Idea Of Spirit Research Articles

Spettralità: tra la vita e a morte

The aim of this article is to analyze the concept of spectrality in Jacques Derrida's thought. To do this, I will start from the terminological aspect, in order to distinguish this notion from that of "spirit". Then, I will try to compare the derridean view with the idea of spirit in Hegel and Heidegger. At this point, I will show how the spectrum is a useful deconstructive category, because it allows to think in a new way the dichotomous pairs typical of metaphysical thought: presence/absence, life/death, soul/body, personal/impersonal. Finally, I will show the ethical scope of this concept, describing the relationship between it and the idea of justice.

Psychological Nurturing of Adolescents through Prophetic Stories of Quran

Psychology plays a significant role in adolescents’ personality development. Psychosocial nurturing of adolescents is correlated with parenting and personality development speculations. While examining psychology, it comes with the idea of spirit, heart, and intelligence. Islam itself is involved in human psychology as it examines these parts of human character and their role in life. Islam enlightens the significance of carrying out good acts and staying away from committing sins. Endeavors to reestablish the ethics of adolescents and guide them to the right path dependent on the guidance from the Quran should begin from birth until they develop into adulthood. The Quran used various manners to guide people from direct and circuitous talk, dialogue, speech, story-telling, and so forth. Story-telling is among the unique styles utilized in the Quran that can be found in an assortment of ways, for example, by utilization of emotional exchange or characterization. Moreover, the Quran presents messages and qualities as examples and suggestions to its readers that immensely attract adolescents. This article attempts to discuss and examine how the Quran utilizes stories in imparting ethical lessons. Moreover, this research paper tries to find out how the story-telling is used in clarifying the message of Islam as revealed in the Quran and to discover the components and strategies used for psychological development in prophetic stories of the Quran.

A Study on Form and Spirit ideas of Landscape theory in the Six Dynasties Period - Focused on Hua shan-shui hsu -

A Study on Form and Spirit ideas of Landscape theory in the Six Dynasties Period - Focused on Hua shan-shui hsu -

Study on Shape and Spirit ideas of Gu Kaizhi's painting theory

Study on Shape and Spirit ideas of Gu Kaizhi's painting theory

The Theory of the Soul

If human being came to the belief that living after death is nothing but an illusion or superstition, would it not ruin part of his or her life? The Great Tiding i.e. the verity of the Resurrection, which is announced in Quran, was not an already unknown belief among other religions. Zoroastrianism and other pre-Islamic religions had announced the facticity of Judgment Day and the belief in reckoning and in Paradise and the Hell was held on to during ancient times. But a subject that had not been mentioned in pre-Islamic religions, was Islam's new theory regarding the idea of spirit. During the history of civilization of various societies, human being has tried to embody his beliefs in the life after death. By incorporating the idea of the existence of spirit into the daily life of the living people and by representing it in ancient carvings, in practicing religious ceremonies, in coronation, in victory or in the images of temples and tombs, man registered his belief for the future generation. The contemporary human being also represents his impression of the life after death via art and technology. Making movies with scenarios about ghosts and phantoms and showing the presence and influence of spirits in the life of the living people are all signs of ancient beliefs. Formulating the theory of the soul is an attempt to discover the Quranic outlook on human being. The aforementioned theory is the expression of a truth which is found out via a new methodology named the method of Sending Down (Revelation).

Spirit-ual Bodies: St. John Paul II's Experiential Pneumatology

The idea of spirit may seem difficult to consider in a phenomenological era, or at least, for a materialistic and experiential sort of mind. Spirit cannot be weighed, photographed, or dissected. It is not felt in the manner of a cool breeze, or even inwardly like a heartburn. It is in a very real danger of drifting away into abstraction, which for many might as well be total, incomprehensible absence.This possibility places the Christian of the Holy Spirit at risk. Is the third person of the Trinity — unlike the tangible Jesus Christ, or even the all-majestic Father — to become an irrelevance, relegated to a language as far removed from most people’s normal intellectual span as Koine Greek and Aramaic?St. John Paul II did not think so. His theology of the recovers a vital space for the Holy Spirit and demonstrate how action is the interface through which spirit influences body and vice versa. More radically, the canonized pontiff’s writings show that the sacred future of the body is profoundly relational: Redemption, sanctification, perfection, the infusion of grace, transfiguration, rebirth, and the New Adam are all terms broadly categorized as “spiritualization.” This is a misnomer. Rather, holiness means “Spirit-ualization”: intimate, integral relationship between the embodied person and the Holy Spirit.

Study about the relation with the Idea of Korean dance in the view of Chu Hsi’ idea. -With ‘Idea of Spirit’ as the center-

Study about the relation with the Idea of Korean dance in the view of Chu Hsi’ idea. -With ‘Idea of Spirit’ as the center-

Graced Communities: A Problem in Loving

RELIGIOUS EXPERIENCE is at the heart of Josiah Royce's philosophy. His early religious of 1883 was a conviction about the reality of the AU-Knower. It persisted throughout his life. In his final fifteen years (1902-16) he entered more and more into the philosophy of movement. This led him to focus even more oft divine life. In 1912, after his breakthrough to a maximal insight into C. S. Peirce's method and theory of signs, Royce expressed his mature thought most notably in his The Problem of Christianity (1913). From then until his death he found the ideas of Spirit and community becoming increasingly life-giving and much more significant. They enabled him to practice his new method—which I call musement—better than ever before. It consisted in a free, playful, yet communally disciplined process 1 J. Royce, The Problem of Christianity (2 vols.; New York: Macmillan, 1913); hereafter Problem in text, PC in notes; also available in reprints, esp. the one-volume edition (Chicago: University of Chicago, 1968). Except for Scripture citations, references within parentheses in the present article are to the 1913 edition: e.g., (l:xi-xii) = PC, Vol. 1, pp. xi-xii.— Already in 1918 Gabriel Marcel detected that only in Royce's later interpretative method of philosophizing had he finally (after having used less than effective instruments for so many years) succeeded in finding the fitting medium not only for communicating his message well but even for having it essentially understood; see Marcel, Royce's Metaphysics (Chicago: Regnery, 1956) 147. 2 See Royce to Prof. Mary Whiton Calkins, March 20,1916, The Letters of Josiah Royce, ed. John Clendenning (Chicago: University of Chicago, 1970) 644-648, esp. 645; hereafter Letters. In general, the mature Royce's idea of Spirit is as profound, pervasive, and analogical as is his idea of community. In 1915 Royce stated that his sense of spirit was not only indeed Pauline but also perfectly capable of exact and logical statement and thus Peircean; see J. Royce, The Hope of the Great Community (New York: Macmillan, 1916) 131; hereafter HGC. As Pauline, Royce's idea of Spirit was biblical and carried its mystical, superindividual, and romantic senses along with many others. It was difficult to understand; especially so, perhaps, if one tried to reduce to a fixed concept the perfectly real, concrete, and literal life of what we idealists call the 'spirit' (ibid.). As Peircean, this idea expressed itself in the logic of communities of interpretation and of their spirit. Royce indicated to Prof. Warner Fite that the epsilon relation (whereby an individual entity belongs to a set) is the logical foundation for his theory of community. Lying behind this indication is the whole of Royce's distinctive logical System Sigma; see Letters 604-9, esp. 609, and Royce's Logical Essays, ed. D. S. Robinson (Dubuque: Wm. C. Brown, 1951) 350,357, 377-78; hereafter RLE. 3 For a description of interpretive musement, see further on in the text. For Royce's description of interpretation, as a third and irreducible mode of human knowing, see PC 2:109-221, esp. 158-63. Unlike perception and conception, interpretive knowing has for its object minds and signs of minds. For example, a person tries to read his friend's unspoken