Life Of Soul Research Articles

The House Where My Soul Lives: The Life of Margaret Walker by Maryemma Graham (review)

The House Where My Soul Lives: The Life of Margaret Walker by Maryemma Graham (review)

The Archetypal Meaning of the Mythical Child from the Short Story Epic

In this article, we have tried to reveal the archetypal meaning of the mythical child, one of the folkloric topos, which manifests itself in the novelistic epic through a series of deep artistic symbols and images. This folkloric archetype can be found in several ballad subjects, where a special sacral ambience is transfigured. When reading several ballad versions with a family theme, such as Meşterul Manole, Nevasta fugită, Nevasta alungată, Femeia prinsă de turc etc., are highlighted some poetic situations of archetypal origin, where a humanized nature persists, she participates directly in the soul life of the epic heroes, and the child left within its primordial rhythms, will take on an integrative function in the cosmic plane, being placed in the general harmony of the universe.

Soul Dimension and Antithesis of Ibnu Sina’s Reincarnation Concept

Ibn Sina, the father of modern medicine, has an unusual concept of psychology. His concept of soul is different from other characters. So is his view of reincarnation. This study examines Ibn Sina's concept of the soul and his views on reincarnation. The research is based on literature data and uses qualitative methods. The results showed that Ibn Sina divided the human soul into three parts: the plant, animal, and human. The human soul is eternal. The soul is not corrupted after death, after being separated from the body. The soul lives on in its nature. After death, the soul does not need a new body for its activities. Therefore, there is no reincarnation for the soul. Ibn Sina disagrees with the concept of soul reincarnation by Aristotle.

Soul Dimension and Antithesis of Ibnu Sina’s Reincarnation Concept

Ibn Sina, the father of early modern medicine, had an unusual psychological concept. He has a different concept about the soul and reincarnation from the other physician. This study examines Ibn Sina's concept of the soul and his views on reincarnation. The research is based on literature data and uses qualitative methods. The results showed that Ibn Sina divided the human soul into three parts: plant, animal, and human. The human soul is eternal. That is, the soul does not decay after death, after separation from the body. The soul lives on in its realm. After death, the soul does not need a new body for its activities. Therefore, there is no reincarnation for the soul, and Ibn Sina disagrees with the concept of soul reincarnation by Aristotle

VISUALISASI KALIGRAFI ISLAM PADA MEDIA SENI RUPA DI INDONESIA (ANALISIS ETIKA, ESTETIKA, DAN NILAI-NILAI)

The presence of art as an expression can be assumed as a characteristic of the soul's life which is overflowing and arid from values. That is why, the artists try to find the values of life that are full of values, by pouring their ideas and ideas in the form of works of art. The method used in this research is descriptive qualitative with literature and field studies. Two Islamic calligraphers were involved as resource persons. As a result, the current strong influence of modern art has caused Islamic calligraphy to be affected. This can be seen from the emergence of various tendencies of Muslim artists in processing Islamic calligraphy into various media. Previously, calligraphy had not been realized as a form of personal expression, but now this awareness has emerged in the form of the phenomenon of calligraphy painting. Calligraphy painting as a reflection of the modern spirit of Muslim artists has provided fresh air for the development of Islamic art and culture in Indonesia. Uniquely, in Indonesia, calligraphy painting was born in the hands of conventional painters who had not previously been in the world of Islamic calligraphy directly.

SHAKESPEARE’S THEATER OF LIFE AND PHILOSOPHY OF BAROQUE THEATER: «FAUSTIAN SPIRIT» OVERTAKES ANCIENT FORM

Purpose of the article is to identify the components of creative method and anthropology of Shakespeare’s theater, to compare Shakespeare’s theater to Baroque theater, to analyze various conceptions of Shakespeare. Methods: hermeneutic, cultural anthropology, historical and cultural, analytical, psychoanalysis. From philosophical and anthropological positions, creative method and creative works of W. Shakespeare have been analyzed, a strong connection of theater and philosophy of Shakespeare’s theater with Baroque theater has been revealed (mysticism, fabulousness, hyperrealism, formal features are replaced by effective ones, usage of parable and utopia (image of King Lear in particular), motives of vanitas (vanity), duality of the world, allegory, «figureness»). Shakespeare suggests a new philosophy of theater based on elimination of borders between reality and art, «baroqueivisation», theatricalization of reality, masks are used as symbols of a real person without distorting it but rather revealing his or her deepest essence, sincerity. It is also reflected in understanding of Shakespeare’s authorship problem where mask of a clown and a buffoon are used in order to convey the deepest and most philosophical thoughts to society. Baroque reform of the theater suggested by Shakespeare, reduces theater to universal anthropological model both synchronically and diachronically. Theater runs around the actor, not only art but life of the universe is carried out via actor. This new philosophy of theater cannot be considered only within the «culture of meanings» (G.U. Gumbrecht) but on principle is within the limits of «culture of presence», which helps to understand the ideological idea of Shakespeare’s theater, to view biography and personality of Shakespeare in a new way because Shakespearean Studies was within the culture of meanings and tried to consider only the hidden codes and symbols of Shakespeare’s theater. Beyond these philosophical hermeneutics remained the transforming, effective power of Shakespeare’s theater. Humanization of theater also takes place: based on the old Antique form a new humanistic content is built, where much attention is paid to «life of soul», love, kindness, wits, passion, vengeance, etc., sinfulness of a soul and its ability to clear of evil. Theatre is considered to be not an external spectacle but a deep instrument of immersion in life of a soul and its gradual growth. Since theater is the whole world (in philosophy of culture it can also be identified with the formation of «Faustian soul» (O. Spengler), «Faustian spirit» focused on the infinite formation, the infinity of space), it requires the creation of a corresponding dictionary because the word itself becomes a word-action. A special role of allegory genre for philosophy of Shakespeare’s theater is considered, his philosophy is compared to philosophy of F. Bacon.

The teachings of Alexei Chernyakov about the soul and mind: reflections and comments

Chernyakov in his famous monograph reveals the concept of the soul through the opposite — the concept of the mind. But the point is not only in the explication of the concept through the opposite meaning. Following the logic of Chernyakov, the soul and mind at a certain stage fall into a kind of dynamic unity as the highest participation in the divine gaze. Being, according to Aristotle, a common feeling, the soul is through continuous “flipping” of private feelings, and so that in the formula: “I feel and understand what I feel,” the second term is exfoliated, i.e. the terminological limitation has been removed. As a result, the pure movement “feel the feeling of feeling” is released as a continuity of sensual evidence. The soul lives in the gaps of the mind and sees its infinity in them. Chernyakov draws attention to the fact that any distinction is simultaneously and latently the moment of binding distinctions. But the moments of discrimination / binding in soul and mind are given in different ways. Awakening (discriminating), the soul simultaneously connects the different so as to survey the all-encompassing expanse of itself and all that exists in the unity of self-movement. The soul, like the mind, is a form without matter, but in a different way from the mind. The soul also moves towards the object, but does not deviate from it to meet with itself, as the mind does, but passes through the object at the moment when it is already (still) decomposed or is in a de-objectified form. An object, being the energy of the mind, is "weathered" in relation to the soul, leaving a kind of living sensory imprint, the soul revives when it connects sensory imprints of objects, meeting itself in them. Chernyakov, referring to Aristotle, believes that the general feeling really contains in some way all the objects of the senses (but without matter). We explain to ourselves that these objects are in a de-objectified form. Unimpeded by overcoming (opening) the gap of the mind, the soul “sees” (binds) a multitude of sensory forms, in each of which a free gaze as such is released. This is not a gaze fixed on something unchanging. And it is also not a perception, which, as part of a speculative form, adds a new “perceive something” to “I perceive something”. Now the act: “I perceive something” is opened and partially discarded, leaving only an independent, continuous dynamic attachment in the remainder: “perceives” + “perceives” + “perceives”, etc.

Late Medieval Devotional Compilations in England ed. by Marleen Cré et al.

Reviewed by: Late Medieval Devotional Compilations in England ed. by Marleen Cré et al. Alexandra Barratt Cré, Marleen, Diana Denissen, and Denis Renevey, eds, Late Medieval Devotional Compilations in England (Medieval Church Studies, 41), Turnhout, Brepols, 2020; cloth; pp. xii, 464; 3 colour plates; R.R.P. €120.00; ISBN 9782303503574776. This anthology discusses minor religious texts that have long been the wallflowers of medieval English literature: here they hold the floor. Part I offers Vincent Gillespie on the Speculum Christiani, Ralph Hanna on The Three Arrows on Doomsday, Ian Johnson on biblical texts as 'heterarchic' (randomly structured compilations), Annie Sutherland on A Talkyng of the Love of God, and Margaret Connolly on early readers of the Pore Caitif and the Contemplations of the Dread and Love of God. Part II addresses manuscript transmission: Diana Denissen on the Pore Caitif and the Contemplations again, Sarah Macmillan on the ascetic treatises Life of Soul and Book of Tribulation, and Marleen Cré on four abbreviated and anomalous texts in Cambridge, University Library, MS Ii.6.40. Part III relates compilation to devotional practice: Mami Kanno on an unusual, female-oriented, version of the South English Legendaries in Oxford, Bodleian Library, MS Bodley 779, Nicole R. Rice on 'small-l lollard' (p. 449) versions in London, British Library, Additional MS 30897, of the Pore Caitif (again) and Book to a Mother, Sheri Smith on self-examination and confession in the Cistercian monk John Northewode's trilingual miscellany, and Brandon Alakas on the Brigittine Richard Whitford's final publication, Dyuers Holy Instrucyons (1541), as hints on survival for recusants. Part IV discusses mystical texts in compilations. Denis Renevey examines Richard Rolle's devotion to the Holy Name and his influence (acknowledged and unacknowledged) on The Chastising of God's Children and Disce mori, Michael Sargent writes on the uses of 'affection', 'devotion', and 'feeling' in Walter Hilton's The Scale of Perfection, and that text's incorporation into compilations, and Naöe Kukita Yoshokawa studies the reworking of Mechtild's mystical revelations as collections of prayers in London, British Library, Harley MS 494. In the last section, Laura Saetveit Miles focuses on a fifteenth-century multivocal miscellany, Cambridge, Trinity College, MS B.15.42, containing a neglected Marian text, Meditaciones domini nostri, and on the Contemplations (again); Anne Mouron on a short, illustrated poem, the (probably) Carthusian Desert of Religion; and A. S. Lazikani rereads The Chastising and its search for the absent/present bridegroom alongside three medieval wall paintings. The editors provide a deft summary of the contents in their introduction, and Nicholas Watson concludes by reconsidering the meanings of compilatio(n). [End Page 274] Alexandra Barratt University of Waikato Copyright © 2021 Alexandra Barratt

A Comparative Analysis of Plotinus’ Conception of Eternity as the Life of Being and the Image of Aion in Chaldean Oracles

The article presents an interpretation of Plotinius’ concept of eternity, which is defined in his treatise On Eternity and Time III.7 [45] as the “life of being.” The textual and philosophical analysis of a number of related passages from Plotinus’ Enneads concludes that the description of eternity as the life of being is neither metaphorical nor analogical. It should be understood in a technical philosophical sense, which contains direct metaphysical and phenomenological implications. Life is not an effect of intelligible reality but an ontological condition, the limit, source of activity, background for the identity of Intellect. The life of being is not identical with partial aspects of the intelligible universe, but is implied and covered by them. In the context of the Plotinian noetics, the notion of life expresses the wholeness of being in its totality—this is applicable not only to the life of intelligible being, but also true for the life of Soul, which assumes the totality of Soul’s time. Life is recognizable and experienced by living and existing beings on the basis of common liveliness and their common ontological status, so life establishes, develops and intensifies the connection of our own being with eternity via eternal in us. There are notable functional similarities between the Plotinian concept of eternity as the life of being and the image of Aion as reconstructed from fragments of Chaldean oracles—a mystical philosophical text widely read by later Neoplatonic philosophers, albeit never openly referred to by Plotinus. The comparative analysis and philosophical interpretation of the Plotinian and Chaldean concepts and images related to eternity suggest that both the sources maintain similar metaphysical roles of mediation, the transfer of unifying and animating light, causing the motion of reality. It is also significant that the Plotinian parallelism of eternity and “eternal in us” is comparable to the Chaldean image of “flower of the mind,” which is described both as a metaphysical attribute of Aion and as a specific power of Soul, which could be used by a person to acquire knowledge of divine reality.

A Case for Soul in the Desert Fathers According to Hillman’s Interpretation of Psyche in his Work A Blue Fire

A Case for Soul in the Desert Fathers According to Hillman’s Interpretation of Psyche in his Work A Blue Fire Nathan Garcia (bio) The psychologist James Hillman saw himself as a fierce advocate for the soul. His prolific career advanced the understanding that psychotherapy return to its mytho-poetic roots. Concomitant to these efforts was an unmitigated and even hostile critique of religion. According to Hillman, organized religion is either unconcerned or inimically set against the psyche’s expression of its soulful elements. This anti-religious sentiment is supported by various aspects of Hillman’s thought. However, Hillman did not fully appreciate the versatility of religion or its abilities to be soulful.1 Specifically, the Christian faith has historically expressed itself in a variety of ways which intersect with Hillman’s expressions of psyche, or soul. I argue that the lifestyle and teachings of the ancient desert fathers demonstrate a clear precedent of soulful expression from the Christian tradition that is aligned with Hillman’s own thinking. I will evaluate four elements of Hillman’s philosophy of psyche and demonstrate why each aspect is critical of religious appropriation. Subsequently, I will describe central features of the life and philosophy of the ancient desert fathers to attest that they indeed reached into the inner workings of the soul, according to Hillman’s philosophy. The work set out in this paper draws its importance based on Hillman’s school of psychology, known as archetypal psychology. Hillman’s school represents a burgeoning spiritual philosophy that is intellectually at odds with religion and the Christian faith. If it can be established that principles of Hillman’s school significantly overlap with an important part of the history of the Christian church than perhaps it can facilitate a communication between both traditions. I believe Christian spirituality would be substantialy emboldened by the potency and depth offered by Hillman’s thought. His work could bring to the theological discussion a richness of concepts otherwise absent. The concepts, such as archetypes, personality, depression, and the imaginal open new vistas for a Christian and archetypal conversation in the field of Christian spirituality to acknowledge the spiritual wealth in Hillman’s thought and begin to seriously examine Hillman’s numerous insights for living a contemporary life of soul. [End Page 149] A PREFACE FOR SPECIFICATIONS This paper will draw from the philosophy of James Hillman. Though philosophy may be a misnomer for Hillman’s thought,2 it is the best description given his treatment on comprehensive topics and his reexamination of intellectual assumptions. His philosophy, especially as it relates to his ideas of psyche, is best adumbrated in his work A Blue Fire.3 This work attempts to bring into focus connections between Hillman’s commentary on a variety of issues. In fact, it is outlined in such a way that is conducive to a philosophical program, namely, it begins with his most fundamental ideas and proceeds to build upon them a larger, cohesive body of thought composed of increasingly specific subjects. Hence, to have a good understanding of Hillman’s philosophy I will draw primarily from this work. Secondly, Hillman tends to treat organized religion with broad brush-strokes. He will frequently move back and forth between a critique of “spiritual disciplines” and specific arguments against Christian dogma. For the purposes of this paper, I will respond to his religious critiques by drawing from the Christian tradition exclusively. Hillman himself does this in practice as well. He almost exclusively levels his arguments against Christianity and derides its influence in the field of psychology. Thirdly, I will be discussing the desert fathers in the Christian tradition. This movement is an ancient, centuries-long movement located primarily in Egypt. It is important to note that much of the material I utilize will reference the great literary work to come out of this movement, the Apophthegmata Patrum. Translated as Sayings of the Fathers (hereafter referred to simply as Sayings), this collection gives a detailed and insightful look into the life and practices of the desert fathers. This movement represents an important historical age for Christianity and demonstrates a uniquely lived interpretation of Christianity. Moreover, I will also refer to the...

Funções do signo e identidade pessoal: o caso da “vida solitária da alma” nas Investigações Lógicas de Husserl

The present paper approach the case of the “lonely soul life” in which we speak “to ourselves” outside of the communicative discourse. The case in point is presented by Husserl in the opening paragraphs of the First Investigation of Logical Investigations. Firstly, the paper presents the meanings of sign as indication and as expression. It then approach the case of the solitary discourse, in which the sign acts as an expression but not as an index. Finally, it hypothesizes that the case under consideration would contain acceptance of the principle of personal identity, which in turn would lead to the collapse of the speaker and listener. Denouncing this collapse would allow us to claim an equivalence between dialogical discourse and solitary discourse.

Душа и дух в природе человека

В философии понятие «душа» имеет два измерения – космологическоеи антропологическое. Предметом статьи являетсявторое, присущее природе человека. Единичность, простотаи неделимость – общие атрибутивные свойства души.Самосознание, самоопределение, самочувствие – положительныесвойства человеческой души. Душа человека и душаживотного – жизнь духовная и жизнь организменная. В человекедуша и тело образуют единство противоположностей,две противоположные природы, соединенные в одно бытие.Временной характер развития явлений души, в отличие отпространственности физиологических процессов. Различиеявлений души и тела по критериям духовных и органическихзаконов. Следует отличать, что свойственно душе по ееприроде, от того, что она представляет по своей зависимостиот тела. Два периода жизни души человека: первая половинажизни занята собиранием материалов и обращена наружу, авторая – более занята их внутренней переработкой. Идея неисчезаемостивсего, что приобретено и сосредоточено в душечеловека. Содержание и отношение понятия «дух» к природечеловеческой души. Дух как высшая степень развития душичеловека и деятельное начало, которое создает и оцениваетсвою жизнь, следуя идеям истины, добра и красоты. In philosophy the concept of “soul” is had by two measuring:cosmological and anthropological. The matter of this article issecond, inherent to nature of man. Singleness, simplicity andindivisibility as commons attributive properties of soul. Consciousness,self-determination, feel as positive properties ofhuman soul. Soul of man and soul of animal is life spiritual andlife organism. In a man a soul and body form unity of oppositions,two opposite natures united in one life. Temporal characterof development of the phenomena of soul unlike spatialnessof physiological processes. Distinction of the phenomena of souland body on the criteria of organic acts spiritual and. It is necessaryto distinguish, that incident to the soul on its nature fromthat she represents on the dependence on a body. Two periodsof life of soul of man: the first half of life is busy at collectingof materials and extrorse, and the second is more busy at theirinternal processing. Idea of not disappearance of all, that concentratedand acquired in the soul of man. Table of contents andrelation of concept of “spirit” to nature of human soul. Spirit ashigh degree of development of soul man and active beginning,which creates and estimates the life following the ideas of truth,good and beauty.

Acceptance in Theory but not Practice – Chinese Medical Providers’ Perception of Brain Death

The brain death standard allowing a declaration of death based on neurological criteria is legally endorsed and routinely practiced in the West but not in Asia. In China, attempts to legalize the brain death standard have occurred several times without success. Cultural, religious, and philosophical factors have been proposed to explain this difference, but there is a lack of empirical studies to support this hypothesis. 476 medical providers (72 attending physicians, 84 residents, 210 medical students, 110 nurses) from three academic hospitals in Hunan, China, completed a selfadministered survey including a 12-question brain death clinical knowledge assessment and hypothetical vignettes describing brain dead patients. The response rate was 95.2 %. Almost all of the providers had heard of the term “brain death.” More than half have encountered presumed brain dead patients. Two-thirds accepted brain death as an ethical standard to determine human death. The mean knowledge score was 8.50 ± 1.83 out of 12. When given the description of a brain dead patient, 50.7 % considered the patient dead, 51.9 % would withdraw life support, and 40.6 % would allow organ procurement. Both provider and patient characteristics contributed to the providers’ decisions. Ethical acceptance was the most important independent predictor for brain death acknowledgement, followed by high knowledge scores, and the belief that the soul lives in the brain. Religious faith and associated beliefs did not have a significant effect. Notwithstanding scarce official accounts, recognition of the brain death standard is not uncommon in China. Chinese medical providers can adequately define the medical characteristics of brain death and accept it in theory, but hesitate to apply it to practice in the vignettes. Legalization is paramount in providing the protection providers need to comfortably declare brain death. However the medical decision-making surrounding brain death is complex and the provider's past experiences and emotions may also influence the process.

The Life Of Soul In Simmel And Lúkacs

The present paper deals with two philosophical points of view concerning the dualist problem about the relation of the soul with the world: on the one hand, there is Georg Simmel pointing, in an eloquent fashion, the shades of the life of soul in a world dominated by the fragmentary dimension of modernity; on the other hand, there is Georg Lukacs trying to find a place where such a landscape can be nullified and overcome. This way, we aim to bring both visions of the world closer as well as to put them apart.

Diversity of Patients’ Beliefs about the Soul after Death and Their Importance in End-of-Life Care

Because beliefs about the soul after death affect the dying experience, patients and survivors may want to discuss those beliefs with their healthcare provider; however, almost no medical research describes such beliefs, leaving healthcare professionals ill prepared to respond. This exploratory study begins the descriptive process. Assuming that culture is key, we asked older adult Mexican American (MA), European American (EA), and African American (AA) inpatients their beliefs about whether the soul lives on after physical death; if so, where; and what the "afterlife" is like. Some beliefs varied little across the sample. For example, most participants said that the soul lives on after physical death, leaves the body immediately at death, and eventually reaches heaven. Many participants also said death ends physical suffering; however, other beliefs varied distinctly by ethnic group or sex. More AAs than MAs or EAs said that they believed that the soul after physical death exists in the world (57% vs 35% and 33%) or interacts with the living (43% vs 31% and 28%). Furthermore, in every ethnic group more women than men said they believed that the soul exists in the world (42% vs 29% for MAs, 45% vs 14% for EAs, and 71% vs 43% for AAs). As death nears, patients or survivors may want to discuss beliefs about the soul after death with their healthcare provider. This preliminary study characterizes some of those beliefs. By suggesting questions to ask and responses to give, the study provides healthcare professionals a supportive, knowledgeable way to participate in such discussions.

The Trinity: Insights from the Mystics (review)

Reviewed by: The Trinity: Insights from the Mystics Edward Howells (bio) The Trinity: Insights from the Mystics. By Anne Hunt. Collegeville, Minnesota: the Liturgical Press, 2010. xv + 190 pp. $29.95. What can the mystics teach us about the Trinity? Anne Hunt, who is faculty dean of theology and philosophy at Australian Catholic University, examines eight major figures in the Western tradition with this question in mind: William of St. Thierry, Hildegard of Bingen, Bonaventure, Meister Eckhart, Julian of Norwich, Teresa of Avila, John of the Cross, and Elizabeth of the Trinity. As she points out, these figures were steeped in doctrinal formulations as well as iconographic and metaphorical expressions of the Trinity. To examine their insights into the Trinity as "a locus theologicus, a source and a resource for theological reflection" (ix) offers rich rewards. The book is chronologically organized, with a chapter on each mystic. The mystic's life and writings are introduced, followed by a close study of their teaching on the Trinity. Hunt has carefully assembled and analyzed the relevant texts, so that we gain a clear outline of each figure's treatment of the Trinity and where to find the references to the Trinity in their writings. This alone makes the book a useful resource. Of greater interest, though, are the themes to which Hunt draws our attention, as they recur through this historical analysis. She notes that Trinitarian theology is primarily approached through a conversation with anthropology, concerning what it means to be created in the 'image of God.' In this tradition, questions of the Trinity are intensified and brought home by an interior analysis of how we participate in the Trinitarian life, being made in its image. Within the soul's relationship with God, the Trinity is known by means of a deep appropriation of self-understanding. Augustine's psychological analogies for the Trinity lie behind this development, but Hunt notes significant departures from Augustine. For instance, William of St. Thierry gives new emphasis to the experiential knowing of God as Trinity in se (beyond the level of analogies) while Bonaventure adopts Dionysius's view of the self-diffusion of the good, instead of intellectual emanation, to understand the generation of the second person (drawing on Richard of St. Victor). This anthropological approach to the Trinity locates the mystics' insights within the broad area of human transformation. Particularly in the phenomenon of union with God, questions of the processions and relations of the Trinity are dealt with in terms of the dynamics of the soul's relationship to God. Some prefer to focus on the Trinity ad intra, in its internal life (William of St. Thierry, Bonaventure, Eckhart, Teresa of Avila, John of the Cross), while others appropriate the work of the Trinity ad extra in order to speak of it (Hildegard of Bingen, Julian of Norwich). But as Hunt indicates, there is a deliberate tendency among these mystics to blur the distinction between the life of the Trinity ad intra and ad extra—between the immanent and economic Trinity. Once the Trinity has been penetrated by the soul from within, there is little to distinguish between the Trinity's internal life and its external life in creation. For Meister Eckhart, for instance, the inner life of the Trinity is mapped onto the soul's inner life—the Son is born in the soul just as the Son is given birth by the Father in eternity—and this directly motivates the soul's life in the world. While other mystics are more cautious than Eckhart about the distinction between the human soul and God, all here share this central emphasis on the in [End Page 129] terpenetration of the soul and the Trinity in union. What is the theological significance of this move? Hunt is both revealing and begs further questions. She shows the contribution of each mystic on a number of Trinitarian themes. But how might this change our understanding of the Trinity, or speak to the debates of theologians today? Well qualified to tell us, Hunt does not choose to develop her thoughts on this matter. The study remains at the level of analysis and summary rather than making an argument...

시각디자인교육에서 Reincarnation적 발상에 관한 교재개발 연구

리인커네이션은 불교와 도교의 중심철학인 윤회라는 가치관으로 우리의 생활의식 속에 뿌리 깊게 존재해 왔다. 예술의 보편적 가치인 리인커네이션은 오랫동안 오브제로서의 표현의 대상이 되어져 왔으며 팝아트에 이르러서는 특별한 관심을 받았다. 시각디자인교육에서의 리인커네이션은 교육의 도구(Tool)로서 새로운 기능적 가치를 지니며 특히 디지털디자인 영역에서는 수업의 기본적 재료인 교재로서 필수적 콘텐츠가 되고 있다. 리인커네이션을 활용한 디자인교육은 에듀테인먼트적 특성이 두드러지며, 혁신적인 교육기법이라 주목받고 있는 에듀테인먼트 교육은 학습자에게 유희성과 흥미성을 자극하여 내적동기를 유도한다. 리인거네이션이 갖는 정서적 흥미와 인지적 흥미는 학습의 능동적 활동으로 이어져 창의성을 향상시키는 궁극적 목표에 도달하게 한다. 물질의 환생을 전제로 한 리인커네이션 교육은 물질의 재활용, 재사용이라는 단순한 지속성을 넘어 사물에 대한 본질과 철학적 가치를 이해해야하며 이러한 연구와 교육활동들이 수반되었을 때 디자인교육의 창의적 아이디어를 기대할 수 있다. Reincarnation, literally means "to be made flesh again". It is a mystical belief that the soul lives again in a new body after death. In this study, both material and spiritual elements are reincarnated in the form of the formative art in our life. This is similar to the notion of transmigration of the souls in Buddhism and Taoism. The concept "reincarnation"has a functional values as it provides a new tool in the education in the field. Especially in the digital design, the concept has become an essential contents as a text. The education employed the concept has a feature of edutainment which has been considered as an innovative method of education. The edutainment stimulates students' inner motivation and interests. This eventually leads them to use their own creativity in their study and achieve their goals. The education adopting the concept of reincarnation is more than the recycling of the used materials. It presupposes the understanding of the essence as well as the philosophical value of the materials. The creativity in the Visual Arts can be achieved with these educational foundations.

The Strange Death of Blasphemy

Recent years have witnessed a considerable growth in legislation and litigation concerning religion. This article examines the implications of the latest change, namely the abolition of the offences of blasphemy and blasphemous libel by section 79 of the Criminal Justice and Immigration Act 2008. First, the article provides the context by examining what has been lost, analysing the ambit of the offence, focussing on litigation in the twentieth century both in domestic courts and at the European Court of Human Rights. Second, the article seeks to explore why blasphemy has been abolished now, scrutinizing five developments that led to the abolition. The article concludes by examining the extent to which the criminal law continues to protect religious beliefs and believers, contending that while the body of the blasphemy laws is dead, its soul lives on in a plethora of other criminal laws and, more problematically, in non‐legal means of control.

"As the Lord Lives and as Your Soul Lives": An Oath of Conscious Deference

AbstractThe biblical oath has a particular formulation which juxtaposes it to a phrase containing the word and a reference to the party addressed. In my examination of this variant, I have attempted to demonstrate that this oath formula is a conscious expression of deference in a situation which necessitates this type of expression. Occasions in which an inferior party does not employ this formula may also be regarded as a deliberate flouting of the customary oath-formula, which should be understood as part of the message of the narrative. It may be concluded generally that oaths are carefully chosen and formulated to express central themes and ideas within the context of the narrative. By paying careful attention to oaths and their formulations, biblical passages can come into focus, revealing the rich subtext of the narrative.

시각예술에서의 리인커네이션의 개념

Reincarnation, literally means be made flesh again. It is a mystical belief that the soul lives again in a new body after death. In this study, both material and spiritual elements are reincarnated in the form of the formative art in our life. This is similar to the notion of transmigration of the souls in Buddism and Taoism. Even a work of low merit can be an artifact when we give a new meaning and value through the reincarnation. Reincarnation opens another dimension in the formative art and it can be a new source of energy Andy Warhol, who is a central figure in the pop art movement, seems to have an idea of reincarnation in the base of his work. In Korea, there are many experimental arts in design and advertising which shows reincarnation. In the modem society, the activity and mind of reincarnation have been enhanced through Internet and digital medium and people consider reincarnation as a universal philosophy in the art. Especially, the reincarnation as a continuum of design has many implementations. Now the object will be freely adopted, and transformed and it will open a new age in the formative art. We should be ready to enjoy the arts.