Eternal Things Research Articles

Kajian Filsafiah dan Ilmiah Bimbingan Spiritual untuk Mengembangkan Welas Asih Mahasiswa Broken Home

This article contains a study of spiritual guidance to develop compassion in Broken Home students. Having an incomplete family makes some children become victims so they have bad experiences and cause problems both physically and psychologically, such as blaming themselves, trauma, blaming their parents, etc. The highest cognitive experience that has a major impact on individual psychology is meaning. Through meaning (spirituality), individuals find and believe in their life purpose, which has an impact on the way they live their lives, including the way they solve problems. Spiritual experiences can help individuals understand problems and make the best decisions to solve them, related to transcendent experiences and related to awareness of sacred and eternal things, thereby increasing feelings of compassion, love and affection towards oneself and others. The methodological procedure used is understanding literature from various sources. It is hoped that the results of this paper will contribute to research and development of spiritual guidance models to develop students' compassion.

The Princes in 4QSongs of the Sabbath Sacrifice, Songs Six and Eight: Are They Angelic or Human?

The pervasive ambiguity in Songs of the Sabbath Sacrifice (SOSS) presents a major problem: When are the activities described in this text performed by angels and when by humans? This article builds on previous research on Songs One, Seven, Twelve, Thirteen, and knowledge in SOSS that hypothesized that as the liturgy proceeds through the thirteen songs of 4QSOSS a gradual transition takes place in the human participants. In Song Six the seven chief princes initially bless God and then proceed to bless “all councils in the sanctuary, and those who have knowledge of eternal things,” “those whose way is perfect,” “all who wait for Him … for a return of His gracious compassion.” The following song, significantly the middle of the liturgy, describes angelic messenger activity arising from the throne of God, based on Ezekiel’s merkebah chapters. After Song Seven, a dramatic change takes place. In Song Eight those who do the blessing are no longer “chief” princes, but “deputy” princes. The hypothesis of this article is that these deputy princes are the “people of discernment” introduced in Song One, who, having persevered in joint exaltation of God with the “holiest of holy ones,” are enabled to become “god-like” messengers of God, to convey God’s compassion to those “who wait for Him.”

НАРОДНЕ ХОРЕОГРАФІЧНЕ МИСТЕЦТВО ЯК ЗАСІБ ПІЗНАННЯ ТА ЗБЕРЕЖЕННЯ ТРАДИЦІЙ НАРОДУ, ПАТРІОТИЧНОГО ВИХОВАННЯ МОЛОДОГО ПОКОЛІННЯ

The article points out the urgency of implementing organizational measures to draw young people's attention to the cultural and folklore heritage of the Hutsul region and the formation and functioning of ethnic choreography today. The issues of preserving the folklore and ethnographic original of folk dance as a universal language of communication, an important aspect in the formation of ideals, values, internal and external appearance, a powerful pedagogical factor in shaping the moral principles of personality, culture of interpersonal relations and, of course, patriotism. The festival movement as a mass form of presentation and creative dialogue over the past 20 years has become much more active, representing various areas of art and creativity. However, there are other forms of mass culture with the involvement of a large audience of fans of different ages, including folk art and folklore – celebrations of calendar and customary holidays, folk festivals in the air on the occasion of religious holidays, folk art festivals, fairs and more. Preservation and reflection of colorful folklore and traditions, in eternal things like music, song and dance, its use and transfusion to future generations give faith that our future should be appropriate and original. Trends in the development of festivals in Ukraine are relevant and their popularity indicates the interest of people in them. Thanks to the conscious citizens of our country, the functioning of cultural festivals is a significant contribution to the prosperity of folk art, creating space for new creative performances. Also, cultural events influence the creation of new or already formed creative units, allow them to identify themselves as individuals or formed artists. Organizational arrangements it is necessary to put on an influential place, to determine their need not only for entertainment purposes, but formative and developing, why they actually need the participation of young people. The main idea of the modern cultural process is confirmed, it is to motivate the young generation to be active in learning about national culture, traditions, art, in particular Ukrainian dance.

Substance et essence, entre Aristote et Thomas d’Aquin

The article shows that Thomas Aquinas in many of his works (De ente et essentia, Summa theologiae, Sententia in Aristotelis Metaphysicam) interprets the passage Aristot. Metaph. II 1, 993 19‑31, as expounding a theory of degrees of truth and of being, which is not the true Aristotelian doctrine. This is due to the fact that he interprets ≪the eternal things≫, mentioned by Aristotle in that passage, as the heavenly bodies, and their principles as the unmoved movers, while Aristotle is speaking of the eternal truths, i.e. the truths of scientific knowledge, and of their principles, which are the axioms. The origin of Thomas’ interpretation is the commentary by Alexander of Aphrodisias, which Thomas knew via Averroes.

Der theologische Antichiliasmus

The motive for writing the article is the perception, on the ground of Christian theology, of the challenge of chiliasm trying to embed eternal things (salvation) in history, especially when it is hidden in the programs of socio-political movements. The aim of the article is to show that Christian theology has always been against chiliasm. This goal was achieved by referring to the thoughts of St. Augustine, Luther and Paul Althaus - theologians representing three different historical periods. The arguments against chiliasm taken from these theologians are of anthropological nature (the implementation of the Kingdom of God exceeds the human capacity) and indicate the importance of structures (state, church) in ensuring stability and durability on earth.

Seeking the Light through Literature

WORLDLIT.ORG 39 Belief in an Age of Intolerance cover feature Guest-edited and introduced by Yahia Lababidi Featuring Stephen Mitchell 43 Mona Nicole Sfeir 46 Admiel Kosman 48 Ted Kooser 49 Yoo An-Jin 54 Kim Seung Hee 55 Jawid Mojaddedi 56 Rumi 59 Nicholas Samaras 60 Kevin Hart 61 Robert Bly 61 J. V. Foix 62 Lee van Laer 63 H. L. Hix 64 Agostino Arrivabene (b. 1967, Italy), Androgynous, 2016, oil, gold leaf on linen, 50 x 40cm Courtesy of the artist 40 WLT NOVEMBER–DECEMBER 2017 cover section belief in an age of intolerance Seeking the Light through Literature by Yahia Lababidi Religion is at its best when it becomes a countercultural force; when it has no power, only influence, no authority except that which it earns, no claim to people’s attention other than by the way it creates values that cannot be found elsewhere. It is then that it loses its perennial tendency to corruption and becomes again what it once was—a startling new voice, redeeming us from our loneliness, framing our existence with meaning, and teaching us to remember what so much else persuades us to forget—that the possibilities of happiness are all around us, if we would only open our eyes and give thanks. —Rabbi Jonathan Sacks The word mythos comes from the Greek word which means to close the mouth or close the eyes. Mystery and mysticism come from the same root. . . . We approach this kind of knowing in art. . . . You’re being pushed beyond the rational thoughts and distinctions into a silent intuitive space. Theology is poetry. A poet spends a great deal of time listening to his unconscious, and slowly calling up a poem word by word, phrase by phrase, until something beautiful is brought forth, we hope, into the world that changes people’s perceptions. Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. —Karen Armstrong WORLDLIT.ORG 41 T he human heart abhors a vacuum. With organized religion losing ground, all sorts of substitutes rush in to fill the god-shaped hole. One particularly effective and time-honored balm for the aching human heart is literature. For some, poetry is how we pray now. In these skeptical times, there still exists an Absolute Literature, in the coinage of Italian writer Roberto Calasso, where we might discern the divine voice. Such pre- and postreligious literature shares aims and concerns similar to belief systems: sharpening our attention, cultivating a sense of awe, offering us examples of how to better live and die— even granting us a chance at transcendence. Mysteriously, certain strains of literary art are capable of using words to lose words—ushering us to the threshold of that quiet capital of riches: Silence. It is, after all, in silent contemplation that difficulties patiently unfurl and entrust us with their secrets. By deepening our silences, such ethical literature allows us to overhear ourselves and can lend us a third (metaphysical ) eye. We are able not only to bear witness to the here and now but, past that, calmly gaze at eternal things, over the head of our troubled times, in order to try and understand our spiritual condition (where we’ve come from and where we’re heading). Currently, in our fractured world, beset by so much physical suffering and political turmoil, as a kind of (unconscious?) corrective , more people are reading and writing literature that addresses the life of the spirit, overtly or otherwise. One manifestation of this renewed spiritual hunger that is being met by literature is the recent publication of a major new anthology, The Poet’s Quest for God: 21st Century Poems of Faith, Doubt and Wonder (Eyewear, 2016), featuring over three hundred contemporary poets from around the world and of great value (as the jacket blurb indicates) “to those for whom poetry has become a resource or replacement for faith-bound spirituality.” Likewise, more literary-spiritual oases are appearing in the desert of popular culture to slake the great thirst of seekers. Among the...

Fictions of fact and value: the erasure of logical positivism in American literature, 1945-1975

Introduction Postwar Fiction, the Fact/Value Problem, and the Literary Response to Logical Chapter One Indigestible Residues Ludwig Wittgenstein, Aesthetic Negativism, and the Incompleteness of Logical Positivism Chapter Two Negative Appearance Flannery O'Connor, the Fact/Value Problem, and the Threat of Logical Positivism Chapter Three Contradictory Feelings John Barth, Non-Mystical Value-Thinking, and the Exhaustion of Logical Positivism Chapter Four Eternal Things Saul Bellow, the Infinite Longings of the Soul, and the Shortcomings of Logical Positivism Chapter Five Illogical Negativism Thomas Pynchon, the Critique of Modernism, and the Erasure of Logical Positivism

Spinoza on Composition, Causation, and the Mind's Eternity

Spinoza's doctrine of the eternity of the mind is often understood as the claim that the mind has a part that is eternal. I appeal to two principles that Spinoza takes to govern parthood and causation to raise a new problem for this reading. Spinoza takes the composition of one thing from many to require causal interaction among the many. Yet he also holds that eternal things cannot causally interact, without mediation, with things in duration. So the human mind, since it is the idea of a body existing in duration, cannot have an eternal part. In order to solve this problem, I propose an aspectual reading of Spinoza's doctrine of the eternity of the mind: the mind itself is eternal, under one of its aspects.

Chastity stripped bare: on temporal and eternal things in the Sacra Parallela

The only known illuminated copy of the Sacra Parallela (Paris, BnF, gr. 923) presents a unique rendering of Basil the Great in the company of two female personifications, identified here as lust and chastity. Adopting as its ideological premise the social visions of Basil and John Chrysostom on wealth and poverty, this essay argues that the peculiar image is informed by two interrelated monastic concerns – earthly possessions and the desire of the flesh – and participates in a discourse on issues of earthly wealth and sexual abstinence.

Heavenly Matter in Aristotle, Metaphysics Lambda 2

Abstract This paper emphasizes an unnoticed connection between two lines in Aristotle, Metaphysics Λ.1, 1069a32, and Λ.2, 1069b26. It argues that the Greek text of the former has been obscured in standard editions by unnecessary emendation: if the reading of the mss. is preserved, the text here sets out a programme for research into the elements of heavenly bodies which is taken up in the second part of Λ.2. There, Aristotle distinguishes the matter of heavenly substance as if it were matter in a certain sense only, and not sensu stricto: the only change it underlies is coming-to-be ποθέν ποι, ‘from one place to another’ (not from privation to form, the standard case). In Θ.8 as well, this is what allows Aristotle to deny that eternal things can have matter (strictly speaking) as an element of their substance. The reading argued for here may also explain how Aristotle can claim, by the end of Lambda, that he has succeeded in responding to an important aporia which (he says) was neglected by predecessors, namely ‘why some things are corruptible and other incorruptible’ (Metaphysics B, Aporia 10).

Sulla compiutezza del De Intellectus Emendatione di Spinoza

The Tractatus de intellectus emendatione was considered by a great part of scholars an incomplete work. In this essay, instead, the Author tries to explain how, on one hand, all is demanded by the method’s argument there’s in fact in the text, so its incomplete aspects are just formal, not about content. On the other hand, the theory, about the best knowledge of singular things should be deduced by the infinite order of ideas and eternal things, has many hard problems, because the infinite can’t be never totally known, and so adequately. That’s properly the aporia inside spinozism, and we can find it, at the best, in this first work.

Świadectwo w rozmowie z Gian Franco Svidercoschim (Testimony in Conversations with Gian Franco Svidercoschi) (review)

Swiadectwo w rozmowie z Gian Franco Svidercoschim (Testimony in Conversations Gian Franco Svidercoschi). By Stanislaw Dziwisz. (Poznan: TBA. 2007. Pp. 232. 29.00 Polish zloty.) Among many publications on late Pope John Paul II, there are some that have thrown new light on that exceptional human being. Among them, one can mention Andre Frossard's Dialogue avec Jean-Paul II (1982); Roman Antoni Gajczak's Wadowice miasto rodzinnejana Pawla II (Wadowice: John Paul II's Native Town) (1986); Mieczyslaw Malinski's Przewodnik po zyciu Karola Wojtyly (A Guide to Karol Wojtyla's Life) (1997); Caroline Pigozzi's Le Pape en prive (2000); and Tad Szulc's Pope John Paul II: The Biography (1995). Now another book has been added to this list. It contains recollections of current archbishop of Cracow, Cardinal Stanislaw Dziwisz, who for about forty years was late pope's closest collaborator. One may add that this association started accidentally. In 1966, Karol Wojtyla, charismatic archbishop of Cracow, started to look for a new personal secretary. In October of that year choice fell on Dziwisz, whom, incidentally, future pope had previously taught and ordained a priest in June 1963. Like archbishop, his new personal secretary was of humble origin. Among his various assets, physically strong Dziwisz was an accomplished skier. Following his superior's death, confidant of John Paul II, together with Gian Franco Svidercoschi, an Italian journalist, an expert on Vatican and author of books (e.g., Storia di Karol), has published his recollections from his association the Polish Pope, titled Swiadectwo (Testimony, in English). It is result of conversations in Italian between Dziwisz and Svidercoschi. Swiadectwo comprises an introduction and two parts, making together thirty-five short topical chapters. Part 1 concentrates on Polish period of Dziwisz's collaboration Wojtyia, and second covers pontificate. Dziwisz and Svidercoschi examine a large number of topics, dealing Poland, Italy, other countries, former Eastern Bloc, West, disintegration of USSR, and fall of European communism. Subsequently, they discuss important problems of planet between December 1991 and end of pontificate. Much attention is devoted to religious issues. Further, Dziwisz and Svidercoschi have turned to human aspect of Wojtyia's life between October 1966 and his death, showing him at work, at table, at prayer, and at rest. There are also discussion of late pope's frequent foreign trips, assassination attempt in May 1981, and his health problems. As Dziwisz confesses, his fascination Wojtyia started at Cracow Theological Seminary. During their close association, superior gradually turned into a father and a role model for his personal secretary, who was infatuated John Paul II's unwavering faith and his strict observance of religious practices. Sad experiences of his earlier life had firmly convinced future pontiff about fragility and futility of our earthly existence. Therefore, only eternal things mattered to him. According to Dziwisz, Wojtyla spent much time daily praying, prostrating, kneeling as his predieu, and meditating in his chapel. Further, although very sociable, late pope needed much time to be alone and had long periods of silence. At same time, he did not neglect his body. Strange as it may appear, this man of God was an athlete, almost addicted to swimming, skiing, canoeing, walking in mountains, or just tramping. One sincerely wonders how late pope managed to cope countless duties that he was supposed to perform. Certainly he strongly believed in what he did. But he also needed moments of relaxation. In addition to sports, he relaxed during his meals by inviting interesting people to his table. Dziwisz stresses that from his early childhood Wojtyia was free of any ethnic or religious prejudices. …

Among the Mountains of Guang-Xi Province, in Southern China

Among the Mountains of Guang-Xi Province, in Southern China Robert Gray (bio) Among the Mountains of Guang-Xi Province, in Southern China I had been wading for a long while in the sands of the world and was buffeted by its fiery winds, then I found myself carried on a bamboo raft (I am speaking literally now), poled by a boatman down the Li River. A guest in Beijing at the Central Academy of Arts, brought to the countryside, I'd wandered out alone. A sheen on the night and across the ranks of water, and close mountains that joined smoky earth and sky. When I saw the landscape around Guilin City and realized it was the same as the painter Shi Tao had known it I felt suddenly exalted, as though I were riding in the saddle of a cloud. The mountains' outlines were crowded one behind another and seemed a wild loosening of the brush, a switchback scrubbing, rounded or angular, until the last fibres of the ink had been used up, again and again. Those narrow blue mountains make endless configurations. They are by far the main crop the province bears. Chuang Tzu said that a twisted tree is not useful and so it can survive for a thousand years. A lead star plunged behind the mountains as if the galaxy were crumbling more quickly than them. How to convey the strangeness of this region? I thought of migrating whales that break together, almost upright, out of the sea. [End Page 163] That suggests their power, but not their stillness. Some mountains reminded me of tall-hatted mushrooms, some of veiled women, among a laden caravan, but all had a corroded edging of trees. We drifted by a few other rafts and their lanterns. At times I saw rhinoceros horns, or a blackened cathedral; at times the beauty of an old carnivorous jawbone. One place was as dramatic as a vertical windsock. There was a broken palace in a fog-bound wilderness. The next day we travelled to the village of Xin Ping and found there drabness and squalor, a terrible indifference and listlessness. Worst of all, the poverty in people's faces, the smallness of those lives. Everything was the colour of dust and of smoke. How can they not be embittered, and millions with them? They see the comfort of cities, each night, on the communal television, just hours off, and behind a stone door. Earth could not bear the waste, were they to have a fraction of what they know. We who'd alighted there, for a few days, could love nature because of its indifference, and found our freedom in that. To do so, one must be secure. The same type of mountains were at Xin Ping but I saw in them the sadness of eternal things. Robert Gray Robert Gray was born in Australia in 1945, grew up on the north coast of New South Wales—where his father owned a banana plantation—and moved to Sydney at nineteen. His collections of poetry include After Images (Duffy & Snellgrove, 2002), which won both the Age Poetry Book of the Year and the Victorian Premier’s Prize for Poetry. With Geoffrey Lehmann, he edited two anthologies, The Younger Australian Poets (Hale & Iremonger, 1983) and Australian Poetry in the Twentieth Century (W. Heinemann, 1991). In 1990, he received the Patrick White Award. An avid amateur painter, he has also published art criticism. Copyright © 2006 University of Hawai’i Press

Pilgrimage as Metaphor in a Nuclear Age

“The assumption underlying evaluations of the world as worthless is that only what is permanent has value. Unless the ‘goods of this world’ can become reminders of eternity, temporary things, no matter how delightful, nourishing, and stimulating, have little or no value in relation to eternal things. … We no longer live in such a world. And therefore the rhetoric of Christian tradition, its metaphors and images, must be examined and reevaluated in the light of the fragile and threatened world of twentieth-century experience.”

The religious option is a genuine option

In ‘The Will to Believe’, the religious hypothesis for William James says, first, ‘that the best things are the more eternal things’, and second, ‘that we are better off now if we believe her first affirmation to be true’ (p.26) He later qualifies the first affirmation: ‘The more perfect and more eternal aspect of the universe is represented in our religions as having personal form’ (p.27).

Bill Mauldin as Moral Philosopher

Previous articleNext article No AccessBill Mauldin as Moral PhilosopherIsrael KnoxIsrael Knox Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Ethics Volume 63, Number 2Jan., 1953 Article DOIhttps://doi.org/10.1086/290870 Views: 1Total views on this site Copyright 1953 The University of ChicagoPDF download Crossref reports no articles citing this article.

“… Words which lift the soul with wings, words that are windows to eternal things”

“… Words which lift the soul with wings, words that are windows to eternal things”