Union Of Man Research Articles

ПРИНЦИПЫ НОВОЙ ЭТИКИ ТРУДА ПОЗДНЕГО КАПИТАЛИЗМА

The article attempts to substantiate the hypothesis about the emergence of a new work ethics within the framework of late capitalism. Particular attention is paid to the issue of changing the meaning and value of labour for a person. As a result of the analysis, the author comes to the conclusion that modern labour is carried out in the union of man and technology, and the main reward for it is self-realization. Modern labour involves, on the one hand, intensified spending and increased consumption, and on the other hand, the need for a wider range of skills and abilities.

THE UNION OF MAN AND CREATION WITH GOD, REFLECTED IN THE "MEDITATIONS" OF SAINT MAXIM THE CONFESSOR

The union of man and creation with God, reflected in the "meditations" of St Maximus Confessor. God created all that exists out of love, wishing to share His eternally good existence with all creation. But the world cannot enter into a personal relationship with God, not being a person. That is why the Creator has placed in its midst man, who is the rational and personal representative of creation. He has been endowed with the vocation of uniting all that exists within himself and drawing the whole world into the most intimate communion with God. St Maximus Confessor describes this vocation of man through a series of five mediations that Adam had to carry out: mediation between man and woman, paradise and the inhabited world, heaven and earth, the intelligible and the sensible, the created and the uncreated

Counting to One: ‘One Flesh’ Marriage in Shakespeare and Fletcher’s The Two Noble Kinsmen

ABSTRACT This essay builds on scholarship surrounding the foreclosure of same-sex love and friendship in Shakespeare and Fletcher’s The Two Noble Kinsmen to argue that the play also struggles to realise marriage as a union of man and wife into ‘one flesh’. At turns mocking and subscribing to the trope of Palamon and Arcite as one person, the play’s marriage plot stumbles over the problem of how to create a monogamous heterosexual couple. By reading The Two Noble Kinsmen in relation to The Winter’s Tale and its handling of similar questions surrounding the identity of friends and spouses, this essay argues that Shakespeare and Fletcher's play highlights the impossibility of counting two as one in a fallen world. The tragicomedy reaches its ‘happy’ marital ending at the expense of its repeated suggestions that husband and wife, unlike Adam and Eve, are one with others before they marry. The plot summarily compels the creation of the married couple even as the play repeatedly reminds its audience that the couple is a fiction predicated on the denial of one’s oneness with others.

The Specifics of the Palamite Doctrine, Its Origins, and Its Latest Reception in Russia: A Discussion with Dmitry Biriukov

ABSTRACT: Dmitry Biriukov, PhD, is a scholar of the work of the late Byzantine theologian and authoritative church teacher Gregory Palamas (1296–1359). This conversation with Dr. Biriukov is devoted to the peculiarities of Palamas's doctrine and to the reception of his legacy in the nineteenth and twentieth centuries, after centuries of oblivion. In the course of the discussion, the basic metaphysical scheme of Palamite theology is explained—namely, the distinction between essence and energies in God. On the one hand, the continuity of this scheme in relation to the theology of the Cappadocian fathers is traced, and, on the other hand, its novelty is revealed. The origins and parallels of the distinction between essence and energies are discussed, in particular the connection with Christology and the influence of Evagrianism on Palamas. The conversation addresses the types of divine energies in the Palamite doctrine and the question of the difference in theological languages in which the idea of deification ( theosis ) as a union of man with God is expressed. Particular attention is paid to the concept of energy and its various connotations, including those associated with its modern natural-science understanding. The philosophical dimension of the theology of Palamas, including in connection with the intellectual culture of his time, is discussed, as is the relationship between Hesychasm as a monastic practice and Palamism as a theological and philosophical doctrine. The concluding part of the conversation, dedicated to the reception of Palamism after centuries of neglect, traces the history of the study, interpretation, and actualization of the teachings of Gregory Palamas over the past two centuries, from Slavophiles to Soviet and contemporary researchers. Particular attention is paid to the so-called neo-Palamism in its various versions—both religious-philosophical and theological.

Putting a Human Face on It: Gender and Photographic Meaning in a Canadian Women's Coal Mine Campaign

AbstractIn January 1999, the Canadian government announced their withdrawal from the Cape Breton mining industry with a settlement package for redundant miners, which was considered inadequate by miners and their families. In response, a group of women organized a community-based campaign, United Families (UF), led by two women who traveled to Ottawa to meet national politicians presenting themselves explicitly as “miners’ wives.” While the UF located their campaign within the context of family and community, as expected of miners’ wives, their principal focus was the men disadvantaged by the settlement. Here they strayed onto the terrain of the men's union.To support their case the women took photographs of miners leaving the pit at the end of a shift and organized them into an album. This became a catalyst for the disjuncture between the gendered expectations associated with female roles, and the women's efforts to represent the interests of the men. Intended as objective evidence in support of their position, the photographs carried a range of complex emotions relating to the women's campaign: They expressed the subjective meanings of the women's relationship with mining and the men photographed, as well as providing material evidence of the condition of the miners. This subjectivity was overlaid onto gendered subtexts inscribed within the history of photography in the public and domestic spheres.In campaign negotiations the women struggled to control the meaning of the photographic images and their endeavors resulted in only very minor amendments to the original settlement. The UF women's creative use of photography ultimately undermined the legitimacy of the women's negotiations. However, the photographs remain a testament to the history of mining in Cape Breton and to the emotional commitment of women to a partnership with men forged through the sexual division of labor in coal mining.This article draws upon a range of evidence and theories of gender, activism, and photographic practice to analyze the ways in which the women were disadvantaged in their campaign.

BIG HEARTS OF LITTLE FRIENDS

The article presents a literary review of scientific works related to the topic of the role of dogs in human life.
 The union of man and dog, as scientists report, dates back to ancient times, probably 14000 to 16000 years ago. In modern conditions, dogs occupy one of the main places next to people in almost all spheres of life - from protection of the rights and freedoms of citizens to sports with the use of dogs, as well as non-standard methods of treatment with the active participation of dogs.
 Dogs were the first animals domesticated by man. In this regard, they managed to overtake cows, sheep and goats. Of course, dogs were great guards and helpers during the hunt, but much more important was that you could communicate with them. They were devoted to their master and understood him better than other animals. A dog's ability to track prey and warn of danger was enough for primitive man. It freed a person from the fear of the unknown.
 It is difficult to overestimate the role of dogs in human life, because they perform many functions, in particular, they are actively used for hunting, as shepherds, in the work of the police and the military, in everyday life for people with disabilities, and dog therapy is also widely distributed, that is, work with injured people due to certain circumstances.

The Herrin Massacre of 1922: Blood and Coal in the Heart of America

The Herrin Massacre of 1922: Blood and Coal in the Heart of America

MYTHOPOETICS AND MYTH-CREATIVITY IN THE METHODS OF RESEARCH OF ANCIENT CHINESE ARCHITECTURE

The article examines the currently insufficient the amount of literature on architecture and art of the Celestial Empire, which determines the relevance of this study. However, despite this in Ukrainian oriental studies are presenting the work of scholars specializing in Chinese architecture. Problem statement: the analysis of architectural monuments of ancient China is using well-known theoretical methodologies of scientific research, but taking into account the specifics of the mythological heritage of individual regions of China, the impact on the construction of the architectural image changes. In this regard, it is necessary to explore some methods of mythological influence on the construction of ancient Chinese architecture. Objective of the article: identify features of the methodology of studying the architecture of ancient China. There is describing that based on the general theoretical methods of studying architecture, it was founding that in ancient Chinese architecture there is a special cosmological meaning, which was giving great importance in the Celestial Empire. In ancient buildings, we can see the Chinese idea of the Great Way. The central core of Chinese traditional thinking is the postulate of "the union of man and heaven." This is the basis of his myth making and methods of constructing architectural structures and compositions. It can be suggesting that the further development of the methodology of studying the architecture of China should be based on the postulate of the dominant importance of the natural environment. The Cosmos–Man–Tao triad is a link in the architectural compositions of Chinese buildings and temple complexes.

I Am a Child of Gods

I Am a Child of Gods

Morálne zásady manželov v Augustínovom spise De bono coniugali

The treatise of Saint Augustine, bishop of Hippo, intituled De bono coniugali presents the unique dogmatist and at the same time moralistic view on the topic of marriage, which did not have, at the time, the analogy in the patristic literature. In this paper we focus on the Saint Augustine’s apology of the marriage. In centre of our interest will be the moral principles of the married couples issued from the main characteristic rudiments of the marriage defined by our bishop of Hippo that are used in the catholic Church almost without any changes also in nowadays. The marriage as the union of man and woman was from the beginning viewed as the base of the human society of any religion. Also the pagan Rome esteemed a lot the family and the spouses procreating and raising the children for the fatherland. The Christianity brings to the marriage the new aspect by giving to it the character of the sanctity and inviolability. The marriages were united with the goal of the procreation of the legitimate offspring but its absence, according Saint Augustine, did not make the obstacle of the sanctity and the purpose of the marriage. The Church in the confrontation with the pagan customs and traditions, or the sinful concupiscence of the man, well maintained the observation of the sacrament of the marriage, which provides with the new content. That is why the marriage became the sacred union based on the norm of the inviolability, the equality of both spouses, the procreation of the offspring and mutual fidelity. By theses rules the Church helped the women to gain the more dignify position in the society than it given by the roman legislative.

Legal Roots of Christian Anthropology

Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods" (auspices). In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches (Catholic, Orthodox, Armenian, Coptic, etc.) the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" ("philosophical") lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question.

The 1891 International Copyright Act: Lobbying Behind the Scenes

The 1891 International Copyright Act: Lobbying Behind the Scenes

“CINQ PRELUDES FRAGILES” FOR PIANO BY A. LOURIÉ: THE ATTEMPT OF COMPOSITIONAL AND DRAMATURGICAL ANALYSIS

Background. The article identifies the stylistic principles of composer’s thinking of A. Lourié on the basis of the “Cinq preludes fragiles” for piano op. 1. The musical science works of recent years, which include the articles by M. Gorodilova, L. Sitsky and D. Gojowy, deal with the problem of repressed Russian avant-garde. Objective. The purpose of the research is to reveal the specifics of individual composer style of A. Lourié on the basis of the “Cinq preludes fragiles” for piano op. 1. Methods. Achieving the goal of the research involves using the following methods: stylistic approach, genre approach and compositional approach. Results and Discussion. Exposition of the main material of the study includes the compositional, dramaturgical and stylistic analysis of the cycle, which is recognized as the first piece by A. Lourié. The analysis of the intonational dramaturgy of the cycle by A. Lourié is a necessary stage in the theoretical understanding of the composer’s artistic thinking and the stylistic features of his heritage. Prelude No. 1 (Lento, es-moll) is a kind of introduction to the holistic “plot” of the cycle, as it represents the world of the lyric hero. It can be assumed that this is the image of the Poet, which is characteristic of the romantic tradition. Prelude No. 2 (Calme, pas vite, es-moll) is also lyrical in nature, with a touch of melancholy, but more active and strong-willed. Prelude No. 3 (Tendre, pensif, B-dur) is the lyric center of the cycle. This is a musical pastoral. In this prelude, various psychological modes are combined: the union of man and nature (contemplation), the thoughts of a man alone with himself (reflection), an internal conversation with the creator (prayer). Prelude No. 4 (Affabile, F-dur) is recognized as a bright intermezzo. The miniature is imbued with states of exultation, delight, joy of being. The general mood of the prelude is supported by the author’s remark “joyeux, capricieusement” (“fun, capriciously”) and corresponds to the intermezzo compositional function. The character of Prelude No. 5 (Modéré, gis-moll) is melancholic and detached. This miniature is very close to the Prelude No. 1, with which it creates an arch of images of the dialectic of the protagonist’s soul. It seems that the hero had lost his life goals again. The dramaturgical author’s intention is realized as follows: Preludes No. 1 and No. 2 represent a double exposure, which reveals the figurative dichotomy of «melancholia – activity» as two hypostases of a lyrical hero; Prelude No. 3 shows the picture of nature and a man’s attitude to it; Prelude No. 4 is the bright culmination of the image of a dream; in Prelude No. 5, a lyrical hero returns to reality. The results of the research support the idea that the main features of A. Lourié’s individual compositional style are the semantics of “fragility”, the principle of thematic concentration and miniaturism of intellection. The semantics of “fragility” is manifested in the poetic aura of the symbolism of the “silver age”, which represented an idea of beauty as the ultimate, vanishing state. The principle of thematic concentration is manifested in the saturation of events in a unit of musical time. The miniaturism of thinking is the ability to model and reflect global ideas of human life in the performing process in a chamber chronotope. Conclusion. In the article the unity of the content and form-building levels of the cycle “Cinq preludes fragiles” for piano op. 1 is revealed. The refraction of the romantic tradition of interpreting the piano in the works of A. Lourié was studied. The role of the miniature genre in the context of the composer’s piano heritage is described. The specificity of metro-rhythm, harmonic and intonational semantics of A. Lourié’s piano works is revealed. The prospects for further researches include the necessity of in-depth study of composer heritage of A. Lourié.

Specificity of Palamite theology, its origins and later reception

A conversation with Dmitry Biryukov, Doctor of Philosophy, a researcher of the work of the late Byzantine theologian Gregory Palamas (1296–1359), is devoted to a discussion of the peculiarities of the doctrine of this authoritative church teacher, as well as the reception of his legacy in the 19th–20th centuries after centuries of oblivion. In the course of the conversation, the basic metaphysical scheme of Palamite theology is indicated — the distinction between essence and energies in God; on the one hand, the continuity of this scheme in relation to the theology of the Cappadocian Fathers is traced, and, on the other hand, its novelty is revealed; the origins and parallels of this distinction are discussed, in particular its connection with Christology, as well as the influence of Evagrianism on Palamas; the types of divine energies in the Palamite doctrine are indicated and the question of the difference in theological languages in which the idea of deification (theosis) as a union of man with God is expressed. Particular attention is paid to the concept of “energy” and its various connotations, including those associated with its modern natural science understanding. The philosophical dimension of the theology of Palamas, including in connection with the intellectual culture of his time, is discussed, as well as the relationship of hesychasm as a monastic practice and Palamism as a theological and philosophical doctrine. The concluding part of the conversation, dedicated to the reception of Palamism after centuries of oblivion, traces the history of the study, interpretation and actualization of the teachings of Gregory Palamas over the past two centuries — from Slavophiles to Soviet and contemporary researchers. Particular attention is paid to the so-called neo-Palamism in its various versions — both religious-philosophical and theological.

Особливості трактовки сонатної форми у фортепіанній творчості Л. Бетховена: до проблеми побудови виконавської концепції (на прикладі сонат op. 101, 106, 109, 111)

The purpose of the article is to consider the peculiarities of the interpretation of the sonata form in the piano work of L. Beethoven in the light of the problem of constructing a performing mixture. The methodology of the work is based on a comprehensive study of historiographic, genre-compositional, artistic-semantic and potential-performing approaches. The scientific novelty of this article is due to the identification in the piano work of L. Beethoven and consideration of the features of the interpretation of the sonata form in these periods, the identification of figurative and dramatic prerequisites for stylistic and stylistic innovations in the last four sonatas (op. 101, 106, 109, 111). Conclusions. In the piano cycles of the late period of L. Beethoven’s work, significant changes are observed in the interpretation of the sonata form, the ratio of intra-conflict and harmonic spheres is modified, which has a significant impact on the general understanding of musical dramaturgy. In the cycles of past periods, the conflict state of thought is wider, which coincides – since the latter does not always really become a reality and exists only in human thinking as an ideal (hence the disproportion in its development). In sonata cycles op. 101, 106, 109, 111 and conflict, and the visible ideal in address rightness, their inverse relationship: the conflict is interpreted in its “narrow” meaning – as an intra-subjective state, and harmony – as an objective one – as a union of man and being. In the sonatas of the early and middle periods of L. Beethoven’s work, he limits the intra-conflict and harmonic sphere to no higher than the general level of quality; in the last sonatas, the harmonies, affirmed as the conclusion of the solution of the conflict, the character of the maximum level of generality, since they combine the ideal and effectiveness (the ideal is open in an objective meeting, and it becomes a reality for the individual), emotional and perceived, objective and perceived in content and is assumed in terms of complete merging with him personality).

Эстетические принципы и особенности исламской религии и их влияние на исламскую семью

The article examines the aesthetic principles of Islam and their influence on the family, including the Islamic one. A person in an Islamic family is focused not on a specific image, but on the emotional world. In a family, a person seeks an exquisite sensual being, mental and spiritual pleasure. The Islamic family is beauty-oriented, where calligraphic symbolism is associated with sensual emotions. The article substantiates the idea that Islam and the Islamic family reject Christian imagery. This also affected the Bashkir family, which is largely predetermined by such a mild form of Islam as Sufism. But the author of this article was primarily interested in the moral substance of the people, the family as a natural and moral union of man and woman. In this respect, the antinomical nature of love, the teachings of I. Kant and I.G. Fichte about love and family. The author comes to the conclusion that the ideology of the Islamic family and its aesthetic principles coincide with the national and artistic thinking of peoples. The family is focused on the beauty and morality of interpersonal relationships.

¿Qué es el matrimonio?

Aquí se estudia principalmente qué es el matrimonio. De paso, se muestra cómo este debate tiene profundas consecuencias en el bien común y cómo debería regularse su protección. De manera sistemática revisan las opiniones más importantes sobre el matrimonio, a favor y en contra, para luego sopesar su consistencia. El análisis se divide en dos partes. En la primera se delimita la noción del matrimonio auténtico y se muestran las consecuencias que tiene en el bien común, las mismas que justifican la actuación del Estado en esta materia. Se ven ahí todo género de uniones románticas, monogámicas o no, y el interés público que estas pueden presentar. La segunda parte aborda las objeciones más comunes formuladas contra el matrimonio tradicional, no vistas antes. Estas son objeciones por conservadurismo (¿por qué no extender las normas tradicionales a la comunidad gay?), de tipo pragmático (¿qué pasa con las necesidades concretas de las parejas?), de equidad (¿acaso la concepción conyugal del matrimonio sacrifica el desarrollo pleno de algunas personas a favor de otras?), de naturalidad (¿no es acaso natural?), y de la neutralidad (¿no es cierto que las leyes matrimoniales tradicionales imponen visiones morales y religiosas controversiales a otras personas?). La conclusión principal es que el matrimonio entendido como la unión conyugal de marido y mujer realmente sirve al bien de los hijos, al bien de los esposos, y al bien común de toda la sociedad; estos beneficios no se dan de la misma manera en el matrimonio igualitario.

A Study on the Legislation in Same-Sex Marriage in Korea

관습과 밀접하게 관련되어 있다. 혼인제도는 끊임없이 변화해 왔지만 혼인은 여성과 남성의 결합이라는 점은 변화가 없었다. 그런데 혼인이 남성과 여성의 결합만이 아니라 같은 성의 사람간의 결합도 인정해야 한다는 주장과 함께 동성혼 법제화에 대한 요구가 증가하게 되었다. 따라서 오늘날 동성혼을 법제화한 나라 26개국에 달하고 있다. 그런데 우리나라에서도 동성혼 합법화에 대한 요구가 높아지고 있다. 이와 함께 동성혼 합법화를 반대하는 입장도 세력화하여 반대운동의 강도를 높이고 있다. 따라서 이 글은 우리나라 동성혼과 관련한 법해석론과 법원의 판결을 통하여 현행 헌법, 민법과 가족관계등록에 관한 법에 의하여 동성혼을 법적인 혼인제도로서 인정할 수 있는가를 고찰하였다. 우리나라의 현행법에 의하면 혼인은 이성혼만을 인정하는 것으로 동성혼은 혼인 제도로서 허용할 수 없다고 해석하고 있으므로 동성혼을 혼인제도로 인정하기 위해서는 법개정이 필요하다. 따라서 이러한 동성혼의 법제화를 위하여 어떠한 논의와 시도들이 있는가를 고찰하였다. 우리나라에서는 동성혼 법제화운동을 하는 단체들이 동성혼 합법화를 위한 활동을 적극적으로 전개하고 있다. 이 단체들은 미국에 있어서 주된 전략으로 사용된 동성혼 합법화를 위하여 미디어의 적극적 활용, 정치세력과의 연대 및 소송을 통한 사법적 해결을 위한 노력과 같은 전략들은 그대로 차용하여 사용하고 있다는 것을 알 수 있었다. 그러나 미국의 동성혼 법제화 과정에서 나타난 바와 같이 사회인식이 변화하지 않고는 입법을 강제하기도 어려울 뿐만 아니라 정치적 힘에 의한 입법을 통하여 동성혼을 법제화한다 해도 그 법을 국민들이 수용하기는 어렵다고 할 것이다. 그러므로 우리나라에서는 여전히 혼인은 한 남성과 한 여성의 결합이라는 인식이 강하기 때문에 입법을 통하여 동성혼을 법제화하는 것은 무리라고 할 것이다.The marriage system is a social system and at the same time a legal system related to social perceptions and customs. The marriage system has been constantly changing, but marriage has not changed in that it is a union of man and woman. However, there has been a growing demand for the legalization of the same sex with the assertion that marriage should recognize not only the union of man and woman but also the union of people of the same sex. Thus, reaching the country to legislate same-sex marriage today in 26 countries in the world. Korea still does not allow same-sex marriage legally. However, there are growing demands for the legalization of same-sex marriage in Korea. At the same time, the opposition to legalize same-sex marriage has also become more powerful, increasing the intensity of the opposition movement. Therefore, this article examines the marriage system and whether there were some attempts to legislate the same-sex marriage. It also analyzed what is incentive to bring about a legal system transformation. Through this analysis, I examined what the process of legal recognition of the same-sex marriage in foreign countries suggests to our country. The process of legislating the same-sex marriage in the United States has have a great impact on the legislation of the same-sex marriage in Korea. Homosexual advocacy groups have been using media to improve society s perception of homosexuality. They have linked homosexuality with political parties as political issues. They also sought to seek legal recognition of the same-sex marriage by filing a lawsuit. These strategies used in the United States are used by homosexual advocacy groups in Korea. In this study, it was found that the social change caused the change of the legal system. Also, I could see the change of the legal system leading to the change of society. It is also suggested that the role of the law is also important in ending the dispute in a divided society. In this respect, it is premature to enact the same-sex marriage in Korea.

El matrimonio en el Misterio de Cristo

El matrimonio en el Misterio de Cristo

성서의 퀴어성과 해석의 다양성 : 인간창조(창 1:27; 2:7, 24) 본문을 중심으로

The present paper aims to closely examine three verses, Genesis 1:27; 2:7, 24, that describe human creation, because they are used as a foundation for denouncing homosexuality as a sin and promoting the heterosexual patriarchal marriage and family system as the order of God’s creation. This paper argues that the biblical texts doe not offer as obvious an answer as some would claim. The texts are, in fact, open for diverse interpretations. They even offer support for the view that homosexually is an acceptable part of creation. This study of Genesis 1:27, 2:7, and 2:24 explores new understandings as follows: 1) The literary features of parallelism in Genesis 1:27 and the division of verse 27 and its connection with verses 26 and 28 shows that Genesis 1:27 is not concerned with the creation of gender. It proclaims the relation of humanity with the divine as well as the other animals. In continuation with 1:26, 1:27a shows the special place and responsibility of humanity in the creation. Unlike the other creatures, they are created in the image of God. In continuation with 1:28, 1:27b emphasizes the commonality with the other animals that both are blessed for procreation and proliferation. The pair of ‘male and female’ highlights the distinction of the biological sexes for the sake of procreation. 2) The first creature in Genesis 2:7 reflects a sexually undifferentiated being that is later used as a raw material for the creation of gender, man( איש ) and woman( אשה ). The figure of androgyne is attested in Greek myth, like Plato’s Symposium, and in other Jewish rabbinical materials. The word, androgyne, does not appear in the Hebrew Bible(MT). It appears twice in the LXX, i. e. Prov. 18:8 and 19:15. The translator of Proverbs 19 perceives the kinds of human being as man, woman, and androgyne, which can possibly be renders ‘the effeminate man.’ The translator of Prov. 31:10 also renders Hebrew ’Esset chail ( אשת־חיל ) into gyne andreios(γυνή ἀνδρeῖος) in Greek, which means ‘a woman who is like a man.’ These examples show the acknowledgement of the features of androgyne in the Bible. 3) The union of man and woman in Genesis 2:24 is not a proof text for a heterosexual marriage as the divine creative order. It indicates the physical union/closeness of human beings in relationship. The verb, dabaq ( דבק ), that expresses the physical union in this verse does not refer to a sexual union in any other texts in the Bible. As an inclusion, this verse shows the fulfillment of the androgyne vision of being one, which was introduced in the beginning of the second creation story of humanity.