Notion Of Faith Research Articles

Abraham’s Faith: Both the Aesthetic and the Ethical in Fear and Trembling

In this paper, I examine Johannes de Silentio’s presentation of the faith of Abraham, deriving therefrom a new way of conceiving his notion of faith as a paradoxical co-inhabiting of both the aesthetic and the ethical stages, rather than as a rejection, synthesis, or overcoming of them. Relying largely upon Silentio’s account of Abraham’s faith as anxious but not doubting, I argue that the interpretations of Fear and Trembling by Alastair Hannay and Mark C. Taylor fail to account for some essential aspects of Silentio’s depiction. I conclude that faith, as it is described in Fear and Trembling, cannot be philosophically understood as it is not an object for thought but an existential perspective one lives.

Abstract embeddability ranks

We describe several ordinal indices that are capable of detecting, according to various metric notions of faithfulness, the embeddability between pairs of Polish spaces. These embeddability ranks are of theoretical interest but seem difficult to estimate in practice. Embeddability ranks, which are easier to estimate in practice, are embeddability ranks generated by Schauder bases. These embeddability ranks are inspired by the nonlinear indices à la Bourgain. In particular, we resolve a problem raised by F. Baudier, G. Lancien, P. Motakis, and Th. Schlumprecht in Coarse and Lipschitz universality, Fund. Math. 254 (2021), no. 2, 181–214, regarding the necessity of additional set-theoretic axioms regarding the main coarse universality result there.

Taking on the Habit: Kierkegaardian Faith as an Aristotelian Virtue

In this article, we would like to argue that the notion of faith, as seen in the anthropology that Kierkegaard presents in works such as The Sickness unto Death or Postscript, among others, shows striking similarities with the Aristotelian ethics of virtue. In a more specific manner, we wish to propose that faith can be interpreted as a virtue in the Aristotelian sense since one can find the following three aspects in it: (1) faith is a state based on habit; (2) faith makes human beings good; and (3) faith makes the human being perform her characteristic activity well. In our view, these features correspond to Aristotle’s definition of virtue: “If this is so in all cases, the virtue of a human being too will be the state that makes a human being good and makes him perform his characteristic activity well”. (Nicomachean Ethics, 1106a).

Losing (and Finding) Her Religion

Terry Tempest Williams is one of America’s preeminent environmental voices, often infusing her essays with religious rhetoric and symbolism when describing scenes of intimate encounters with nature. While scholars have previously examined the author’s disintegrating relationship with the Church of Jesus Christ of Latter-Day Saints, scant attention has been devoted to considering what Williams’s beliefs and notions of faith have, correspondingly, turned toward. By tracing Williams’s evolving attitudes toward nature, religion, and environmentalism as they emerge in several of her most recognized works, I chart how the author both lost her familial religion and embraced an entirely new sense of spirituality—one rooted in nature and fully aligned with Bron Taylor’s theoretical conception of ‘dark green religion’. Sketching her trajectory gives further credence to Taylor’s construction, particularly its explanatory power for understanding the recurring and increasingly vocal spiritual calls issued for environmental protection by practitioners such as Williams.

Praying in the Streets: Re-Traditionalisation of Public Spaces in Contemporary Spain

Abstract This paper contributes to the scant ethnographic literature dedicated to understanding the phenomenon of re-sacralisation. The article appraises lay Catholics’ lived experiences of everyday religion, charting the demographic dynamics and social and spiritual demands of those who are revitalising public expressions of Catholicism on the ground. Through theoretical frameworks that foreground memory, identity and gender, the fate and work of lay Catholic organisations is explored vis-à-vis priestly notions of faith. The current return and reinvention of Catholic traditions in Spain is explored through ethnographic study, seeking the reasons for the return and reinvention of Catholic festive traditions and asking what this phenomenon means when the faithful devise their own modes of devotion and faith-based identity away from priestly demands.

The Role of Good Deeds in Construction of Charitable Community in the Holy Quran: A Subjective Study

   The seeking and trying of getting happy and fortunate life is related human history, so they tried various ways and forms to obtain and fortunate through history. Prophets, scientists, reformers, wits, philosophers, politicians and economists are talked, researched on and wrote about it. The Holy Quran as the last inspiration by God shows its philosophy and fortunate to individuals and community. This study is an attempt to confirm and proof that good deeds and non return charity are of the highest and best values to build the community in the view of the Holy Quran where they are the aim and purpose of the Holy Quran, so that here it is named as the benevolent and joyful community. As a result, this research is proposed in the view of the Holy Quran which is entitled as (The Role of good deeds in construction of welfare community). The study consists of four sections; first section is about charity and good deeds in the Holy Quran and explaining the reality and actual meaning of good deeds, moreover, the phenomena and scenes of it in the Holy Quran. Second section talks about good deeds in the philosophy and perspective of the Holy Quran where four views are shown for good deed phenomenon, they are notion of faith, notion of on purpose, notion of systematic and notion of cosmic. Third section is about the importance and privilege of the community which is the purpose of the Holy Quran in the outward or inward perspectives, in addition to the relation between good deeds and welfare community. The last section tackles the concept and strategy of establishing the culture of good deeds in the individuals and community, so as to make the awareness of doing good deeds in the community.    Finally, we ask God that this academic study become goodness and beneficial for esteemed readers.

Faith, Religion, and Spirituality: A Phenomenological and Hermeneutic Contribution to Parsing the Distinctions

Religion and spirituality are contested terms in the fields of Religious Studies, Theology, Sociology or Anthropology of Religion, and other areas, and the notion of faith has often been abandoned altogether. The present article attempts to make a distinctly philosophical contribution to this debate by employing phenomenological parameters, as they are articulated in the work of Martin Heidegger, for proposing distinctions between faith, religion, and spirituality. It then goes on to “fill” these structural distinctions in more detail with hermeneutic content by drawing on Paul Ricœur’s work on faith and religion, as well as Johann Michel’s analysis of Ricœur’s account of the self as a “spirituality”. The article thus employs Heidegger’s phenomenological categories and Ricœur’s hermeneutic project in order to think through the possibility of making phenomenological distinctions between personal confession of faith, religious adhesion to a tradition via myth and ritual, and a broader spirituality as a fundamental dimension of the human being.

Ivan Karamazov’s rebellion in Albert Camus’ and Karl Jaspers’ interpretations

The aim of this study is to present Albert Camus’and Karl Jaspers’ interpretations of Ivan Karamazov’s rebellion as the diagnoses of the weakness of the human intellect in confrontation with the world and the criticism of rationalism. Therefore, in the introduction I will present those fragments of the novel that characterize Ivan’s rebellion as highly abstract and theoretical. At the same time, this common literary context serves as the ground for reconstruction and comparison of the basic philosophical assumptions of each author. The intention of the remaining part of the paper is, firstly, to reconstruct A. Camus’ and K. Jaspers’epistemology and, secondly, to analyse the arguments against Ivan’s attitude formulated by the writers. Their criticisms of the protagonist’s excessive trust in intellect is based on their own concepts of human epistemic capacity, which are related to the problems of the absurd in A. Camus’ and transcendence in K. Jaspers’ writings. The question of nihilism demands analysis of A. Camus’ idea of the nature of rebellion as both affirmative and negative, and of K. Jaspers’ notion of faith as pre-intellectual trust. Finally, their criticisms of the slogan “If there is no God, then anything is allowed” introduces the problem of freedom, which allows the comparison of the concepts of solidarity (A. Camus) and communication (K. Jaspers). In the conclusion these two philosophical attitudes are discussed together.

Resurrection, Remediation, and Religious Fundamentalism in Contemporary Indian Sci-Fi/Fantasy Films

Resurrection, Remediation, and Religious Fundamentalism in Contemporary Indian Sci-Fi/Fantasy Films Anu Thapa (bio) In recent decades, as Indian society’s digital modernization has continued apace and Indian cinema has completed its transition to digital, Hindu fundamentalist nationalism has been resurrected in the mainstream socio-political arena. This fundamentalist political ideology, also known as “Hindutva 2.0,” has found a happy and dangerous convergence in the narrative and aesthetics of contemporary Indian sci-fi/fantasy films. This essay traces the contours of this convergence by juxtaposing the ideological resurrection of Hindutva alongside the popular Krrish and Baahubali franchise films in contemporary India. These franchise films, I argue, harness the entanglements between religion and cinema technology to produce a speculative and spectacular Hindu cosmology that resonates with Hindu fundamentalist ideology. The expansive visuals and excessive spectacle of these films encompass the theological and technological all within themselves, serving the technophilic avatar of Hindutva 2.0. Remediated by digital technology and abetted by the photorealist effects of digital cinema, this fundamentalist ideology has become inextricable from the aesthetics of contemporary sci-fi/fantasy films. As contemporary cinema gets embroiled in the process of sensing and sense-making of this iteration of religious fundamentalism, that has suffused India’s socio-political arena, Walter Benjamin’s warnings about the “aestheticizing of politics” has become ever more relevant.1 [End Page 289] Religion and Hindi popular cinema That there exists a connection between religion and Hindi popular cinema is not a novel proposition. Even a cursory survey of Indian cinema scholarship will show that religious ideology, religiosity, and notions of faith are crucial to the composition and the consumption of Hindi popular cinema. Indeed, the catch-all term “religion” has been variously deployed to make claims about the aesthetic distinctions of this cinema. Scholars like Ashish Rajadhyaksha and Geeta Kapur, among others, have underscored the religious symbolisms of early Indian mythological films to typify the aesthetics of Indian popular cinema as vernacular.2 Similarly, film critic, Andre Bazin, argued that the success of Satyajit Ray’s Pather Panchali (1955) can be attributed to its aesthetic, which is markedly different from the “religious, social, and melodramatic music hall” of Indian popular cinema.3 Hindi popular cinema revels in inexplicable miracles and divine interventions rendered through over technological manipulations. The oft-referenced sequence in Manmohan Desai’s Amar Akbar Anthony (1975), depicting the miraculous restoration of vision represented through superimposition, exemplifies the fact that elements of deus ex machina have prevailed in this cinema. Over the years, Hindi popular cinema’s relationship with religion has changed alongside the socio-cultural and political impetus of the Indian nation. Its predilection for Hinduism and Hindu culture has remained a constant throughout, even as this cinema has incorporated Islamicate culture and Urdu language into its folds. In the early 1900s, Hindu mythologicals and devotionals provided the stories and the spectacles for the first films made in the Indian subcontinent. Hindu mythologicals, thus, became the formative genre of Indian cinema. Even during the Nehruvian era, arguably the most secular phase in the history of post-independence India, mainstream Hindi films retained their alignment with Hinduism. Mehboob Khan’s Mother India (1957) is perhaps the most widely and bestknown example from this period. During the 1970s Emergency Era, amidst communal strife and sectarian violence, films like Amar Akbar Anthony engaged with notions of religious harmony albeit under the auspices of a Hindu nation. Following economic liberalization in the 1990s, overt engagement with religion seemed to disappeared from Hindi popular cinema. Instead, films like Dilwale Dulhaniya Le Jayenge (Aditya Chopra, 1995) [End Page 290] relied on Hindu overtures to establish the NRI protagonist’s sociocultural affiliation with the Indian nation-state. Post-2000, Hindu fundamentalist ideology and popular cinema have collided in spectacular and, often, violent fashion, both on and off-screen. Emboldened by the political ascendency of Narendra Modi and the Bharatiya Janata Party (BJP), right-wing Hindu extremist groups moved into the center, appointing themselves the cultural and moral overseers. Against the exacting standards of Hindu fundamentalist ideals, popular cinema and its role in imaging and imagining the Indian nation has come into stark focus. On the one hand...

АБСТРАКТНОЕ СЛОВО В СТАРООБРЯДЧЕСКИХ ГОВОРАХ ПЕРМСКОГО КРАЯ КАК СРЕДСТВО ВЫРАЖЕНИЯ ПРЕДСТАВЛЕНИЙ О МИРЕ И ВЕРЕ

The article studies the peculiarities of abstract words related to religion that have been recorded in the speech of the Old Believers living in Perm Krai. It describes the specificity of etymology of folk terms related to religious faith, analyzes their semantic and stylistic characteristics. It is noted that abstract nominations of religious content perform an intellectual function in the Old Believers’ culture. It is established that the peculiarity of this vocabulary consists in the representation of religious notions through reference to rituals. Capturing abstract knowledge, abstract vocabulary is devoid of emotional coloring, though quite often being full of religious-philosophical, ethical and moral content, bookish connotations. It contains characteristics of such notions of faith as God, holiness, righteousness, temptation, sin, slander; it conveys the ideas of the proper attitude to labor, wealth, obsession with money, deception. Abstract nominations represent typical of the Old Believers ritual practices and forms of worship, ritual episodes connected to the main stages of human life (christening, church wedding, death, burial, commemoration). The subdialects preserve an expli­cit system of abstract faith notions, which is mainly explained by religious literacy of the old generation of tradition bearers, by weak contacts of the communities with the outer world. The article demonstrates the consistency of abstract nominations and their being included in word-formation patterns existing in the language to express abstractness. This consistency is based on the use of productive Old Russian and dialectal word-formation patterns and formants with the meaning ‘abstract action, state, attribute, quality’. The paper concludes that certain nominations act as religious concepts reflecting the specific nature of linguistic and cognitive consciousness of the Old Believers.

Questions Concerning the Composition of the <i>Tannishō</i>: The Role of Shinran’s Words and Yuien’s Criticism

Yuien’s Tannishō is a text that discusses various elements in Shinran’s notion of faith. Chapter 10 of the text in particular “combines the language of Shinran and Yuien’s critical preface.” A common theory long proposed in various works posits that articles 1–10 of the chapter constitute Yuien’s interpretation of Shinran’s words, while articles 11–18 contain Yuien’s criticism. However, dividing the eighteen articles into separate parts produces discrepancies between Shinran’s words and Yuien’s criticism. The previous studies point out this problem, but without resolution, raising the question as to whether the underlying theory is reasonable. This paper reexamines the role of Shinran’s words and Yuien’s criticism by reviewing this two-part composition theory, and proposing an alternative way of understanding the composition of the Tannishō in its entirety.

ВЕРА И РАЗУМ В «ДОКАЗАТЕЛЬСТВАХ» АНСЕЛЬМА КЕНТЕРБЕРИЙСКОГО

The paper studies the problem of relation between faith and reason in the philosophy of Anselm of Canterbury. The notions of faith and reason are studied in connection with the debates on arguments for the existence of God in the medieval philosophical thought. The author considers dialectics of faith and reason and defines the concepts of faith and reason in the context of arguments for the existence of God in the philosophy of Anselm of Canterbury. The article analyses the specific nature of relation of faith and reason in Anselm’s doctrine. The possibility of synthesis of faith and reason as a means to perceive God in the philosophy of Anselm of Canterbury is considered.

Virtuous Faith

The notion of faith has been variously understood throughout the course of Christian intellectual history. It has been common to construe faith in epistemological terms, especially by critics of religious faith. In this paper, I argue that faith, especially faith that is had in the context of relationships, should be understood as an act of ventured trust. This is not to say that beliefs and the evidence for the truth of those beliefs are unimportant. Indeed, I argue that acting on the basis of good evidence is what makes faith virtuous.

Glaube: Das Verständnis des Glaubens im frühen Christentum und in seiner jüdischen und hellenistisch-römischen Umwelt

Glaube: Das Verständnis des Glaubens im frühen Christentum und in seiner jüdischen und hellenistisch-römischen Umwelt

The notion of faith (πιστισ) in the first epistle to the Corinthians of St Clement of Rome

The First Epistle to the Corinthians of St Clement of Rome is one of the most ancient patristic documents from the body of texts of Christian literature. It reflects diversified theological and cultural issues from the turbulent transitional period, from the apostolic to the post-apostolic era of the primitive Christianity. What triggered the writing of the epistle was the unrest and upheaval in the Corinthian community of Christians caused by the illegitimate deposal of some of the local presbyters. In the epistle, the subject of respect for the ecclesial structures and the hierarchical order is directly connected to the notion of the authentic faith. In this context, the present paper offers a presentation of an early Christian attitude of connecting the faith (??????) with a distinct ethos which the author of the Epistle illustrates by means of exegesis of paradigmatic Old and New Testament texts. The resolution of conflict, which is Clement?s primary goal, is reconstructed by means of examining his mode of combining the faith with works or with practical manifestation which implies sociological and not merely individual and intro?spective connotations. A faith put in practice should unequivocally be manifested by the strive for concord and peace, by a practice of humility, gentleness, hospitality, obedience, and other virtues which build cohesion, instead of destruction, in the community of Christians. A contribution of the present paper is to be found mainly in the analysis of Clements?s theological interpretation of tension between faith and works which was prominent in the earliest New Testament and Patristic writings, but also in the contemporary theological thought as well.

Walter Benjamin’s Concept of History and the plague of post-truth

Tomas Aquinas defined truth as the correspondence between things and understanding. Castro Alves paints the horror of the slave nautical traffic. In his essay On the Concept of History, Walter Benjamin reminds us: “The tradition of the oppressed teaches us that the ‘emergency situation’ in which we live is the rule.” This ‘emergency situation’ was Fascism. Albert Camus defended his romance La Peste against the accusation of Roland Barthes that is was “dehors de l’histoire”, pointing out that it was not only about the recent historical phenomenon of Fascism, but also about the permanent risk of its rebirth. Agnes Heller associates faith with prejudice and alienation. The following article will explore the Thomist concept of truth, Benjamin’s concept of history, Camus’ allegory of the plague, Agnes Heller’s notion of faith and Castro Alves’ powerful denouncement of slave traffic, to better criticize the phenomenon of post-truth, a rebirth of fascist information practices.

Discussion of Dominique Scarfone’s Paper, “On ‘That Is Not Psychoanalysis’: Ethics as the Main Tool for Psychoanalytic Knowledge and Discussion”: Terminable and Interminable Discussion

When we ask ourselves if psychoanalysis is a science and what type of science it is, we raise many questions related to the notion of faithfulness. For instance, we might ask what it means to be faithful to a text, to the essence of an author’s writings, or to his or her creative power. If being a psychoanalyst means, at the very least, being able to translate the other’s thoughts, one of the difficulties of this task lies in what we call the complexity of translation. Analysts translate, interpret, interfere with the thoughts of the other in order to open up new paths, to offer themselves as a projection screen, or to try to create a link between two subjects so as to make room for the present, which is sometimes erased by history. To elucidate some of these issues, Scarfone (this issue) focuses on a discussion on the ethics of the analyst and of psychoanalysis

Justin Sands: Hegelians in Heaven, but on Earth … Westphal’s Kierkegaardian Faith

Abstract Merold Westphal’s new publication, Kierkegaard’s Concept of Faith, gives us an opportunity to explore the many ways in which Kierkegaard has influenced Westphal’s thinking as a whole. This present contribution seeks to show how Kierkegaard helps Westphal discover a concept of faith which holds no ‘reasonable’ foundation as it is entirely dependent upon two different aspects of revelation in tension with each other. Moreover, faith is seen as a willing assent by the believer, and thus it becomes a task and not merely a proposition to behold or to which one’s life conforms. In addition to explicating this notion of faith within his work, this present contribution seeks to situate this faith within Westphal’s philosophy of religion, showing how it is integral to Westphal’s entire project.

Theology without Walls: Toward a Hermeneutics without Boundaries?

Theology has begun to work fruitfully under the cultural conditions of religious pluralization, detraditionalization, and individualization. Respect for conscience is original to the earliest notions of faith as such, and contemporary religious experience continues to develop itself according to this principle. The sense of faith as something that must be exercised with “authenticity” along with the progressive dissolution of precisely defined religious boundaries is producing a number of expressions of trans-religious theology. This essay explores some of the core features of this development.

Faith and Redemption in The Winter’s Tale

As parishioners transformed church teachings into everyday practice during the late Tudor period, once doctrinally clear notions of faith, forgiveness, and grace became muddied. The Winter’s Tale reflects this complication in that Shakespeare both draws on the Catholic and Protestant understanding of these concepts, and underpins the action of the play with a notion of grace as flowing from faith that is both rational and emotional, scriptural and iconographic. The play represents this multivalent understanding of faith by disrupting audience expectations of genre and gender. The pastoral is not free from courtly corruption. Paulina’s admonitions issue from the mouth of a woman. Ultimately, Hermione does not simply intercede and offer comfort; she breaks the constraints genre would place on her, and becomes the source both of forgiveness and grace. Consequently, the source of Leontes’s greatest anxiety is also the source of his redemption, and that source is wife, mother, Mary, and Christ.