International marketing practices, embedded in a strong ethical doctrine, can play a vital role in raising the standards of business conduct worldwide, while in no way compromising the quality of services or products offered to customers, or surrendering the profit margins of businesses. Adherence to such ethical practices can help to elevate the standards of behavior and thus of living, of traders and consumers alike. Against this background, this paper endeavors to identify the salient features of the Islamic framework of (...) International Marketing Ethics. In particular, it highlights the capabilities and strengths of this framework in creating and sustaining a strong ethical international marketing culture. At the heart of Islamic marketing is the principle of value-maximization based on equity and justice (constituting just dealing and fair play) for the wider welfare of the society. Selected key international marketing issues are examined from an Islamic perspective which, it is argued, if adhered to, can help to create a value-loaded global ethical marketing framework for MNCs in general, and establish harmony and meaningful cooperation between international marketers and Muslim target markets in particular. (shrink)

In this article, the identification in different civilizations and eras of some cir-umpolar stars as the north pole star are reviewed, the main principles behind and crucial considerations in the past for forming the criteria for north pole star identification are scrutinized, and some profound differences in ancient and medieval views of it are discussed. The point of departure is the identification of the north polar star in Euclid’s Phaenomena as the star HR 4646, and its identification in the Pahlavi (...) Bundahišn and al-Ṣūfī’s Ṣuwar al-kawākib as HR 4893. Because of the inevitable transitory nature of the north pole star, the location of al-Ṣūfī’s north pole star in the manuscript tradition of his magnum opus during the centuries after him is also investigated in detail. A supplementary discussion is included on the confusion between two different entities—the pole of the celestial sphere and the pivot of an indigenous Arabic asterism envisioned as a millstone—in philological, lexical, and literary Islamic works, which chiefly stems from the vague terminology employed. (shrink)

1. Sasŏ ŭi p'aerŏdaim chŏnhwan -- 2. Chuja ŭi 'Nonŏ chipchu' wa in kaenyŏm chusŏk -- 3. Tasan ŭi 'Nonŏ kogŭmju' wa in kaenyŏm chusŏk -- 4. Chuja ŭi 'Taehak' chusŏk kwa Tasan ŭi pip'yŏng -- 5. Chuja ŭi 'Chungyong' haesŏk -- 6. Tasan Chŏng Yag-yong ŭi 'Chungyong' haesŏk : Chuja haesŏk kwa pigyo -- 7. Tasan ŭi 'Maengja' simsŏngnon haesŏk : Chuja wa taebi rŭl t'onghae -- 8. Tasan ŭi Chujahakchŏk simsŏngnon pip'an : 'Maengja yoŭi' wa 'Tabi yŏhong' ŭl (...) chungsim ŭro. (shrink)

The Tafsīr al-Muqātil (d. 150/767) is the oldest available complete commentary text. In this respect, it has been a focus of attention. In this tafsīr, the references to the Battle of Badr in the explanation of some Makkī surahs are remarkably numerous. Badr was the first war that the Prophet made with the polytheists of Makkah, and it took place in the second year of the migration to Madīna (A. H. 2). The polytheists were far superior to the Muslims in (...) terms of both equipment and numbers. Therefore, the success achieved in this expedition meant a lot not only in terms of survival but also in terms of morale of Muslims. Details of this war are included in Surah Anfāl, and various aspects of it are referred to in other Madanī surahs. It is not difficult to understand the mention of such an important war in Madanī surahs. However, the references to the Battle of Badr -which has not yet taken place- in the commentary of the Makkī surahs, are particularly challenging. In this tafsīr, 66 verses of various Makkī surahs are explained through the Battle of Badr. This study was carried out in order to reveal the background of the Badr references of the Makkī surahs in Muqātil tafsīr. Muqātil stands out in the Hadith in terms of reliability, and in the Kalām as a widely discussed personality with his various views. Although he has been criticized from various aspects of his Tafsīr, it is generally considered a great authority. His work is easy to understand; it combines narration and insight. The similar of every possible verse has been given. The author's mastering at the Arabic language showed itself in the words of the Qur’ān. Almost no words remained unexplained. Muqātil is closely related to the Arabic language that had been in effect in the era of revelation, and he generally carried out his tafsīr activities by considering the era of revelation. In Muqātil's view of tafsīr, no verse is independent from the experiences of the period, and each verse gains meaning with its context. In his tafsīr, Muqātil draws a view of Badr without alternatives. While other tafsīrs include other achievements of Muslims in addition to Badr, such as the victory of the Battle of the Ditch and the conquest of Makkah, in the tafsīr of Muqātil the difference of Badr as the biggest blow against the polytheists of Makkah is clearly stated. It may not be very convincing to explain his insistence on Badr as random touches and sometimes anachronistic mistakes, given his skill in tafsīr and his command of the Qur’ān in terms of both content and language. Badr stands as a conscious choice, not a mistake in Muqātil. As it can be seen in examining the verses, the forward-looking statements present in the majority of the verses; this emphasis also prepared the ground for Muqātil's explanations. In any case, Muqātil sometimes did not care about falling into historical inconsistency. If we exclude these 5 verses, which can be explained with Badr although they are Makkī, the attitudes of other commentators regarding the emphasis of Badr in the Makkī verses in the remaining 61 verses are as follows: al-Ṭabarī (d.310/923) included the views pointing to Badr in only 3 of the 61 verses in his tafsīr. This shows us that the emphasis of Badr in the Makkī verses was not generally adopted by other early commentators except Muqātil. Because in al-Ṭabarī's tafsīr, the views on tafsīr from the era of Aṣ-ṣaḥābah (the Companions), Tābiʿūn (the second generation following the Companions) and Tābiʿū al-Tābʿīn (the third generation) are mentioned together with isnad (the chain of reporters), except for Muqātil and al-Kalbī. al-Zad̲j̲d̲j̲ād̲j̲ (d. 311/923), who was contemporary of Ṭabarī, included Badr in only two of the 61 verses in his philological tafsīr. In other words, al-Zad̲j̲d̲j̲ād̲j̲ is on a very different line from Muqātil regarding Badr. al-Māturīdī (d. 330/944) included Badr among other explanations in only 4 of the 61 verses in his tafsīr, and did not mention Muqātil's view even among the possible meanings of the other verses. al-Rāzī (d. 606/1210) included Badr in 10 of 61 verses among other explanations. In the remaining 51 verses, he did not find it necessary to mention Muqātil's view along with other possibilities. Apparently, al-Rāzī, like others, did not consider Muqātil's explanations reasonable. Nevertheless, Razi was the commentator who gave greater place to the Badr emphasis of Muqātil in his tafsīr. In this case, how can the passion for Badr, seen in the Muqātil tafsīr, be explained? We think it would be correct to seek the reasons of Muqātil's -sometimes reasonable, sometimes inappropriate, and sometimes anachronistic- explanations of Badr in the importance he gave to this expedition and in the method of relying on concrete data in the interpretation of the Qur’ānic verses. In his view of tafsīr, no verse is independent of the experiences of the period. (shrink)

Fasting of women on the days of her menstruation period is an issue that takes place in current fiqh discussions. Some contemporary researchers say that there is no religious obstacle for women to fast during these times. Moreover, they state that there is no reason to interrupt fasting, on the contrary, claim obliged to fasting. Meanwhile in traditional fiqh, it is stated that is religiously forbidden for women to fast during this period, rather it is claimed that fasting in this (...) period is ḥaram. The evidence brought to the views of all the mujtahids, who expressed their opinions on this matter was a narration from ʿĀʾisha Bint Abī Bakr (d. 58/678), a wife of Prophet (p.b.u.h). When a woman asked her if she should have fulfilled her ṣalāt (prayer) later, which she could not perform while she was in menstruation period, she responded to her as “are you Ḥarūrī?” then explained the answer. In some variants of this narration, matter of fasting is included in the question or answer. In this article, the issue of women's fasting during menstruation is discussed from a perspective based on isnād-matn analysis in the context of this narration which is called the “Ḥarūrī Ḥadīth”. In the matn of 71 riwāya identified on this article, it has been determined that the issue of fasting was added to the matns narrated by Ma'mer bin Rās̲h̲id and to some other narrations which in their corroborative (mutābī) matns not includes fasting. In later times, the version of the text with the mention of fasting was accepted as the original and became the proof that fasting of the menstruating woman was forbidden by religion. Considering the hadiths, which do not include issue of fasting, it is seen that the woman tābiʿī (Successor of the Companions) named Muâze asked ʿĀʾisha what the sunnah was about menstruating woman’s ṣalāt. Because in that era a sect called K̲h̲ārid̲j̲ites had claimed that women had to fulfill the ṣalāt that they could not perform during their menstruation, later. There are also other narrations mention the fasting of the menstruating woman. All these narrations indicated that the Prophet did not forbid fasting when menstruating, on the contrary, he just pointed out that fasting was interrupted due to menstruation. As fasting is not a worship like ṣalāt from which the woman is exempted from, a woman may interrupt fasting but must unconditionally fulfill this worship later. Thus, the situation of a woman in such a situation is equaled to the sufferer and the travelers who have a break from fasting. It is stated in traditional fiqh that a menstruating woman will not have to perform ṣalāts later that she couldn't fulfill in time. The necessity of performing a worship must be determined by a clear order of the prophet. However, a clear order regarding the prohibition of fasting during menstruation was not sought. Consequently, it is seen that the narrations are more clear evidence of the absence of any prohibition than they reveal the prohibition of fasting. It has been emphasized in the narratives that it is permissible for a woman to postpone her fast, but she is absolutely obliged to compensate the fasts that she did not fulfill, and she is not exempt from fasting as she is exempt from ṣalāt. (shrink)

Kitāb muḫtaṣar waǧīz fī l-usṭuqussāt § 1, 1 p. 63, l. 6ff. Bos-Langermann: inna Arisṭūṭālīsa ḥadda l-usṭuqussa fī kitābihi l-mawsūmi bi-Kitābi s-samāʾi bi-an qāla: al-usṭuqussu huwa š-šayʾu llaḏī minhu {mā}3 yatakawwanu {mā huwa lahū usṭuqussun} 〈š-šayʾu〉 kawnan awwaliyyan wa-huwa mawǧūdun fī l-mukawwani immā bi-l-quwwati wa-immā bi-l-fiʿli. wa-ammā fī kitābihī fī-Mā baʿda ṭ-ṭabīʿiyyāti (!) fa-innahū ḫaṣṣa6 l-qawla bi-an qāla innahū mawǧūdun fī l-mukawwani bi-l-quwwati lā bi-l-fi ʿli. wa-ʿanā bi-qawlihi “llaḏī yakūnu minhu š-šayʾu kawnan awwaliyyan” absaṭa mā yakūnu l-mukawwanu lahū ay {awwal (...) kawn} aṣġara aǧzāʾi9 l-mukawwani. (shrink)

Sunnah is an issue that Muslims pay special attention to it, since it is the second source of the religion of Islam. After the Prophet’s passing away, both the companions (al-saḥāba) and the successors (tābiʻūn) and tabaʻu al-tābiʻūn made extraordinary efforts to understand and interpret the Sunnah correctly. In fact, since the science of hadith is the common denominator in all fields of basic Islamic sciences, all scholars have tried to explain the transmission of hadith, the way it was narrated, (...) whether the narrators were competent to narrate, the explanation of unknown words in the hadith, etc. Although it is possible to find this activity during the Prophet’s time, it continued in a semi-systematic manner over time, especially after the third century. After the fourth century of hijri, the hadith commentary (sharḥ) process took on a completely systematic character and the science of hadith commentary became a sub-discipline of the hadith department. The process of writing commentaries, which started in the Islamic world and became a tradition over time, concentrated on the books that established the dominance on Muslim society. In this framework, serious contributions were made to the commentary literature in the following periods of time and an enormous commentary literature was formed. However, in the formation of the hadith commentary literature, the sectarian affiliation of the commentator was one of the most influential factors in determining the content of the commentary. In this context, Imām Mālik’s study named al-Muwaṭṭaʼ and al-Kutub al-Sitta took the lead in the development of the hadith commentary literature. In particular, al-Imām Mālik’s al-Muwaṭṭaʼ attracted the attention of the scholars of Andalusia who were interested in the science of hadith, and scholarly trips were made to Medina, one of the eastern Islamic countries, for the education and training of hadith, and as a result of these trips, the people of Andalusia adopted the Mālikī sect. Therefore Imām Mālik’s study named al-Muwaṭṭaʼ became one of the most important books. In Andalusia, serious commentaries were written on the aforementioned study in almost every century starting from the third century of hijri. One of these commentaries is Abū al-Muṭarrif al-Qanāziʻī’s study named Tafsīr al-Muwaṭṭaʼ, which is the subject of our research paper. There is no detached study on this study. For this reason, this study is important in terms of obtaining information about Andalusian hadith commentary. Likewise, it is expected that this study will also be a source of literature for comprehensive studies such as Maliki hadith commentarism and hadith methodology. (shrink)

In addition to the sawms that are ordered and recommended in Islam, there are also sawms that are prohibited or not welcomed in certain times and situations. Sawm on the thirtieth day (yawm al-shakk) of the month of Shaʿbān, when the month of Ramaḍān cannot be decreed to have started, is one of them. The Prophet mentioned that Allah allocated the hilāls for people to arrange the times and in principle, he wanted to start fasting with the sighting of the (...) moon, and to calculate the amount of the month in case of cloudy weather in order to avoid any doubt. Despite this, different narrations have emerged in the ḥadīth literature about fasting on the yawm al-shakk and this situation has even been reflected in the sectarian jurisprudence. As a result, three basic views and practices emerged during the time of ṣaḥabah, tābiʿūn and tebeʿu’t-tābiʿīn that considered it makruh to fast except for the usual fast that coincided with the day in question, that fasting could be kept, and that the decision of the administration should be taken into account in order to prevent possible conflicts. In this article, the riwāyahs about fasting in the yawm al-shakk pertaining to the Prophet, the ṣaḥābah, tābiʿīn and the later period are discussed and analyzed with their practical aspects, and finally, the views of the sect imams are also included. (shrink)

Two Members of BBS awarded Erasmus Mundus Master of Bioethics -/- Shamima Parvin Lasker, Professor and Head, Department of Anatomy, City Dental College, Dhaka & General Secretary of BBS and Dr Abu Sadat Mohammad Nurunnabi, Lecturer of Anatomy, Dhaka Medical College, Dhaka & Life member of BBS awarded Master of Bioethics in 2012. Both they are the scholars of Erasmus Mundus Master of Bioethics. Degree was awarded by K.U.Leuven, Belgium, Radboud Universiteit Nijmegen, Netherlands and Università degli Studi di Padova, (...) Italy. -/- Prof Shamima’s research was on “Attitudes Toward Surrogacy Around Muslim World” under supervision of Dr Marcello Ghilardi, University of padova , Italy whereas Dr Nurunnabi worked on Prospects and Problems of Stem Cell Research in Bangladesh: Can Equity and Justice be Maintained in Context of Public Health Demand? under supervision of Professor Evert van leeuwen, Chair of the Section Ethics, IQ healthcare, Philosophy and History of Medicine, Radboud University, Nijmegen Medical Centre, Netherlands. -/- Thanks and congratulations for them and for their outstanding achievements on behalf of all the Members of the Bangladesh Bioethics Society. -/- . (shrink)

What do we do when we say ‘We’? This paper pursues a response from analytic pragmatism. The guiding idea of analytic pragmatism is to look to what one must implicitly know how do to be able to use expressions to say something, including how to make that implicit know-how explicit. Accordingly, the question we are tasked to answer is what one must know how to do to say ‘We’ – that is, what practical know-how saying ‘We’ requires and can be (...) employed to make explicit. The concept normative ascent is introduced in developing an answer. On this approach, the know-how in question turns out to be a distinctively normative capacity. Both being and saying ‘We’ turns out to involve being able to do and say something normative. (shrink)

Caring for the stranger -- Why compassion in politics? -- Historical perspectives on social welfare and global development -- Historical perspectives on human rights -- Compassion in religious and secular thought -- Justice and moral responsibility -- Altruism, empathy, and the making of "Us" and "Them" -- The moral politics of Liberals and Conservatives -- Politics against compassion in the United States -- Compassion in public policy and law -- Creating a more compassionate and just society.

In lieu of an abstract, here is a brief excerpt of the content:January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 1 See Russell’s exposure of this derogatory contraction of “Viet Nam Cong San” (“Vietnamese Communists”) in his War Crimes in Vietnam (London: Allen and Unwin, 1967), p. 45n. On the importance of language, cf. the legendary remark of Russell’s correspondent, Mohammad Ali: “I ain’t got no quarrel with them Viet Cong.… No Viet Cong ever called me nigger.” Russell (...) attempted to enlist Ali on behalf of the iwct (see the ra for their letters of 8 April, 18, 31 May, 11 Sept., 17 Oct., 15 Nov. and 16 Dec. 1967). russell: the Journal of Bertrand Russell Studies n.s. 31 (winter 2011–12): 167–87 The Bertrand Russell Research Centre, McMaster U. issn 0036-01631; online 1913-8032 ibliographies, rchival nventories, ndexes A SECONDARY BIBLIOGRAPHY OF THE INTERNATIONAL WAR CRIMES TRIBUNAL: LONDON, STOCKHOLM AND ROSKILDE Stefan Andersson [email protected] i.wintroduction T he International War Crimes Tribunal (iwct) on the United States’ warfare in Vietnam was founded in 1966 through the moral outrage of the British philosopher and political activist Bertrand Russell, his private secretary Ralph Schoenman, Ken Coates, Chris Farley and other people connected to the Bertrand Russell Peace Foundation and the Vietnam Solidarity Campaign. They wanted to inform the world about the us government’s attempts to convince the Vietnamese population (who were mainly peasants) that capitalism is a better political-economical system than communism, by killing as many “Vietcong”1 and unarmed seniors, women and children as possible with regular carpet bombing, cluster and phosphorus bombs, napalm, Agent Orange and other illegal weaponry, and oTering the survivors pleasant lodgingsinwired-inhamlets far away from their homes and the graves of their ancestors. This charm oTensive went on for more than ten years, and although three times as many bombs fell on Vietnam, Laos and Cambodia as were dropped during the whole Second World War, surprisingly enough the Vietnamese were not to be converted. In the 1960s this macabre spectacle could be watched on television all over the world, but very few protested against it. Until 1968 the majority of American January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 168 stefan andersson 2 See Norman Mailer’s Armies of the Night: History as a Novel, the Novel as History (New York, New American Library, 1968). He met up with Noam Chomsky, “a slim sharp-featured man with an ascetic expression, and an air of gentle but absolute moral integrity” (p. 180). Both were arrested and spent a night in prison together. 3 See Kirkpatrick Sale, SDS (New York: Random House, 1973), p. 348. See also Natalie Atkin, “From Margin to Mainstream: American Peace Movements, 1950s– 1970s”, in issue “Peace Movements in Western Europe, Japan and the usa since 1945”, Mitteilungsblatt des Instituts für soziale Bewegungen, no. 32 (2004): 175–92. 4 See May 1970: Birth of the Antiwar University (New York: PathWnder P., 1971). 5 The so-called “Chicago conspiracy trials” or “Chicago 7 trials” that followed, when sevendefendants—AbbieHoTman,JerryRubin,DavidDellinger,TomHayden,Rennie Davis, John Froines and Lee Weiner—were charged with conspiracy and inciting to riot, showed that the us government was not going to tolerate such “unpatriotic” and “criminal ” behaviour. See James Tracy, Direct Action: Radical PaciWsm from the Union Eight to the Chicago Seven (Chicago: U. of Chicago P., 1996), pp. 145–51. 6 See Mark Kurlansky, 1968: the Year That Rocked the World (New York: Ballantine Books, 2004), and David Caute, 1968: the Year of the Barricades (London: Hamish Hamilton, 1988), pp. 3, 7–8, 12z–13. 7 Fredrik Logevall, “De Gaulle, Neutralization, and American Involvement in Vietnam, 1963–1964”, PaciWc Historical Review 61 (1992): 69–102. citizens were for the war, although some earlier, well-attended rallies against it, like the 1967 march on the Pentagon in late October,2 might have made some think diTerently. sds (Students for a Democratic Society)3 and other antiwar organizations never became the united force that could challenge the government ’s reliance on what Nixon called the “silent majority”. It was not until the us attacked Cambodia... (shrink)

Estimation of discharge flowing through rivers is an important aspect of water resource planning and management. The most common way to address this concern is to develop stage-discharge relationships at various river sections. Various computational techniques have been applied to develop discharge ratings and improve the accuracy of estimated discharges. In this regard, the present study explores the application of the novel hybrid multigene genetic programming-generalized reduced gradient technique for estimating river discharges for steady as well as unsteady flows. It (...) also compares the MGGP-GRG performance with those of the commonly used optimization techniques. As a result, the rating curves of eight different rivers were developed using the conventional method, evolutionary algorithm, the modified honey bee mating optimization algorithm, artificial neural network, MGGP, and the hybrid MGGP-GRG technique. The comparison was conducted on the basis of several widely used performance evaluation criteria. It was observed that no model outperformed others for all datasets and metrics considered, which demonstrates that the best method may be different from one case to another one. Nevertheless, the ranking analysis indicates that the hybrid MGGP-GRG model overall performs the best in developing stage-discharge relationships for both single-value and loop rating curves. For instance, the hybrid MGGP-GRG technique improved sum of square of errors obtained by the conventional method between 4.5% and 99% for six out of eight datasets. Furthermore, EA, the MHBMO algorithm, and artificial intelligence models performed satisfactorily in some of the cases, while the idea of combining MGGP with GRG reveals that this hybrid method improved the performance of MGGP in this specific application. Unlike the black box nature of ANN, MGGP offers explicit equations for stream rating curves, which may be counted as one of the advantages of this AI model. (shrink)

Major neurocognitive changes occur during adolescence, making this phase as one of the most critical developmental period of life. Furthermore, this phase in life is also the time in youth substance use has its onset. Several studies demonstrated the differential associations of alcohol and cannabis use concerning the neurocognitive functioning of both males and females. Past and contemporary literature on gender-specific effects in neuroscience of addiction is predominantly based on cross-sectional datasets and data that is limited in terms of measurement (...) variability. Given the importance of gender-specific effects in addiction studies, and in order to address the two above-mentioned gaps in the literature, the present study aimed to compare neurocognitive functioning of male and female adolescents in the context of cannabis and alcohol use, while employing a longitudinal design with multiple repeated measurements. Participants were 3,826 high school students (47% female; mean age, 12.7), which were recruited from 31 high schools in the greater Montreal area. Participants were requested to complete annual surveys for five consequent years, from 7th to 11th grade, assessing their alcohol/cannabis use and neurocognitive functioning (working memory, delayed recall memory, perceptual reasoning, and inhibition control). The analytical strategy was focused on the longitudinal association between each predictor (female, male) and each of the outcomes (domains of neurocognitive functioning). Multilevel linear models assessed the association of alcohol and cannabis consumption and the four domains of neurocognitive functioning. Results revealed a gender by within-subject interaction, suggesting a weaker effect of yearly fluctuation of cannabis use on working memory among males compared to females. Our findings suggest a different pattern of neurocognitive impairment of female and male working memory after using cannabis over the course of adolescence. Early initiation of cannabis use potentially results in more spatial working memory deficits in female adolescents. This may negatively influence young females’ capacity in academic settings and lead to significant impairment in adulthood, which critically decreases the individual’s quality of life. (shrink)

Publication date: 27 August 2018 Source: Author: Sayed Mohammad Anoosheh, Mohammed Hussein Oroskhan The beginning of twentieth century experienced significant changes affecting different parts of society. Such considerable changes not only influenced the appearance of the society but also dramatically changed the social bonds gripping different kinds of people together. In this regard, Emile Durkheim as the father modern sociology thoroughly reexamined the previously settled notion of sociology and brought about a new perspective studying the social bonds. With regard (...) to his two main principles namely mechanical solidary and organic solidarity, he justifies the relationships among the individual within the traditional and modern society. Nevertheless, he mentioned that out of few rare situations, the individual may commit a type of suicide which is totally the consequent effect of society on individual. Hence, through this study it is tried to reconsider Shirley Jackson's "The Lottery" in the light of Durkheim's theory. In this case, it is revealed that while previously it was believed that the main character of the story is killed mercilessly by his friends and families, she has indeed committed altruistic suicide as the result of being so much integrated within the structure of the society. (shrink)

En vue d'une approche mystique de l'Apocalypse - qui n'est pas celle d'extases et de visions présumées - il faut tenir compte de la situation d'une expérience liturgique, du langage typique et du symbolisme de l'auteur qui réussit à communiquer ainsi un sens qui s'ajoute au discours conceptuel. On rencontre ainsi dans la première partie du livre le Christ ressuscité. Jean en a une expérience directe: la voix du Christ est «telle une trompette» et Jean se retourne «pour regarder la (...) voix»: l'expression symbolique, à première vue contradictoire, élève au-delà du niveau conceptuel, incitant à un contact face à face avec le Christ ressuscité qui parle, plus intense que celui des apparitions pascales et dans la ligne de la transfiguration. Dans la seconde partie, la «porte ouverte dans le ciel» met en contact avec Dieu «siégeant sur le trône» : l'auteur ne le décrit pas, mais il en inculque une expérience directe quand il affirme que le personnage assis sur le trône correspond, à le regarder, à l'aspect des pierres précieuses . Le Christ comme arnionsurpasse, par la présentation symbolique qui en est faite , le niveau conceptuel en ouvrant l'accès à une expérience directe: on perçoit que l'arnion, en tant que «au milieu du trône et des quatre animaux, au milieu des anciens» , exerce une fonction centrale dans l'histoire du salut; l'expression contradictoire, «un agneau se dressait qui semblait immolé» , inc. (shrink)

Faisant suite à la première partie , l'article étudie le rapport entre le language, les symboles et l'expérience mystique de l'Apocalypse qui a lieu à «ciel ouvert» dans la présentation de la Jérusalem nouvelle . Le «ciel nouveau et la terre nouvelle» sont tels parce que envahis de la vitalité du Christ ressuscité; ils constituent le milieu dans lequel se situe la Jérusalem nouvelle, comme l'ensemble du peuple de Dieu au niveau eschatologique, toute entière faite à la mesure de Dieu. (...) Elle est la tente commune de Dieu et de l'homme. Ce niveau de communion entre Dieu et les hommes est spécifié dans la seconde présentation , où Jérusalem est «la fiancée, l'épouse de l'Agneau . Elle possède la «gloire de Dieu» comme don d'illumination de la part du Christ . Ce don, en analogie avec ce qui avait eu lieu au sujet de Dieu en 4,3 est percu comme «pierre très précieuse» ; les mesures de la cité épouse , rapportée au Christ, explicitent qu'elle est toute entière faite à la mesure de l'amour du Christ; la profusion de l'or et des pierres précieuses, qui constituent la structure portante de la cité, fait percevoir combien Dieu et le Christ se donnent en partage à la cité épouse. En conclusion on souligne combien le contact avec la transcendance est fondamentale dans l'Apocalypse où il est vu comme un. (shrink)

Chastʹ I. Zhiznennyĭ putʹ I︠U︡.K. Pletnikova -- Chastʹ II. Izbrannye raboty tvorcheskogo nasledii︠a︡ I︠U︡.K. Pletnikova -- Chastʹ III. Vospominanii︠a︡ o I︠U︡.K. Pletnikove.