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Some thinkers believe that Fakhr al-Razi’s silence regarding the immateriality of the soul shows that he considers it to be material; whereas, one can conclude the immateriality of the soul from his words and views. However, Fakhr al-Razi’s explanation differs from that of other philosophers such as Allamah Tabatabaie. Thus, the present article compares the views of these two great exegetes of the Islamic world through a descriptive-analytic method, critiques their views, and raises the authoritative view. There are three views regarding the matter of the immateriality of the soul. Some consider it to be material. The second group has regarded it to be immaterial and the third group believes in two dimensions of the soul. In the action dimension, it depends on matter, and in the essence dimension, it is immaterial. What can be analyzed from the works of Fakhr al-Razi is the immateriality of the soul in both essence and action. In contrast, Allamah Tabatabaie presents the best view and proves through verses of the Quran and logical and rational arguments that the soul is essentially immaterial; however, in terms of actions, it needs matter because if it were immaterial in the action dimension, it cannot be joined with the physical body in this material world.

Introduction. The article analyzes the process of secularization of Western European society as a source of world secularism from the point of view of a Russian modern philosopher Grigory Borisovich Gutner and a Canadian philosopher, cultural historian Charles Margrave Taylor. Theoretical analysis. The purpose of this article, first of all, is not only the analysis of secularism as such, but also an attempt to understand the ways out of its coordinate system, which has driven itself into its own trap. The works of scientists help us to comprehend the reasons for the origin of this ideological concept, to understand in detail the pre-secular period, and to assess the current stage of public consciousness. What contributed to the cardinal change of the dominant in the ratio of the importance of the secular and spiritual? How did it happen that the centuries-old scale, on which the fundamental postulate of the idea of Divine design lay unshakably, suddenly gave way to the rationalism of scientifi c knowledge and experimental research? Why did the separation of science from theology, as a result, disintegrate all spheres of life, transforming it from a parallel area into the area of God-denial and God-fi ghting? What are the prospects for the development of the inner man, the formation of his mental and spiritual and moral qualities against the background of the rapid development of technological progress? Conclusion. In conclusion, the assessment of today’s time, relative to secular and post-secular processes, based on the research performed by G.B. Gutner and Ch. Taylor and their detailed analysis of the turning stages of human civilization, is given.

The article discusses the possibility of qualitative completion of the anthropological matrix proposed in this issue of the journal. We give a methodological distinction between the filling that proceeds from ready-made theses, and the filling in that has an individual as the object of application and critical verification of the theses, and the filling that has an individual as the instance of application of facts and events intended to salvation. In this case the structure of human cannot be thought only as a combination of separate elements, harmonious or subordinated to any other abstract beginning, but must be understood as a field of deployment of those conceptual orders, which are connected with salvation, and which do not contradict each other as orders, even if in disciplinary use these concepts appear to contradict each other. We question that reflection on the difference between the pre-modern and modern understanding of the tasks of theology and anthropology which is presented in some interdisciplinary works. The article argues that a certain type of work has been most productive for a new anthropology that understands the human being not as a substance but as an instance; the paper refuses to focus on the accumulation of knowledge and application, but problematizes marginal disciplines allied to theology. These works, including those by Horuzhy and Bibikhin, set the stage both for the justification of a two-dimensional matrix instead of a one-dimensional model and for its justified disclosure. Modeling in these works always precedes the argument, so models are often given sketchily, and developing of the argument is possible only with knowledge of the polemical contexts. Based on a thorough reconstruction of the history of two-dimensional anthropology, which can be formalized as a matrix, a substantive filling of the matrix cells is proposed. This content takes into account the peculiarities of modern postmetaphysical philosophy and allows to use this matrix as a consistent way to study salvation as an interdisciplinary phenomenon of experience which does not contradict the presumptions of particular philosophical disciplines.

The article is dedicated to the comparison of anthropological models of the Hebrew Bible and the Greek Bible (Septuagint). Through lexical and theological analysis, the article reveals the correlation of typical anthropological ideas of the Hebrew Bible and the Septuagint. Based on this analysis, the main tendencies, innovations and changes in the field of the anthropology of the Septuagint are identified. In this article a comparative analysis of the vocabulary of the Hebrew Bible and the Septuagint, which describes a person and his inner world, is carried out. The concepts of “spirit”, “soul”, “body”, “flesh”, “heart”, etc. are considered. The article discusses the features of the translation of the key anthropological vocabulary of the Hebrew Bible into Greek. The question of the use of dichotomous and trichotomous approaches to the interpretation of anthropological vocabulary in the Septuagint is considered. The influence of dualistic anthropology on the interpretation of the main anthropological concepts used in the texts of the Septuagint is investigated. Examples, in which there is a tendency to “spiritualization” of the Bible, are considered. The nature of the use of Greek vocabulary associated with the ideas of the resurrection from the dead and eternal life in the books from the complete corpus of the Septuagint, the works of Philo and the Greek translation of the First Book of Enoch is investigated. The use of vocabulary related to the theme of the individual Adam and “man” as a generic concept is considered. The problem of discrepancies in the use of the name Adam in the Greek Bible and the Hebrew Bible is investigated. The reasons for the fact that the “personalization” of the first person (Adam) in the story of the creation of humankind in the Septuagint is indicated earlier than in the Hebrew Bible are described. The features of the interpretation of the expression “image of God” (Gen 1:27) in the writings of Philo of Alexandria are considered.

Summary: Background: The paradigm of early phase dose-finding trials has evolved in recent years. Innovative dose-finding designs and protocols which combine phases I and II are becoming more popular in health research. However, the quality of these trial protocols is unknown due to a lack of specific reporting guidelines. Here, we evaluated the reporting quality of dose-finding trial protocols. Methods: We conducted a cross-sectional study of oncology and non-oncology early phase dose-finding trial protocols posted on ClinicalTrials.gov in 2017–2023. A checklist of items comprising: 1) the original 33-items from the SPIRIT 2013 Statement and 2) additional items unique to dose-finding trials were used to assess reporting quality. The primary endpoint was the overall proportion of adequately reported items. This study was registered with PROSPERO (no: CRD42022314572). Finding: A total of 106 trial protocols were included in the study with the rule-based 3 + 3 being the most used trial design (39.6%). Eleven model-based and model-assisted designs were identified in oncology trials only (11/58, 19.0%). The overall proportion of adequately reported items was 65.1% (95%CI: 63.9–66.3%). However, the reporting quality of each individual item varied substantially (range 9.4%–100%). Oncology study protocols showed lower reporting quality than non-oncology. In the multivariable analysis, trials with larger sample sizes and industry funding were associated with higher proportions of adequately reported items (all p-values

In recent years, there has been a renewed interest in esprit de corps in the Danish Army. Many units have actively worked with enhancing their esprit de corps. Only to a very limited extent, can there be found guidance and support of this work in the military research literature or in the Armed Forces’ guidelines, regulations or doctrine. This article seeks to investigate ways to work with the promotion of esprit de corps through a single case study at a Danish battalion. Data were collected respectively at a management seminar and three months later by interviewing managers in the unit. The study shows how the management group in practice has worked to promote the spirit of the corps in the battalion. They have done so, this study argues, by focusing on three central efforts: 1. Creating a common narrative that embraces the history, values and transformation of the soldiers, 2. Tying the management group together and create leadership power and inspiration 3. Accepting unit differences. This study can be used as inspiration for those who want to work with the promotion of esprit de corps. Abstrakt I de sidste år har der været en øget opmærksomhed på korpsånd i hæren. En opmærksomhed der har fået flere enheder til aktivt at opbygge og fremme korpsånd. Kun i meget begrænset omfang kan der søges vejledning og støtte til dette arbejdet i den militære forskningslitteratur eller i Forsvaret vejledninger, bestemmelser eller doktrin. Denne artikel søger at undersøge, hvordan der kan arbejdes med korpsåndsfremme gennem et single casestudie ved en dansk bataljon. Data blev indsamlet ved henholdsvis et ledelsesseminar og tre måneder senere ved interviews af ledere i enheden. Studiet viser, hvordan ledelsesgruppen rent praktisk har arbejdet med at fremme korpsånden i bataljonen gennem målrettet arbejde med tre centrale indsatser: 1. At skabe en fælles fortælling, der rummer både historien, værdier og transformationen af soldaterne. 2. Binde ledelsesgruppen sammen, skabe ledelseskraft og inspiration. 3. At acceptere og arbejde med enhedsforskelle. Studiet kan med fordel anvendes af andre, der vil arbejde med korpsåndsfremme. Nøgleord: Korpsånd; samhørighed; lederskab; militær ledelse

Filibeli Ahmed Hilmi’s A‘mâk-ı Hayâl, Tahir Harîmî Balcıoğlu’s Mezâmîr-i Felsefeden İnsaniyete Veche Veren Büyük Ruhlar, and Cafer Ergin’s Rü’ya have clear traces of the thoughts of Allan Kardec, the founder of modern spiritualism. The influence of spiritualism has resulted in the use of a common narrative style in these three works, which is centered around the communication of great spirits through dreams. The most important feature of this style of expression is that the spirits themselves tell the spirit and the religious and philosophical content of the concept of spirit. A’mâk-ı Hayâl, which is the most well-known among such works, is based on the spiritual experiences of Filibeli Ahmed Hilmi, was initially hesitant about the existence of the soul, but eventually became convinced through his experiences. Likewise, Tahir Harîmî wrote his work based on a spiritual experience told to him. In this study, firstly, the spiritual events experienced by Filibeli Ahmed Hilmi and Tahir Harîmî before they wrote their books are included and the relationship of both authors with spiritualism is tried to be shown. The change of Filibeli Ahmed Hilmi’s thoughts on the soul is revealed by utilizing his memoirs published in Şehbal magazine titled “Eski Fikirler, Yeni Şekiller: Ulûm-ı Garîbe ve İspitirizma”, a memoir published in Şehbal magazine. Later, the effect of The Spirits Books, written by Allan Kardec, on three works mentioned was examined. This effect is examined under the titles of the purpose of writing, spirit, dream and Prophet Muhammad emphasis and examples taken from the works about these titles are given. [ABSTRACT FROM AUTHOR]

Understanding the connection between soul and body is one of the complex issues in psychology. Psychologists emphasize the two-way connection between the soul and the body. In this research, an attempt has been made to analyze three types of links between the two in the Holy Quran: 1) the effect of the mental state on the physical state (spiritual-physical), 2) the effect of the physical state on the mental state (physicalspiritual), and 3) the effect of the mental state on another mental state (spiritual-spiritual). The verses indicating the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice, are among the signs of spiritual-physical connection. And the verses that emphasize the connection between crime and hardness of heart, and sin and rust of the heart, are a sign of physical-spiritual connection. The verses that express the connection between divine mercy and the softness of the heart, thoughtfulness, and the opening of the locks of the heart, refer to the spiritual-spiritual connection. The philosophical basis of these three types of mutual influence between the mental and physical states should be sought in the two theories of the soul’s ‘Spiritual temporarily and endurance’ and its ‘Physical temporarily and endurance’. In the present study, using the method of rational analysis, the verses related to each of the three types of links have been re-examined and their psychological foundations have been explained. [ABSTRACT FROM AUTHOR]

This article portrays innovative and distinct features of the Christ groups of the first decades with the underlying premise that the lived reality of the early Christian communities has the potential to inspire present-day churches in Europe when they face the challenge of cultural witness. People were drawn to Christ groups because they were different from the surrounding culture. Christianity would not have survived if it did not offer a counter-cultural ethical stance; a new social imaginary; alternative membership options; a flexible organizational structure; a holistic worldview; and a creative, innovative communication style—in one phrase: a new way of life. [ABSTRACT FROM AUTHOR]

Indigenous Peoples and their deep knowledges offer a fundamentally important way of seeing the world and the environment. Through relationships to distinct ancestral homelands, Indigenous Peoples have developed unique ways of surviving, adapting, connecting, and relating to their respective environments. Indigenous Sacred Places themselves are connections to ancestors, to all beings on the planet, and to different planes of existence. Sacred Places serve an important environmental role in many Indigenous Nations around the globe. Yet, Indigenous Sacred Places, and in particular understandings of spirit that connect Sacred Places, have been historically and contemporarily marginalized and excluded from environmental health academic discourse and spaces. This despite concrete calls for the amplification of Indigenous traditional knowledges—that of which does not separate spirit from knowledge, or spirit from action—they are intertwined. With this, we sought to amplify in this Perspective, understandings and connectivity between Sacred Places, spirit, and environmental health through the stories from Indigenous Elders, processes of ceremony, and personal synthesis. [ABSTRACT FROM AUTHOR]

The article attempts to understand a controversial passage from Hippolytus, Contra Noetum 10,1-11,2, in which at first Wisdom seems to be different from the Word, and then seems to be identified with it. Now, the activities Hippolytus assigns to the Word and to Wisdom, respectively, are the same as those that Irenaeus also assigns to them; nevertheless, for Irenaeus, Wisdom is the Holy Spirit. On the other hand, Irenaeus sometimes assigns the activity of a divine person to the higher one in the order of economy, probably according to the theological conception that the Spirit proceeds from the Word. By this parallel it is possible to explain why Hippolytus first differentiates between Wisdom and the Word, and afterwards identifies them. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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 is the most intimate prayer of Jesus in Mark's Gospel. He prayed this right before his capture and there one may sense the struggle of the (divine) man confronting death. In Mk 14,18 he speaks about his resurrection, but he is not facing death easily. Nine of his disciples have to sit down, and three have to accompany him. In Gal 2,9 we read about stulos, and in Mk 3,16--17 Jesus gave new names only to these three disciples, and they wanted to suffer and die with him (Mk 10,38--39; 14,29.31). Jesus is troubled facing death, but this is not distrust. The disciples do not make up this story, otherwise it would lack Jesus's fear, and the fact that they fall asleep. In this story Jesus is stretched to the limit, therefore he needs the companionship of his disciples. He needs the closeness of his disciples, but he needs to be alone with his Father. He is still in hearing range, but who is the one who recorded his prayer. The heart of this passage is his prayer: he wants to escape death, but for him the will of his Father is more important. Jesus returns three times to his disciples, and finds Peter sleeping three times, and then he denies him three times. Jesus remains more and more alone. The prayer is not for escaping the temptation, rather for standing up to the test. The soul may represent the willing spirit as in Ps 51,12), which earlier is identified with the Holy Spirit, or the pneuma means the human spirit (Mk 2,8; 8,12). He warns his disciples, that the body is weak. After his third return they don't have to stay awake and pray anymore; this is a new situation. Now Jesus knows what God's will is, and he is ready to die. [ABSTRACT FROM AUTHOR]

The Bible contains numerous lists of anthroponyms, organized according to genealogical structures. This article specifically focuses on five of these lists, which include: 1) the genealogy of Cain, son of Adam, as described in the fourth and fifth chapters of Genesis; 2) the genealogy presented in the book of Chronicles, spanning chapters 1.1 to 9.44; 3) the genealogy of Jesus outlined in the Gospel of Matthew; 4) the genealogy of Jesus as recorded in the Gospel of Luke; and 5) the concise repetition found throughout the Bible: «I am the God of Abraham, Isaac, and Jacob.» The underlying question this text seeks to address is: what purpose do these extensive lists of anthroponyms serve in a text that is meant to convey a divine revelation? To explore this query, the article delves into two significant aspects of Judeo-Christian religions. Firstly, the prohibition on pronouncing the name of God, and secondly, the covenant of alliance between God and His people. These two aspects of the relationship between humans and God may appear contradictory. However, it is suggested that these lists of anthroponyms, which serve as the starting point of the research, may help reconcile this contradiction. The faithful, unable to directly invoke the name of God, can instead invoke Him through the names of His sons. This is because the 'Holy Spirit' is believed to have been infused by God into the spirit of Adam, and subsequently transmitted from one generation to another, dwelling within the spirits of those descended from Adam. The paper concludes by proposing the hypothesis that these extensive series of anthroponyms constitute the formula that enables the naming of the unutterable, representing an infinite periphrasis for the unpronounceable name of God. [ABSTRACT FROM AUTHOR]

This study reports the analysis of compositional changes in coconut sap that take place during the brewing of alcoholic beverages. The major volatile compounds were identified at various production phases and the variation patterns of these compounds were monitored during the fermentation of natural and synthetic coconut sap. Sixty samples of fresh and fermented (toddy) coconut sap were obtained using normal industrial techniques and their physical and chemical compositions were characterized. The compositions of ethanol and by-products were evaluated qualitatively and quantitatively using GC-FID in conjunction with headspace (HS) or direct liquid injection procedures. During fermentation, the ethanol level of coconut sap ranged from 2.4±0.3 to 7.6±0.3 V/V%, and the distillate had an ethanol content of 82.52±1.04 V/V%. For the samples of coconut spirit, toddy, and synthetic toddy, the GC-FID analysis revealed distinct peaks. Acetaldehyde, acetone, ethyl acetate, 1-propanol, acetic acid, octanoic acid, and dodecanoic acid are the main volatiles found in fermented coconut sap. Ethyl acetate, 3-methyl-1-butanol, 2-methyl-1-propanol, 1-propanol, acetaldehyde, 2-butanol, acetone, 1-butanol, methanol, and acetic acid are the primary volatiles in spirit. Distinctive variation patterns in ethanol, acetic acid, ethyl acetate, and acetaldehyde were observed during the fermentation of natural and artificial coconut sap. This may be utilized to distinguish artificial sap from natural coconut sap. Overall, the study offered a method for industrially monitoring the production of an alcoholic beverage from coconut sap, and this information is crucial for maintaining the quality and safety of the final product. [ABSTRACT FROM AUTHOR]

Since old times the two dimensionalities of human beings, i.e., their having a material body and an immaterial soul (spirit), has been a controversial problem. In the Abrahamic religions, the human soul is considered to be immaterial and in interaction with the body. Furthermore, it is considered to be a special effusion of God to each individual human being. During the modern times, with the dominance of empiricism, the prevalent view considers human soul a byproduct of matter. In fact, from the naturalistic viewpoint of modern science, there is no place for mind or consciousness as a novel and immaterial subject, but there are some important ideas about this subject, and some eminent scientists of our time believe that the human soul is immaterial and is never explainable by science. Among the latter group, there are some celebrated scientists who believe that human soul is God's special effusion to human beings. In this article, we mention and analyze some of these important ideas. [ABSTRACT FROM AUTHOR]

The imbricated union: planetary justicecomplexity interprets the politics of humanity; the planetary anthropolitics imbricated in complex categories. For this reason, we base transepistemes of the dyad: planetary justice-old age with re-linkages in the planetary decolonial project and complexity; this is the complex objective of the investigation. Transmethodical inquiry with deeply disruptive rhizomatic deconstruction. Located in the lines of research: Planetary decoloniality-complexity in re-linkage and transepistemologies of knowledgeknowledge and transcomplex transmethodologies. In the reconstruction, transepistemes of planetary justice-old age are covered, such as: bioethics in its re-linkage in planetary decoloniality, planetary consciousnessecosophy-bioethics-anthropoetic-anthropolitical; politics of civilization, and that means promoting complex strategies. In general, planetary-old age justice in the complex consideration of the human being contains an essential transepisteme, which is the wisdom housed in the soul-spirit, which God has provided to the human being. To understand the elderly we must do it from a complex thought, in which we can include everything that makes their person, essence and exist. And that promotes planetary justice in favor of any form of life. Give new meaning to the knowledge of old age and its activities towards the formation of new generations and the transcendence of their wisdom. [ABSTRACT FROM AUTHOR]

The Ecumenical and Reformed Creeds and Confessions uphold the Trinitarian doctrine of God as three in one (Father, Son and Holy Spirit), first formulated in the Nicene Creed in 325 AD. Yet the role of the Holy Spirit seems to be undermined in such formulations. The historical context of the Nicene Creed emphasised the homoousios of the Son. This became the filioque in the Nicene's later formulation. In this article, the author addresses the lacuna of the role of the Holy Spirit in the traditional Trinitarian formulations. Based on John Calvin's understanding of an autotheos Trinity and his timeless view of eternity, the significance of the Holy Spirit should have an equally prominent role. The renewed position should leave no ontological subordinationism either of the Son or the Spirit - a correction to the Eastern and the Western church formulations. In addition, the reformulation read in an autotheistic interpretation shows how the inherent hypostasis submission is consistent with God's mission in the history of salvation. [ABSTRACT FROM AUTHOR]

This reflection paper aims to show how synodality comes from the action of the Holy Spirit in us. Christian life is driven by the Spirit to recover the meaning of following Jesus Christ. Allowing the Spirit to lead and transform us as a Church through his faithful and creative action will help us make synodality a reality, a vital ecclesial dimension already present in the first Christian communities, a fact that the epistles bear witness to. It is the action of the Spirit that makes a Church go on the move with a prophetic attitude of acting from the inside out, from the bottom up, reading the signs of the times. The action of the Spirit makes us men and women of prayer, a praying church in search of God's will. It is the Spirit who makes us capable of listening from the bottom of our heart to the voice of diversity, plurality, even criticism and opposition. The Spirit enables us to reach out to others, letting ourselves be found, and being there to meet with others. These are all real dynamics of listening to others. It is the Spirit who grants us the gift of discernment. The Spirit makes us capable of reading reality and discovering God's action in it. The action of the Spirit prepares us to have an attitude of service and dedication, to come out of ourselves and reach out to others, especially to the most vulnerable and unprotected. It moves us to liberation by making solidarity, justice, and peace real. We get to examine our behavior as believers by the action of the Spirit which makes us realize the characteristics and dimensions of our synodal experience as seen from a baptismal vocation perspective. [ABSTRACT FROM AUTHOR]

The literary theory of xingling ("soul") is an early category in the history of Chinese literature, which was first proposed by the famed Buddhist literati Fan Tai, Xie Lingyun, Yan Yanzhi, He Shangzhi and other figures during the Southern Dynasties, Liu and Song periods, and broadly applied by figures such as Liu Xie, Zhong Rong and Yu Xin to esthetic theory and poetry criticism. There are chiefly two aspects to the origins of the literary theory of xingling in Buddhist philosophy: The first is the idea of foxing ("Buddhatā, Buddha-nature") within teachings on nirvana in Mahāyāna Buddhism, and the second is the idea of shishen ("vijñāna, consciousness") in Hīnayāna Buddhism. After being introduced into China, the theories of "Buddha-nature" and "consciousness" were ingeniously combined with the concepts of guishen ("supernatural beings") and linghun ("spirit") in the native Chinese tradition. "Buddha-nature," "consciousness," and shenling ("divinity") were organically integrated, forming the basic content of the Buddhist theory of xingling, which referred not only to a constant and immutable, supremely powerful, and mystical force intrinsically possessed by all living creatures (sentient beings), but also to a foundational energy that filled the cosmos and obliterated differences. This provided a profound and substantial philosophical basis for the literary theory of xingling by Liu Xie, Zhong Rong, Yu Xin and other figures, imbuing xingling with the status and power of a universal center with supreme sublimity and matchless energy. [ABSTRACT FROM AUTHOR]

Pálinka is the national spirit of Hungary and is in possession of the geographical indication of the European Union, but it used to be listed as a poor-quality product for a long time. The turnaround in this field began in the early 2000s. The aim of this study is to analyse the behaviour and attitudes regarding the purchase and consumption of pálinka and, to assess the product-related awareness of Hungarian consumers who like this particular spirit. Based on the literature, the knowledge of Hungarian consumers about pálinka is rather low, which is confirmed by the results of our questionnaire survey of 1,000 people. Furthermore, based on the results obtained, participants in the pálinka sector are more likely to understand how important certain product attributes that are perceived by consumers when purchasing pálinka. In order to increase the awareness of the spirit, it is essential to get to know the consumers, which can be followed by a well-positioned marketing strategy from both the government and corporate side. [ABSTRACT FROM AUTHOR]

Exuberant charismatic worship and spirituality characterise Pentecostal experience. Social and economic mobility, however, are also common fruits of Pentecostal experience. This article considers two historical and two contemporary cases in the Pentecostal movement. The early Pentecostal experiences at Pandita Ramabai's (1858-1922) Mukti Mission and William J. Seymour's (1870-1922) Azusa Street revivals fostered social transcending communities--communities that transcended social, class, and ethnic bigotries. By enacting the inclusive community of Pentecost, they indicted the racist and chauvinist societies that surrounded them. Vietnamese and Latin American Pentecostals demonstrate that the Pentecostal experience of grace renews embodied life. Participating in Pentecostal renewal transforms the material circumstances of peoples' lives. Charismatic worship and spirituality do not sublimate the need for addressing bleak social and economic conditions. On the contrary, they are the incubators for the Holy Spirit to empower new patterns of life in and for this world. Sociological analyses, relying on a Weberian paradigm, often suggest that social mobility is a by-product of Pentecostalism (e.g., Miller and Yamamori's "Pentecostal ethic"). The theological yield of this investigation of historical and contemporary cases in the Pentecostal movement is that the social and material experience of redemption among Pentecostals is intrinsic to the grace of the Spirit of Pentecost. The social and material features of Pentecostal experience, moreover, map to the ministry of the Spirit anointed Christ and the inclusive community of the Spirit of Pentecost. [ABSTRACT FROM AUTHOR]

This article investigates tech giants such as Google, Facebook, and Twitter in the light of the Pauline concepts of principalities and powers, using the theologians Amos Yong and Walter Wink as its main dialogue partners. It is argued that as people subjugate themselves to the digital frameworks of these modern giants, the way they perceive and interact with the world changes. Furthermore, individuals who live their lives according to the frameworks of these modern-day principalities become participating members of the giants' bodies and are thus influenced by their telos. As people increasingly access the world through these placeless platforms and thereby giving sustenance to the principalities' hollow bodies, their own existence becomes more and more disembodied. As modernity recedes, this kind of excarnation seems to have an accelerating effect on the shift in people's worldview. The world which is formed by the tech giants' frameworks is found to be less embodied and quite polytheistic. In a final discussion on whether it is possible to exorcise or redeem these online principalities and powers the concept of egregore, or shared thought form, is introduced. It is described how online activists try to manipulate these egregores through the reshaping of viral narratives by means of so-called "meme-magic". It is concluded, however, that any attempt by the church to exorcise these demonic egregores on their home turf seems to necessitate participation in the tech giants' hollow bodies, which in turn might result in a sort of excarnation. A word of warning is therefore given against over-estimating one's capacity to tame the tech giants through any form of social exorcism (Yong) or political action (Wink). [ABSTRACT FROM AUTHOR]

Aware that it is very difficult in one text to review and critically to analyse the entire thought of such a philosopher, Catholic theologian, paleontologist, cultural anthropologist and humanist as Chardin, the author tries to, at least to mention and critically commented on only a few important aspects, parts and dimensions of his polydimensional and transdiscursive thought. Chardin's discourse is complex and multi-layered. It exceeds the boundaries of special philosophical sciences and disciplines and in its comprehensive holistic systematicity maximally relativizes and makes transparent the border between spiritual/humanistic and natural/biological sciences. At the end of the short review of Chardin, the author presents several critical reviews of his works, which, until today, despite the increased interest in them, unfortunately still remain relatively unknown to the wider philosophical and intellectual public. The text is supported by quoted and referenced philosophical and other professional literature in foreign languages and Macedonian. [ABSTRACT FROM AUTHOR]

Among other things, postcolonialism claims to react against western epistemology. Although postcolonial approaches react to the traditional tendency in colonialism to silence the Other by political, social and economic structures and ideologies, non-western identity is often categorised in a way in which identity formation is argued to be based on a naturalistic process of social construction and myth-making. The way in which identity is perceived in western epistemology, including the in-Christ identity, is largely influenced by a naturalistic stance, which is a prominent tendency in western epistemology. In contrast, non-western epistemologies often perceive spiritual beings and powers to be real, which are considered to intervene in human affairs. The irony within most postcolonial approaches is thus that they critique western power structures but continue to utilise western, naturalistic epistemologies to deconstruct religious experience. In this contribution, this discrepancy is explored and evaluated against the often-misunderstood flesh-Spirit dichotomy in the Pauline corpus. Intradisciplinary and/or interdisciplinary implications: In respect of epistemology, this research overlaps with the field of philosophy, and in respect of identity theory it overlaps with the field of social sciences. The discussion of postcolonial biblical criticism itself is interdisciplinary in that it involves New Testament exegesis, its underlying epistemology as well as its interpretative methodologies. [ABSTRACT FROM AUTHOR]

Copyright of Scandinavian Journal of Military Studies is the property of Ubiquity Press 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.)

Copyright of Dirāsāt Hispānicas is the property of Dirasat Hispanicas 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.)

Copyright of Revista Espiga is the property of Revista Espiga 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.)

Reporting guidelines are tools to help improve the transparency, completeness, and clarity of published articles in health research. Specifically, the CONSORT (Consolidated Standards of Reporting Trials) and SPIRIT (Standard Protocol Items: Recommendations for Interventional Trials) statements provide evidence-based guidance on what to include in randomised trial articles and protocols to guarantee the efficacy of interventions. These guidelines are subsequently described and discussed in journal articles and used to produce checklists. Determining the online impact (i.e., number and type of links received) of these articles can provide insights into the dissemination of reporting guidelines in broader environments (web-at-large) than simply that of the scientific publications that cite them. To address the technical limitations of link analysis, here the Debug-Validate-Access-Find (DVAF) method is designed and implemented to measure different facets of the guidelines' online impact. A total of 65 articles related to 38 reporting guidelines are taken as a baseline, providing 240,128 URL citations, which are then refined, analysed, and categorised using the DVAF method. A total of 15,582 links to journal articles related to the CONSORT and SPIRIT initiatives were identified. CONSORT 2010 and SPIRIT 2013 were the reporting guidelines that received most links (URL citations) from other online objects (5328 and 2190, respectively). Overall, the online impact obtained is scattered (URL citations are received by different article URL IDs, mainly from link-based DOIs), narrow (limited number of linking domain names, half of articles are linked from fewer than 29 domain names), concentrated (links come from just a few academic publishers, around 60% from publishers), non-reputed (84% of links come from dubious websites and fake domain names) and highly decayed (89% of linking domain names were not accessible at the time of the analysis). In light of these results, it is concluded that the online impact of these guidelines could be improved, and a set of recommendations are proposed to this end. [ABSTRACT FROM AUTHOR]

Copyright of Polonia Maior Orientalis is the property of Jagiellonian University Press 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.)

Indigenous Peoples and their deep knowledges offer a fundamentally important way of seeing the world and the environment. Through relationships to distinct ancestral homelands, Indigenous Peoples have developed unique ways of surviving, adapting, connecting, and relating to their respective environments. Indigenous Sacred Places themselves are connections to ancestors, to all beings on the planet, and to different planes of existence. Sacred Places serve an important environmental role in many Indigenous Nations around the globe. Yet, Indigenous Sacred Places, and in particular understandings of spirit that connect Sacred Places, have been historically and contemporarily marginalized and excluded from environmental health academic discourse and spaces. This despite concrete calls for the amplification of Indigenous traditional knowledges--that of which does not separate spirit from knowledge, or spirit from action--they are intertwined. With this, we sought to amplify in this Perspective, understandings and connectivity between Sacred Places, spirit, and environmental health through the stories from Indigenous Elders, processes of ceremony, and personal synthesis. [ABSTRACT FROM AUTHOR]

Copyright of Ḥawliyyaẗ Kulliyyaẗ Al-Adāb: Ǧāmiʿaẗ Binī Sūwaīf is the property of Beni Suef University 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.)

Copyright of Ḥawliyyaẗ Kulliyyaẗ Al-Adāb: Ǧāmiʿaẗ Binī Sūwaīf is the property of Beni Suef University 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 paper aims to review the survey on dragon imaginary as seen through Francis Huxley's perspective in The dragon: nature of spirit, spirit of nature (London: Thames and Hudson, 1989). The anthropologist explores diverse aspects of the dragon, its reception and physical representations by various cultures of the world, for example the Greek or the Hindu, and brings together all these materials to seek similarities, differences or simply translations of the dragon myth from one belief system to another. [ABSTRACT FROM AUTHOR]

Copyright of China Brewing is the property of China Brewing Editorial Office 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.)

One of the scholars that made sustained contributions to the development of philosophy of history is Georg Wilhelm Friedrich Hegel. Hegel offers a dialectical conception of history in which the absolute spirit moves towards self-actualization. However, Hegel's idea of history appears prejudiced and misguided because he not only derided and battered Africans using his imprudent racial schemes, he even excluded Africa from historical considerations in his uncouth racial agenda. This paper uses the critical analytic model to deleted ultimately show that not only was Hegel uninformed to comment on the ontology of Africa and Africans, but that even the system was self-defeating. That is, it was a case of Hegel against Hegel. This is the novelty of this paper since a Hegelian system that is against itself cannot muster the necessary guts and logic to lampoon and destroy another system, worse still, thoughtlessly and irrationally too. The paper also argued that the disposition to colour-brand people using racial scheme is uncritical and inhumane. [ABSTRACT FROM AUTHOR]

Copyright of Revista Guillermo de Ockham is the property of Revista Cientifica Guillermo de Ockham, Universidad de San Buenaventura 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.)

One of the main problems of Indonesian education is the low professionalism of teachers. Many teachers in the country have low professional competence. Moreover, the low competence of teachers is mostly caused by a lack of motivation in carrying out work and improving self-competencies. In order to provide a perspective related to this problem, this study aims to analyze the concept of professionalism based on Imam Zarkasyi's thoughts about the figure of teacher. The type of research is library research with the data derived from the literature sources. The data analysis technique used the descriptive qualitative method and data validation used the source triangulation technique. This study found that in Imam Zarkasyi's thought, the essence of teacher professionalism lies in the spiritual value embodied by the figure of the teacher. From the so-called the ruh mudarris, the other competencies that support the teacher's activities are built, from mastery of maddah (material) that reflects professional competence, mastery of methodical skills (al-tariqah) or pedagogical competence, to teacher’s etiquette and character as personality and social competence. Imam Zarkasyi's thinking reflects the paradigm of professionalism that is socially oriented and accommodates spiritual values.

Abstract Crystal clear RCT protocols are of paramount importance. The reader needs to easily understand the trial methodology and know what is pre-planned. They need to know there are procedures in place if there are, for instance, protocol breaches and protocol amendments are required, there is loss to follow-up and missing data, and how solicited and spontaneous reported adverse events are dealt with. This plan is important for the trial and for the results that will be published when the data is analysed. After all, individuals have consented to participate in these trials, and their time and their well-being matter. The Standard Protocol Items: Recommendations for Interventional Trials (SPIRIT) provides guidance to structure RCT protocols and ensures all essential information is included. But sadly, not all trialists follow the guidance, and sometimes, the information is misunderstood. Using experience peer-reviewing for Trials over the last 2 years, we have prepared information to assist authors, peer reviewers, editors, and other current and future SPIRIT protocol editors to use the SPIRIT guidance and understand its importance.

Apple producers are looking for new markets to dispose of their harvest surpluses. One of the solutions may be the production of apple spirits by small distilleries. This study aimed to evaluate the influence of apple cultivars and technological treatments, i.e., pasteurization, depectinization, and deacidification, on the fermentation efficiency and quality of the distillates. Samples for fermentation were prepared from Polish apple cultivars (Antonówka, Delikates, Kosztela, Kronselska). The control samples were raw pulp-based samples. After fermentation, the samples were analyzed for ethanol, residual sugars, and by-product content by the HPLC technique. The distillates were tested for volatile compounds by the GC-MS method and their sensory evaluation was performed. Raw pulp-based samples, independent of the apple cultivar, showed fermentation efficiencies between (75.77 ± 4.69)% and (81.36 ± 4.69)% of the theoretical yield. Depectinization of apple pulp prior to fermentation resulted in the highest ethanol concentration and yield up to approximately 89%. All tested apple distillates were rich in volatile aroma compounds and met the requirements of the EU regulation for hydrogen cyanide content. The obtained results indicate that the tested apple cultivars can be used for the efficient production of apple spirits, providing producers with an opportunity for brand development.

At present, there is limited theoretical clarity on the nature of Islamic spiritual care, which is a developing discipline around the world. How it is defined will be instrumental for spiritual care institutions, professionals and recipients of spiritual care in the years to come. This article wishes to understand and explore the idea and vision behind Islamic spiritual care and why this line of investigation may be of importance to care providers with different faith backgrounds.