Comparative Religion

Kemajuan teknologi dunia telah membawa banyak perubahan dalam dunia pendidikan. Tujuan kajian ini adalah untuk meninjau inovasi pengajaran bersepadu dan strategi pengajaran dan pembelajaran di era Revolusi Industri 4.0. Secara khususnya objektif kajian adalah mengenalpasti keperluan penggunaan inovasi dalam pengajaran, pembelajaran dan pemudahcaraan. Metodologi kajian ini adalah berbentuk kepustakaan. Penggunaan teknologi digital dapat mengubah suasana pengajaran dan pembelajaran yang lebih moden dan menarik berbanding kaedah tradisional. Hasil kajian mendapati bahawa strategi pengajaran dan pembelajaran bersepadu yang digunakan di era Revolusi Industri 4.0 adalah berteraskan empat elemen utama merupakan teras pendidikan bersepadu dalam strategi aplikasi iaitu creativity , reflectivity , reciprocity dan responsibility .  Hasil kajian juga mendapati penggunaan teknologi digital seperti pembelajaran teradun ( blended learning ), i-Folio dan Massive Open Online Courses (MOOC) membantu ...

Despite its tradition as a dominantly Christian country, Brazil is the host of the largest community of Japanese-descended people outside of Japan. This is the result of a long-lasting immigration process that started in 1908 and led to the establishment of a series of Japanese religions in the country. Although some of these groups are still restricted to the Japanese ethnic milieu, others have transcended their former ethnic boundaries and are quite successful in terms of recruiting new practitioners from a wider Brazilian audience. In order to identify the reasons for the failure or relative success of the various groups, the article starts with an overview of the historical development of Japanese religions in Brazil and summarizes the relevant results of the latest data provided by the institutions and the national census. The second part, which systematizes the strategies of transplantation of Japanese New Religions to Brazil, gives special attention to the construction of a transnational ancestor cult and the related emphasis on worldly benefits. The third part analyses in more detail the reinterpretation of ancestor worship and related rituals within Seichō-no-Ie. Finally, the fourth section refers the data to the academic discussion about the interrelated phenomena of globalization and glocalization.

This study explores the symbolic and numerical structures in two foundational Abrahamic texts: the Qur’an and the Torah. It focuses on the Qur’an’s open, mathematically coherent system—particularly the prominence of the number 19—as a model of divine clarity, in contrast to the encrypted, mystical use of numbers in Jewish Gematria. The paper examines historical, theological, and philosophical implications of each system, analyzing how they function as tools of revelation, concealment, or spiritual interpretation. This research opens a cross-traditional dialogue on the role of numbers in faith, epistemology, and authority.

O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so you might come to one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him" (49: 13). There is another important principle set forth by the Qur'an, namely the recognition of the existence of righteous people within each monotheistic community and, as such, deserving of divine reward. Again this principle strengthens the idea of religious pluralism and rejects the notion of exclusivity. This fact led Muslim historians, scientists and theologians to begin what we now call the scientific study or the comparative study of world religions. Among the earliest scholars in Islam to give proper attention to this science was Abu Raihan al-Bairuni, who lived in the Quznawaite state, in modern day Afghanistan and Pakistan; he was from the beginning very interested in the study of religions and cultures, particularly the religion of India. To that end, he himself went to India and learned Sanskrit directly from the Brahmin priests and wrote his famous book on India that remains an important source of information to this day. 1 After Al-Bairuni, the renowned Andalusian jurist Ibn Hazm Al-Andalusi (994-1064 AD) directed his efforts toward intellectual activities in exploring religions, and wrote a monumental book titled Kitab al-Fisaal fil Milal wal Nihal (The Division of Religions and Sects). 2 Although Ibn Hazm was hostile to Christianity because of his situation in Spain, he nevertheless left us important information on the Christianity of his time. In the Islamic world he is considered an expert

This paper examines rituals of the hearth from a comparative viewpoint in two almost neighbouring areas, the Balkans and the Caucasus, in order to identify similarities and differences in ideology, in symbolic actions associated with marriage (bride incorporation), the division of the multinuclear family, the customs of the annual cycle, etc. My paper is based on fieldwork in Greece and Armenia, and on unpublished ethnographic and folklore material, as well as on published works by Greek and foreign scholars.

Rev. Études Sud-Est Europ., LIV, 1–4, p. 1–384, Bucarest, 2016

Introducción 1 El escritor hispano-latino Juan de Verzosa nació en Zaragoza en 1522 ó 1523 y murió en Roma en 1574. 2 Salió de su ciudad natal a los dieciséis años para completar estudios en París. Comenzó a dar clases de griego en esa ciudad, y luego las impartió en Lovaina, adonde huyeron muchos españoles en 1542 con motivo de la guerra hispano-francesa de ese año. Debido a sus conocimientos de idiomas, fue requerido en 1546 por el servicio diplomático imperial para participar como secretario y traductor en la Dieta de Ratisbona. La experiencia debió de ser exitosa, porque de inmediato fue nombrado secretario de Diego Hurtado de Mendoza, 3 que era 1 Este artículo se ha realizado en el seno del proyecto de investigación FFI2009-10133 de la DGICYT. Los autores agradecemos al Dr. D. Juan Gil Fernández sus sabios consejos para la redacción del trabajo, así como a los Drs. doña Violeta Pérez Custodio, don Bartolomé Pozuelo Calero y doña Sandra Inés Ramos Maldonado por su atenta lectura y múltiples sugerencias. Y damos igualmente las gracias a don Valentín Moreno Gallego, de la Real Biblioteca, por sus informaciones bibliográfi cas. Dedicamos el trabajo al profesor Jordi Pérez Durá en justo reconocimiento por sus múltiples desvelos en el campo del latín humanístico. 2 Para este y los demás datos que siguen de Verzosa, véase la completa biobibliografía del autor en J. M.ª Maestre Maestre (ed.

“Evil Will Not Prevail!” What a courageous statement! But every thoughtful person will ask, “How can you be so sure? Do we not experience good and evil as almost equal combatants in our hearts, our homes, our institutions?” Pope Leo XIV’s answer from his initial sermon, “We are all in the hands of God. Without fear, unite, hand in hand with God and among ourselves, we will go forward. . . . Christ goes before us, and the world needs his light. Humanity needs him like a bridge to reach God and his love.” The recently appointed Pope added, “We have to look together how to be a missionary Church.” The World Evangelical Alliance is encouraged by your mention of mission in such a prominent speech.

Jurnal ini menyoroti urgensi transformasi pendidikan melalui multikulturalisme, terutama dalam konteks Indonesia yang pluralistik. Masalah utama yang diangkat meliputi bagaimana pendidikan multikultural dapat diimplementasikan secara efektif, relevansinya dalam kurikulum, perannya dalam mencegah konflik, membangun kesatuan, membentuk karakter dan identitas bangsa, serta menanamkan nilai kerukunan. Metode penelitian yang digunakan bervariasi, termasuk studi kasus, analisis konsep, dan penelitian kuantitatif. Hasil penelitian menunjukkan bahwa pendidikan multikultural memiliki potensi signifikan dalam mentransformasi pendidikan menjadi lebih inklusif, relevan, dan mampu menjawab tantangan masyarakat multikultural. Selain itu, terdapat kajian mengenai penggunaan teknologi dalam pendidikan dan pengembangan keterampilan berpikir kritis siswa, yang turut memperkaya wacana transformasi pendidikan.

The Egyptian initiatory ritual, known as the “Coming Forth by Day,” is often misnamed the “Book of the Dead.” This misnomer hinders a critical dissection of the Egyptian theological system, which is believed to be the progenitor of modern Freemasonry. A recent discovery of a remarkable scroll, though in poor condition, may hold the key to unlocking the true meaning of the Book of the Dead and revealing the scientific principles behind Egyptian theology.

The Book of the Dead, a papyrus with dramatic ceremonial notes, reveals the Osirian cult’s initiation rites, shedding light on Masonic symbols and rituals. This ancient text, akin to a Masonic Lodge, symbolizes the “Coming Forth by Day,” a philosophical rebirth akin to immortality. The text emphasizes the importance of understanding this ceremony for wisdom attainment, likening it to the second birth of the Initiate, a concept prevalent in various religions.

The Rigveda is not a historical text: it is a liturgical text. But, being the oldest text in the world, and especially being the oldest Indo-European language text in the world, it is the database for the oldest data concerning the history of the Indo-Europeans, and contains numerous incidental references to human persons in the course of its liturgical compositions. History is not the story of Gods and Creation, it is the story of historical personalities, and the Rigveda (like its related text, the Zoroastrian Iranian Avesta) contains incidental mentions of numerous people. It is necessary to understand the exact ways or contexts in which the names of persons appear in the Rigveda: I. The Beneficiaries of the Rescue or Aid of the Gods. II. Contemporary "Dānastutis". III. Nature Myths and Human Identities. IV. Mythical "Ancestral" Figures. V. Personalities in Historical Contexts. VI. The Most Baffling and Mysterious References in the Rigveda. VII. Appendix: Saramā and the Paṇis.

A pesar de la ausencia de fuentes literarias que ofrezcan información sobre las características y esferas de acción de las divinidades locales del norte hispano, consideramos que las diversas formas de denominación de estas divinidades y la utilización de los epítetos también locales en los formularios de los dioses clásicos buscaban articular la comunicación entre la esfera humana y divina. Tal y como se ha indicado para otras religiones politeístas, como es el caso de la religión griega, la riqueza de los diferentes panteones del norte hispano, en particular los del noroeste, pone de relieve su fluidez y complejidad, y deja entrever las múltiples estrategias de los humanos para comunicarse lo más eficazmente posible con la esfera divina.

In this paper, we propose a new conceptual framework that views the universe as a self-regulating, living organism. By drawing parallels between biological systems and cosmic structures, we suggest that galaxies act as cells, stars and black holes serve as the nucleus, and planets function as organelles within this cosmic body. The universe’s energy exchange, matter recycling, and balance-maintenance processes are analyzed through the lens of biological systems. This theory seeks to offer insights into the interconnectedness of the universe, emergent properties, and self-regulation at cosmic scales, while exploring philosophical implications and scientific possibilities.

Isaac (Isq), the biblical and Qurnic son of Abraham and Sarah, is mentioned in sixteen Qurnic verses and particularly in listings of prophets quoted in the Qurn to better define Muammad's prophethood and message. The name of Isaac appears, alternatively, along with those of Abraham and Jacob plus, in only some of these passages, Ishmael

This article examines the evolving role of Bektashism in Albania, particularly its alignment with Israel and its implications for relations with the Islamic world, Iran, and Turkey. It explores how Albanian Prime Minister Edi Rama, in collaboration with Bektashi leader Baba Edmond Brahimaj (Baba Mondi), has pursued policies that distance the Bektashis from its traditional Islamic institutions while fostering closer ties with Israel. The article highlights key events, such as the establishment of a Bektashi state in Tirana, the hosting of the Iranian Mujahideen-e Khalq (MEK) organization, and the expulsion of Iran’s diplomatic mission, as part of a broader strategy to align Albania with Israeli and U.S. interests. It also discusses the persecution of Sunni and Shia Muslims in Albania, the influence of Gülenists in the Albanian Muslim Community, and the Bektashi sect’s shift from Iranian-version of Shia Islam to a pro-Israeli stance. The article argues that these developments reflect a deliberate effort to create a "Shia-Zionist" Islam that serves Israeli geopolitical goals, while isolating the Bektashis from the broader Muslim world. Critics, including Turkish and Albanian analysts, view the Bektashi state project as a tool of Israeli influence aimed at dividing Muslim unity and countering Iran’s regional influence. The article concludes by questioning whether Bektashism is being weaponized as a political instrument against Islam, Iran, and Turkey in the Balkans.

No social institution has been as resilient, adaptive and subject to manipulation as religion. This paper is an invitation to revive a discussion regarding the role of religion in the hegemonic structure and resistance to it particularly in an epoch with so much righteousness on all fronts and to take a "religion vs. religion" approach, a thesis presented by the late Ali Shariati (1933-1977) in the early 1970s.

Scholarly review of, and response to certain claims made by a Chicago professor regarding the presumably "African" or Egyptian origins of Greek civilization. Includes an examination of the textual evidence in the works Plato and Aristotle including Plato's account of the Myth of Atlantis in his book Timaeus. Author concludes with a few recommendations for unbiased research in the area of African American studies.

H eutzutage scheint d er Begriff »Ästhetik« zu viele B edeutungen zu haben: heutzutage versieht die Ästhetik A rgum entationen, die sich gar n ich t m eh r au f das fast-unbegrenzte W ort »Kunst« beziehen, sondern die w egen ih re r Bestre b u n g zur Vollständigkeit fast-tautologisch zu sein scheinen (m an d en k e n u r an die postm odem istischen A usführungen ü b er die »Ästhetisierung«). Die Ästhetik scheint au f alles h in d eu ten zu k ö n n en u n d an ein Ü berm aß an R echtm äßig keit zu leiden. Selten wird ein Versuch gem acht, je n e historischen B eg rü n d u n gen herauszufm den, die die Ä sthetik a u f so wirkungsvoller Weise -vielleicht sogar zu wirkungsvoll -m itlegitim iert haben. W enn d iese h eu tig e S itu atio n u n b e frie d ig e n d ist, w äre es v ielleich t an g e b rac h t, a u f je n e n A ugenblick zurückzugreifen, d e r die erste G eleg en h e it fü r diese D isziplin d arg estellt hat. Das M o m en t d e r G rü n d u n g d e r Äs th etik in d e n A b sich ten d e r Schulphilosophie besitzt in d e r T at n ic h t n u r d e n Reiz eines A nfangs (d e r n o c h offen fü r A usführungsw eisen ist, die sich von d em tatsächlich b efo lgten Weg u n te rs c h e id e n ), so n d ern au ch d e n zw eideu tigen Reiz ein es Projekts, das m öglicherw eise jen seits o d e r sogar geg en sei n e u rs p rü n g lic h e n A bsichten au sg e fü h rt w o rd en ist. M an will also d a m it folgendes sagen: an g e n o m m e n , daß sich die A ufklärung j e ein e Ä sthetik wie die gegenw ärtige gew ünscht h ab e (die sich m ittlerw eile w egen d e re n totalisie ren d e n B estreb u n g en in V e rleg en h eit ist), so h a t sie sie a b e r u n te r ei n e r b estim m ten B ed ingung verlangt. N ach d en W orten B aum gartens, h eiß t es also: die Ä sthetik b leib t vorw iegend »die W issenschaft d e r sin n lic h e n Er kenntnis«; sie ist ein m eth o d isch es M ittel, eine notw en d ig e E rg ä n zu n g d e r Logik. Z u d em w ird d e r oft d a ru n te r (n ic h t u n b e d in g t im k ü n stlerisch e n S in n ) v e rs ta n d e n e B egriff d e r S c h ö n h e it n ic h t von u n s e r e n -w e d e r ir rationellen, n o ch ausgleichenden, n o ch kritischen -Interessen g ed a ch t o d er g esteu ert. 1. Wohin gehört die Philosophie der K unst ? N ach la n g e n u n d m ü h se lig e n V o ra rb e ite n v e rö ffe n tlic h t d e r R est F e n n e r V erlag im ja h r e 1845 in L o n d o n die Encyclopaedia Metropolitana. Die

The Caduceus, a winged staff entwined by two serpents, symbolizes the spinal canal and the Ida and Pingali canals in esoteric philosophy. The central serpent represents the Eternal Hermaphrodite, while the white and black serpents represent Herm (fire) and Aphrodite (water), respectively. The Caduceus also mirrors the three-rung ladder of Freemasonry, with each step representing a degree and a transition between elements.

The theme of my paper is the dialogue of Swami Vivekananda with the common people during  his travels across the country. These dialogues cover Sawami's vision on a lot of contemporary issues faced by India even today. The thread which runs through all his viewpoints is the priority of the ‘soul’ above all and everything. According to him, this is Bharat's biggest contribution to the world in the realm of metaphysical knowledge. The dominance of Positivism in the field of knowledge during imperialism proved all the other knowledge traditions of the world as backward and insignificant. Positivists believed that there are only two sources of knowledge: logical reasoning and empirical experience. This assertion made people
believe that their indigenous knowledge systems are either inadequate or lost and backward in the times of high modernity. It is here that Vivekananda derived knowledge from the Bharatiya Gyan Parampara. It is his consistent questioning of the universal principles imposed on the people who were colonized that made him an original thinker of his time. In his paper, I will deal with two dimensions of his contribution.  Firstly, his method of imparting knowledge was truly a challenge to the university system of his time. In this paper, I will cover his dialogue with people from different walks of life across the country. And, second, he never got enslaved by modernity in his ideas.
Which meant that the way of his thinking was not vis-à-vis the West or modernity but rather god centric. This in itself was a
a challenge to the rationality-centric understanding of human affairs.

The epistemological disjuncture by him maintained a principled relationship with Modernity rather than complete
surrender to it. His main goal was to end the misery of the people of this country, whose ‘ontological security’ was his first concern. And also the fact that the common masses of India hold as much knowledge as any Indian traditional thinkers or scriptures. The common people's knowledge is more practical and derived from everyday realities.

Bu çalışmada temriye hastalığının tarihî seyri ele alınacaktır. Bu, tarihsel tıp metinlerinden hareketle ve halk hekimliği uygulamalarıyla ortaya konulacaktır. Çalışmanın amacı, bu hastalıkla ilgili terminolojinin Türk dili açısından zenginliğini ortaya koymaktır. Araştırmada yalnızca terminolojiye odaklanılmamış, hastalığın tedavisinde kullanılan sağaltma yöntemlerinin üzerinde de durulmuştur. Böylece söz konusu hastalıkla ilgili ritüellerin sistematik biçimde ortaya konulması da amaçlanmıştır. Yöntem: Çalışmada, tarihsel tıp metinlerinde hastalığın nasıl tanımlandığı ve hastalığı iyileştirmede başvurulan yöntemlere odaklanılmıştır. Hastalığın seyri ile ilgili veriler, literatür taraması yöntemiyle ortaya konulmuştur. Konuyla ilgili tarihi tıp metinlerinden, halk hekimliği ile ilgili müstakil çalışmalardan ve lisansüstü tezlerden derlenen malzeme, bilimsel yöntem izlenerek tasnif edilmiştir. Veriler, güncel literatürün ışığında değerlendirilerek bulgulara ulaşılmıştır. Bu çalışma, 12.04.2024-20.07.2024 tarihleri arasında hazırlanmıştır. Bulgular: Deride kabarcıklar şeklinde beliren temriye hastalığı hem terminolojide yer alan çeşitli adlandırmalarla hem de tedavi usulleriyle dikkat çeken bir hastalıktır. Bu aşamada hastalık, "temriye kavramı", "tarihî tıp metinlerinde temriye tedavisi ve tedavide kullanılan yöntemler", "halk hekimliği ve ocak kavramı", "halk hekimliğinde temriye tedavisi ve tedavide kullanılan yöntemler" başlıkları altında ele alınmıştır. Hastalığın epey yaygın olduğu, geçmişten beri bilindiği gözlenmiştir. Hastalığın tedavisinde geleneksel yöntemlerin yüz yıllardır sürdürülmesi, tedavide inanmanın ne denli etkili olduğunu göstermesi bakımdan önemlidir. Sonuç: Çalışma neticesinde bu hastalık için elli beş farklı adlandırmanın yapıldığı tespit edilmiştir. Bu sonuç Türkçenin kelime türetmedeki zenginliğini ve söz varlığı çeşitliliğini göstermesi bakımından önemlidir. Tarihsel tıp metinlerinden günümüz halk hekimliğine uzanan bu uzun çizgide tedavi usul ve yöntemlerinde benzer uygulamaların yapıldığı belirlenmiştir. Hatta bazı ritüellerin günümüzde bile kullanılıyor olması bu anlamda şaşırtıcıdır.

See also: https://doi.org/10.1017/S0022046925000065

Preserved within the corpus of the East Roman polemicist Peter the Sicilian, several unassuming statements subtly contradict the historical consensus that the Paulicians espoused absolute dualism. According to their own testimony, rather than literally upholding two gods, as their Roman adversaries alleged, the Paulicians worshipped the heavenly Father but contended that the devil was merely a false god to whom the Romans were subject. This article therefore contributes to a broader critique of several received truths: that the Paulicians were absolute dualists, or dualists more generally, and that their thought informed that of later dualist groups.

This paper aims to investigate the claim that the Servant of the Lord referenced in Isaiah 42 is in fact the Prophet of God, Muhammad ﷺ.
This will in shāʾ Allāh be done by analyzing the original Hebrew, taking into account Jewish and Christian interpretations of the chapter, and exploring the chapters geographical and theological markers.

Det vi har å legge frem her idag, er ikke egne forskningsresultater, men snarere en rapport om et parsing-prosjekt for norsk som vi er i ferd med å sette i gang i Bergen, og en presentasjon av hovedtrekkene i det språkanalysesystemet prosjektet anvender. «Vi» i denne sammenheng er NAVFs EDB-senter for humanistisk forskning ved Knut Hofland, og Institutt for fonetikk og lingvistikk ved Helge Dyvik. Vi regner også med å kunne knytte flere personer til dette prosjektet i tiden som kommer. Grunnlaget for parsing-prosjektet er det utviklingsarbeid som ble utført ved NAVFs EDB-senter av Per-Kristian Halvorsen, som hadde et forskerstipendium der frem til august 1983. Halvorsen implemen terte et universelt språkanalysesystem som er utviklet i samarbeid mellom forskere ved MIT og Xerox Pare i California -bl.a. Halvorsen selv -og begynte arbeidet med å bygge opp en norsk parser innenfor rammen av dette systemet. Halvorsen er nettopp begynt i en ny stilling hos Xerox i California, og kunne derfor ikke selv vaere til stede her for å presentere sitt arbeid. Det norsk-fragmentet som hittil er bygget opp, er meget begrenset. Det omfatter enkle aktive deklarative setninger som kan inneholde infinitivkomplementer kontrollert av subjekt eller objekt (f.eks. «Per lovet Kari å komme»), og et rudimentaert leksikon. I det videre arbeidet vil vi i første omgang konsentrere oss om verbalsystemet, naermere bestemt systemet av perifrastiske konstruksjoner og de modale og aspektuelle kategoriene de uttrykker, om utvidelse av leksikon, og dernest om langdistanseavhengigheter av den typen vi finner i /iv-spørsmål, relativsetninger og topikaliserte konstruksjoner. Siktemålet er å øke parserens dekningsgrad til å omfatte sentrale konstruksjonstyper og et større ordforråd, og etter hvert å aktivisere noen av fakultetets språkmiljøer i dette arbeidet. Analysesystemet burde ligge godt til rette for dette, som vi skal se. Vi håper også å kunne knytte arbeidet sammen med noe av den mer anvendelses-orienterte forskningen som skjer ved andre institutter ved Universitetet i Bergen. Det språkanalysesystemet som benyttes, kan karakteriseres som «lingvistvennlig». Det er utviklet under ledelse av Joan Bresnan ved MIT og Ronald M. Kaplan ved Xerox Pare. Den interne representasjonen av grammatikken er en nettverk-struktur, og parseralgoritmen bygger på Kaplans «General Syntactic Processor». Men systemet inneholder også en gramatikktolker som fritar brukeren fra å formulere sin grammatiske beskrivelse som transisjons-nettverk. Grammatiske beskrivelser kan skrives direkte inn i form av regler innenfor grammatikkmodellen «leksikalsk-funksjonell grammatikk» (LFG), og grammatikktolkeren oversetter så beskrivelsen til den mer maskin-motiverte nettverk-strukturen som parser algoritmen refererer til. LFG er en lingvistisk motivert modell med formelle egenskaper som stort sett er kjent fra moderne lingvistisk tradisjon. Dette legger forholdene til rette for at språkforskere uten spesiell interesse for parsingteori kan knyttes til datalingvistiske prosjekter. LFG er en transformasjonsfri grammatikk-modell. Modellen skiller dermed ikke mellom dypstruktur og overflatestruktur i konstituent-analysen. Fenomener som EQUI, eller PRO-kontroll i nyere versjoner av Chomskyansk syntaks -f.eks, identifikasjonen av subjektet i «Per lovet Kari å synge» som det underforståtte subjekt for infinitiven -beskrives i leksikon som en opplysning om kontrollegenskapene ved det overordnede verbet. (PRO-analysen i EST opererer riktignok heller ikke med noen transforma sjon; men den antar et tomt PRO som det syntaktiske subjekt for infinitiven, noe LFG-analysen unngår.) På tilsvarende måte behandles passiv i leksikon som en redundansregel, som i praksis innebaerer at aktiv og passiv form av samme verb blir to ulike leksikalske oppslag med identisk semantisk form, men med ulike valg av nominale ledd som argumenter. Langdistanse-avhengigheter som de vi finner i //v-spørsmål.

The Warka Vase, one meter in height, is dated circa 3000 BC. Edin is a Sumerian word meaning "wilderness" or "uncultivated land," generally associated today with modern Iraq, former ancient Sumer. The Sumerians grazed their cattle, sheep and goats in the Edin, near their gardens. From these gardens came dates from date trees, grapes, melons, apples, wheat for bread and beer. In-Anna is in the top register, receiving the produce from her Edenic garden, as food offerings from naked gardeners. Behind the naked gardener is the King, who is tasked with overseeing the maintenance of In-Anna's garden. The second tier on the vase shows nine naked, bald-headed men carrying garden produce as food offerings to In-Anna from Edin's field, near her temple, at ancient Uruk (biblical Erech, cf. Genesis 10:10). Genesis has Adam as a naked caretaker of God's garden of Eden. Genesis is refuting Sumerian accounts of Man's origins. The Sumerians understood man was created to be a gardening slave, replacing the Igigi gods as gardening slaves of the Annunaki gods. Man's duty is to provide daily food offerings at temples, assuring the gods do not die of starvation or thirst with their fleshly bodies. Genesis refutes all this: God made the garden of Eden to provide food for man, not food to keep God alive. Because these gardening slaves toil daily in muddy, dirty, irrigation ditches and reservoirs, they probably were naked to avoid muddy, dirty, clothes?

Who shares their faith with people who have different religious views? This article examines 'faith sharing' across 22 religiously diverse countries. To our knowledge, this is the first study of 'faith sharing' across national and religious contexts. Evangelism can be controversial, but both historically and in our data, it is widespread-including in societies that restrict religious liberty. 'Faith sharing' is lowest in Europe, Japan, Australia, and the US and highest in Africa, Latin America, the Middle East, and Asia (excluding Japan). Within countries, there is no consistent pattern about which religious groups share their faith more. Previous research about 'faith sharing' focuses on Christians in the US, but the factors that predict 'faith sharing' in the US often do not generalize. In fact, the association with age, education, marital status, employment status, and immigration status is exactly the opposite in many societies. Because past comparative research ignores this topic and because so much of what we think we know about faith sharing is based on US Christians, we hope this article will spur further research and expand our understanding of religious persuasion and global religious change.

Religious Centrality has been widely studied in Europe and North America and is generally associated with better psychological and social outcomes. Religious centrality is often assessed as a measure of intrinsic religiosity (IR)-religion as one's guiding approach to life-and has been widely validated in societies around the world. However, most studies of religious centrality/IR are cross-sectional and use samples from 'Western' societies or samples from single non-European societies. Moreover, most samples are not nationally representative. Systematic comparisons are difficult because the samples, measures, and procedures vary between studies. This article examines religious centrality across 22 nationally representative samples from religiously diverse countries from the 1 st wave of the Global Flourishing Study (GFS) using a single-item IR measure and identical demographic measures and methods in each country. The study will serve as the foundation for longitudinal studies designed to assess the causal impact of religious centrality on human flourishing. In the current study, we find societies range widely, with religious centrality lowest in Europe and East Asia, moderate in the Americas and Israel, and highest in Africa and the rest of Asia. We discuss the complexities of assessing religious centrality across religious traditions, how the demographic factors associated with religious centrality vary between countries, and provide implications for secularization theory as well as theories of human flourishing.

Scholarly discussions of mindfulness normally treat the term as reflecting a specific, independent, psychological function. Here, mindfulness is placed within a broader understanding of the Buddhist cultivation of consciousness, with special attention to the ethical aspects of mindfulness. Focusing on sources from early Buddhism, the article demonstrates how ethics was thought to have a positive, indeed a necessary, effect on a successful practice of mindfulness. The article moves beyond the Sati-paṭṭhāna-sutta ("The Foundations of Mindfulness"), which has been emphasized in scholarship, to related texts in the Middle Length Discourses (Majjhima-Nikāya) and beyond them to other Pāli sources. Here, we learn that "You should cultivate the four applications of mindfulness based on ethics, established in ethics." While the emphasis on ethics in these sources reminds us of the conceptual dimensions of mindfulness, it also allows scholars to see both ethics and mindfulness as partaking in the broader attempt to enrich consciousness and make it healthier, softer, and more lucid. Buddhist practice works to change the structures of subjectivity and make them more conducive to liberation, in whatever way it may be defined. Thus, the Buddhist contemplative tradition can be seen to participate in an effort to change the quality of consciousness, rather than being a mere attempt to reach an annihilation of "suffering." These considerations allow us to see mindfulness as a form of ethical activity in itself.

Editorial noteThis new strand in the journal provides a space for contributors to present a personal stance either on future research needs or on the perceived current applications of research in the classroom. Like much of our current content, it echoes the historical uniqueness of this journal in terms of its rich and expert overview of recent research in the field of L2 teaching and learning. However, this new strand takes such research as its starting point and attempts to look forward, using these findings both to debate their application in the language learning classroom and also to suggest where research would be best directed in the future. Thus, the objective of both papers is eminently practical: contributors to the research agenda will present suggestions for what research might usefully be undertaken, given what is currently known or what is perceived to be necessary. In the research into practice papers there will be critical appraisal both of what research is, and is ...

International Humanitarian Law and Theravada Buddhism offer unique perspectives that complement each other. While International Humanitarian Law tends to protect humanity during an armed conflict, Theravada Buddhism seeks to attain the supreme bliss of Nirvana in order to make an end to the suffering throughout the long way of Samsara. As a religious philosophy, Buddhism acknowledges that unskillfulness (akusala) based on greed (lōbha), hatred (dōsa) and delusion (mōha) is the cause of human suffering. Accordingly, Buddhism focuses on eliminating the attachments (upādana) and conflicts (dōsa) that cause suffering of human life. On the other hand, International Humanitarian Law advocates belligerents to strike a balance between military necessity and humanity by adhering to the principle of Distinction, the principle of Proportionality and the principle of Precaution in order to reduce the suffering of mankind on the battlefield. Theravada Buddhist philosophy always emphasizes that the elimination of suffering is not a collective effort but an individual effort. Therefore, each individual is responsible for their own self-spiritual liberation. However, International Humanitarian Law addresses the elimination of suffering in an armed conflict as a collective effort. These efforts focus on promoting compliance with International Humanitarian Law, strengthening accountability mechanisms, advocating for the protection of civilians and non-combatants, and facilitating humanitarian assistance during armed conflict. Hence, this study focuses on the possible discourse between the fundamental teachings of Theravada Buddhist Philosophy and key principles of International Humanitarian Law to reduce the suffering of mankind. Despite the inherent philosophical disparities, it can be identified possible alignments between Theravada Buddhist philosophy and International Humanitarian Law to reduce the suffering of mankind. Accordingly, the fundamental principles of Theravada Buddhist philosophy such as metta (loving-kindness), karuna (compassion), and ahiṃsā (non-violence) make an alignment with the Principle of Distinction, Principle of Proportionality, and the Principle of Precaution in International Humanitarian Law. Although, there are objective differences between Theravada Buddhism and International Humanitarian Law, both disciplines interpret the elimination of human suffering as the aim of their objective scope.

In contrast to the 1924 Cairo edition, the King Fahd Complex for the
Printing of the Glorious Quran (Muǧammaʿ al-Malik Fahd li-Ṭibāʿat al-Muṣḥaf al-Šarīf, KFQC) and its so-called Medina Quran have so far received comparably little scholarly attention. Established in 1982, the KFQC had produced over 300 million copies of its Medina Quran by the year 2019. What is more, due to its wide distribution, including as a gift for pilgrims, and its association with Islamic sacred geography, the fame of the Medina Quran overshadows that of the Cairo edition among Muslim audiences by now. The present contribution traces the emergence of the Medina Quran as a global brand in Quran publishing. In this regard, it discusses its institutional context within Saudi Arabia and the KFQC, and its relationship to the Salafi mission. Finally, it highlights the role of translations in the rise to prominence of the Medina Quran.

1. Haçlı Seferleri ve Temeller:
• Tapınak Şövalyeleri'nin kökeni, 1099’da Kudüs’ün ele geçirilmesine ve ardından 1118’de Hugues de Payens tarafından kurulan tarikatla başlar.
• Şövalyelik, kuzey Avrupa'nın pagan savaş kültürünü ehlileştirme çabası olarak Kilise tarafından desteklenmiştir.
2. Kuruluş ve Yapılanma:
• Tarikat, “Süleyman Tapınağı’nın Fakir Askerleri” adını alarak hac yollarını korumakla görevlendirildi.
• Kudüs Kralı tarafından Süleyman Tapınağı’nın kalıntıları üzerine kurulan karargah ile sembolik anlam kazandılar.
3. Gizli Yapılar ve Bağlantılar:
• Sion Birliği adıyla bilinen gizli bir örgüt tarafından yönlendirildikleri ve Johannit mezhebiyle ilişkilendirildikleri iddia edilmektedir.
• Gerçek hedeflerinin Süleyman Mabedi’ni yeniden inşa etmek ve Ahit Sandığı’nı bulmak olduğu öne sürülür.
4. Mimari Ustalık:
• Gotik mimarinin öncüsü olarak kabul edilen Tampliyeler, Chartres Katedrali gibi yapılarla sembolik ve ezoterik mesajlar barındıran mimarîler geliştirdiler.
• St. Bernard, hem ruhani hem ideolojik lider olarak tarikatın gelişimini şekillendirdi.
5. Kurallar, Yaşam ve Törenler:
• Tampliyeler, yoksulluk, itaat ve bekâret yemini etmiş, kadınlardan uzak, asket yaşam süren savaşçı-rahiplerdi.
• Törenleri gizli ve sembolikti; ahlaki kurallar sertti; mutlak itaate dayalı bir yapıya sahiptiler.
• Savaşta ölmek en büyük erdem sayılırdı, çünkü bu şekilde Tanrı için can verilmiş olunurdu