Search results for 'Time Religious aspects' (try it on Scholar)

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  1.  4
    Religious Time (2003). Attias, Jean-Christophe and Esther Benbassa (2003) Israel, the Impossible Land. Translated by Susan Emanuel. Palo Alto, CA: Stanford University Press, $22.95, 294 Pp. Banki, Judith H. And Eugene J. Fisher, Eds.(2002) A Prophet for Our Time: An Anthology of the Writings of Rabbi Marc H. Tanenbaum. Bronx, NY. [REVIEW] International Journal for Philosophy of Religion 54:193-195.
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  2.  20
    Lawrence W. Fagg (1995/2003). The Becoming of Time: Integrating Physical and Religious Time. Duke University Press.
    Now available in an updated addition: ""Integrating concepts of time derived from the physical sciences and world religions, "The Becoming of Time" examines ...
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  3.  2
    Gilberto de Jesús Betancourt Betancourt & Rivero Castillo (2015). Therapeutic effort limitation: religious and cultural aspects. Humanidades Médicas 15 (1):145-162.
    La comprensión de la muerte varía según la época, la cultura, la religión y la edad. Con anterioridad al desarrollo que la ciencia médica ha experimentado desde finales del siglo XIX, en la mayoría de las culturas y religiones había una aceptación de la muerte y se consideraba como parte del ciclo vital de la persona donde se trascendía a una forma celestial y puramente sobrenatural. Los avances científicos de la medicina han venido a cambiar esta situación. La muerte se (...)
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  4.  3
    Ioana Repciuc (2011). The Archaic Time Perception in the Modern Times. An Ethnological Approach Towards a Religious Minority. Journal for the Study of Religions and Ideologies 10 (30):80-101.
    The present study focuses on the religious minority arising from the implementation of the Gregorian calendar in Romania. Christian religious community of the Old Style is defined both historically and through psycho-social elements that caused the secession of belivers together with clerics from the Romanian Orthodox Church. Special attention is given to magical-religious beliefs observed with ethnological research tools, including: magical perception of time and especially of the agrarian calendar, faith in miraculous natural signs, survivals of (...)
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  5. Kurt Appel (2008). Zeit Und Gott: Mythos Und Logos der Zeit Im Anschluss an Hegel Und Schelling. Schöningh.
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  6. Steve Brie, Jenny Daggers & David Torevell (eds.) (2009). Sacred Space: Interdisciplinary Perspectives Within Contemporary Contexts. Cambridge Scholars.
     
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  7. Marek Szulakiewicz (2008). Religia I Czas. Wydawn. Naukowe Uniwersytetu Mikołaja Kopernika.
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  8. André Green (2002). Time in Psychoanalysis: Some Contradictory Aspects. Free Association Books.
  9. Joseph Davydov (2004). Poznanie Istiny. International Scientific Center.
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  10. Cinzia Zotti, Leopoldo D'Agostino & Guy Bedouelle (eds.) (2007). L'espace Spirituel: La Pensée Comme Patrimoine. Serre.
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  11.  40
    Paula M. Cooey (1994). Religious Imagination and the Body: A Feminist Analysis. Oxford University Press.
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking work (...)
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  12. N. J. Demerath, Peter Dobkin Hall, Terry Schmitt & Rhys H. Williams (eds.) (1998). Sacred Companies: Organizational Aspects of Religion and Religious Aspects of Organizations. Oxford University Press Usa.
    Religion is intrinsically social, and hence irretrievably organizational, although organization is often seen as the darker side of the religious experience--power, routinization, and bureaucracy. Religion and secular organizations have long received separate scholarly scrutiny, but until now their confluence has been little considered. This interdisciplinary collection of mostly unpublished papers is the first volume to remedy the deficit. The project grew out of a three-year inquiry into religious institutions undertaken by Yale University's Program on Non-Profit Organizations and sponsored (...)
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  13.  4
    Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.
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  14.  26
    L. P. Horwitz, R. I. Arshansky & A. C. Elitzur (1988). On the Two Aspects of Time: The Distinction and its Implications. [REVIEW] Foundations of Physics 18 (12):1159-1193.
    The contemporary view of the fundamental role of time in physics generally ignores its most obvious characteric, namely its flow. Studies in the foundations of relativistic mechanics during the past decade have shown that the dynamical evolution of a system can be treated in a manifestly covariant way, in terms of the solution of a system of canonical Hamilton type equations, by considering the space-time coordinates and momenta ofevents as its fundamental description. The evolution of the events, as (...)
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  15.  26
    Graeme Marshall (2012). The Problem of Religious Language 'Look at It This Way' (Wittgenstein). Sophia 51 (4):479-493.
    This essay is critical of some of the attempts made to solve problems of meaning in religious languages, but remains open-minded about them and accepts the Wittgensteinian invitation to look at their dissolution by way of the experiences of meaning and the aspects of language on which they rely. I have argued that there were and are no lasting problems with religious language per se and that the force and meaning of what is said in using (...) language over time and circumstance may vary even to the point of having to retrieve concepts feared lost. We may in addition give ourselves our own personal interpretations by which we want to live and discuss with those in our space of reasons where good conversation is ever an inexhaustible provision on the way to enlightened understanding. Furthermore, we are not merely passive recipients of the meanings and significance of the languages we know. Finally, much of the meaning of religious language comes with the experience of being struck again by what has always been loved and by new aspects of, or different ways of taking, what is presented. (shrink)
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  16.  6
    Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  17.  3
    Femke Janssen, Dirk Hutsebaut, Jessie Dezutter & Sarah Bänziger (2005). Religion and Mental Health: Aspects of the Relation Between Religious Measures and Positive and Negative Mental Health. Archive for the Psychology of Religion 27 (1):19-44.
    Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes and how a person believes . Religious persons (...)
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  18.  8
    Andrew M. Pomerantz (2005). Increasingly Informed Consent: Discussing Distinct Aspects of Psychotherapy at Different Points in Time. Ethics and Behavior 15 (4):351 – 360.
    Psychologists are ethically obligated to obtain informed consent to psychotherapy "as early as is feasible" (American Psychological Association, 2002, p. 1072). However, the range of topics to be addressed includes both information that may be immediately and uniformly applicable to most clients via policy or rule, as well as information that is not immediately presentable because it varies widely across clients or emerges over time. In this study, licensed psychologists were surveyed regarding the earliest feasible point at which they (...)
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  19.  2
    Vassilis Saroglou (2003). Trans-Cultural/Religious Constants Vs. Cross-Cultural/ Religious Differences in Psychological Aspects of Religion. Archive for the Psychology of Religion 25 (1):71-87.
    Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several (...)
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  20.  1
    Corneliu Pintilescu & Andrada Fatu-Tutoveanu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 10 (30):102-126.
    This study aims at chronicling current aspects and transformations in the relationship between the Jehovah's Witnesses religious minority and the Romanian state (1989-2010), focusing on this religious group's changing official status. Considering both previous contributions and debates on the relations between state and religion, and the distinction between the concepts of denomination versus sect, the present work analyzes the key issues of the long-lasting conflict between the state and this particular religious minority, as well as the (...)
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  21.  1
    Femke Janssen, Sarah Bänziger, Jessie Dezutter & Dirk Hutsebaut (2005). Religion and Mental Health: Aspects of the Relation Between Religious Measures and Positive and Negative Mental Health. Archive for the Psychology of Religion 27 (1):19-44.
    Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes and how a person believes . Religious persons (...)
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  22. Robert Welsh Jordan, Being and Time: Some Aspects of the Ego's Involvement in His Mental Life.
    The most obvious cases of ego-involvement in conscious life are those which Husserl calls conscious acts or cogitationes.[2] They are the most obvious cases because they are the ones in which the ego explicitly involves himself in some way ; they exhibit the character of being engaged in by the ego or having been engaged in by him. This ego-quality or character belongs demonstrably to every conscious process in which the ego engages or lives. In the ego's conscious life, the (...)
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  23. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.
     
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  24. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D'Histoire Et de Philosophie Religieuses 64 (1):53-66.
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  25. John Owen (1891). The Religious Aspects of Skepticism, a Lecture.
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  26.  17
    Anne L. C. Runehov (2008). Neuroscientific Explanations of Religious Experience Are Not Free From Cultural Aspects. Ars Disputandi:141-156.
    We cannot disregard that the neuroscientific research on religious phenomena such as religious experiences and rituals for example, has increased significantly the last years. Neuroscientists claim that neuroscience contributes considerably in the process of understanding religious experiences, because neuroscience is able to measure brain activity during religious experiences by way of brain‐imaging technologies. No doubt, those results of neuroscientific research on religious experiences are an important supplement to the understanding of some types of religious (...)
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  27.  7
    James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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  28. Elizabeth M. Bucar & Aaron Stalnaker (eds.) (2012). Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis. Palgrave Macmillan.
     
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  29. Milic Capek (1991). The New Aspects of Time its Continuity and Novelties : Selected Papers in the Philosophy of Science.
     
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  30. Martha Hurst (1934). Some Aspects of the Problem of Time. Chapel Hill, Dept. Of Philosophy, University of North Carolina.
     
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  31. Geoffrey Francis Allen (1940). The Call of God in Time of War. London, Student Christian Movement Press.
     
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  32.  72
    Jürgen Habermas (2008). Between Naturalism and Religion: Philosophical Essays. Polity Press.
    Two countervailing trends mark the intellectual tenor of our age the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From (...)
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  33.  13
    Michela Sabbadin & Alberto Zanardo (2003). Topological Aspects of Branching-Time Semantics. Studia Logica 75 (3):271 - 286.
    The aim of this paper is to present a new perspective under which branching-time semantics can be viewed. The set of histories (maximal linearly ordered sets) in a tree structure can be endowed in a natural way with a topological structure. Properties of trees and of bundled trees can be expressed in topological terms. In particular, we can consider the new notion of topological validity for Ockhamist temporal formulae. It will be proved that this notion of validity is equivalent (...)
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  34.  6
    Heinrich Dumoulin (1984). The Person in Buddhism: Religious and Artistic Aspects. Japanese Journal of Religious Studies 11 (2/3):143-167.
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  35.  2
    John Earman (2006). In the Beginning, At the End, and All in Between: Cosmological Aspects of Time. In Michael Stöltzner & Friedrich Stadler (eds.), Time and History: Proceedings of the 28. International Ludwig Wittgenstein Symposium, Kirchberg Am Wechsel, Austria 2005. De Gruyter 155-180.
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  36.  26
    Arnaud D'Argembeau & Martial Van der Linden (2007). Emotional Aspects of Mental Time Travel. Behavioral and Brain Sciences 30 (3):320-321.
    We consider three possible reasons why humans might accord a privileged status to emotional information when mentally traveling backward or forward in time. First, mental simulation of emotional situations helps one to make adaptive decisions. Second, it can serve an emotion regulation function. Third, it helps people to construct and maintain a positive view of the self.
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  37.  22
    John Churchill (1998). Rat and Mole's Epiphany of Pan: Wittgenstein on Seeing Aspects and Religious Belief. Philosophical Investigations 21 (2):152–172.
    The phenomenon of aspect recognition is at the core of Wittgenstein's later views on logic and language; it is also central to his reflections on religious language and experience. In both contexts, the uptake and use of pictures is the critical element in concept formation and in understanding. Clarity and confusion in religious thought lie in a domain defined by the structure, aesthetics, and functions of the pictures religious people use, and by the relations among them. The (...)
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  38.  4
    Joshua N. Kudadjie (1996). Aspects of Ga and Dangme Thought About Time as Contained in Their Proverbs. In Douwe Tiemersma & Henk Oosterling (eds.), Time and Temporality in Intercultural Perspective. Rodopi 137--148.
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  39.  10
    Stanley Paluch (1963). Sociological Aspects of Heidegger'sbeing and Time. Inquiry 6 (1-4):300-307.
    Heidegger's phenomenological approach, as exhibited in Being and Time, provides a conceptual background to discussions in role?theory. His work was not meant as an empirical contribution to sociology, nor does he assimilate sociology to conceptual inquiry. Heidegger's contention is, rather, that if we understand the way in which human beings exist (the nature of Dasein) we shall understand why empirical role?theoretical inquiries are possible. Without experience, without paying attention to the facts of human life, there could be no phenomenological (...)
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  40.  3
    Albertas Milinis, Agnė Baranskaitė & Armanas Abramavičius (2011). Problematic Aspects of the Beginning and end of Human Life in the Context of Homicide (article in Lithuanian). Jurisprudence 18 (3):1123-1143.
    Both in criminal law science and in the judicial practice there are a lot of discussions as to what should be considered as the beginning and end of human life. Birth and death are not instantaneous acts, but rather processes made up of time-spans that can be construed as evidence of the beginning or end of a human life. From a biological point of view the human life is a constant, continuous metabolic process after cessation of which the human (...)
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  41.  1
    Laurent Gosselin (2013). Semantic and Pragmatic Aspects of the Interaction of Time and Modality in French: An Interval-Based Account. In Kasia M. Jaszczolt & Louis de Saussure (eds.), Time: Language, Cognition & Reality. OUP Oxford 1--98.
  42. Gerhard Ernst & Andreas Hüttemann (eds.) (2010). Time, Chance and Reduction: Philosophical Aspects of Statistical Mechanics. Cambridge University Press.
    Statistical mechanics attempts to explain the behaviour of macroscopic physical systems in terms of the mechanical properties of their constituents. Although it is one of the fundamental theories of physics, it has received little attention from philosophers of science. Nevertheless, it raises philosophical questions of fundamental importance on the nature of time, chance and reduction. Most philosophical issues in this domain relate to the question of the reduction of thermodynamics to statistical mechanics. This book addresses issues inherent in this (...)
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  43. Stephan P. Pretorius (2014). The Effect of Misapplied Religious Practices in Some Alternative Religious Groups. Hts Theological Studies 70 (3):01-09.
    The positive impact that religion generally has on human beings has been suggested by different studies. However, it cannot be assumed that religion always contributes to the well-being of believers. Religious systems can be misused, resulting in people being spiritually and even physically hurt and harmed. This study investigates certain aspects of some alternative religious group in order to determine the impact it has on the well-being of the members of these groups. It was found that people (...)
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  44. David Waynforth (2012). Time Allocation, Religious Observance, and Illness in Mayan Horticulturalists. Behavioral and Brain Sciences 35 (2):98-99.
    Analysis of individual differences in religious observance in a Belizean community showed that the most religious (pastors and church workers) reported more illnesses, and that there was no tendency for the religiously observant to restrict their interactions to family or extended family. Instead, the most religiously observant tended to have community roles that widened their social contact: religion did not aid isolation – thus violating a key assumption of the parasite-stress theory of sociality.
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  45.  19
    Bruce Lincoln (2006). Holy Terrors: Thinking About Religion After September 11. University of Chicago Press.
    It is tempting to regard the perpetrators of the September 11th terrorist attacks as evil incarnate. But their motives, as Bruce Lincoln’s acclaimed Holy Terrors makes clear, were profoundly and intensely religious. Thus what we need after the events of 9/11, Lincoln argues, is greater clarity about what we take religion to be. Holy Terrors begins with a gripping dissection of the instruction manual given to each of the 9/11 hijackers. In their evocation of passages from the Quran, we (...)
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  46. Mark Csikszentmihalyi & P. J. Ivanhoe (1999). Religious and Philosophical Aspects of the Laozi. Monograph Collection (Matt - Pseudo).
     
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  47.  10
    N. E. (1944). The Religious and Philosophical Aspects of van Helmont's Science and Medicine. [REVIEW] Journal of Philosophy 41 (18):502-503.
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  48.  10
    Marten ten Hoor (1951). Aspects of the Problem of Time. [REVIEW] Journal of Philosophy 48 (18):563-565.
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  49. George Schlesinger (1982). Aspects of Time. Noûs 16 (2):324-328.
     
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  50.  17
    James Yeates (2012). Quality Time: Temporal and Other Aspects of Ethical Principles Based on a “Life Worth Living”. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (4):607-624.
    The evaluation of whether an animal has a life worth living (LWL) has been suggested as a useful concept for farm animal policymaking. But there are a number of different ways in which the concept could be applied. This paper attempts to identify and evaluate candidate ethical principles based on the concept. It suggests that an appropriate principle by which to apply the concept is one that (1) is framed in terms of preventing an animal having a life worth avoiding (...)
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