Results for 'Sacred Sites There'

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  1. 13. Old and New Tibetan Sources Concerning Svayambhunath.Sacred Sites There - 2009 - In Gustav Roth (ed.), Stupa: Cult and Symbolism. Aditya Prakashan. pp. 198.
     
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  2. Psychology Meets Archaeology: Psychoarchaeoacoustics for Understanding Ancient Minds and Their Relationship to the Sacred.Jose Valenzuela, Margarita Díaz-Andreu & Carles Escera - 2020 - Frontiers in Psychology 11.
    How important is the influence of spatial acoustics on our mental processes related to sound perception and cognition? There is a large body of research in fields encompassing architecture, musicology, and psychology that analyzes human response, both subjective and objective, to different soundscapes. But what if we want to understand how acoustic environments influenced the human experience of sound in sacred ritual practices in premodern societies? Archaeoacoustics is the research field that investigates sound in the past. One of (...)
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  3.  4
    Sacred Sites of Burma: Myth and Folklore in an Evolving Spiritual Realm by Donald Stadtner. River Books. 348pp., Hb. 482 Colour Illustrations, 12 Maps and Plans. US$35/£19.95. ISBN 13: 9789749863602. [REVIEW]Sarah Shaw - 2013 - Buddhist Studies Review 29 (2):304-307.
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  4.  5
    Significance in Sacred Sites: The Churches Around Positano.John James - 1978 - Annals of Science 35 (2):103-130.
    In religion, as in science, man has attempted to comprehend the links between himself and the world around him. Though his search was limited before the scientific revolution, it was no less meaningful nor less intense than ours is today. Every sacred building had to possess the same ‘functional’ relationship to God as a modern laboratory has to the discipline it serves. The proportions used in the building would epitomise their ideas of the god, and the geometric shapes employed (...)
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  5.  8
    Performing the Divine: Neo-Pagan Pilgrimages and Embodiment at Sacred Sites.Kathryn Rountree - 2006 - Body and Society 12 (4):95-115.
    This article discusses Neo-Pagan journeys to archaeological or heritage sites associated with pre-Christian religions and deities. It argues that within the rationale of a Neo-Pagan worldview, several common binaries dissolve and reveal themselves as continuities at sacred sites: human body and earth body, the past and the present, inner and outer worlds, self and other, human and deity. In the course of Pagans’ bodily performances at sites, inner and outer landscapes co-create and flow into one another: (...)
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  6.  10
    From Black Land to Fifth Sun: The Science of Sacred Sites. Brian Fagan.Anthony Aveni - 1999 - Isis 90 (2):357-358.
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  7. Britain’s Holiest Places: The All-New Guide to 500 Sacred Sites.[author unknown] - 2011
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  8.  20
    Images, Legends, Politics, and the Origin of the Great Xiangguo Monastery in Kaifeng: A Case-Study of the Formation and Transformation of Buddhist Sacred Sites in Medieval China.Jinhua Chen - 2005 - Journal of the American Oriental Society 125 (3):353-378.
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  9. Book Review: Nick Mayhew Smith, Britain’s Holiest Places: The All-New Guide to 500 Sacred Sites[REVIEW]Beverley Clack - 2012 - Feminist Theology 21 (1):116-117.
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  10.  6
    A Preliminary Study on English and Welsh ''œSacred Sites'' and Home Dream Reports.Paul Devereux, Stanley Krippner, Robert Tartz & Adam Fish - 2007 - Anthropology of Consciousness 18 (2):2-28.
  11.  24
    Ecosystem Services and Sacred Natural Sites: Reconciling Material and Non-Material Values in Nature Conservation.Shonil A. Bhagwat - 2009 - Environmental Values 18 (4):417 - 427.
    Ecosystems services are provisions that humans derive from nature. Ecologists trying to value ecosystems have proposed five categories of these services: preserving, supporting, provisioning, regulating and cultural. While this ecosystem services framework attributes 'material' value to nature, sacred natural sites are areas of 'non-material' spiritual significance to people. Can we reconcile the material and non-material values? Ancient classical traditions recognise five elements of nature: earth, water, air, fire and ether. This commentary demonstrates that the perceived properties of these (...)
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  12.  15
    Sacred High City, Sacred Low City: A Tale of Religious Sites in Two Tokyo Neighborhoods by Steven Heine (Review).Victor Forte - 2013 - Philosophy East and West 63 (4):656-660.
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  13.  17
    Sacred High City, Sacred Low City: A Tale of Religious Sites in Two Tokyo Neighborhoods by Steven Heine. [REVIEW]Victor Forte - 2013 - Philosophy East and West 63 (4):656-660.
  14.  13
    Is There a Place for the Sacred in Organizations and Their Development.Rajen K. Gupta - 1996 - Journal of Human Values 2 (2):149-158.
    Secularization of life in general is widely seen as a direct consequence of European enlightenment and the process of modernization. The paper contests this thesis of societal secularization through a historical analysis of ideas in the Anglo-Saxon Christian parts of Europe and North America. It contends that the sense of the sacred has either been pushed to the private lives of individuals or marginalized into myriad forms of counter-movements. This paper then contests secularization of organizations and sees it as (...)
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  15.  5
    What’s at Stake in Designating Japan’s Sacred Mountains as Unesco World Heritage Sites? Shugendo Practices in the Kii Peninsula.Mark Patrick McGuire - 2013 - Japanese Journal of Religious Studies 40 (2).
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  16.  46
    “Life Goes on Even If There’s a Gravestone”: Philosophy with Children and Adolescents on Virtual Memorial Sites.Arie Kizel - 2014 - Childhood and Philosophy 10 (20):421-443.
    All over the Internet, many websites operate dealing with collective and personal memory. The sites relevant to collective memory deal with structuring the memory of social groups and they comprise part of “civil religion”. The sites that deal with personal memory memorialize people who have died and whose family members or friends or other members of their community have an interest in preserving their memory. This article offers an analysis of an expanded philosophical discourse that took place over (...)
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  17.  6
    Sacred Feelings: Levinas and the Universe: Unlocking the Mystery of The'There Is'(Il Ya).Glenn J. Morrison - 2001 - The Australasian Catholic Record 78 (2).
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  18. Sacred Mountains and Beloved Fetuses: Can Loving or Worshipping Something Give It Moral Status?Elizabeth Harman - 2007 - Philosophical Studies 133 (1):55-81.
    Part One addresses the question whether the fact that some persons love something, worship it, or deeply care about it, can endow moral status on that thing. I argue that the answer is “no.” While some cases lend great plausibility to the view that love or worship can endow moral status, there are other cases in which love or worship clearly fails to endow moral status. Furthermore, there is no principled way to distinguish these two types of cases, (...)
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  19.  5
    Gloria Pungetti;, Gonzalo Oviedo;, Della Hooke . Sacred Species and Sites: Advances in Biocultural Conservation. Xxvii + 472 Pp., Illus., Index. Cambridge: Cambridge University Press, 2012. $60.95. [REVIEW]Jane Carruthers - 2013 - Isis 104 (3):600-601.
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  20.  3
    The Infernal Business of Contract Cheating: Understanding the Business Processes and Models of Academic Custom Writing Sites.David Randall, Ian Michael Zucker & Cath Ellis - 2018 - International Journal for Educational Integrity 14 (1).
    While there is growing awareness of the existence and activities of Academic Custom Writing websites, which form a small part of the contract cheating industry, how they work remains poorly understood. Very little research has been done on these sites, probably because it has been assumed that it is impossible to see behind their firewalls and password protection. We have found that, with some close scrutiny, it is indeed possible to find some ‘cracks’ in these sites through (...)
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  21.  10
    Symbolically Laden Sites in the Landscape and Climate Change.Thomas Heyd - 2014 - Ethics, Policy and Environment 17 (3):355-369.
    Attention is drawn to the threat posed by climate change to symbolically laden places, landscapes and landmarks, and suggested that, insofar as some of those sites are treated as sacred by certain populations, their disturbance may be especially problematic. Special consideration is given to the significance glacial retreat for local, nearby populations, and its importance from the point of view of climate justice and ethics is discussed. The potential value of iconic sites from the perspective of engagement (...)
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  22.  38
    Traditional Morality and Sacred Values.David McPherson - 2017 - Analyse & Kritik 39 (1):41-62.
    This essay gives an account of how traditional morality is best understood and also why it is worth defending (even if some reform is needed) and how this might be done. Traditional morality is first contrasted with supposedly more enlightened forms of morality, such as utilitarianism and liberal Kantianism (i.e., autonomy-centered ethics). The focus here is on certain sacred values that are central to traditional morality and which highlight this contrast and bring out the attractions of traditional morality. Next, (...)
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  23.  55
    State Legitimacy and Religious Accommodation: The Case of Sacred Places.Janosch Prinz & Enzo Rossi - forthcoming - Journal of Law, Religion and State.
    In this paper we put forward a realist account of the problem of the accommodation of conflicting claims over sacred places. Our argument takes its cue from the empirical finding that modern, Western-style states necessarily mould religion into shapes that are compatible with state rule. So, at least in the context of modern states there is no pre-political morality of religious freedom that states ought to follow when adjudicating claims over sacred spaces. In which case most liberal (...)
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  24.  59
    Islamic Bioethics: Between Sacred Law, Lived Experiences, and State Authority.Aasim I. Padela - 2013 - Theoretical Medicine and Bioethics 34 (2):65-80.
    There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several critical questions (...)
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  25.  26
    Are We There Yet?: Vatican 2 and the Renewal of the Liturgy: Reflections on the Fortieth Anniversary of the Constitution on the Sacred Liturgy.Gerard Moore - 2004 - The Australasian Catholic Record 81 (3):259.
  26.  41
    Must the Sacred Be Transcendent?Peter E. Gordon - 2011 - Inquiry: An Interdisciplinary Journal of Philosophy 54 (2):126-139.
    In his book A Secular Age, Charles Taylor appeals to the metaphysical?normative distinction between ?immanence? and ?transcendence? as definitive for post-Axial religion. On Taylor's view, therefore, those of us who embrace a fully secular modernity can be described as having abandoned ?transcendence? to take up our lives wholly within the confines of the immanent frame, though he grants we may seek alternative satisfactions or ?substitutes? for eternity. But the notion that any metaphysical?normative model of sacred experience can serve as (...)
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  27.  32
    Sites and Tours in Orthoalgebras and Orthomodular Lattices.Richard J. Greechie - 1990 - Foundations of Physics 20 (7):915-923.
    A block of an orthoalgebra (or of an orthomodular lattice) is a maximal Boolean subalgebra. A site is the intersection of two distinct blocks. L is block (site)-finite if there are only finitely many blocks (sites). We introduce a certain type of subalgebra of an orthoalgebra which is a subortholattice if the orthoalgebra is an ortholattice (and therefore an orthomodular lattice) and which is block finite if the orthoalgebra is site finite. The construction yields a cover of a (...)
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  28.  10
    Sacred Property and Public Property in the Greek City.Denis Rousset - 2013 - Journal of Hellenic Studies 133:113-133.
    In the ancient Greek city, was sacred land distinct from public land? Were there points of intersection or areas of overlap between the two or was there no distinction at all? First, evidence from Athens is examined through a discussion of N. Papazarkadas' recent monograph, Sacred and Public Land in Ancient Athens. Three criteria for classifying landed property as sacred are proposed in that study: the prohibition or authorization to cultivate sacred land; the use (...)
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  29.  13
    Religious Authority and the New Media.Bryan S. Turner - 2007 - Theory, Culture and Society 24 (2):117-134.
    In traditional societies, knowledge is organized in hierarchical chains through which authority is legitimated by custom. Because the majority of the population is illiterate, sacred knowledge is conveyed orally and ritualistically, but the ultimate source of religious authority is typically invested in the Book. The hadith are a good example of traditional practice. These chains of Islamic knowledge were also characteristically local, consensual and lay, unlike in Christianity, with its emergent ecclesiastical bureaucracies, episcopal structures and ordained priests. In one (...)
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  30.  5
    Heterology, Transcendence and the Sacred: On Bataille and Levinas.John Lechte - 2018 - Theory, Culture and Society 35 (4-5):93-113.
    This article examines the issues surrounding transcendence, the Other and base materialism in relation to Georges Bataille’s heterology and Emmanuel Levinas’s notion of the face of the Other as infinity and transcendence. The article concludes that there is no facet of human existence – including work and the economy – which is not touched by transcendence, and that the idea that there are societies based in subsistence and in nothing but a ‘struggle for existence’ is a prejudice of (...)
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  31.  6
    The Sacred Geography of Dawei: Buddhism in Peninsular Myanmar (Burma).Elizabeth Howard Moore - 2013 - Contemporary Buddhism 14 (2):298-319.
    The paper opens by recounting the beginnings of Buddhism in Dawei as preserved in local chronicles and sustained in stupas marking the episodes of the chronicle narrative. The chronicles start with a visit of the Buddha whose arrival triggers a series of events bringing together pre-existing tutelary figures, weiza, a hermit and offspring born of a golden fish, culminating in the establishment of the first Buddhist kingdom circa the eighth to tenth century CE. The enshrinement of sacred hairs gifted (...)
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  32.  27
    Sites of Lost Memory: Malika Mokeddem and the Necessity of Writing.Timothy J. Reiss - 2001 - Thesis Eleven 67 (1):81-99.
    The Algerian writer Malika Mokeddem embeds her novels in the geography of a desert that belongs ever more to the past of the nomadic immediate ancestors of her main characters. Object of nostalgic yearning, this desert past and the nomads peopling it also necessitate flight, especially for women, trapped there in a patriarchal culture and society whose violence has been perpetuated into that of contemporary Algeria - also often aimed against women. Besides a few strong older women able to (...)
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  33.  4
    Myth, Sacred History, and Philosophy: The Pre-Christian Heritage of the West. [REVIEW]A. R. E. - 1969 - Review of Metaphysics 22 (4):757-757.
    The book is designed as an introductory text in the history of pre-Christian religion. The religions are examined in their socio-historical context and are treated as religions in the broad sense in which they provided total frameworks of meaning for a particular culture. The religions treated are the standard ones: Sumerian, Babylonian, Egyptian, Hebraic, and Greek. Loew's technique is to examine in detail the literature of each culture and to reconstruct from it the sacred space in which the people (...)
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  34.  4
    Sacred Secularity as Spirituality.Varghese Manimala - 2017 - Annals of the University of Bucharest - Philosophy Series 66 (1).
    The title that we have chosen may look a little odd, but what we aim at is to look for new paradigms in the understanding of secularism and spirituality. There seems to be an urgent need to understand spirituality from different angles altogether. It is not a break with the past, but a development that is a must, for a history from which the need for new understanding and new expressions emerges. With regard to spirituality this applies as well, (...)
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  35. Ajornamento Sacred Art of Catholicism in the Context of Philosophical Analysis.Maksym Melnychuk - 2013 - Ukrainian Religious Studies 66:364-371.
    An alternative to the traditional religious and religious art was the time, which, especially in the XX century, began to intensively transform the entire arsenal of sacred art into the art at a fast pace. All changed - architecture, fine arts, music, literature... There were new types of art, and traditional ones, under the pressure of socio-economic changes and globalization processes, experienced significant deformations in both form and content. Extrapolation of these tendencies to the life of the Christian (...)
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  36.  17
    Social Theory and the Sacred.Hans Joas - 2000 - Ethical Perspectives 7 (4):233-243.
    In the middle of the 1960s, Talcott Parsons — undoubtedly the world's most important sociologist in the first decades after the Second World War and at that time at the peak of his influence and reputation — took part in a debate about the relationship between theology and sociology. His contribution, later published in a volume called America and the Future of Theology, was a fervent plea for the significance of sociology in front of a theological audience. But not everybody (...)
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  37.  55
    Science is Neither Sacred nor a Confidence Trick.Susan Haack - 1995 - Foundations of Science 1 (3):323-335.
    The Old Deferentialism, taking science to enjoy a privileged epistemic standing because of its uniquely rational and objective method, is over-optimistic. But there is no need to conclude, like the New Cynics, that appeals to evidence, rationality, objectivity are mere rhetorical bullying. A new theory of scientific method and knowledge is developed, which combines logical and social elements, and reveals science to be not epistemologically privileged, but epistemologically distinguished.
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  38. Sacred Self-Expression: Love and Trans Authenticity.Rachael Huegerich - 2021 - Feminist Theology 29 (2):170-186.
    Theistic cosmologies have inspired many religious communities to alienate transgender individuals. While the growth in tolerance among congregations and institutions is important, there remains a pressing need to address the cosmologies at the root of intolerance. A re-examination of theological conceptions of God and the human person reveal not only acceptability, but significance, in the trans experience itself. Synthesizing gender studies with theology, this interdisciplinary article argues that God’s nature as deeply personal Love implies a sacredness in gender authenticity. (...)
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  39.  12
    Myth, Sacred History, and Philosophy: The Pre-Christian Heritage of the West.E. A. R. - 1969 - Review of Metaphysics 22 (4):757-757.
    The book is designed as an introductory text in the history of pre-Christian religion. The religions are examined in their socio-historical context and are treated as religions in the broad sense in which they provided total frameworks of meaning for a particular culture. The religions treated are the standard ones: Sumerian, Babylonian, Egyptian, Hebraic, and Greek. Loew's technique is to examine in detail the literature of each culture and to reconstruct from it the sacred space in which the people (...)
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  40.  4
    Multireligiöse Loca Sancta und die mächtigen Heiligen der Christen.Dorothea Weltecke - 2012 - Der Islam: Journal of the History and Culture of the Middle East 88 (1):73-95.
    In Europe and Asia there are many holy sites visited by adherents of different religions. These multi-religious spaces are experienced and interpreted differently, for example either as places of reconciliation or as centers for the crystallization of conflict. In this article, the state of research and previously tested analytical approaches are addressed. In light of empirical examples, analytical tools – based on the ideas of Benjamin Kedar – are refined. It is shown that any analysis must take into (...)
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  41.  18
    Sacred Spaces, Healing Places: Therapeutic Landscapes of Spiritual Significance.Geraldine Perriam - 2015 - Journal of Medical Humanities 36 (1):19-33.
    Understandings of the relationship between space, culture and belief are formative in the experience of seeking healing. This paper examines the relationship between place, healing and spirituality in the context of interdisciplinary perspectives on healing and well-being. The paper examines places of spiritual significance and their relationship to healing in the ‘uncertain’ quest for alleviation or cure, exploring these thematics in the context of the work on the geographies of ‘therapeutic landscapes.’ Through a discussion of fieldwork at two sites (...)
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  42.  30
    Sacred Fecundity: Agamben, Sexual Difference, and Reproductive Life.Penelope Deutscher - 2012 - Télos 2012 (161):51-78.
    ExcerptGiorgio Agamben's work would seem to be one of the contemporary philosophical projects that has been least hospitable to a feminist reading—least hospitable to posing questions about gender and sexual difference using its resources. But in recent years, a cluster of feminist responses to Agamben has emerged.1 Welcome as they are, they are as interesting for their ambiguity, their differences (thus perhaps their tacit disagreement) about the character, means, or route for a feminist reading, their caution, and often their awareness (...)
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  43. Women and Globalization: Victims, Sites of Resistance and New World Views.Rosemary Radford Ruether - 2005 - Feminist Theology 13 (3):361-372.
    This article examines the consequences of globalization in the lives of women. The author explains the ways in which women, particularly poor women, are victims of globalization and shows how this process has its roots in more than 500 years of Western colonization. The article demonstrates how women’s groups have become important sites of resistance to globalization and how they have also developed different worldviews and ideas of the sacred.
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  44.  8
    Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames.Christina M. Holmes - 2016 - PhaenEx 11 (1):49-72.
    After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can (...)
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  45. Transnational Legal Sites and Democracy-Building: Reconfiguring Political Geographies.Seyla Benhabib - 2013 - Philosophy and Social Criticism 39 (4-5):471-486.
    Until recently the term ‘cosmopolitanism’ was a forgotten concept in the intellectual history of the 18th and 19th centuries. The last two decades have seen a remarkable revival of interest in cosmopolitanism across a wide variety of fields. This article contends that legal developments since the 1948 Declaration of Human Rights and the rise of an ‘international human rights regime’ are at the forefront of a new cosmopolitanism. Yet there is a great deal of skepticism toward such claims on (...)
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  46. Preserving the Sacred: Historical Perspectives of the Ojibwa Midewiwin.Michael Angel - 2002 - University of Manitoba Press.
    The Midewiwin is the traditional religious belief system central to the world view of Ojibwa in Canada and the US. It is a highly complex and rich series of sacred teachings and narratives whose preservation enabled the Ojibwa to withstand severe challenges to their entire social fabric throughout the 19th and 20th centuries. It remains an important living and spiritual tradition for many Aboriginal people today. The rituals of the Midewiwin were observed by many 19th century Euro-Americans, most of (...)
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  47. Reimagining the Sacred: Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal.Richard Kearney & Jens Zimmermann (eds.) - 2015 - Cambridge University Press.
    Contemporary conversations about religion and culture are framed by two reductive definitions of secularity. In one, multiple faiths and nonfaiths coexist free from a dominant belief in God. In the other, we deny the sacred altogether and exclude religion from rational thought and behavior. But is there a third way for those who wish to rediscover the sacred in a skeptical society? What kind of faith, if any, can be proclaimed after the ravages of the Holocaust and (...)
     
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  48.  23
    Advertising in Social Network Sites – Investigating the Social Influence of User-Generated Content on Online Advertising Effects.Holger Schramm & Johannes Knoll - 2015 - Communications 40 (3):341-360.
    In today’s social online world there is a variety of interaction and participatory possibilities which enable web users to actively produce content themselves. This user-generated content is omnipresent in the web and there is growing evidence that it is used to select or evaluate professionally created online information. The present study investigated how this surrounding content affects online advertising by drawing from social influence theory. Specifically, it was assumed that web users sharing an interpersonal relationship and/or a group (...)
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  49.  8
    Character is a Sacred Bond: Reflections on Sovereignty, Grace, and Resistance.Richard K. Sherwin - 2019 - Angelaki 24 (4):70-86.
    Law clings to rules to stabilize a preferred normative reality. But rules never suffice. Character is the dark matter of law. Ethos anthropos daimon. “Character is fate.” This paradoxically reversible saying by the ancient Greek philosopher Heraclitus asserts that we are defined by the daimon – the god or messenger angel – with which we identify most. As Plato queried in the Phaedrus: which god do you follow, whose love claims you? In contemporary terms we might say, what character type, (...)
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  50. The Feminine and the Sacred.Jane Marie Todd (ed.) - 2003 - Cambridge University Press.
    In November 1996, Catherine Clément and Julia Kristeva began a correspondence exploring the subject of the sacred. In this collection of those letters Catherine Clément approaches the topic from an anthropologist's point of view while Julia Kristeva responds from a psychoanalytic perspective. Their correspondence leads them to a controversial and fundamental question: is there anything sacred that can at the same time be considered strictly feminine? The two voices of the book work in tandem, fleshing out ideas (...)
     
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