUMEN: La obra de César Aira destila monstruosidad, en parte porque está repleta de personajes monstruosos. Fieles a su naturaleza nómada, los monstruos de Aira deambulan por sus novelas independientemente del género, exhibiendo su naturaleza nómada y convirtiéndose así en uno de los pocos elementos invariables de una obra en constante transformación. César Aira prefiere omitir cualquier referencia a los horrores del pasado; sin embargo, es posible que los traumas de la historia argentina se filtren en sus novelas a través de sus monstruos. Estos monstruos tienden a cambiar la narrativa, que generalmente comienza de manera realista pero gradualmente nos lleva hacia el surrealismo que dialoga con la filosofía del absurdo. A continuación, se explora el concepto de monstruosidad y su presencia en la literatura de César Aira, seguido de un análisis de la monstruosidad desde la perspectiva del absurdo. The work of César Aira oozes monstrosity, partly because it is full of monstrous characters. Faithful to their nomadic nature, Aira's monsters stroll about his novels independently of the genre, showing off their nomadic nature, and thus become one of the only invariable elements of a work in a constant state of transformation. César Aira prefers to omit any reference to the horrors of the past: however, it is possible that the traumas of Argentina's history seep into his novels through his monsters. These monsters tend to shift the narrative, which typically begins in a realistic manner but gradually leads us towards a surrealism that engages with the philosophy of the absurd. Here, the concept of monstrosity is explored, together with its presence in César Aira's literature, followed by an analysis of monstrosity from the perspective of the absurd. [ABSTRACT FROM AUTHOR]

Under the strong interference of sky background noise, the reliability of celestial navigation system (CNS) measurement will drop sharply, which leads to performance deterioration for ships' strapdown inertial navigation system (SINS)/CNS integrated navigation. To solve this problem, a long short-term memory (LSTM) model is trained to forecast a ship's attitude to detect the attitude provided by the CNS, and the LSTM forecasted attitude can also be used as a backup in case of CNS failure. First, the SINS/CNS integrated model is derived based on an attitude solution of the CNS, which provides more favorable feature data for LSTM learning. Then, the key techniques of LSTM modeling such as dataset construction, LSTM coding method, hyperparameter optimization and training strategy are described in detail. Finally, an experiment is conducted to evaluate the actual performance of the investigated methods. The results show that the LSTM model can accurately forecast a ship's attitude: the horizon reference error is less than 0.5′ and the yaw error is less than 0.6′, which can provide reliable reference attitude for the SINS when the CNS is invalid. [ABSTRACT FROM AUTHOR]

Copyright of Social Sciences Studies is the property of Social Sciences Studies 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.)

The Islamic revolution has transformed Ta'zeer in Islamic law, notably through the 2013 Islamic Penal Law's Article 18. This shift broadened Ta'zeer's scope, encompassing Shariah prohibitions and government regulations. Despite drawing from Shia jurisprudence, particularly "Al-Ta'zeer Lakl Haram," the extension of Ta'zeer to non-disobedient acts lacks a clear rationale. Article 18 introduces a debatable categorization of punishments, dividing them into written and unwritten forms, and imposes statutes of limitations on Ta'zeer, contrary to Imami jurisprudence. This study navigates the complexities of these legal reforms, examining their historical and doctrinal evolution within government jurisprudence, offering insights into the interplay between Islamic law and contemporary amendments. [ABSTRACT FROM AUTHOR]

Summary: The rapid development of satellite internet networks has given rise to a new vision for the sixth generation of networking technology. However, the Doppler effect is relatively serious in satellite internet networks because a satellite moves quickly relative to a ground terminal. Therefore, there is an urgent need to study intelligent and dynamic synchronization methods to solve the problem of the rapidly changing Doppler frequency offset. Traditional methods do not consider the impact of spatial changes and typically focus on enhancing the estimation range or accuracy. We analyze various scenarios under phased array beam hopping and establish constraints between the terminal location, satellite ephemeris, subsatellite point track, elevation angle, and carrier frequency offset. We introduce dynamic game theory into frequency synchronization to optimize multiple Doppler estimation performance under rapidly changing channel conditions. We take the combination of carrier frequency offset estimation algorithm strategies at the current moment as the game entity. Simulation results demonstrate that the proposed method can achieve an estimation accuracy of 100 Hz and an estimation range of ±800 kHz. During the onboard test, the probability of achieving complete synchronization (when the synchronization success rate is 1) is 0.65, which is much higher than the 0.15 of the single method. [ABSTRACT FROM AUTHOR]

Notes on fits of analytic estimations, 2D finite element method (FEM), and 3D FEM simulations to measurements of the cathodoluminescence (CL) and to the degree of polarization (DOP) of the CL from the top surface of a (100) GaAs substrate with a 6.22 μ m wide SiN stripe are presented. Three interesting features are found in the DOP of CL data. Presumably these features are noticeable owing to the spatial resolution of the CL measurement system. Comparisons of both strain and spatial resolutions obtained by CL and photoluminescence (PL) systems are presented. The width of the central feature in the measured DOP is less than the width of the SiN, as measured from the CL. This suggests horizontal cracks or de-laminations into each side of the SiN of about 0.7 μ m. In addition, it appears that deformed regions of widths of ≈1.5 μ m and adjacent to the SiN must exist to explain some of the features. [ABSTRACT FROM AUTHOR]

In my thesis I examine certain historical antecedents of the Heideggerian concept of sin. More precisely, I select two important precursors of Heidegger from the modern German philosophical tradition to show how, following the changes in their ethical concept, they leave behind the concept of action of sin after a while, reaching the idea of the originality of our sinful existence. I must touch upon the relationship of the two authors to religion or to modern educational theory, and I will also attempt to draw some surprising conclusions about human autonomy and the possibility of happiness using examples from fiction. In my work, I keep in mind that ominous authors have always developed their work within the realm of ethics, and only Heidegger will transform the concept of sin into an existential term, opening a new era in universal ontology. [ABSTRACT FROM AUTHOR]

Evil both is and is not a central part of the Christian theological vision. There is no equal and opposite to God, and no necessary or appropriate place for evil in God’s good creation. Nevertheless, creation is afflicted by evil: the divine response to evil is a central part of Christian faith and hope, and the human response to evil is a central part of Christian life and love. In modern thought, the ‘why’ of evil has come to particular prominence, with widespread attention to ‘the’ problem of evil and the question of theodicy. In the context of Christian theology, however, it is more helpful to think not of a single problem of evil but of a number of interlinking problems and questions. This article will first consider questions around the ‘what’ of evil: what kind of things count as evil, and what evil fundamentally is, i.e. the ontology of evil. It will then turn to a ‘how’ question: how God is understood to defeat evil, which from a theological point of view is the most significant question about evil, before finally taking up the more familiar ‘why’ question.

As the first quarter of the twenty-first century comes to an end, the world continues to witness an increasing and almost unprecedented challenge caused by corruption and the injustices it brings to global society. These challenges are clearly presented both to the global community and the church. The question arises: how best can Christians and the church demonstrate their calling as one which includes speaking against corruption and injustice? Scholarship has engaged fruitfully with this question, on both the themes of justice and corruption. Theologians, both lay and ordained, have identified a need to consider corruption and lack of justice as an issue not only for the secular world but also the church. This article is a biblical, theological, and ethical discourse on justice and corruption, and a proposal for a model for the church to respond to corruption and injustice so as to bring about a just social order and make the gospel relevant today. This article draws on public and systematic theology to present theological-ethical perspectives on justice and corruption. Questions about justice and corruption in light of God’s plan for humanity and the rising ethical anomalies in a global society are two issues which every society has struggled with throughout human history. The article begins with an attempt to define and explore the meaning of and interplay between justice and corruption from a biblical, theological, and ethical perspective. Then it locates the role of the church and, building from a Christian traditional framework and modern church practice, proposes ways in which the church can see itself as an alternative community, one that uses prophetic utterance and creative action to respond to the two distinct but related issues of justice and corruption that impinge upon twenty-first century communities. In drawing on the need for church to set an example by actively caring for justice and the common good, the article calls for a renewed ecclesiological attention to justice and corruption by the church, and encourages it in equipping and sending ministers and or lay people so as to create space for addressing the refusal of justice that allows corruption to flourish. Through its discussion, this article also seeks to help the church to work towards crafting a new life characterized by a flourishing, just, and corruption-free global society.

The Apostles’ Creed affirms that, between his death and resurrection, Jesus Christ descendit ad inferna, ‘descended to the realm of the dead’ or, more traditionally, ‘descended into hell’. Christians across time and history have expressed particular interpretations of this clause in liturgy, iconography, and formal doctrinal statements. The Creed was developed during the early patristic period. Exactly when and why the so-called ‘descensus clause’ became part of the Creed is uncertain. What is certain, however, is that, despite its ambiguous inclusion in the Creed, the belief in Christ’s descent into hell is among the earliest and most widespread of Christian beliefs in the first few centuries after the death of Jesus. Nevertheless, the creedal clause became the focus of intense theological discussion at certain times, and was almost ignored at others. This entry examines the scriptural basis of the clause and its development as part of the Creed. It then summarizes various interpretations of the clause by looking at significant writers in those periods when it was the subject of debate. Although it is likely the clause was formally inserted into the Creed as a counter to heterodox christological beliefs such as Apollinarianism, its contemporary significance lies in its affirmation of Christ’s genuine death and therefore of his resurrection, as opposed to a revivification. If Christ descended to the state of death, and experienced the worst of human suffering – ‘hell’ – it would mean that believers are never alone in suffering and give them hope in the midst of whatever hell they may face.

This encyclopaedia article aims to provide an exhaustive investigation of the concept of Teshuva in Jewish thought, with a focus on its historical trajectory and multifaceted interpretations. The term teshuva in Hebrew etymologically means ‘return’, suggesting a journey back to an original state or condition or to the divine. Originating from biblical precepts, Teshuva has undergone substantive elaboration in Rabbinic literature and further intellectual treatment in subsequent Jewish writings. This article underscores the theological gravitas of Teshuva. To bring depth and nuance to this investigation, it integrates the contributions of four seminal Jewish scholars – Moses Maimonides, Nachman of Breslov, Abraham Isaac Kook, and Joseph B. Soloveitchik – each offering a unique conceptual framework of Teshuva. Their divergent viewpoints serve as a prism through which the richness and complexity of Teshuva are elucidated.

In the following paper on the ecofeminist dimension of the considerable work of the feminist theologian Rosemary Radford Ruether, I will limit myself to questions and themes that are not purely theological, but which at the same time resonate with the themes and questions addressed in contemporary (eco)feminist philosophy, which revolve around issues of structural inequality and structural or systemic violence on the one hand, and the interdependence of lives, precariousness, and vulnerability on the other. Of the classic questions of systematic theology, two seem to me particularly relevant in this regard, namely the question of structural sin and the very understanding of who God/dess is. Structural sin is the subject of the first part of this paper. God/dess in an ecofeminist perspective is the subject of the second part. The third part focuses on theological ethics and specifically on the articulation between the ethics of the 'preferential option for the poor', based on liberation theology, and the ethics of ecological sustainability. Finally, I devote the fourth and final section to examples of the concrete everyday spiritual practices of lived Christian ecofeminist spirituality.

This document, titled "Capturing light instructions," provides instructions for constructing a quantum memory to capture and store photons. The recipe involves using a strong light pulse called "control" and an atom with three energy levels. By directing the control pulse towards the second and third levels of the atom, the absorption properties of the atom can be manipulated, creating a transparent region where light can travel without being absorbed. The process involves turning the control pulse on and off to trap and release the photons. The document emphasizes the need for careful maintenance of the quantum memory. [Extracted from the article]

I will read Genesis 3:16 through the lens of Genesis 4. While Eve has become a fixed object in traditional interpretation as a dangerous temptress for man and the cause of humanity’s fall into sin, her story does not end in this chapter. Eve’s creative agency as “mother of all living” becomes the framework for the drama that unfolds in Genesis 4. Her body and her voice carry the story of life into the future. This essay shows the connection between Genesis 3:16 and the story in Genesis 4 by moving beyond a linguistic analysis of the common verbs, mashal and teshuqah. I will read the two texts together with the ancient scribes who distinguished Genesis 3:16 by placing this one verse between two setumah markers. Likewise, the story of Eve in Genesis 4:1–5:2 is placed between two setumah markers, thereby showing that ancient Hebrew readings emphasized a close relationship between Genesis 3:16 and Genesis 4:1–5:2. This is opposed to the Christian chapter division, which separates Genesis 3 from the story in Genesis 4, and places Genesis 3 in an authoritative position for the sake of extrapolating the doctrine of the fall into sin with the woman playing the central role in the fall story. I will further engage in deep reading, literary analysis, and performance criticism, and argue that Eve tells her own creation story with masterful subversiveness and creative audacity. The attempt of the essay is to reorient the dominant negative view of Eve toward a more positive, complex, and nuanced reading of her character in the Genesis text.

In the grey prediction, the GM(1, 1) model is an important type, but it sometimes shows big prediction errors. To improve the prediction precision of GM(1, 1) model, the paper makes improvements from the following three aspects: (1) to improve the data's adaptability to the model, the paper transforms the accumulated generating sequence of original time sequence; (2) to make the model meet the variation characteristics of data, the paper extends the grey action of traditional GM(1, 1) model; (3) to avoid big average simulation or prediction relative error of model, the paper considers the minimum of the maximum of the two errors as the optimization objective function. The new extended grey model is called the GM(1, 1, exp × sin, exp × cos) model. The paper uses an improved particle swarm optimization (PSO) algorithm for the parameter optimization of GM(1, 1, exp × sin, exp × cos) model and thus improves the model's convergence rate and precision. According to the model and method proposed, the paper builds a GM(1, 1, exp × sin, exp × cos) model for China's GDP per capita. Results show that the model has high precision. [ABSTRACT FROM AUTHOR]

(Correction) Tazeir in Islamic sharia is politeness, condemnation for committing sins for which limits and expiation are not legitimate) and it is a system that, according to its requirements, is a painful and condemning punishment for any sin that does not have a restriction and expiation, whether it is the sin is violation of the rights of Allah, such as the punishment imposed by the ruler on the promoters of heresies, those who doubt and doubt about religious beliefs and axioms, and those who encourage people to engage in debauchery and debauchery, or its violation of the rights of servants, such as starting in murders and wounds where there is no possibility of retribution, while the means of retribution are complete, and anyone who hurts another person by words, actions, or gestures. Whenever the problems difference between punishment and correction or (Tazir) and specific punishment in some area existed and also the doubt in some area upon someone correction or (Tazir) proofed and identifying the person who perform the Tazir or correction and in addition the qualification of correction or (Tazir) thus this study aimed to solve this complication. This study used analytical descriptive method. The result of this study displayed difference correction and punishment. And also displayed recognize of correction and its types and accommodation of correction where is it is legal where is not legal. In addition, it showed and refused the idea of orientalist. [ABSTRACT FROM AUTHOR]

The dynamical systems of trigonometric functions are explored, with a focus on s z = sin (z) and the fractal image created by iterating the Newton map, F s (z) , of s (z) . The basins of attraction created from iterating F s (z) are analyzed, and some bounds are determined for the primary basins of attraction. We further prove x and y -axis symmetry of the Newton map as well as some interesting results on periodic points on the real axis. [ABSTRACT FROM AUTHOR]

Zinnie Harris' play, How to Hold Your Breath , predominantly involves Dana's journey to Alexandria for a job interview. During her journey, Europe goes into financial collapse, and Dana and her sister Jasmine's pride and sense of security, only because they are Europeans, are recurrently tested and gradually shatter due to a series of nightmarish experiences and encounters. The play deals, in particular, with the current discussions of the refugee crisis and the concept of Europe as the gist of civilization, yet it satirizes the latter by reducing it to an illusion that easily dissolves. Hence, even though the play is concerned with contemporary politics, it is curiously categorized, referring to the medieval genre, as a modern morality play. In this respect, this article analyses the concepts of being European as a sin – specifically pride, one of the seven deadly sins – in How to Hold Your Breath , and of Europe as a system that provides shelter to individuals in times of economic hardships. Accordingly, it explores Harris' fusion of the medieval and the contemporary in Dana's story, including the appalling conditions she has to endure as a refugee, so as to offer a novel perspective on the debates regarding Europe, Brexit, and the refugee crisis. [ABSTRACT FROM AUTHOR]

This article argues that the different aspects at play in Rom 4 come together to depict Abraham as a paradigm, mirrored in both the Isaac story and in Ps 31 LXX. Abraham is not only an example of faith but also of how God justifies sinners. Abraham was ungodly, a trait that Paul develops in line with Rom 1,18–3,20 on universal sinfulness. The birth story of Isaac, his physical σπέρμα, illustrates how God makes the impossible possible and how the ungodly are reckoned righteous. Abraham trusts God, who calls into being what does not exist; in so doing, he mirrors the sinner in Ps 31, cited in Rom 4,7–8, who trusts and puts his hope in God. [ABSTRACT FROM AUTHOR]