Lord Of Life Research Articles

A Handbook of a Kherep-Selket from the Tomb of Iufaa: The Book of Primeval Snakes

Summary The Late Period shaft tombs at Abusir are located in the North-Western part of the Abusir necropolis and were built during a rather short span of time at the very end of 26th Dynasty, between 530 and perhaps 525 BC. Among those, the tomb of Iufaa stands out by its size and by the extent of its interior decoration. Significant amount of the decorated space in Iufaa’s burial chamber were reserved for a series of texts and images that may be best denoted as a “Snake Encyclopedia”. The individual parts of this textual corpus cover the main parts of the arch of the western wall in the burial chamber of Iufaa. The opposite side of the burial chamber, the arch of the eastern wall, bears two texts (accompanied with images) that concern Underworld/divine snakes as well. Although this “encyclopedia” of Underworld serpentine beings still provides us with much more questions and puzzles than answers and insights, it also sheds a new light upon the religion, cult and afterlife beliefs of the Saite-Persian and Graeco-Roman Egypt. It witnesses the importance of giant snakes or primeval creatures in serpentine form that were believed to dwell in the Underworld and were directly linked to cosmogony and periodical renewal of the sun and of the world. As manifestations of Re and Osiris, the snakes become lords of life and death, hypostaseis of the cyclically rejuvenated Creator. The idea of renewal and rebirth is also closely connected with ritual purity and purification rites. Thus, the “Snake Encyclopedia” is accompanied by a corpus dedicated to the ritual cleansing of the pharaoh and of the deceased, which is represented textually and pictorially on the northern wall of Iufaa’s burial chamber and which features serpentine primordial beings as well. But the focus on not generally transmitted, pre-cosmological concepts is connected to yet another important aspect of the composition and other texts from Iufaa’s tomb, that have most probably served as a compendium of secret knowledge for the magicians of Selket. This motif helps us to interpret one of the main tasks of the composition in focus: it probably served to accumulate and transmit sacred knowledge and to use it to ensure that the deceased would be accepted into the blessed Afterlife.

Christianity and Subjective Wellbeing: A Study of Hong Kong

This paper examined the relationship between Christianity and subjective wellbeing by embedding in a revised homeostatic model of subjective wellbeing (SWB) which integrates the affective (homeostatically protected mood: content, happy and excited), cognitive (self-esteem, optimism and perceived control: primary control and secondary control) and experiential factors relating to SWB. In Christianity, God is the creator and lord of life and its doctrine advocates self-abnegation and committing to God; hence, three hypotheses were tested as: First, compared with those without religious belief, the Christians would be higher in SWB, secondary control and optimism, but lower in primary control and self-esteem. Second, for the Christians, each of the cognitive factors of secondary control and optimism would predict more significant SWB variance beyond the other homeostatic model factors than that of primary control and self-esteem. Third, compared with those without religious belief, each of the cognitive factors of secondary control and optimism for Christians would predict more significant SWB variance beyond the other homeostatic model factors, while that of primary control and self-esteem would predict less significant SWB variance. Four hundred and eighteen Chinese respondents were recruited in Hong Kong (178 Christians and 240 without religious belief) to complete a questionnaire. The results revealed that no significant intergroup difference was found on SWB and all cognitive factors. Besides, while Christians’ optimism predicted more significant SWB variance than primary control (3%) and self-esteem (1%), their secondary control failed to make any independent contribution. Additionally, compared with those without religious belief, Christians’ primary control (2%) and self-esteem (3%) explained lesser significant SWB variance. However, while Christians’ optimism predicted more significant variance (3%) than those without religious belief, secondary control for each of the groups failed to make any independent contribution. The results were discussed in terms of inappropriateness and non-specificity of the scale used in measuring secondary control, and a newly proposed construct of religious self-esteem.

莊子의 글쓰기를 통한 논증 교육

莊子의 글쓰기를 통한 논증 교육

“The Religion of Man”: Spiritual Experience, Freedom and Tradition in the Philosophy of Rabindranath Tagore

The author offers a research of the philosophy of Indian poet, writer and thinker Rabindranath Tagore based on hermeneutical analysis of his book “The Religion of Man”. In terms of phenomenological approach the philosophy of the Indian thinker is described as a combination of spiritual experience in contemplation the Supreme Being, the freedom as a methodological approach, the tradition as the source of thought as well as the proof for the correctness of ideas, which is appropriate to Tagore. Having put himself within the tradition of Vedic rishis’ contemplation, the poet developed his own philosophy (ontology and anthropology). The philosophy of Tagore's religious humanism can be described as a synthesis of freedom of thinking and various Indian unorthodox philosophical traditions. The key idea of Tagore's ontology is jīvan-devatā ('the Lord of life’) the eternal Personality and Supreme Man, the Creator of the Universe and human beings. The phenomenon of a human being is the pivotal point in the development of the universe because he is considered there as an expression of the Truth and the Meaning of a life. The Tagore’s philosophy in this respect is far from the traditional Indian understanding of the phenomenon of a human being. Along with the teaching about the links of human soul to the Brahman (jīvan-devatā), the human as the result of Creation is being considered as His co-creator in the World and the Life, the main figure in evolution, the maker of Civilization and the Creator of culture. Man is understood as free, future-oriented and creative being. Tagore affirms for India the idea of value of human freedom, dignity and his earthly life not only for spiritual liberation (mukti), but for other people, society and culture.

“HOSPITABLE INFINITY”: IMAGINING NEW PROSPECTS AND OTHER WORLDS IN VICTORIAN COSMIC VOYAGE LITERATURE

On September 3, 1841, George Eliot wrote in a letter to her friend Maria Lewis:I have been revelling in Nichol's Architecture of the heavens and Phenomena of the Solar system, and have been in imagination winging my flight from system to system, from universe to universe, trying to conceive myself in such a position and with such a visual faculty as would enable me to enjoy what Young enumerates among the novelties of the ‘stranger’ man when he burst the shell, toBehold an infinite of floating worldsDivide the crystal waves of ether pure,In endless voyage without port‘Hospitable infinity!’ Nichol beautifully says. (Letters106–07)1Here, Eliot describes an imaginary journey through the systems of the heavens and the unbounded space of the universe. The books she refers to are John Pringle Nichol'sViews of the Architecture of the Heavens. In a Series of Letters to a Lady(1837), andThe Phenomena and Order of the Solar System(1838). InViews of the Architecture of the Heavens, Nichol takes his readers on a tour of the universe with the aim of helping them to “henceforth look at the Heavens” with “something of the emotion which their greatness communicates to the accomplished Astronomer” (vii). Eliot's quote is from Edward Young's poemThe Complaint, or Night Thoughts(1742), where the narrator describes a cosmic voyage he takes in “contemplation's rapid car” stopping at every planet asking for the Deity. From “Saturn's ring,” he takes a more fearless “bolder flight” through the stars with a “bold” cometAmid those sov'reign glories of the skies,Of independent, native lustre, proud;The souls of systems! and the lords of life,Through their wide empires! (276)In Young's scenes of majestic cosmic perspective, the reader, with the narrator, discovers the vastness of space and the existence of other worlds: “On nature's Alps I stand, / And see a thousand firmaments beneath! / A thousand systems! as a thousand grains!” (277). The theme of the cosmic journey enables the reader to explore the universe, often looking back at the earth as they travel through space in their imagination and frequently in a dream. Overcoming the limits of knowledge, the immeasurable distances of the universe and its other worlds become more knowable.

A Study on 'The Nourishing Thought' in "Nourishing the Lord of Life" of Inner Chapters of ZhuangZi: Focused on Taoist interpretation of‘The Chef Chung’s Cow Butchery

A Study on 'The Nourishing Thought' in "Nourishing the Lord of Life" of Inner Chapters of ZhuangZi: Focused on Taoist interpretation of‘The Chef Chung’s Cow Butchery

The Lord of Life in “Nourishing the Lord of Life” on Inner Chapters of ZhuangZi

The Lord of Life in “Nourishing the Lord of Life” on Inner Chapters of ZhuangZi

The Transformation of Genius into Practical Power: A Reading of Emerson’s "Experience"

Experience” begins with a puzzling prefatory poem in which “the lords of life” pass, as if in a dream, before the speaker’s eyes.3 His names for them include “Use and Surprise,” “Succession swift,” “spectral Wrong,” and “Temperament without a tongue.” We then awaken with him on a series of stairs, able to see neither whence we have come nor where we might be headed. Emerson confesses that his imagination has gone dark. He is having trouble acting in the world at all. The third paragraph refers chillingly to the death of his son, little Waldo, two years before, an experience that has thrust Emerson so far within himself that the calamity “does not touch” him. It “falls off” from him (EL, 473). In the “Immortality Ode,” a poem that mattered greatly to Emerson, Wordsworth had written of “outward things, / Fallings from us, vanishings.”4 Montaigne, after giving four classical examples of fathers who shed no tears over the deaths of their children, had described himself as barely touched by the deaths of “two or three” of his. The perverse implication is that he could not remember how many.5 Emerson’s response is equally cool, but

The “Lords of Life”:

Abstract This article uses the fractal as a device for explicating the narrative strategies of Ralph Waldo Emerson's essay “Experience.” Each of the seven “lords of life” of “Experience” incorporates aspects of its six complementary “lords,” so this article argues that each “lord”—and its corresponding section of “Experience”—represents a fractal recapitulation of the whole course of “Experience.” Applying a fractal narrative to “Experience” casts further light on the process of recursion within Emerson's prose and on the way in which Emerson's writing can seek to perform the methods of consciousness; the recursion of the fractal offers a lens for viewing the self-referential qualities of consciousness. Using the initial “lord” of “Illusion” as a microcosm for viewing the fractal qualities of the other “lords,” this article then examines the implications of this fractal dynamic for the themes of “Experience” as a whole, including the relationship of part and whole, the role of human partiality, and the intricacies of self-awareness.

Lawrence's Sense-Words

IN HIS BEST-KNOWN POEM, written in Sicily in 1920, Lawrence's lord of life – his ‘Snake’ – softly slips into our view: We read again, to be freshly startled. The strangeness of this single sentence lies only partly in the celebrated kinaesthetic shiver it sends across its own slack long body, with the free verse rhythms lengthening and tightening over the seven lines. More intimate, almost prehensile, is the way individual words are felt round, slightly shifted. ‘Slack’ is not just introduced as a noun (‘slackness’), but syntactically couched in such a way that an attribute becomes a visual shape and an object, lending body to the burst of colour and touch in the second line. Aurally, the word palpitates with its linguistic neighbours as Lawrence delves into the organic heart of prosody, the relation between sound and sense. Equally delicate is his handling of the word ‘soft’. In a narrative drama between reptilian softness and stony hardness, ‘soft’ in its passage from adjective to adverb moves within the field of haptic vision, from body texture (‘soft-bellied’) to physical action (‘Softly drank’). Lawrence uses repetition to play on both sameness and difference. ‘Soft’ is a word that he, like Keats, would turn to and turn round repeatedly, from the opening word of ‘Piano’ to describe his mother singing, to its incantatory use to evoke touch in the short story ‘The Blind Man’, to the ‘softness of deep shadows’ (‘Shadows’, p. 727) that he feels envelop him as he lies dying in 1929. The word does not just cut across the five senses in Lawrence. It reveals his peculiar talent for articulating the submerged world of emotion that clings around colour, shape, and movement. ‘Softly drank’: is ‘softly’ the imagined sound of the snake drinking or a glimpsed movement of its forked tongue or the tenderness of the observer's mood? ‘It is the hidden emotional pattern’, he wrote in a letter to Edward Marsh, ‘that makes poetry, not the obvious form’.2 The word also vibrates internally. ‘Softly’ is the opening trochee but it weaves itself with the labials and sibilants: it lingers on our tongue between the hard, monosyllabic spondees (‘straight mouth’, ‘straight gums’) before we understand its meanings in the world.

Isaiah 1:2−3, ethics and wisdom. Isaiah 1:2–3 and the Song of Moses (Dt 32): Is Isaiah a prophet like Moses?

This article argued that society even today could benefit from the richness of the ethics of the Hebrew Bible. Isaiah 1:2–3 has been used as an example to illustrate the ethics of a biblical text. This text has wisdom traits and literary links with Deuteronomy 32. In a modern, pluralistic society there is a need for a comprehensive ethical view by which one can combine a solid religious foundation, including responsibility towards God, the Creator and Lord of life, with a broad human wisdom gained from a rational understanding of the circumstances of existence for a true human life in a created world of order.

Religie świata i ich stanowisko wobec eutanazji

The attitude towards death and dying reflects the society’s view on a human being as a subject. Due to the progress in medical science a growing interest has been observed in the problem of death, including the right to dignified dying. One of the issues connected with the phenomenon of dying is the problem of euthanasia seen as one’s right to decide on one’s own death in extreme cases. The question of the legality of euthanasia is becoming a subject of consideration more and more often, which is a result of a celebratory culture of death and the obsolescence of faith and religious practice. The aim of the following report is to show the attitude of major religions of the world towards euthanasia. What arguments of religious nature are against the legality of mercy killing? Both Christian and non-Christian religions rise to speak on the matter. All religions stress their veto over mercy killing, justifying their view in various ways. Christians claim that God is the donor and lord of life; a man cannot decide on ending human life as he or she is only the user, not the owner of it. Judaism assumes that human life has an absolute value, is sacred, untouchable, as God’s gift. Islam, quoting Koran, also preserves life as God’s gift. According to Buddhist ethics, the annihilation of both one’s own and someone else’s life is the worst of evil deeds. Will the arguments of religious nature mean enough to stop the legality of euthanasia?

Profiteering From Death: TRIPS and Monopolies on Seeds and Medicines

The Trade Related Intellectual Property Rights Agreement of WTO is the most far reaching in terms of creating corporate rights and corporate monopolies. During the Uruguay Round of the GATT, the United States introduced its flawed patent system into the WTO, and thus imposed it on the rest of the world. US Corporations have admitted that they drafted and lobbied on behalf of TRIPs. As a Monsanto spokesman said, “The industries and traders of world commerce have played simultaneously the role of patients, the diagnosticians, and prescribing physicians.” TRIPs not only made Intellectual Property Rights (IPR) laws global geographically, but also removed ethical boundaries by including life forms and biodiversity into patentable subject matter. Living organisms and life forms that are self-creating were thus redefined as machines and artifacts made and invented by the patentee. Intellectual property rights and patents then give the patent holder a monopolistic right to prevent others from making, using, or selling seeds. Seed saving by farmers has now been redefined from a sacred duty to a criminal offence of stealing “property”. Article 27.3 (b) of the TRIPs agreement, which relates to patents on living resources, was basically pushed by the “Life Science” companies to establish themselves as Lords of Life. The chemical companies of the world have bought up seed and biotechnology companies and reorganized themselves as Life Science corporations, claiming patents on genes, seeds, plants and animals. Ciba Geigy and Sandoz have combined to form Novartis, Hoechst has joined with Rhone

'Eros/Thanatos a pair': The Dialectic of Life and Death in Tony Harrison's Laureate's Block

The dialectic of life and death is a persistent theme in Tony Harrison's poetry. Some of his greatest poems are dominated by this subject: 'A Kumquat for John Keats', 'Cyprus and Cedar', 'The Lords of Life', to name just a few. Critics have repeatedly highlighted this feature: Sandy Byrne's pioneering book states that 'most reviews of Harrison's work begin by saying that it is concerned with division, or that it is dialectical'; she then goes on to state that '[m]any of the poems' protagonists abound in ambiguities, inconsistencies and paradoxes'.1 In a much quoted interview with John Haffenden, Harrison sketches out that fundamental paradoxical division of his personality: If I had to divide the heart and the head, I would say that my head faces human history, and has a very bleak and pessimistic view of the possibilities for mankind, while at the same time I am very conscious of having a very sensual, celebratory nature: much of my work seems to be a confrontation of the two.2 Various critics have commented on this paradox in connection with the 'American poems' mentioned above, but little has been said so far about the imagery of this life/death antagonism in Laureate 's Block. My contention is that it is the central feature of this volume and that a detailed analysis in terms of Roman Jakobson's metaphor/ metonymy dichotomy reveals that Harrison sees these two poles of human existence as a metonymie, organic unity rather than a metaphoric contrast. The 'bolts of annihilation' pervading Harrison's generally lifeaffirming poetry have already been diagnosed by Antony Rowland in his book tracing the poet's obsession with the Holocaust. In a fine reading of 'A Kumquat for John Keats' Rowland delineates the

Powhatan Lords of Life and Death: Command and Consent in Seventeenth-Century Virginia

A richly textured portrait of the famous Native leader Powhatan and his realm emerges in this revisionist study. For decades the English colonists at and around Jamestown lived in the shadow of a powerful confederation of Native American communities led by Powhatan. That realm encompassed the Tidewater area of Virginia from the James River to the Potomac River. For many years Powhatan skillfully staved off threats from other Native peoples and from European colonists. Despite the prominence of Powhatan during the early colonial years, our knowledge of him and life in his realm is filtered nearly completely through the eyewitness accounts of Europeans. In Powhatan Lords of Life and Death, an incisive structuralist perspective and an impressive synthesis and reinterpretation of available records by anthropologist Margaret Holmes Williamson provides a more complex and culturally appropriate view of the realm of Powhatan during the crucial early decades of the seventeenth century. Alternative conceptions of power and cosmology are set forth that force reconsideration of important components of Powhatan society, including the basis of leadership, the relationship between political leaders and religious specialists, the role of ritual, and the resonance of Powhatan cosmological beliefs with those of other southeastern Native peoples. Powhatan Lords of Life and Death revisits a pivotal figure in American history and enables us to appreciate more fully Powhatan and the fascinating world he helped to create.

Powhatan lords of life and death: command and consent in seventeenth-century Virginia

Powhatan lords of life and death: command and consent in seventeenth-century Virginia

Extraterritoriality in Bangkok in the Reign of King Chulalongkorn, 1868–1910: The Cacophonies of Semi-Colonial Cosmopolitanism

The uniqueness of Siam in being the only independent Southeast Asian country in the age of nineteenth-century colonialism is a mantra that persists largely to this day. It held that it was the calibre of the Siamese monarchs in particular King Chulalongkorn (1868–1910), the fifth reign of the present regnant dynasty, which saved the country from succumbing to the powerful and predatory west. By continuing his father King Mongkut's (1851–1868) foresight in adopting an open door policy by signing the Bowring Treaty (1855) and reforming the country's administration in conformity to their model of government, the king gained the recognition by the Europeans of Siam as a civilised country. As a tribute to the king's greatness, in particular for his benevolent rule and pivotal reforms, the ‘colloquial, affectionate, yet awesome’ title ‘Lord of Life’ (chao chiwit) was used by his subjects especially around this period, according to the royal family historian writing in 1960 who was a grandson of King Chulalongkorn. In 2003, another direct descendant of the king wrote that it was no less the ‘Lord of Life, Lord of the Realm, the fountain and embodiment of moral and spiritual power itself who recognised that survival in the face of colonialism necessitated engagement in diplomacy and internal reforms. By dint of such enlightened measures, the Siamese polity was transformed and strengthened. in political history, the emphasis has been on the efficiency and good governance made possible by the modernising administrative system.

Lords of Life. The Paternal Monarchy of Bangkok. By Prince Chula Chakrabongse. Introduction by H. R. Trevor-Roper. New York: Taplinger, 1960. 352. Illustrated, Map, Bibliography, Genealogical Tables, Index. $8.50.

Lords of Life. The Paternal Monarchy of Bangkok. By Prince Chula Chakrabongse. Introduction by H. R. Trevor-Roper. New York: Taplinger, 1960. 352. Illustrated, Map, Bibliography, Genealogical Tables, Index. $8.50. - Volume 20 Issue 4

Book Review: The Lord of Life: A Fresh Approach to the Incarnation

Book Review: The Lord of Life: A Fresh Approach to the Incarnation

Book Review: The Lord of Life: A Fresh Approach to the Incarnation

Book Review: The Lord of Life: A Fresh Approach to the Incarnation