Search

The believer's oneness with Christ creates profound roots within the believer's soul. This union undergirds the believer's spiritual life as he or she prays the Psalms. This essay explores the theological realities that explain the spiritual resonance Christians experience when praying the Psalms. I propose that as believers pray the Psalms in union with Christ, their souls resonate with the Spirit of Christ, the sonship of Christ, the sufferings of Christ, the body of Christ, and the intercession of Christ. Believers share this salvific oneness with Christ by faith, so that they share in his life, death, resurrection, ascension, inheritance, and beloved status as God's righteous son. In praying the Psalms, believers echo the Spirit of Christ, sense the sonship of Christ, taste the sufferings of Christ, harmonize with the body of Christ, and join in the intercessions of Christ. [ABSTRACT FROM AUTHOR]

Thomas Hobbes's strict monistic materialism led many contemporaries to believe he must be an atheist—to hold God to be a corporeal being, they claimed, was effectively to deny his existence. This paper is an addition to those works suggesting that Hobbes's belief in a corporeal God must be taken seriously. Unlike earlier studies on this theme, it emphasises the change in Hobbes's theism from an insistence early in his career that God's nature is utterly unknowable (exempting God from the implications of Hobbes's materialism) to a belief, first stated in 1668, that God is indeed a corporeal being. Seeking to explain this radical change, this article suggests that Hobbes's later theology was influenced by the Cambridge Platonist Henry More, who developed the idea that God was an extended three-dimensional being. This article briefly considers alternative accounts, suggesting the influence of ancient Stoicism and aether theories, but affirms the influence of Henry More. [ABSTRACT FROM AUTHOR]

This paper seeks to make a modest contribution to the ongoing Kierkegaardian discussion concerning the spiritual nature of love relationships, particularly those involving romantic elements. It introduces patience as a key element in understanding the love of the spirit, diverging from perspectives commonly found in recent Anglophone Kierkegaardian literature. Since, in Kierkegaard's works, the spirit is conceived as an intermediary being positioned between time and eternity, I argue that the spirit's love must be approached through patience, which is the concrete space where time and eternity intertwine. The argument unfolds in three steps: first, I present Kierkegaard's understanding of human love as a work, highlighting the significance of the neighbor, which refers to the mode of loving rather than the object of love; second, I outline the challenges inherent in Kierkegaard's conception of love and propose an approach that emphasizes the dialectic between transcendence and immanence; third, I argue that patience is the concrete means by which this dialectic unfolds within the individual's existence. [ABSTRACT FROM AUTHOR]

The aroma of fine matured spirits is typically complex, resulting from numerous reactions occurring during the production process and some developing during maturation in oak casks. The refreshing sensation brought by mint notes was often expected, even after years of maturation. The main challenge lies in achieving an aromatic balance characterised by the seamless integration of woody aromas while maintaining the initial distillate's freshness. The present study examines the sensory effects associated with the interactions between wood, mint and cold sensations in spirits. Nine spirit model solutions were prepared, representing different combinations of terpene ketones (imparting mint aroma) and wood compounds, each at three concentration levels. The quantitative composition of mint compounds simulated varying degrees of mintiness in the distillate (low, medium and high), while the concentrations of wood compounds mimicked three maturation periods (short, intermediate and long term) in wooden casks. Samples were sensorily analysed by discriminative (triangle test) and rate‐all‐that‐apply (RATA) methodologies. An increase in woody intensity was notably perceived in samples with a low‐mint profile and containing wood compounds associated with medium and long‐term maturation. However, no significant sensory differences were observed in mint and cold perception between model solutions regardless of the simulated maturation conditions, indicating a limited influence of the studied wood compounds on the sensation of freshness in spirits due to competitive perceptual interactions with terpene ketones. [ABSTRACT FROM AUTHOR]

Death in Western modernity is predominantly experienced as challenging and destabilising, bringing uncertainty, loss, and pain. However, from some contemporary spiritual perspectives, death represents not just an ending, but also facilitates new ways of experiencing our embodied being. Based on participatory fieldwork in the UK, this paper explores constructions and encounters with death through the formal religious lens of Spiritualism and the more informal and personalised practices of tarot. Reflecting practitioners’ belief in the agency of spirit in earthly lived experience I resist simple dichotomies of life and death by taking seriously a place for spirit. Using three empirical examples I explore how such a lens allows alternative geographies and therapeutic relationships to emerge, framing experiences of death as both endings and new beginnings, opening up new possibilities in the space left behind. Drawing on this potential, the paper encourages creative exploration of alternative narratives around death, spirit, and place. [ABSTRACT FROM AUTHOR]

This article explores Stephen’s speech in Acts 7 as a migration narrative that legitimates the Jesus movement’s mission to the Gentiles. In response to the opponents’ charge that Stephen has spoken against the Law and the Temple, Luke uses Exodus rhetoric—its topoi of Liberation, Wilderness Wanderings, and Promised Land—to redefine the Exodus as an ongoing migration journey. Consequently, Luke transforms the nascent Jesus movement into a migrant caravan and portrays God as a migrant deity who is comfortable accompanying believers in a tent. Reading against the grain, Stephen’s speech contrasts the naivete of the Jesus movement with the zeal of manumitted Diaspora Jews. Thus, as a migration narrative, Stephen’s speech reveals the tensions, hopes, and disenchaments that leaving or returning to one’s home entails. [ABSTRACT FROM AUTHOR]

Background It is of vital importance to comprehensively and transparently report clinical trial activity. The SPIRIT 2013 and CONSORT 2010 statements exist to define items to be reported in clinical trial protocols and randomized controlled trials, respectively. The aim of this methodological review was to assess the reporting quality of pediatric neuro-oncology trial protocols and trial result articles. Methods Published trial protocols and phase II/III trial result articles relating to pediatric brain tumors (published after the introduction of the SPIRIT 2013 statement), were identified through searches of 4 electronic bibliographic databases. The reporting quality of included trial protocols and result articles was assessed against the aforementioned statements. In addition, the CONSORT-A checklist was used to assess the abstracts of trial result articles. Percentage adherence was calculated for each article. Results Nine trial protocols, 68 phase II trials, and 8 phase III trial result articles were included. Mean adherence of trial protocols to the SPIRIT statement was 76.8% (SD : 0.09). Mean adherence of trial abstracts to CONSORT-A was 67.4% (SD : 0.13) for phase II abstracts and 47.5% (SD : 0.09) for phase III abstracts. Adherence of trial result articles to CONSORT was 71.3% (SD : 0.10) for phase II trials and 70.3% (SD : 0.13) for phase III trials. Conclusions The reporting quality of pediatric neuro-oncology trial protocols and trial result articles requires improvement, particularly in the areas of randomization and blinding. This is consistent with our previously published findings following similar assessment of reporting quality for adult neuro-oncology trial protocols and result articles. [ABSTRACT FROM AUTHOR]

The work systematizes several essential aspects of contemporary man. It reveals his trinitarian structure: body, soul, and spirit. His temporal trivalence - past, present, and future. The process of psycho-intellectual maturation. His essential dimension is ethical orientation. Its culmination is moral. The formation of belief and character are ethical values. Primarily, man is valued for who he is, not for what he has. He is what he is through communion, not through communication. Moral values define human personality. Through empathy, trust, and emotions, we define the human. Our objective is to stop precariousness, primarily the disorder of values.

This essay offers an attempt at understanding the specific intervention of the "Poor People's Campaign: A National Call for Moral Revival," launched by Bishop William J. Barber II and Reverend Liz Theoharis in 2016. It demonstrates that the "politics of illegibility" that the Campaign practices works toward redefining the relationship among morality, religion, and politics in the United States and beyond. The Spirit-led and democratic-oriented moral revival that the Campaign envisions allows for a redirection of American democracy through the stringing of new types of relations across racial, class, gender, and generational boundaries. Fusion politics, the key idea underlying the Campaign's theory of change, is the ingredient of a theology of confusion, rather than of redemption. The essay looks at the intervention of the Campaign in the US context while opening perspectives to thinking about its diasporic potential beyond the US, and what hinders that potential. Resumen: Este ensayo ofrece un intento de comprender la intervención específica de la "Campaña de los pobres: un llamado nacional al renacimiento moral", lanzada por el obispo William J. Barber II y la reverenda Liz Theoharis en 2016. En él se demuestra que la "política de la ilegibilidad" que las prácticas de la Campaña apuntan a redefinir la relación entre la moral, la religión y la política en los Estados Unidos y más allá. El renacimiento moral impulsado por el Espíritu y orientado hacia la democracia que la Campaña imagina permite una redirección de la democracia estadounidense a través de la creación de nuevos tipos de relaciones más allá de las fronteras raciales, de clase, de género y generacionales. La política de fusión, la idea clave que subyace a la teoría del cambio de la Campaña, es el ingrediente de una teología de la confusión, más que de la redención. El ensayo analiza la intervención de la Campaña en el contexto estadounidense al tiempo que abre perspectivas para pensar sobre su potencial diaspórico más allá de los Estados Unidos y lo que obstaculiza ese potencial. [ABSTRACT FROM AUTHOR]

This paper aims to demonstrate the differences in the interpretation of the relationship between the concepts of matter and spirit in the works of St. Gregory of Nyssa and Pierre de Chardin. The author analyzes this problem from the point of view of Gregory's and Chardin's vision of the end of the universe, which is only apparently identical and it implies the union of everything that exists with God. What unites Grigory and Chardin is not only the fact that they base their philosophical (in Chardin's case scientific) explanations on their religious beliefs but also an attempt to overcome the dualism between matter and spirit. The author believes that the way in which they try to overcome this dualism is crucial in differentiating their conceptions of the end of the universe. [ABSTRACT FROM AUTHOR]

This multidisciplinary paper contributes to political economy, social cybernetics, and philosophy by examining distinctions in market capitalist ideologies through a metacybernetic approach. It explores reflexive processes, akin to Adam Smith's invisible and visible hands, and their impact on market ideologies. The study highlights the evolutifon of these ideologies in balancing egoism and altruism, revealing insights into sociocultural shifts. Some ideologies are more prone to pathologies like market hegemony, which disrupts market viability and social welfare. Diagnosing these ideologies is essential to address issues of market hegemony like platform capitalism, technofeudalism, and surveillance capitalism. After a comparative analysis of capitalist ideologies, the paper focuses on neoliberal and stakeholder capitalism, due to their dominance, contrasting philosophies, policy influence, and roles in global challenges. A metacybernetic perspective is adopted, modelling the market as a complex adaptive system with agency, using Mindset Agency Theory (MAT). MAT distinguishes agency into subagencies of affect and cognition. Recognising the role of spirit, a spirit subagency is configured into MAT to enable explicit consideration of attributes like ethics and the greater good within the market, relationally improving transparency and promoting sustainable and inclusive economic practices. MAT is applied to the evolution of capitalist ideologies, examining their viability and sustainability under changing conditions. With its now triadic interactive subagency structure, MAT identifies eight distinct types of mindset, each characterised by 21 parameters that combine to deliver unique variations, in neoliberal and stakeholder capitalism, of the market ideologies. [ABSTRACT FROM AUTHOR]

"Love never fails. " This statement by Paul in the so-called Hymn of Charity (1 Cor 13:8) must be understood in the everyday context of the Church of Corinth and the crises it was facing. To avoid any competition between the charisms, Paul proposes to show the Corinthians an excellent way: agape. This is neither a feeling nor a virtue; it is the very love of God that the Spirit pours into our hearts. The Spirit enables the believer to respond to God's love with the gift received, that is, with agape. To grasp this dynamic of agape - between the love given and the love received that is given in turn - it is necessary to understand the movement of agape between God and human persons, as Paul presents it in his letters. [ABSTRACT FROM AUTHOR]

In this paper I raise three questions regarding the status and function of Absolute Knowing in Hegel's Phenomenology of Spirit. First, can Hegel's Absolute Knowing be understood as an epiphany? Secondly, how does epiphany make sense of the teleological elements that activate and mobilise the movement towards Absolute Knowing? And thirdly, how does such an interpretation shift the focus from a closed reading of Hegel's text – that views Absolute Knowing as consummately realised – to an open reading that keeps the Absolute within its purview, but also seeks to foreground its aporias? I pursue these questions through an examination of the key constituents of knowledge: the subject of knowledge, its object, and the process through which knowledge is attained. [ABSTRACT FROM AUTHOR]

The issue of "enjoining the good and forbidding the evil" is have an important issue that has been especially emphasized in Islāmīc teachings. The importance of "enjoining the good and forbidding the evil" is because this category leads to the growth and excellence of the individual and the society, which, of course, the culturalization of the good in the Islāmīc society requires the creation of a "critical" discourse and increasing the spirit of criticism. Therefore, the present article with a descriptive-analytical method and by collecting information using a library method and content analysis on the subject of "Research on the relationship between the famous and the conscious criticism with increasing the spirit of criticism with an emphasis on the statements of Amīr al-Muminīn Alī (PBUH) in Nahj al-Balāgha" and the results of the research show that: in the thought of Amīr al-Muminīn (A.S.), commanding good and forbidding evil has a special place, and no action, in terms of spiritual value and the effects of it, can equal the position of commanding good and forbidding Denial does not occur, because many actions have individual effects, and their effects only belong to the individual himself, while commanding the good and forbidding the evil, in addition to individual effects, results in many social effects. And, of course, culturalization and the realization of the goals of the duty of "enjoining what is good and forbidding what is bad" require increasing the spirit of criticism among the people of society, which is directly related to the recognition of the nature of what is good, the adherence of the person who commands and forbids to the nature of what is good and what is bad, and audience awareness. If the rulers and the negative adhere to these components and requirements, it is possible to increase the spirit of criticism and to have a better effect of enjoining what is good and forbidding what is bad. [ABSTRACT FROM AUTHOR]

Specific plants and animals which are within the domain of nature are considered sacred and related to different religious occasions. The connection of the duality between supernatural beings and such natural beings is executed by human action. Whilst the intersecting domains of nature, spirit, and human influence the cultural life of the people concerned. The present paper discusses on the interrelationship of the man, nature, and spirit in disseminating sustainability of the Meiteis, an indigene of Manipur in the north-eastern corner of India. Methodologically, the study focused mainly on observation and in-depth interview of key informants such as amaiba-amaibi (religious practioners), piba (lineage leader), etc. Through the thick and thin times of the Meiteis, the appeasement of the ancestor spirits known as apokpa and sylvan deities locally known as umanglai lead to forest reservation. Besides, schemas epistemologically translate the enduring of resources in the sustainable way. It may be concluded that by tapping the spiritual assets in the context of the people's own tradition, it paves a way to rethink in the sustainable consumption. [ABSTRACT FROM AUTHOR]

Copyright of Problems / Problemos is the property of Vilnius 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 Fabrica Litterarum Polono-Italica is the property of Wydawnictwo Uniwersytetu Slaskiego 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 Metafísica y Persona. Revista Sobre Filosofía, Conocimiento y Vida is the property of Universidad Popular Autonoma del Estado de Puebla A.C. 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 text discusses the problem of the relationship between nature and thinking in Hegel’s Encyclopaedia of the Philosophical Sciences (1830). By considering the dialectics of natural life and the significance of death of the individual for the emergence of spirit in nature, it is argued that spirit, in the Hegelian perspective of speculative thinking, does not emerge from nature as its otherness, as „a more beautiful nature“ that has overcome death. Rather, it appears as a negativity and impotence in nature itself, as the infinite potential of Nature‘s mutability. This highlights the ambivalent unity of nature and thought and the threat of the naturalisation of each.

A short article by Max Horkheimer, a well-known German neo-Marxist social philosopher and one of the founders of critical social theory, was published in the eighth issue of the Frankfurter Studentenzeitung, the student newspaper of the University of Frankfurt, which was published in December 1951. This text is another work of the Frankfurt thinker from his cycle of philosophical and educational works devoted to the philosophical consideration of such a spiritually influential phenomenon of German culture as the German university. Horkheimer continued his line of ideological orientation towards the concept of das Studium in German educational philosophy when he was rector of the University of Frankfurt in the early fifties of the last century. The German philosopher defined the theoretical connection that should bind together philosophy as theoretical knowledge that emancipates human consciousness from the pressure of totalitarian, ruling ideology, and sociology as a science that is able to provide society, which has embarked on the path of humanistic transformations in its environment, with relevant positive scientific and objective knowledge. The theoretical basis of Horkheimer's next philosophical and educational work, his speech "Academic Studies at University" (1952), was outlined in general terms here. The Frankfurt philosopher, ideologically relying on the tradition of German university education to cherish an educated person’s freedom from excessive social and political power, set out the German intellectual's fundamental demand to separate the socio-cultural (spiritual) space of university education from the influence of the unity of ideological components of post-totalitarian society. According to Horkheimer, this ideological unity should be overcome by a new theoretical unity - a combination of philosophy, which is characterised by the use of free subjective thinking of an individual, and sociology, which as a science cognises in an objective way. It will result in such social upbringing of young people that will lead to the beginning of humanistic socio-cultural changes in a post-totalitarian society

Max Horkheimer, a prominent German social thinker and one of the founders of critical social theory, delivered his speech "Academic Study at the University" to future students of Goethe University Frankfurt at the graduation ceremony on 12 May 1952. In his capacity as rector of the university, Horkheimer addressed the graduates of Frankfurt's grammar schools in a speech in which he clearly defined both the educational task of his university and the actions that the newly arrived students were expected to take. Both as the rector of a German university and as a German social philosopher, which is not indifferent to the social and political problems of his homeland, a significant part of which fell under the ideological and political power of Eastern totalitarianism, while the other has not yet completely shaken off the totalitarian and ideological legacy of the past, in his speech, Horkheimer outlined his understanding of the university as an enlightening factor in the elimination of that ideological burden on the minds of West Germans, continuing to use the concept of das Studium as an ideologically defining philosophical and educational concept in his works. The philosopher did not betray his fundamental ideological position to carry out a fundamental neo-Marxist critique of the culture of the then consumer society as a producer of the ideology of industrial mass society, which, in turn, is a factor in gaining political power over social life by the bearers of totalitarian ideology. In his opinion, university education, the social significance of which is represented by the concept of das Studium, should perform enlightenment actions that have the character of a double social dialectic. This will take the form of an anti-ideological separation of the socio-cultural space of university education from the ideological environment of the industrial masses, which inherently forms an individual as an object of authority influence. Being fundamentally separated from such social existence, the West German university, which has a tradition of academic freedom from the outside world, provides students with knowledge that primarily nurtures the individual spirit of each of its representatives, shaping him/her as an active subject of theoretical and, consequently, social cognition. After such an enlightened formation of a young person as a conscious, responsible and indifferent citizen to human misfortune, university education enables his/her meaningful participation in building a humanistic world and in building barriers to prevent the recurrence of ideologically determined human suffering.

Friedrich Schleiermacher is among the philosophers who influenced Karoline von Günderrode's thought. Although this influence is relevant, it has received little attention. Both authors agree on distinguishing "spirit" and "body" or "the inner and the outer" in similar terms. However, there was a significant difference between them. In Schleiermacher's works that Günderrode considered (On Religion and Soliloquies), he conceives of the relationship as one in which the world or outer depends on the spirit or inner. For Günderrode, this relationship is polar, as "spirit" and "world" form part of an original totality. This difference from the philosopher influences the issue that both raised of access to the "primordial ground." For Schleiermacher, the world depends on spirit; the issue of access to that foundation is circumscribed to access to the spiritual dimension. In contrast, for Günderrode, "spirit" and "body" are poles of a previous original totality. Hence, access to the primordial ground does not coincide with the spirit's access to itself. Instead, access to unity is both spiritual and corporeal. Günderrode's differences from Schleiermacher are based on an argument we attempt to elucidate and evaluate in this article. [ABSTRACT FROM AUTHOR]

In this paper, Eric Santner's theory of political flesh is appreciated in its relation to philosophy of religion and Christian theology. In the first part of the paper, Santner's speculative concept is brought into conversation with the debate on embodiment, incarnation, and a hermeneutics of the flesh. Santner's conception of the flesh is shown to follow a logic of excarnation, or rather disincorporation, and thus to be at odds with contemporary harmonistic theories of embodiment that attempt to think body and spirit together without rupture. In contrast, the relevance of Santner's theory lies precisely in its antagonistic reading of the dynamics that constitute human embodied being – a dimension overlooked by most recent theories of embodiment. The second part of the article develops a reading of Protestantism as a "religion of the flesh" in line with Santner's argument. In doing so, it is shown that the Protestant narrative of self-modernization and progress (Hegel's "religion of freedom") can be subverted by the conception of the flesh brought into play by Santner, revealing a much more ambivalent history of Protestantism. In a re-reading of the theologies of Karl Barth, Friedrich Schleiermacher, and John Calvin, it is shown that the Protestant understanding of the church can be made transparent to a figure of the undead that is virulent in it, namely the undead flesh of Jesus Christ. In the end, the question is raised whether this figure of an "undead" Christ might not be interpreted as a paradoxological intervention in the sense of Eric Santner. [ABSTRACT FROM AUTHOR]

Scholars have long debated whether 1 Corinthians is unified and, if so, whether the unity consists in an error on the side of the Corinthians and/or a theological or pastoral objective of Paul. The present argument is that the unifying thematic axis of 1 Corinthians as a letter consists in a Trinitarian knowledge of the God of Israel. This knowledge of God is given in Christ crucified and raised according to the Scriptures and through the Spirit, and this same knowledge addresses the twin concerns of idolatry and sexual immorality among the Corinthians. The epistle is accordingly an exercise in acknowledgment of God's revelation of himself to Paul and the churches and in doxological discipleship. If so, it follows that the unity of 1 Corinthians emerges from something prior to Paul and over his own intention, something self-commending even as it finds expression in Paul's written thought. God knows his people and is known in Christ through the Spirit by those whom he has raised with Christ to newness of life and filled with his Spirit. In this knowledge, they, the Israel of God, know where they have come from, who they are and must be, and where they are going. Everything Paul writes to them about all the gritty particulars of life derives from this reciprocal, lived knowledge. [ABSTRACT FROM AUTHOR]

Copyright of Tiempos Modernos is the property of Tiempos Modernos 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 research aims to test the effect of teamwork, workability, and work spirit on work productivity through organizational commitment. Senior employees feel a sense of discomfort toward junior employees at work because of the different work abilities between senior and junior employees. Good work productivity can be achieved by teamwork, workability, and good work spirit among company employees, and it can help to achieve organizational commitment. The method used was purposive sampling with a sample size of 194 respondents. Data were collected using a questionnaire. The data analysis technique was descriptive statistical analysis, outer model and inner model using SEM SmartPLS version 3. This research shows that teamwork has a positive effect and no significant effect on work productivity. Moreover, it has a positive and significant commitment organization. However, workability and work spirit affect productivity and organizational commitment positively and significantly. Commitment organizational variables can mediate teamwork, workability, and work spirit to work productively. [ABSTRACT FROM AUTHOR]

Since the birth of civilization, play has been an important part of human life, especially during childhood. Both traditional play and today's electronic games are valuable for child development in multiple aspects. It is a classic research topic in child development to analyze the significance of different types of play for children and create activities and spaces that embody the spirit of play. Moreover, it is important to recognize that play encompasses various activities and extends into cultural phenomena. More insight can be gained into children's culture in a specific historical period and the cultural development of the entire society by observing how they play. [ABSTRACT FROM AUTHOR]

The Life of Constantine-Cyril (VC), originally written in Greek, is only preserved in an Old Church Slavonic translation. The OCS text follows the lost Greek original not only in terms of style, but very literally translates even Greek morphosyntactic features. The close translation technique has not only been a great obstacle in the understanding of the text, but gives reason to ask, how the theological terminology in VC is connected with the Greek use of the respective terms. Theological terminology occurs above all in the long dialogical passages, which like protocols represent the disputes of Constantine-Cyril with various interlocutors. The term „spirit"/дух occurs 27 times in VC (plus 2 times „breathing"/дыхание); the article gives an overview of all instances of дух in their respective contexts, compares its meaning with the semantics of similar theological terms and describes the argumentative function of the term „spirit‟ in intercultural debates. [ABSTRACT FROM AUTHOR]

Although some have attempted to rethink the subject of technology from the perspective of Søren Kierkegaard's philosophy, there hast not yet been a direct dialogue with the transhumanist position. In this paper, we propose a new approach, understood as a criticism, from the thought of Kierkegaard to transhumanism and its concept of singularity. We, first, analyze the way in which transhumanists understand the concept of singularity and what its limitations are; then, with the help of Kierkegaard's philosophy, we argue that the only possible and real singularity is the human person as a primordial relationship, source of anguish and freedom, sin and love, and spirit. We also argue that this relationship cannot be reproduced by any artificial creation. [ABSTRACT FROM AUTHOR]

There is a significant gap in prevailing theories of change and resulting discipleship methodologies. This gap is the result of the dominate assumption that people are primarily thinking and doing beings and that spiritual maturity is largely a function of biblical knowledge and ministry activism. This way of being does not account for a person's interior life, specifically the aspect of an internal working model which drives how a person experiences or emotionally relates to God, something known as a "god image." This article addresses the critical factors that play into how each person develops a representation of God, and how wounded god images function as a ceiling of sorts that keep so many from substantive and deep formation into Christlikeness through the Spirit. After exploring the role a person's god image plays in the process of spiritual formation, the article will examine how the Spirit is at work in the deepest parts of human persons to open them up to experience the love of God in new, transformative ways. [ABSTRACT FROM AUTHOR]

"... you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, "Abba! Father!" it is that very Spirit bearing witness with our spirit that we are children of God" (Rom 8:15-16 NRSV). The divine Holy Spirit and the human "spirit" cooperate in the working of the "Spirit (or 'spirit')" of "adoption" (v. 15) in the life of the believer. The term "spirit" in the Bible when used for the human spirit can refer to anything we think or feel, our likes or dislikes, how we look at things, our view of events or people, our state of being at any moment, whether gentle, fearful, powerful, or any possible range of human desires, emotions, or experiences. This article examines the critical work of the Holy Spirit, who works amid all our groaning in life to occupy our human spirit with the transforming reality that nothing will be able to separate us "from the love of God that is in Christ Jesus our Lord" (vv. 38–39). [ABSTRACT FROM AUTHOR]

The first main block of the Second Letter to the Corinthians (1.15–7.16) is meant to sort out problems in Paul's relationship with the community, problems that arose from their taking offence at certain decisions he made in the context of his apostolic service to them. There is significant exegetical dispute, however, regarding how the opening section 1.15–2.2 should be interpreted. This article analyses the literary context, the structure and the linguistic features of the passage with a view towards clarifying its meaning and intention. It demonstrates how the argument justifies both Paul's modifications to his travel plans and his cancellation of an additional visit that was promised earlier on. Paul and Timothy use a general reflection on the basis, the character and the function of the Pauline apostolate to correct negative perceptions of Paul on the part of the addressees. The argument unfolds in three steps, and it shows that he fulfilled the apostolic task given to him and his co-workers precisely through the decisions that disappointed the community. [ABSTRACT FROM AUTHOR]

Drawing on Augustine's Epistolae ad Galatas Expositionis Liber Unus, I would like to explore two insights into the therapeutic understanding of persona trauma. First, for Augustine, Paul's past turbulentas contentions are not in and of themselves stigmata domini Iesu Christi. What, then, is the meaning and significance for Augustine of Paul's statement "For I bear the marks of the Lord Jesus Christ in my body" (Gal 6:17)? Secondly, Augustine recognizes that Paul has been fighting his "alios conflictus et certamina". What is his struggle and how does it relate to the stigmata of the Lord Jesus Christ in the body? In traumatic experiences, our hearts may be troubled by the guilt of the traumatic experiences (for example, by asking questions like: "Did I do something wrong to cause this?"). Paul is able to recognize and reject anyone (or anything) that might tempt him to return to the accusation of the law, hence the declaration: "De cetero, inquit, laborem nemo mihi praestet". I argue that by interpreting the metaphorical sense of ad coronam uictoriae proficiebant, Augustine pronounces Christ's victory on the Cross over sin and death by explaining Paul's proclamation of his hermeneutic of Christ's stigmata. Through this soteriological lens, Augustine brings his interpretation of Galatians to its climax by proclaiming "Gratia domini nostri Iesu Christi cum spiritu uestro, fratres, Amen" (Gal 6:18). [ABSTRACT FROM AUTHOR]

The present study aimed to investigate the existential truth of humans. For this, first, the human soul, repeated over 350 times in the Qur’an with different senses, was analyzed. Broadly speaking, the human soul can be interpreted as denoting human substance, an animal life, human psyche, conscience or self-cognition, divine substance, an inward force and the spirit. In this connection, different senses of the soul, provided by Plato, Aristotle, Farabi, Ibn Sina, Suhrewardi and Mulla Sadr, were studied. Findings indicated that the combination of Qur’anic and philosophic viewpoints suggested that the soul constitutes the existential truth of humans and thus underlies the entirety and perfection of the body. For this, the soul is called the spirit based on its divine nature. Simply put, it is not the soul in the body; rather, it is the body in the soul. [ABSTRACT FROM AUTHOR]

The essay explores the puzzling relationship between joy and the problems of postmodern culture, which affect the quality of our being in the world. Reflection on the precarious status of joy and its uncertain position in contemporary culture allows for a unique perspective on this relationship. The higher the political, economic and social stakes, the more the search for joy becomes a search for meaning, an essential nourishment for cultural forms. Such joy, filtered through our struggles with life’s challenges, compels us to examine the consequences of its absence (pain, suffering, joyless existence) and its manifestations in art (music), religion (Christianity), and philosophy (freedom). The power of joy lies in recognizing the inevitable imperfection of all solutions to our problems that do not include it as a fundamental component of life.

The spirit of place in an area often changes due to natural or human factors. The Muntilan Catholic Complex was founded 1904 as a mission center for native teachers' schools. The architectural styles are village style, Hinduism, Art Deco, and Neo-Gothic. The Catholic complex's architectural form and environment are well preserved, and the functions still remain. This research aims to see the resilience of tangible and intangible heritage in Catholic complexes that form a spirit of place. The research uses qualitative methodology with field observation, literature studies, and interviews to obtain data. The data was then analyzed narratively. The aspects studied were the resilience of architectural, spatial, and visual forms. From an architectural perspective, the infill of the building was carried out due to the replacement of a building that was burnt down (1948). The spatial pattern formed from the building pattern that created the inner courtyard has stayed the same since 1914. The visual architectural style of the new building needs to consider its influence on the spirit of place of the Muntilan Catholic Complex.

Abstract Background Despite the critical importance of clinical trials to provide evidence about the effects of intervention for children and youth, a paucity of published high-quality pediatric clinical trials persists. Sub-optimal reporting of key trial elements necessary to critically appraise and synthesize findings is prevalent. To harmonize and provide guidance for reporting in pediatric controlled clinical trial protocols and reports, reporting guideline extensions to the Standard Protocol Items: Recommendations for Interventional Trials (SPIRIT) and Consolidated Standards of Reporting Trials (CONSORT) guidelines specific to pediatrics are being developed: SPIRIT-Children (SPIRIT-C) and CONSORT-Children (CONSORT-C). Methods The development of SPIRIT-C/CONSORT-C will be informed by the Enhancing the Quality and Transparency of Health Research Quality (EQUATOR) method for reporting guideline development in the following stages: (1) generation of a preliminary list of candidate items, informed by (a) items developed during initial development efforts and child relevant items from recent published SPIRIT and CONSORT extensions; (b) two systematic reviews and environmental scan of the literature; (c) workshops with young people; (2) an international Delphi study, where a wide range of panelists will vote on the inclusion or exclusion of candidate items on a nine-point Likert scale; (3) a consensus meeting to discuss items that have not reached consensus in the Delphi study and to “lock” the checklist items; (4) pilot testing of items and definitions to ensure that they are understandable, useful, and applicable; and (5) a final project meeting to discuss each item in the context of pilot test results. Key partners, including young people (ages 12–24 years) and family caregivers (e.g., parents) with lived experiences with pediatric clinical trials, and individuals with expertise and involvement in pediatric trials will be involved throughout the project. SPIRIT-C/CONSORT-C will be disseminated through publications, academic conferences, and endorsement by pediatric journals and relevant research networks and organizations. Discussion SPIRIT/CONSORT-C may serve as resources to facilitate comprehensive reporting needed to understand pediatric clinical trial protocols and reports, which may improve transparency within pediatric clinical trials and reduce research waste. Trial Registration The development of these reporting guidelines is registered with the EQUATOR Network: SPIRIT-Children ( https://www.equator-network.org/library/reporting-guidelines-under-development/reporting-guidelines-under-development-for-clinical-trials-protocols/#35 ) and CONSORT-Children ( https://www.equator-network.org/library/reporting-guidelines-under-development/reporting-guidelines-under-development-for-clinical-trials/#CHILD ).