Recovery Of Tradition Research Articles

Sharing divine ideas: the theological trajectory of Mark A. McIntosh

The late Rev. Mark A. McIntosh, PhD, was well-known as a spiritual theologian and a scholar of divine ideas tradition. In his roughly thirty-year career as a priest and professor of systematic, historical, and spiritual theology, McIntosh remained focused on articulating his developing theological vision. In this retrospective of McIntosh’s theological writings, I organize McIntosh’s theological trajectory into three main stages focused on communicating the mutually nourishing unity of spirituality and theology, attuning Christian laity and theologians to the mystical dimension of doctrine and, finally, to enriching this dimension via a recovery of the divine ideas tradition. Throughout these stages, McIntosh hoped to instill his readers with a robust understanding and a deep love for all creation, a disposition he saw as increasingly urgent in the church and in the world.

Desde la tradición clásica hasta la cotidianidad femenina. Mitología, deseo y mujer en la poesía de Aurora Luque

The classical legacy in contemporary Spanish poetry is evident, especially in the creation of Aurora Luque (Almería 1962), one of the best representatives of the neoclassical and culturalist trend in Hispanic poetry. This article aims to show the two aspects of her poetry: the recovery of the Greco-Roman tradition and the female voice that reconciles aesthetics and morality. To defend the feminine voice of everyday life, the poet reinvents and modifies the classical tradition offering us a new vision of mythology, topoi, themes and motifs from Antiquity.

Józef Tischner on Upbringing and Hope

The present article examines Józef Tischner’s idea of upbringing (wychowanie) in establishing the new awareness of solidarity among the Polish workers and people through an awakening to conscience. The present moment served as a revolutionary alternative to socialism. I look at Tischner’s critique of Marxism and the central issue surrounding base and superstructure. Then I turn to his recovery of the Polish tradition of ethical ideals, especially in the person of Maximilian Kolbe and John Paul II. The text provides a detailed analysis of the chapter on upbringing in The Spirit of Solidarity. Tischner’s notion that upbringing is a personal bond established in trust to live in hope for improvement in mind and heart is placed in the context of the solidarity as a social bond establishing an ethical community transcending the political quest for power and the need to find an enemy. The text analyzes the various counterfeit forms of education in order to deepen our awareness of the meaning of authentic upbringing. Salient points of his teaching are discussed in conclusion.

Saint Bonaventure and the future of Christian education

Four writings by the medieval theologian Bonaventure (c. 1221–1274) provide inspiration for the future of Christian education. His writings cast a vision for Christian education and provide insight into four key areas for hope in the future: a reclaiming of the purpose of Christian education; a recovery of the Great Tradition; a rediscovery of the liberal arts and their natural role in cultivating wisdom and virtue and leading us back to God; and a renewal of the cooperation between the church and the academy.

Tocar o Futuro em seu Lado de Cá: tradução em Sandra Mara Corazza

ABSTRACT In the geography of the thinking of Sandra Mara Corazza, the translation consists of a space in-between of appropriation and poetic recovery of tradition. Structured based on Walter Benjamin, Paul Valéry, Jacques Derrida, Haroldo de Campos, among others, the concept is a critical unfolding of writreading, neologism that suggests a transcreative way of reading and rewriting the original scientific, philosophical and artistic elements in curricular and didactic language. The connection between translation and writreading is established by allegorical montages of different times and uses of sign in text operation and in class. This peculiar know-how called artistic teaching of translation suggests a teaching image always in the midst of being formed, continually reimagined by the present of creation. As the subject of its craft, artistic teaching lives and takes on more life in transcreation, making its duty to translate an ethical and political commitment to create difference, distinguishing itself. In Sandra’s life/work, the encounter contains the rupture, a way to touch the future on its hither side.

Young England

Part One of this essay argued that the new field of juvenilia studies provides the explanatory framework that allows us to read what Young England does signify, and to indicate how the term “Young” signified in its time. More specifically, the recovery by juvenilia studies of the cultural presence of young people in Britain in the generation before Young England—its recovery of an active juvenile tradition of writers, simultaneous with and related to Romanticism—puts into context the self-fashioning and reception of this next post-Romantic generation: ambitious Young Englanders George Smythe (1818–57), John Manners (1818–1906), and Andrew Baillie-Cochrane (1816–90) in particular. Friends from boyhood, schoolmates at Eton and Cambridge, born into families of rank or on their way to titles, they looked to other bold young nobles who had made a splash before them—George Gordon, Lord Byron (1788–1824) and Percy Shelley (1792–1822). Those Romantics’ prior precocious fame provided the justification for believing that Young Englanders could make a splash too, and gave them the script for how to do so. Part Two focuses on Benjamin Disraeli (1804–1881), their political mentor, who used this script explicitly in his Coningsby novels about Young England, fusing the movement’s personalities with the characters of their meteoric Romantic predecessors.

Animalismo e non violenza. L’incidenza della lezione gandhiana sul pensiero di Tom Regan

In opposition to the anthropocentric model of domination, in Gandhi as in Regan there is the full recovery of an ethical-philosophical tradition based on the model of kinship or fraternity and that insists on the possibility of extending the rules of justice to all living beings. The result of this perspective is the duty of vegetarianism and the radical opposition to any practice that treats animals as means at the service of human interests. But Gandhi’s lesson is particularly useful both to address the properly political issues arising from animal ethics, that are at the heart of Regan’s philosophy (starting with the debate on the nature and justification of animal rights theories and their possible inclusion in the political community), and to define the most appropriate non-violent fighting strategies for the achievement of the aims of animal rights defenders.

“Harta de sombras estoy”. La Dama de Shalott de Alfred Tennyson como metáfora del ideal de feminidad victoriano y su reflejo en el imaginario pictórico decimonónico.

En un clima de revivalismo medieval y recuperación de la tradición artúrica, Alfred Tennyson (1809-1892) escribe en 1833 el que se convertiría en uno de sus poemas más célebres, La Dama de Shalott. En él, recuperaría la figura de la Doncella de Astolat creada por Sir Thomas Malory en La muerte de Arturo (1485). Pronto se convertiría en una de las heroínas paradigmáticas del poeta y uno de los motivos iconográficos preferidos de artistas prerrafaelitas y victorianos del siglo XIX y principios del XX. Tanto el poema como las imágenes, se tomaron como ilustraciones de actitudes victorianas hacia la reclusión de las mujeres en el área doméstica y la privación de su sexualidad.

Literatura indígena entre tradição ancestral e crítica do presente: sobre a voz-práxis indígena em termos estético-literários

Argumentaremos que a literatura de minorias de um modo geral e a literatura indígena em particular possibilitam a publicização da voz-práxis dessas mesmas minorias (em nosso caso, aqui, dos indígenas) desde uma perspectiva que intersecciona eu e comunidade-grupo e que se funda e se constitui por meio da tríade memória (enquanto comunidade e como vítima), autoafirmação (como minoria) e resistência político-cultural (contra a marginalização, a exclusão e a violência sofridas e vividas como minorias). No que se refere à literatura indígena brasileira, argumentaremos que ela se desenvolve nessa correlação de retomada e afirmação da tradição comunitária ancestral (o que liga de modo totalmente imbricado sujeito estético-literário e comunidade de cultura) e crítica do presente (a constituição de uma voz-práxis vinculada, carnal e política, relatada autobiográfica e mnemonicamente), possibilitando-se e impulsionando-se a publicização da própria condição e o ativismo estético-político do indígena frente às instituições e aos demais sujeitos epistemológico-políticos, rompendo-se com o silenciamento em torno à questão indígena estabelecido em termos de esfera pública. Assim, nosso argumento central consiste em que a literatura de minorias e a literatura indígena se constituem diretamente como ativismo estético-literário por meio seja da utilização da – e em termos da própria vinculação à – tradição comunitária (o eu-nós lírico, político, cultural), seja da voz-práxis de denúncia e de desvelamento da condição de exclusão, de marginalização e de violência vividas – essa é, defendemos, uma condição fundamental para se analisar o sentido da autoria e da expressão estético-literária das minorias em geral e das produções indígenas em particular.

James Baldwin, Christian Ethics, and the Recovery of Tradition

AbstractThis essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo‐Anabaptist and neo‐Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo‐Anabaptist and neo‐Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.

Pueblos originarios y Ley de Servicios de Comunicación Audiovisual

El trabajo aborda el reconocimiento del derecho a la identidad de los pueblos originarios en su rol de prestadores de servicios de comunicación audiovisual a partir de analizar el caso de Wall Kintun TV, el primer canal de televisión mapuche, en el contexto de la creación y la implementación de la Ley de Servicios de Comunicación Audiovisual (LSCA) como resultado del proceso de recuperación de la tradición crítica latinoamericana.

HBIM AND THE 20TH CENTURY STEEL BUILDING HERITAGE – A PROCEDURE SUITABLE FOR THE CONSTRUCTION HISTORY IN ITALY

Abstract. The use of steel technologies in Italian architecture still represents an unexplored field of research, characterised by limited and fragmented episodes that reveal important design experimentations and relevant architectural results of the 20th century. For this reason, the aim of the research consists of defining a HBIM methodological approach addressed to the study of modern steel architectures, considering their specific features and their hybrid constructive nature. Indeed these buildings are often characterized by a high level of industrial production of building components merged with the recovery of a craftsmanship tradition, particularly appearing at the scale of structure and envelope details. The balance between standardization and traditional techniques in production processes, leads to the definition of a HBIM method composed of three steps: an operational tools for existing buildings of 20th century made of steel that could support the construction of building digital archives, the organisation of maintenance programs and possible transformative actions, avoiding the loss of this heritage sometimes caused by bad interventions that deeply change original and valuable features of these architectures.

The Recovery of Archaic Lithuanian Thinking: A Mythopoetic Worldview

This article argues that the recovery of the archaic Lithuanian tradition and the old way of life cannot be approached as the theoretical reconstruction of some artificially structured system; they can be recovered only insofar as they can be directly and naturally experienced. In other words, the very idea that the archaic tradition was a kind of an artificial system that can be reconstructed and preserved in a text today is limited and does not reveal the vitally important nuances of the way of life of our archaic Lithuanian ancestors. Any attempt to reveal the distinctiveness of the archaic Lithuanian tradition transcends the limitations of a merely theoretical reconstruction and can be approached as its recovery and preservation in another living organic whole that can be seen as a kind of a resonator, a certain shared understanding and openness of consciousness able to conceive one or another stratum of ancestral experience. Such an attempt should not be limited by the argument that an old cosmology, agriculture, or way of life is not directly applicable in its primordial form today. Creatively reintegrated into today’s world, the tradition can open up in unexpected, newly reborn forms revealing and preserving the distinctiveness of our Lithuanian ancestors’ way of life.

ENTRE O SONHO E A MORTE: DESVELAMENTOS, REVELAÇÕES E CONTAMINAÇÕES NA NARRATIVA FICCIONAL DE MIA COUTO

A perspectiva literária de Mia Couto representa um desafio ao pensamento lusófono contemporâneo. Os encontros e diálogos produzidos com autores brasileiros, especialmente com Guimarães Rosa, permitem enquadrar o seu pensamento no âmbito de uma estética literária pós-colonial que pensa a realidade moçambicana a partir da recuperação da tradição oral. Mia Couto, nas suas viagens narrativas, constrói, a partir da matriz linguística colonial, uma nova língua marcada pela influência das línguas de matriz bantu para dizer o real numa relação indissociável com o sagrado. A reinvenção da língua portuguesa permite “mergulhar na oralidade e escapar à racionalidade dos códigos da escrita enquanto sistema único de pensamento”. Revitalizar o passado e, a partir dele, não deixar o sonho morrer, apesar das vicissitudes históricas, constitui um desafio da literatura mágica, desobediente e transgressiva de Mia Couto. É nesta reinvenção do passado pela escrita, adaptada a uma realidade africana, povoada pelo mistério, pelo maravilhoso, pelos mitos e pela crença, onde, entre o sonho e a morte, se vão revelando e desvelando tempos e lugares que se entrelaçam, povoados por figuras que “nas margens dos rios inscrevem na pedra, teimosamente, os minúsculos sinais da esperança”.

Territorial Systems of Ecological Stability in Land Consolidation Projects (Example of Proposal for the LSES of Klasov Village, Slovak Republic)

Abstract The observation of spatial and functional relations within ecosystems (Forman, Godron, 1993; Michal, 1994; Jongman, 1995 a,b) and Territorial Systems of Ecological Stability and their design have a successful history not only in the Czech Republic, Germany, Austria, Hungary but also in Slovakia and other countries. The main principle of their design is to create an ecological network in intensively utilised landscape through revitalisation of the existing natural habitats and creation of new ones along with the proposal of their protection and management. The presented contribution represents an example of the proposed spatial framework of ecological stability and management measures in the cadastral area of Klasov. The cadastral area is characterised by prevailing large-block arable parcels and viticultural history. In spite of the agricultural character of the landscape, there are also areas with dispersed non-forest woody vegetation, preserved bank vegetation along streams, wetlands with reed associations, forest growths and mosaics of old abandoned orchards and vineyards as the potential elements of the proposed spatial framework of ecological stability. A functional LTSES framework and implementation of the system of ecostabilizing measures may contribute to increasing diversity of the territory and improvement of its spatial ecological stability. Efforts aimed at the recovery of vine-growing tradition represent a positive feature in terms of increased diversity in the territory.

Making Good People … Rather than Making People Good?

AbstractThe paper investigates the roots of a virtue-based ethics within Anglicanism starting with the Caroline tradition in the seventeenth century. In the twentieth century there was a rebirth of ‘Anglican Moral Theology’ with the work of Kenneth Kirk, Robert Mortimer and Lindsay Dewar. Issues of perfectibility are examined. The recovery of the Orthodox tradition of deification at the present time and the rebirth of virtue ethics through the work of Alasdair McIntyre are explored. Anglicanism is rooted in an approach where grace is already present in the natural order but which is enhanced by an integralist approach to theology bringing together doctrinal, ascetic and moral theology in one compass.

La Concepción de María en el tiempo. Recuperación de fórmulas tempranas de representación de la Inmaculada Concepción en la retórica visual del virreinato de Nueva España

This paper addresses a genuine aspect of conceptionist visual rhetoric during the Viceroyalty of New Spain: the recycling of Immaculate Conception earlier types of representation that, with the consolidation of the image of the Immaculate derived from the Tota Pulchra, had fallen deprecated in the peninsular art. The tendency of artists and patrons towards these typologies reveals a key aspect to understand the definition of Hispanic culture during the centuries of the Baroque. In the peripheral areas of the Empire, instead of continuous affirmation of the existence of a single Hispanic world, the springs of control over the religious image allowed variability in the implementation of the Catholic principles. The article analyses the recovery of this visual tradition and its correspondence with the literature of devotion and the sermons of the time.

The Literary «Ekphrasis» of Castel Nuovo: A Contribution to Value the Cultural Identity of the Ideal City Government, Promoted by Aristocratic Courts and Civil Administrations in the XIV Century

The research work concerns the development in the Italian literature of the French theme of Neuf Preux, and Particularly Took into account a crown of sonnets of nine famous men linked to an alleged cycle of paintings attributed to Giotto's in the palace of Castel Nuovo in Naples. The survey highlighted how in medieval Italian literature, beyond the more or less explicit recovery of the French literary tradition, occupies a prominent place the function that these poems take in the view of the literature of the time. The survey actually shows the two faces of the series of famous heroes, which on one hand is the mouthpiece of the political ideals and civil inspired by the courteous and Roman antiquities, on the other hand appears to be ripe fruit of a didactic poem in which the adherence to the motto of "ut pictura poesis" become as a kind of surface projection of images.

Front Matter for: Applying Ibn Khaldun: The Recovery of a Lost Tradition in Sociology

The writings of lbn Khaldirn, particularly the Muqaddimah (Prolegomenon), have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldun has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldiin and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldtln into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldun was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies lbn Khaldiin's theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldunian sociology into modem social science theories. Applying Ibn Khaldiin will be of interest to students and scholars of sociology and social theory.

WHAT IS KĪRTAN?

This paper attempts to answer a fundamental question – what is kīrtan? Much emphasis has been laid on the singing of gurbani in rāgas (classical Indian melody systems), the use of tālas (rhythmic patterns unique to Indian classical music) and the use of musical instruments related to the Sikh gurūs. Uniquely, all these three aspects are mentioned without elaboration in gurbani itself. Only the rāga and tāla names are mentioned, but no written specifications are given about their forms and modes of performance. Furthermore, though certain instruments are mentioned in gurbani, such as the rabāb, pakhawaj, kinnari vina and khartal, it contains no descriptions of their making, tuning, stringing and/or playing techniques. The implications of this mismatch are explored in this article, where it is argued that the oral tradition and its particular pedagogy and training is still extant and provides many of the answers that are highly sought after in the recent turn to ‘traditional’ methods, styles and instruments. The author argues that four major elements (rāga, tāla, shabad and avadhanu or surat) are essential factors in the performance of kīrtan. Due to the various social and political upheavals that Punjab has undergone in the last 150 years, much of the tangible and intangible wealth has been lost. The loss of many pedagogical streams has led to an apparent hermeneutic chaos. The author argues that the research carried out in this field in the last three decades lacks academic integrity and has yet to be responded to academically, and assesses the relevance of kīrtan in the current social order and the institutions currently offering education in this field. The transformations that have occurred in kīrtan due to the methodological changes in the teaching of gurbani are considered, and suggestions are made for future research. The author argues that the proud oral history of gurbani kīrtan and kīrtaniye has not received serious and sound academic attention. He offers his reflections while suggesting ways to intervene in order to facilitate the recovery of this near-extinct oral tradition. One evening in the fall of 1990, Amarjeet, my dad, knocked on my door and announced that my grandmother, Sant Kaur, has decided to shift to our house. ‘Clean up your bed’, he ordered. ‘She has asked to stay in your room and with you!’ he responded to my obstinate ‘why?’. The neighbours around bore the brunt of my still out-of-tune wailings and sometimes I would find solace in the film song, ‘can't touch the notes, what song can I…’ My grandma would start her nitnem at midnight till 5am and she would stop in between to tell me as I sang, ‘your grandpa sang this too … uncle Jwala Singh sang this very well’ and, so on!One night as my voice was near hoarse yet again, she asked me to never underestimate and undervalue this gurūs' treasure. I teased her back, ‘Grandma, I have renounced my flying career and all that came with it – what else do I need to prove?’ Ignoring my remark she told me, ‘Your great ancestor, Baba Tehel Singh, during the years of persecution walked in the jungle at times with battle bloodied bare feet, a khanda in one hand, a rhino skin-shield in another but, with a saranda slung at his back’ … ‘You must remember the journey this gurūs’ treasure has taken to reach you' … ‘There are just too many comforts these days – never forget this!’