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The article proposes "Babaylan feminist multiplicity," as a theoretical concept, towards the honoring of the multiplicity of identities, bodies, and agency. It reflects on the history and struggles of the Babaylan, pre-colonial priestesses, contemporary Filipino females, and a queer transgender woman, Jennifer Laude, which are paralleled with Biblical characters and narratives reinterpreted from a post-colonial, gender, and queer perspective. The work exposes how popular readings of such passages perpetuate gender violence and disempowerment while reflecting on the theological issues of incarnation, desire, and body. " Babaylan feminist multiplicity" is argued to allow space for queering and even the reimagining of the meaning of God's love, Christ's body, and human eros. [ABSTRACT FROM AUTHOR]

Copyright of Interdisciplinary Studies of Literature is the property of Interdisciplinary Studies of Literature 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.)

Although some ancient sources relate Parmenides to the religious doctrine of fate, this concept is not usually prominent in the scholarly presentation of the Eleatic thinker. Here, we offer a tentative interpretation of the notion of necessity in Parmenides' poem, as a peculiar philosophical understanding of the presence of fate in reality. Necessity, divinised by Parmenides, implies that all things are bound together by the chains of fate. Therefore, his philosophical proposal consists in understanding this unity of reality originated by the connexion of fatal necessity. However, this presence of fate in all things is not bad news, but also means that everything is connected by Love. [ABSTRACT FROM AUTHOR]

Emmanuel Levinas proposes that, beyond its central component of trauma and alienation, the experience of exile contains epistemological and ethical dimensions that have a paramount significance to the individual that is subject to the experience of exile. Exile offers new ways of approaching the world and the relations of the self with the other. The article explores this version of exile in two authors that, as a consequence of the Spanish Civil war, went into exile in Mexico: Luis Cernuda and María Zambrano. Cernuda’s exilic work focuses on the tension between his unequivocal rejection of the abandoned country, Spain, and his adoption of a new subliminal cultural fatherland that is composed of and defined by the great texts of international literature and art. Zambrano asserts the need for the reinsertion in the cultural discourse of the category of divinity that had been lost in modern philosophy and thought after Nietzsche. Both authors engage in a renovated compromise with an integrative vision of humanity that includes all human beings who, regardless of their differences, partake of a common archive of cultural referents. In accordance with Levinas’s seminal proposal, both Cernuda and Zambrano adopt this shared archive as their new abode which replaces the original one that they had tragically lost as a consequence of the Spanish Civil war.

Aristotle's divine nous of Metaphysics Λ.9 is generally understood to exclusively characterise the Prime Mover-God. This paper challenges this view by (1) drawing out the strong congruity between our 'best state' and that of the Prime Mover in Λ.7 and (2) removing certain key obstacles to a more inclusive reading of Λ.9: our thought is not limited to the 'human' kind (ho anthrōpinos nous , 1075a7), nor is our self-knowledge always a 'by-product' (en parergōi , 1074b36). Noēsis noēseōs , I contend, equally applies to some forms of our thought. Hence, divine thought is accessible—indeed, even commendable—to us, just as the 'divine life' of Nicomachean Ethics X.7 is. [ABSTRACT FROM AUTHOR]

The incorporation of corporate governance (CG) in Indonesian society necessitates consideration of the socio-cultural values that exist and evolve within individual lives. The foundation of the Indonesian state, Pancasila, embodies the socio-cultural ideals of the Indonesian people. The five CG-relevant Pancasila principles are divinity, human rights, nationality, leadership, and social welfare. Pancasila corporate governance (PCG) is CG that incorporates Indonesian cultural values. The association between PCG and firm value (FV) is investigated in this study. Up to 66 samples were collected for the years 2009 through 2018 after the sample was chosen based on specific criteria. The declaration of the five Pancasila principles serves as a proxy for PCG. Tobin's Q serves as a gauge for a company's worth. Multiregression analysis was employed in data analysis. This study concluded that while nationality and divinity had no effect on FV, human rights, leadership, and social welfare did have a substantial impact on FV. The single most important factor in the creation of corporate governance is the national culture and values. It stems from national cultures and beliefs that permeate the community and have an impact on relationships within it. It is expected to be a norm in the neighborhood. [ABSTRACT FROM AUTHOR]

Copyright of Jerash Journal for Research & Studies is the property of Jerash 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.)

يتناولُ هذا البحثُ "هوميروس بين الاعتقاد اللاهوتي الميثولوجي والفلسفة"؛ إذ يعدُّ هوميروس من أوائل الشعراء والأدباء الذين استخدموا الأساطير لتصوير اعتقاداتهم الخاصة بالحياة الإنسانية كوحدةٍ متكاملةٍ بكلِّ جوانبها المختلفة، وهذا ما يظهرُ في ملحمتيه "الإلياذة والأوديسة"، فهاتان الملحمتان تتناولان عددًا من الاعتقادات الراسخة عند هوميروس، هذه الاعتقادات تَحمل رؤيةً إنسانيةً عميقةَ الأبعاد، وتُعدُّ خيرَ تمهيدٍ للفلسفة في نشأتها الأولى، وقد قسَّمتُ البحثَ إلى ستة عناصر، الأول: اعتقاد الألوهية عند هوميروس، والثاني: القضاء والقدر، والثالث: الموت والعالم الآخر، والرابع: المرأة، والخامس: انفعال الغضب، والسادس: الصداقــة.وقد توصَّلَ الباحثُ في نهايةِ بحثهِ إلى أنَّ اعتقادات هوميروس التي سلَّم بها في الإلياذة والأوديسة لم تكن اعتقادات خُرافية، بل كانت ظلًا للحقيقة السائدة في المجتمع اليوناني آنذاك، فالأساطير العظيمة التي تحملها الملحمتان السابقتان ليست أوهامًا، بل هو منطوق النفس الإنسانية في ذلك الوقت، وما الأساطير إلا الإدراك الرمزي لتلك الحقائق، كما تُعتبر هذه الاعتقادات خطوات تمهيدية للفكر الفلسفي اليوناني، وكان لها تأثيرٌ كبيرٌ على عددٍ من الفلاسفة اليونان.AbstractThe topic of this study is "Homer between Mythological Theological Belief and philosophy", Homer is credited as being among the first poets and authors to employ mythology. His two epics, "The Iliad and the Odyssey", illustrate his conviction in the unity of diverse humanities as an integration in varied facets. These two epics address a variety of Homer's solid beliefs. These ideas, conveying a profound human vision are regarded as the finest introduction to philosophy in its primary stage. This research is divided into six elements: the first element is Homer's belief in Divinity, the second: Fate and Destiny, the third: death and the hereafter, the fourth: women, the fifth: Emotion of anger, and the sixth: friendship.After conducting extensive investigation, the researcher comes to the conclusion that Homer’s identified ideas in the Iliad and the Odyssey are not superstitious, but rather a reflection of the truth dominant in the Greek society. The great myths in the first two epics are not made up; rather, they represent the human soul at that particular moment, and myths are nothing more than the symbolic manifestation of these truths. These ideas, seen as forerunners of Greek philosophy, greatly impacted several Greek philosopher.

The article investigates the artistic representations of man as a creative being, related to divinity as an absolute creator, in the poetic texts of some contemporary Bessarabian authors, exponents of various generations (Emilian Galaicu-Păun, Nicolae Popa, Vasile Romanciuc, Silvia Goteanschii, Ana Donțu). It is traced how, from one generation to another, the idea of creation and the visions of man as a creative individuality transform with the changes that occur in society, influencing the human relationship with the Great Creator. The texts from the ars poetica category create a new myth about the process of individuation, the artistic becoming, the purpose of the artist (poet) in the world and that of poetry, the diversity of the relationship between the creator and the receiver; the poetry after 2000 illustrates the human creation interposed between me and you, between man and God.

The idea of Ardhanarishvara (A Sanskrit term for half female and half male spiritual manifestation of the Hindu God Shiva) offers a fascinating investigation of gender dichotomy and its cohesion within the divine. This paper, "Ardhanarishvara as a Humanistic Construct of Hindu Philosophy: A Paradigm Shift beyond Spirituality" examines metaphorically, the mythological androgynous composite of Shiva and his consort Parvati from a humanistic angle. The present research explores this unusual depiction of divinities from allegorical, biological and social viewpoints. Ardhanarishvara, although a Hindu divine concept, finds parallels in Greek, Christian, Chinese and Japanese philosophies. Taking all such studies into consideration, the paper attempts to establish a shift from the existing popular notion of Shiva's spiritualism to a more relatable idea of humanism, thus establishing Shiva as a deity with humanistic attributes. The paper correlates the theories of Humanism to the idea of Ardhanarishvara and consequently, presents the latter as, not only a spiritual belief, but also an earthly ideology and thus very relevant to the mundane realities of human beings. [ABSTRACT FROM AUTHOR]

Purpose This article aimed to know how a Modern Egyptian writer, Taufiq al-Hakim, enlightened his readers to believe Allah's existence and could feel His presence more closely. Method As qualitative research, this article relied on verbal data in the form of sentences or paragraphs available in the short story. In collecting the data, the authors read carefully Arinillah, Taufiq al-Hakim’s short story; and made some notes on sentences or paragraphs considered to indicate ways of enlightening Allah’s existence. The data were analyzed qualitatively using Sufism literature theories to identify Taufiq al-Hakim’s ideas of Allah’s existences and his ways of educating the readers to believe in Allah. Results/Findings Taufiq al-Hakim's ways of educating his readers to believe in Allah’s existence through the storyline beginning with curiosity and ending with regret. He did not curb the readers’ curiosity to know Allah's existence, but left them to play in the adventure of Sufistic spiritual imagination. At the end of the story, they regretted because they with their mind were not able to identify the existence of Allah, the greatest. Conclusion The article concluded that Arinillah storyline was Taufiq al-Hakim’s way in interpreting hadith of the Prophet Muhammad SAW regarding prohibition to think Allah’s substance; and it was not true that he violated such a prohibition.

The article summarizes some important views of famous philosophers, theologians, scientists as Rudolf Otto, Mircea Eliade, Lucian Blaga, Carl Gustav Jung, Leszek Kołakowski, Jean-Jacques Wunenburger, on the idea of sacredness, spirit, mister, exposing, in a concise way, the evolution of the meanings of the sacred in religion, mythology, philosophy, poetry, in order to reveal transparently and conclusively how some successive generations of Bessarabian poets relate to the theme of the sacred specifying aesthetic tendencies and formulas in which the imaginary of the sacred is cultivated in contemporary poetry.

Audrey Punnett interviews Sheila O'Handley about the mystical experience she had at the age of fifteen that began her journey into the religious life, first as a Sister of St. Martha, and later as a professed hermit in the Roman Catholic Church in first Newfoundland and then Nova Scotia, Canada. An introduction to Jung's work confirmed her mystical experience and led her into analysis and the process of individuation. She speaks of an informed living faith integrated with the wholeness of Jung's ideas. The interview explores the Trinity and the Assumption through Catholic and Jungian lenses as well as the power of dreams in announcing soul shifts and life changes. [ABSTRACT FROM AUTHOR]

Copyright of Forme e la Storia is the property of Rubbettino Editore 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.)

According to many orthodox Christian theologies Jesus is not merely sinless but impeccable: he not only did not sin but could not. This is puzzling because one can only sin by doing something else and, prima face, Jesus can do actions that you or I could do by which we would sin. I suggest that appearances to the contrary, Jesus cannot do a variety of actions that a merely human duplicate could do. His doing sinful actions is compossible with a range of empirical facts about his physical abilities and circumstances of the sort we ordinarily take into account in assessing what a person can do, but not with a wider range of theological facts concerning his divinity. Like Tim, Lewis's time-traveler, who can kill Grandfather relative to facts about his immediate circumstances and abilities but not relative to a wider range of facts, Jesus 'can' in the ordinary sense sin, though he will not, but relative to a wider range of facts which obtain in virtue of his divinity, cannot. [ABSTRACT FROM AUTHOR]

Copyright of Arts Magazine is the property of Thamar 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.)

The most impressive Muslim mystic, Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240), devotes a chapter in his book Fuṣūṣ al-ḥikam to Jesus. He emphasizes the divinity of Jesus and offers a distinctive viewpoint. In addition to two different expressions regarding Jesus's divinity, by which some deny this divinity and some affirm it, similar to the Bible's differences, he specifically focuses on the duality of reality (taḥqīq) and illusion (tawahhum) in relation to Jesus. Accordingly, Ibn ʿArabī views the divinity of Jesus as related to his aspect of reality (the identity that emerged in his human form) and regards the denial of his divinity as related to his aspect of illusion (his human form). This research investigates Ibn ʿArabī's views on the divinity of Jesus. It adds that the evidence confirming Jesus's divinity is not based on the general theory of the unity of being but instead points directly to Jesus's divinity. The epistemological position of Ibn ʿArabī toward the theory of the "indwelling (ḥulūl) of God in Jesus" is discussed in light of his significant phrases. [ABSTRACT FROM AUTHOR]

The present research paper analyses Girish Karnad's play Naga-mandala (1990) with its focus on representing or depicting the folktales and mythical tales or legends employed within the plot. Karnad has made use of various devices peculiar to a dramatic literary work along with the folktales or myths, attributing divine qualities to human or non-humans, the use of magic, exceptional and amazing ordeals, the use of Flames and Story as well as the Man or the Sutradhaar, the power of the demi-god Naga who can transform into a human (Appanna's) form, the magical roots, and lastly Rani who attains divinity near the end of the play. All these issues or devices employed by the playwright can be included within the folkloric or mythical framework of the play, Naga-mandala. [ABSTRACT FROM AUTHOR]

Copyright of Akofena is the property of Universite Felix Houphouet Boigny 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 ANIAV: Revista de Investigación en Artes Visuales is the property of Universidad Politecnica de Valencia 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 birth of modern aesthetics cannot be separated from the emergence of a new, non-dogmatic conception of religion and theology. Friedrich Schlegel advocated 'art as new religion' while Friedrich Schleiermacher developed a vision on religion as a deeply aesthetic experience. In this rich intellectual context, one author stands out as deeply steeped in this field of innovative dialogues between philosophy, religion and art (against the backdrop of profound historical transformations) and as a singular figure beckoning towards a future (and a future language) that was still to come: Friedrich Hölderlin. In his later work, Hölderlin's poetic voice retreats into a process of meticulous reading and writing, a complex score of traces and signs that articulate difference, not-yet-presence and potentiality, which is nothing other than the experience of finite time. In doing so, Hölderlin retraces the divine in history and in human existence: its retreat and expected arrival. In this article, we present readings and interpretations of Hölderlin's later poetry, with a specific focus on the Winke or hints of the gods, and the vocabulary of nods and signs (Zeichen) signifying the experience of time's passing as the announcement of an unthinkable future. By involving Jean-Luc Nancy's rethinking of the Winke as intersections of the divinity of humanity and the humanity of divinity, we will arrive at a new understanding of Hölderlin's emblematic figures of modernity: the stranger and the passer-by as receivers and transmitters of these Winke. [ABSTRACT FROM AUTHOR]

This paper studies the features of the so-called “speculative theology” of Amun-Re, the most prominent trend of ancient Egyptian religious and theological thought of the XV-XIII centuries BC on the example of two of its most significant texts, Cairo (Pap. Boulaq 17 Pap. Kairo CG 58038) and Leiden (Pap. Leiden I 350) hymns to Amun. Unlike earlier forms of Egyptian spiritual culture, for the first time in the history of ancient Egyptian religion, it creates the image of a transcendent deity, the connection of the believer with whom is now carried out through direct personal contact, and not through traditional forms of worship for the Egyptian religion. At the same time, many features of the image of Amun in the Theban “speculative theology” of the New Kingdom can already be considered as an attempt at a fundamentally new reflection of traditional categories of ancient Egyptian culture, such as, for example, “Maat” (world-order, justice, truth), both based on traditional values and departing from them. The reason for this was the crisis of traditional ideas about Maat after the Amarna era, which fundamentally changed the nature of popular piety and at the same time the basic principles of Egyptian religious and political ethics. From the point of view of the mythogenic conception of the genesis of philosophy, “speculative theology” - both in Egypt of the New Kingdom and somewhat later in archaic Greece – is of exceptional interest as the most important "transitional form" on the path of transformation of primitive myth into philosophical discourse and at the same time an interesting example of the interpenetration and joint evolution of mythological, religious and emerging philosophical worldview. Not always turning into a full-fledged philosophical tradition (this is exactly what happens, in particular, with the Theban “speculative theology” of Amun-Re), it nevertheless demonstrates the complex ways of transforming the spiritual world of the ancient man of the Eastern Mediterranean, thanks to which the spiritual transformation of the "axial time" became possible in many ways. By the example of the image of Amun, the transformation of ideas about religious experience in the Egyptian culture of the era of the New Kingdom is also studied.

Copyright of Studia Theologica Varsaviensia is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie 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.)

Throughout the Platonic tradition, one encounters the idea that the true self of each person is, at bottom, numerically identical to a singular reality and hence that the distinction between one person's true self and another's is either illusory or derivative in some way. I label this idea the Strong Identity Thesis. While several passages might be cited to locate this thesis in the Platonic dialogues themselves, the striking culmination of the First Alcibiades is especially suggestive. In this paper, however, I argue that this passage does not in fact support the attribution of the Strong Identity Thesis to Plato. Instead, I will argue for the Weak Identity Thesis: namely that there is merely an analogical or qualitative link between the true self and some ultimate reality. [ABSTRACT FROM AUTHOR]

In the noble Quran, Christ is portrayed as describing himself primarily as God's servant and refuting any claim to divinity. However, there are differing interpretations among Trinitarian Christians who believe that Jesus claimed divinity in the New Testament. Consequently, a perceived conflict arises between the Quran and the New Testament. To address this conflict, a careful examination is conducted to determine whether the New Testament asserts the divinity of Christ or denies it. The objective of the research is to highlight the potential alignment between the Quran and the New Testament regarding the rejection of Jesus Christ's divinity, and to encourage a reevaluation of the belief in the Trinity from the perspective of the New Testament. The research methodology employs textual analysis and comparative interpretation of scriptures. The findings of the research demonstrate that within the Gospel, Jesus consistently and in diverse manners refutes any notion of his own divinity, thereby dispelling any ambiguity on this matter. Similarly, the Quran emphasizes that Jesus Christ never professed himself to be divine. [ABSTRACT FROM AUTHOR]

Every pandemic transcends the clinical to become a multifaceted, profound phenomenon with multiple points for the cultural study of its connotations. Above all, its millennia-old description stands out from two representative instruments of reality: history and literature, whose relationship and in-depth analysis reveal valuable syntheses to qualify the pandemic from multiple points of articulation. This research aims to analyze these relations between the history and literature of the pandemic, highlighting two realities for the phenomenon: a material one, related to the epidemiological, productive and political, and a symbolic one, related to the ontological, philosophical and existential. We chose Thucydides' account of the plague in Athens to substantiate this study. This is because of its use as a model for understanding the pandemic in literature and history. [ABSTRACT FROM AUTHOR]

The perennial philosophy is an overarching principle in art, music, literature, religion and the sciences that can serve to illustrate and even embody some of the most central themes of human existence, that are so simple yet so universal, that they can be hardly expressed in conversational terms. Approach/objective: To give a conceptual outline of what constitutes the perennial philosophy and why we are usually kept away from it by exploring basic notions of ego, consciousness, love and the structure of disease. Material: In-depth exploration of the perennial philosophy as a pattern in Hippocratic medical writings, artistic and rhetorical literature, spiritual and religious texts as well as in philosophy and science; with examples and quotations from leading figures from a variety of political backgrounds, religious traditions and creative culture. Discussion: Evaluation of the perennial philosophy within the specific context of psychology and its relevance for the healing process in medicine in three dimensions: 1) Love for oneself and others as an intimate and immediate way to encounter divinity, reality and (self-) consciousness; 2) the courage to be as the willingness to step forward and claim one's own happiness and joy in life and 3) sexuality as an integral part of human nature and the base to a sustainable and respectful dealing with environmental nature as a whole. [ABSTRACT FROM AUTHOR]

Copyright of Human Review is the property of Eagora Science 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.)

To pass moral judgment about others as well as ourselves is a common custom and a significant trait in our lives. Indeed, such an attitude and activity undergird the foundation of much of human social relationships and transactions. But, are we truly in a position to engage in such ethical evaluations? Paul Tillich and Thomas Nagel deliver a negative response to the question and counsel their respective readers and audiences to refrain from engaging in moral assessment of others as well as ourselves. Although the two thinkers come from diverse, if not diametrically opposite, backgrounds and pursue different intellectual and theoretical objectives, they seem to converge on this counsel and the groundings for it. The purpose of this paper is, therefore, to examine their respective reasoning from a comparative metaethical perspective to note their underlying reflections on human condition and, more importantly, to trace the ramifications of such a comparison. [ABSTRACT FROM AUTHOR]

Emergence theory addresses complexity and newness in nature, relying on discoveries in chemistry, biology, and physics. It aligns better with modern science compared to physicalism and dualism. Theology must engage with the emergence due to its connection to modern culture and science, but existing interaction models present theological challenges. This paper presents an alternative approach through three methods: analyzing emergence, comparing it to Orthodox theology, and proposing a new synthesis. Chapter one clarifies emergence, highlighting its features and real-world examples, like consciousness. It introduces the concept of dynamical depth of emergence, offering theological possibilities and noting limitations. Chapter two explores emergence's impact on theology, leading to process philosophy and panentheism. It discusses emergent Christology and identifies problematic trends in emergentist theologies. Chapter three critically evaluates emergentist theologies and Christology from an Orthodox perspective. It proposes a balanced interaction between emergence and theology by combining the concepts of dynamical depth and the logoi of beings. Emergence theory challenges and offers opportunities for theology, particularly in understanding divine action. As presented in the new proposal, a balanced approach is needed, shifting from downward causation to upward causation through divine energies. [ABSTRACT FROM AUTHOR]

Anthony A. Long's recent book, Selfhood and Rationality in Ancient Greek Philosophy: From Heraclitus to Plotinus (2022), is a collection of fourteen essays that explore the themes of selfhood and rationality in ancient Greek philosophy. Long's book provides an illuminating account of the vast ancient Greek tradition and an engaging tour that begins with pre-Socratic thought and ends with Stoicism and Neoplatonism seeking answers to the multifaceted question of the rational self, its emergence and evolution within Greek antiquity. [ABSTRACT FROM AUTHOR]

Copyright of Theatrical Colloquia is the property of George Enescu University of Arts, Artes Publishing House 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 treatise delves into the construction and formalization of a precise theory to encapsulate a pivotal facet of Thomas Aquinas's ontology. In particular, it focuses on the development of a formal language that is adequate for formulating Aquinas's understanding of the simultaneous nature of divinity as both an object of subsistence and a universal, individual, and actuating form--a concept evocative of the original Platonic sense of form. The presented axiomatized theory as a medium for expounding the ontological principles enunciated by Thomas Aquinas. A comprehensive set of axioms is systematically justified, exhibiting their congruence with Aquinas's ontological doctrines. To elucidate this harmony, an extensive series of theorems is deduced, closely aligned with the verbal tenets of Aquinas's teachings. The inherent consistency of the axiom system is proven by the provision of a geometricotopological model tailored to support it. [ABSTRACT FROM AUTHOR]

There are abundant examples of negative assessments of cultic honors to Roman emperors by nineteenth- and twentieth-century researchers. In the minds of historians raised in modern societies, in which monotheistic Abrahamic religions usually reign supreme, this is a completely understandable a priori approach; nevertheless, it hinders a correct understanding of Roman society in antiquity. This paper examines the need to provide a complex answer to the question of whether the inhabitants of the Roman world really believed in the divinity of their rulers. A complex answer to the question can only emerge from a historical contextualization of the phenomenon under analysis, an examination of the imperial cult within the wider changes that were taking place in Roman religion at the time, and application of the necessary empathetic approach. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Humanities & Social Sciences (2522-3380) is the property of Arab Journal of Sciences & Research Publishing (AJSRP) 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.)

Theology has been around since ancient times in human history. Vaishnavism is unique in the times when it blossomed in that sense. Vaishnavism is the religion in which Tirumal is the absolute deity. Servants who nurtured Vaishnavism were called ‘Azhwars’. Twelve Azhwars received the blessings of Tirumal who immersed the people in the Vaishnava faith. The collection of hymns they bestowed is called Nalayira Dhiviya Prabandham. Vaishnava philosophies developed through philosophical discourses and commentaries. The rhymes of the Azhwars embody the concept of philosophy. One of the peculiarities of Vaishnavism is that the Lord has five stages. These stages are the state of transcendence (vastness), the state of the ocean (strategy), the state of birth (vipavam), the state of karandurai (interdependence) and the hierarchy (archai). These five types are glorified in the hymns of Periyarwar. In that sense, this article explains the levels of divinity and other related concepts found in the Periyazhwar poems.

From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of history that represents little more than the origins from which sport has continuously evolved. Quantitative measurements show continued increases in human performance, equipment efficiency and funding. But some question this athletic evolution. We worry about qualitative issues, such as virtue, meaning and beauty. The source of this contrast is a difference in values: Olympic vs. Efficiency values. Such values establish an ethos in sporting communities that influences how we behave, explain and even conceptualize our activities. I argue from the perspectives of metaphysics, epistemology, aesthetics, ethics and politics, that Olympic Ethos is needed to balance out the modern Efficiency Ethos, which threatens to dehumanize sport. [ABSTRACT FROM PUBLISHER]

Purpose. Reconstruction of Empedocles’ doctrine from the point of view of philosophical anthropology. Theoretical basis. Methodological basis of the article is the anthropological comprehending of Empedocles’ text fragments presented in the historical-philosophical context. Originality. Cognition of nature in Ancient Greece was far from the ideal of the objective knowledge formed in modern times, cognition of the world as it exists before man and independently of him. Whatever the ancient philosophers talked about, man was always in the center of their attention. I proposed an anthropological version of the interpretation of the doctrine of Empedocles, within the framework of which various elements of his concept fit into a consistent model. Conclusions. Empedocles’ anthropology is based on the recognition of several fundamental things. First of all, there is no death. Second, there is no fundamental difference between human and celestial. This line is conventional and under certain conditions one can overcome it. Cod can become a human (for example, for a deed unworthy of a deity), and a human can become God. Teaching of evolution is also double. Not only physical shell evolves, keeping only the most adapted species, but the soul too. The latter can both ascend to the gods and go down to the bushes and fish. Purification of the soul and mastering the magic of the elements gives an impetus for a correct direction of evolution. Empedocles is an anthropologist-practitioner, who shows by his example that a human can cope with all the elements and reach divinity. He chose (or convinced himself that he chose) the elemental ingredients for penetrating the Fortunate Isles, leaving the instructions on how to become God.

All popular concepts of deity (Theism, Pantheism, and Panentheism) believe in divinity. In Theism, “God” has attributes such as consciousness, will, goodness, and so forth, which can be seen in humans. On the contrary, pantheists argue that: a) the person is equal to the human being; b) embodiment is a prominent feature of the human being; c) having attributes such as consciousness, will, and so forth, requires a body and equates to anthropomorphism. In other words, these attributes are inevitably associated with embodiment and the resulting limitations. Thereby, the pantheistic deity is impersonal. There is a duality of the “personality” and “impersonality” of the deity. The crucial question of this article is, “what is the relationship between divinity and personality?” The relationship of embodiment to personality and the relationship of perfection to the impersonal deity, constitute the sub-questions of it. We show that there is a significant relationship between personality and divinity. In the first section, the term divinity is examined; firstly, it is assumed that, contrary to pantheism, divinity is definable. Otto’s attempting to trace the origins of the “holy” and the historical studying of pantheistic approaches confirms this assumption. Secondly, “Infinity, ” “influence, ” and “transcendence” are three critical terms in defining divinity. Pantheistic argument showed that all critiques of personality are summed up in the fact that personality is a limiting factor. That is, it is inconceivable that the transcendent, infinite, and influential deity can be a person. Therefore, in the second part, the concept of person is examined, and we conclude that: 1) there is a relation between the practical terms in person’s meaning and the terms of divinity; 2) Although the main critique of the deity’s personality is the embodiment, it is not a crucial term in defining the person. That is why Michael Levin is in contradiction when he believes that divine unity doesn’t need to be a person or conscious, it is sufficient to be perfect. The question arises as to what perfection means without consciousness, power, and will? Isn’t a human being more complete due to the pantheistic divine unity? Accordingly, an analysis of perfection without addressing personal attributes puts pantheists in an apparent contradiction. Besides, impersonality faces a severe dilemma; if they do not take the personal attributes, according to Kant, the deity is reduced to an object. Instead, there could be some responses to anthropomorphism; firstly, the basis of the Pantheistic mistake is to generalize the meaning of finite consciousness or will to an infinite being, whereas temporality is an attribute of the deity’s knowledge or will’s objects, not of the deity’s knowledge and will. Secondly, the study shows where personality is interpreted to anthropomorphism, it focuses on the late idea in Christian thought about Jesus, while the history of attributing the deity to consciousness, will, and so forth, is much older. Finally, it is indicated that the critiques of the personality are not strong enough to challenge it. So, according to the “Principle of Simplicity”, believers in the personality of the deity have a more justified view.

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