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From a poetics of the will to narratives of the self: Paul Ricoeur's Freud and philosophy Jocelyn Dunphy Blomfield -- Dietrich Bonhoeffer, Letters and papers from prison and Paul Ricoeur's "Hermeneutics of testimony Jamie S. Scott -- Role of figure in metaphor, narrative and architecture Graham Livesey -- Writing as repossession: the narratives of incest victims Morny Joy -- Re-reading myth in philosophy: Hegel, Ricoeur and Irigaray reading Antigone Pamela Anderson -- Narration and life: on the possibilities of a narrative psychology Henderikus J. Stam and Lori Egger -- Women's memoirs and the embodied imagination: the gendering of genre that makes history and literature nervous Helen M. Buss -- Narrative songs and identity in late-medieval women's religious communities Hermina Joldersma -- On narrative and belonging David D. Brown -- Quebec narratives: the process of refiguration Dominique Perron -- Ricoeur and political identity Bernard P. Dauenhauer -- Essay/ing Ricouer: a challenge to Ricoeur's construction of historical and fictional (and metaphorical) truth C. Bryn Pinchin -- Tragic face of narrative judgment: Christian reflections on Paul Ricoeur's theory of narrative James Fodor -- Narrative theology Post mortem dei? Paul Ricoeur's Time and narrative, III, and postmodern theologies Terrence W. Tilley -- Ricoeur on ethics and narrative Robert D. Sweeney -- Mediation, Muthos, and the hermeneutic circle in Ricoeur's narrative theory Linda Fisher

Cover -- HANDBOOK OF SEMIOTICS -- Title -- Copyright -- CONTENTS -- PREFACE -- INTRODUCTION -- I. History and Classics of Modern Semiotics -- History of Semiotics -- Peirce -- Morris -- Saussure -- Hjelmslev -- Jakobson -- II. Sign and Meaning -- Sign -- Meaning, Sense, and Reference -- Semantics and Semiotics -- Typology of Signs: Sign, Signal, Index -- Symbol -- Icon and Iconicity -- Metaphor -- Information -- III. Semiosis, Code, and the Semiotic Field -- Zoosemiotics, Ethology, and Semiogenesis -- Communication and Semiosis -- Function -- Magic -- Structure -- System -- Code -- Teaching -- IV. Language and Language-Based Codes -- Verbal Communication: Introduction -- Language in a Semiotic Frame -- Arbitrariness and Motivation: The Language Sign -- Paralanguage -- Writing -- Universal Language -- Sign Language -- Language Substitutes -- V. From Structuralism to Text Semiotics: Schools and Major Figures -- Introduction -- Structuralism, Poststructuralism, and Neostructuralism -- Russian Formalism, Prague School, Soviet Semiotics -- Barthes's Text Semiotics -- Greimas's Structural Semantics and Text Semiotic Project -- Kristeva's Semanalysis -- Eco -- VI. Text Semiotics: The Field -- Text Semiotics: Introduction -- Hermeneutics and Exegesis -- Rhetoric and Stylistics -- Literature -- Poetry and Poeticalness -- Theater and Drama -- Narrative -- Myth -- Ideology -- Theology -- VII. Nonverbal Communication -- Nonverbal Communication: Introduction -- Gesture, "Body Language," and Kinesics -- Facial Signals -- Gaze -- Tactile Communication -- Proxemics: The Semiotics of Space -- Chronemics: The Semiotics of Time -- VIII. Aesthetics and Visual Communication -- Aesthetics -- Music -- Architecture -- Objects -- Image -- Painting -- Photography -- Film -- Comics -- Advertising -- BIBLIOGRAPHY -- INDEX OF SUBJECTS AND TERMS -- INDEX OF NAMES.

The resurgence of liturgical traditions in Russia underscores the importance of bridging modern church practices with historical continuity. In this regard, the Eucharist of Hieromartyr Seraphim (Zvezdinsky) stands as a significant figure, offering profound insights into the Divine Liturgy and Eucharist. The texts of Hieromartyr Seraphim (Zvezdinsky) are an example of understanding the church experience and contain significant material telling about the practice of church worship, the center of which is the Divine Liturgy. This article reflects on the fundamental aspects of Hieromartyr Seraphim's teachings on the Divine Liturgy and Eucharist. The former is understood as an integral part of the believer's life, while the latter occupies a central position in worship. Not only does the Eucharist reflect Christ's sacrifice, but it also contributes to the purification of the believer's soul. Through the sacrament of Сommunion, eating the Flesh and Blood of Christ, believers become temples of God, and their souls are cleansed of passions. This constitutes the supreme gift of the Eucharist bestowed by the Lord. In conclusion, the teachings of Hieromartyr Seraphim (Zvezdinsky) offer profound insights into the significance of the Divine Liturgy and Eucharist within Orthodox theology and practice. His writings serve as a rich resource for modern believers seeking to deepen their understanding of these central sacraments and their transformative power in the life of the Church.

"New wine into new wineskins": some first notes on the current challenges for canon law
ABSTRACT: Inspired by the Summary Document of the recent Synod of Bishops, which requests a revision of the Code of Canon Law and the Code of Canons of the Eastern Churches, this study intends to reflect on the contribution that canonical doctrine can offer for this revision. Specifically, the study analyzes the current Code as a result of both the Second Vatican Council and the legal classifications specific to the positivist culture during the 19th and 20th centuries and, consequently, it observes the necessity, from a de iure condendo perspective, to approach the work articulated towards a mature acceptance of certain aspects of the Second Vatican Council not appropriately valued in the drafting of the Code, such as the pneumatological renewal of the theology and ecclesiology of communion. Given these remarks, it is possible to move in the direction indicated by the Synod, avoiding "pouring the new wine of the Synod into old wineskins" of the now outdated juridical categories. In this perspective, the study identifies four potential areas for renewal, both urgent and achievable.
SOMMARIO: 1. Premessa - 2. Una pro-vocazione alla canonistica - 3. Un complesso lavoro di ricezione - 4. Alcune questioni sulle quali riflettere - 5. Considerazioni di sintesi.

Abstract: The following article takes aim at the deeply contested relationship between the secular and the religious in the contemporary: in its conceptual but also genealogical dimensions. Toward this end the essay analyzes Hobbes's Leviathan and Kant's Religion Within the Boundaries of Mere Reason by adopting a bifocaled lens in exposing what is seen as two interrelated forms of universality. One consisted in the (historical and pre-Christian) image of Judaic law and the Jewish people in the self-understanding of what claimed to be a universalizing (moral) Christianity, while the other consisted in a notion of reason that articulates and expresses human morality as a characteristic and index of freedom therein constituting a political society and its laws. The essay argues that the secular-religious dialectic is best understood in terms of this relationship between the image of the Judaic as it operates within Christian and "modern" aspirations toward universality. This dialectic is thereby shown to be essential to thinking and reflecting about the modern emergence of categories like the secular, the national, and the religious in their distinctions: their development as much as their ruin. In such an analysis a critique of the contemporary forms of political-theology—prominently in Schmitt and reiterated in Agamben and Badiou—is also undertaken as conclusion.

AbstractThe article elaborates a concept of the vitality of religious communities. Defined on the basis of previous research, it enables an identification of the determinants that make a (religious) collective vital. An examination of the theoretical discourse and recent studies on religious vitality reveals two distinct discussions. On the one hand, the sociology of religion that disregards the mesolevel; on the other, theology typically lacks a scientific foundation. This paper integrates the strength of both disciplines: the former's explicit operationalization and abstract reflection along with the latter's sensemaking and proximity to the field. In doing so, we provide a definition of the vitality of religious communities on the basis of the discussion of the vitality of species and ecosystems in life science. This definition is further refined with a view to organizational studies. Here, the vitality of religious communities can be described and measured in four dimensions: (operative) functionality, (shared) identity, (situational) performance, and (transformational) impact. Theological discourse and recent research point to four attributes of a (religious) community that are expected to influence vitality: professionalism, spirituality, contextuality and intentionality. Finally, the contribution model brings together the vitality dimensions and its influence factors in a coherent framework, offering concrete hypotheses for further research in both disciplines and guidance for empirical research.

Zum 21. September 2023 kam es zu einem großen Aufschrei in den Medien – mehr als 8% der Deutschen besitzen ein rechtsextremes Weltbild. So hatte die Mitte-Studie der Friedrich-Ebert-Stiftung einen beachtlichen Anteil und Anstieg rechtsextremer Einstellungen ermittelt. Begleitet wird dies durch aktuelle Wahlumfragen in Ostdeutschland, die einen Siegeszug der – in Sachsen und Thüringen gerade vom Verfassungsschutz als rechtsextremer Verdachtsfall eingestuften – AfD prophezeien. Doch wie konnte es zu diesem Erfolgen der extremen Rechten kommen? Eine Vermutung ist die extreme Ablehnung muslimischer Migration. Dieser Blogbeitrag beleuchtet, welche Rolle antimuslimische Einstellungen für die Mobilisierung der extremen Rechten spielen.
Author information





Gert Pickel



Prof. Dr. Gert Pickel ist Professor für Religions- und Kirchensoziologie an der Theologischen Fakultät der Universität Leipzig. Er ist Co-Leiter des Standortes Leipzig des Forschungsinstitutes Gesellschaftlicher Zusammenhalt, einer der vom BMI geförderten Leiter der Verbundstudie "Institutionen & Rassismus" sowie stellvertretender Leiter des Kompetenzzentrums Rechtsextremismus- und Demokratieforschung (KReDo). Er ist beteiligt am vom BMBF geförderten Projekt "Radikaler Islam – Radikaler Anti-Islam (RIRA) und beschäftigt sich seit Jahren mit antimuslimischen Rassismus, Demokratieforschung und Rechtsextremismusforschung. // Prof. Dr Gert Pickel is Professor of Sociology of Religion and Churches at the Faculty of Theology at Leipzig University. He is co-director of the Leipzig site of the Research Institute for Social Cohesion, one of the BMI-funded directors of the joint study "Institutions & Racism" and deputy director of the Competence Center for Research on Right-Wing Extremism and Democracy (KReDo). He is involved in the BMBF-funded project "Radical Islam - Radical Anti-Islam (RIRA) and has been working on anti-Muslim racism, democracy research and right-wing extremism research for many years.

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Der Beitrag Antimuslimischer Einstellungsrassismus als Faktor rechter Radikalisierung erschien zuerst auf PRIF BLOG.

This study explores the theological concept of Tawassul in the Islamic tradition of the Nusantara region, focusing on Patani scholars' perspectives, particularly in Abd al-Qadir bin Haji Wangah Sela Budi Sekam Fatani's manuscript "Risalah Irsyad Al-Jawiyiin Ili Sabilil Al-Ulama' Al-'Amilin." The manuscript's context is set in a period of theological debates between the Salaf and Khalaf schools, addressing Quranic interpretations, Hadith studies, and practices like Tawassul. The qualitative research methodology involves transcribing the original Jawi script into the Roman alphabet, translating it into English, and performing a detailed textual analysis. This approach aims to uncover the nuances of Tawassul, as discussed in the manuscript, making it accessible to a broader audience.The study reveals Tuan Guru Haji Abd al-Qadir's in-depth discourse on Tawassul, particularly relating to Prophet Muhammad Sallallahu' alaihi wasallam and other righteous individuals. It underscores the permissibility and varied forms of Tawassul, reflecting the intricate layers of Islamic jurisprudence and cultural practices in the Nusantara region. The manuscript offers significant insights into the diversity of Islamic thought within the Nusantara region. It bridges historical theological discourse with contemporary religious practices, enriching the understanding of Tawassul's role in Islamic worship and spirituality. The study situates Tuan Guru Haji Abd al-Qadir's perspectives within broader Islamic theological discussions, highlighting the dynamic and interpretive nature of Islamic theology.

AbstractThis article discusses the meanings of "creativity"—tvorchestvo—as we encounter it in Georges Florovsky's thought, first and foremost in his magnum opus Ways of Russian Theology (1937). Tvorchestvo had by this time become a key concept in Russian pre-revolutionary and later émigré thought. It is associated above all with Nikolai Berdyaev's philosophy, but it also plays an important role in Sergei Bulgakov's philosophy of economy. In both cases, it stands for the human response to divine creation. Moreover, and somewhat less famously, it was also an epistemological concept in the religious idealism of Vladimir Solovyov as well as in Russian neo-Kantianism (Fyodor Stepun), where it stood for the active, synthetic faculty of our minds. Florovsky, meanwhile, used it as a description of how we should relate to the patristic heritage, but also to history more generally: Our attitude should be "creative," active, as well as both backward- and forward-looking. This "return to the Fathers" was a central component of Florovsky's neopatristic program, but, interestingly, in order to conceptualize this return, Florovsky took over a concept from traditions that his own approach otherwise firmly criticized. By analyzing Florovsky's use of tvorchestvo, this article addresses the broader question as to the differences and parallels between the neopatristic movement and the legacy of the Russian Renaissance (Silver Age).

Introduction. Origen of Alexandria is a large Christian thinker who worked in line with the philosophy of Platonism, Neoplatonism and the emerging Christian tradition. He is a significant figure, both in Christian theology and in the history of philosophy, who especially strongly influenced the medieval period of the development of philosophical thought. Although the theologian did not leave an integral historical concept, he constantly addressed the problem of history in his numerous works. A special feature of Origen's theological ideas about history is the combination of literal and allegorical approaches to it. Theoretical analysis. The author attempts to recreate a holistic picture of Origen's ideas about the world-historical process on the basis of preserved works. The providential action of God in history is described. The central role of the Divine Logos – Christ is highlighted. Origen's eschatology is considered separately as the doctrine of the end of world history. The role of the doctrine of universal salvation as the restoration of the original world order and the meaning of the entire world historical process is revealed. Conclusion. The author concludes that human history, according to Origen, is a part of the world cosmological process and the reflection of it on the Earth. It is the result of a global catastrophe and should contribute to the restoration of the original order.

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta'aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur'an and Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn 'Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with "integrative-complementary" model, which embraced the construction of new Islamic philosophical thoughts known as "transcendent theosophy". This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims.

In this article I focus on the problem of religious disagreement – whether one should loose one's confidence in his or her religious beliefs in the face of signi­ficant disagreement on certain religious issues. The article consists of two large parts. In the first, I describe the main categories of the epistemology of disagree­ment in the focus of religious disagreement (first-order and higher-level signific­ance of evidences in disagreement, fundamental and superficial disagreements, and describe the conciliatory approach to the problem within which the problem of religious disagreement is usually stated). In the second part I describe three contemporary projects of philosophical theology (Richard Swinburne's, Alvin Plantinga's, and William Alston's) and analyse how they respond to the problem of religious disagreement. I show that in the case of religious disagreement one cannot successfully apply the conciliatory approach, which says that religious person should reduce his or her confidence in the truth of the religious beliefs he or she holds. I draw this conclusion relying on two intuitions: 1) we may distin­guish between internal (within one belief system, hypothesis, theory) and ex­ternal (collisions of belief systems, hypotheses, theories with other, competing belief systems, hypotheses and theories) epistemic disagreements; 2) epistemic disagreements is normal for some human intellectual activities, and rather their absence is abnormal and can sometimes lead to undesirable consequences.

AbstractA leading intellectual of the late‐Ottoman and early‐Turkish Republican period, İsmail Hakkı İzmirli taught philosophy, theology, and law in İstanbul, and was a prolific writer, with more than forty‐five published and unpublished books, and many articles. The article reproduced here in translation, which was part of a series of articles on leading Muslim thinkers, is on the life and work of Ibn Khaldun, in which the author both briefly introduces his major books (al‐'Ibar, al‐Muqaddima, and al‐Ta'rif in particular) and outlines his methodological principles and main arguments in the Muqaddima. İzmirli treats Ibn Khaldun as a philosopher and historian, admiring his philosophical views and methodological perspective as quite original and in many ways trailblazing, though he also criticizes him for unnecessarily "delving into useless issues such as Sufism." Finally, he frequently compares him with both Muslim and Western intellectuals, e.g. Ibn Rushd, Ibn Miskawayh, al‐Farabi, Ibn Bâjja, Niẓām al‐Mulk, and Edward Gibbon, Marx, Spencer, and Comte, often finding Ibn Khaldun as a pioneer anticipating the ideas of later thinkers. He devotes a separate section to compare him with Machiavelli, emphasizing differences as well as similarities between the two, and likening the latter to a "disciple" of Ibn Khaldun's, claiming that "Machiavelli followed his mentor's path in his The Prince."

Abstract
Christianity has been instrumental in fashioning the contemporary Western paradigm of humanitarian aid and development. However, as a secular agenda increasingly defines this space, the question of what difference a religious cosmology makes to Christian faith-based development organisations (FBDO s) becomes significant. While faith convictions initiated early humanitarian efforts, Christian FBDO s have arguably acquiesced to secular pragmatic rationales for their work, rather than allow theology to have explanatory and regulatory influence. In many ways, therefore, FBDO s are devoid of the influence of "faith", or more specifically, the influence of a robust theological foundation. To address this deficit, a critique of the philosophical moorings of Western international development is mounted, with consideration given to nascent trajectories of an alternate Christian rationale and praxis. In particular, the paper argues that the ontological foundation for the dynamics of human well-being is divine well-being. Employing a Trinitarian relational ontology, the dynamic characteristic inherent to the actualisation of divine well-being is identified as a triune kenosis (self-giving). Such an ontology of divine well-being provides the context to articulate principles for actualising human well-being as a reiteration of the divine archetype. From such a perspective, the Trinitarian doctrine of God provides the pivotal foundation for a Christian cosmology necessary to articulate an alternative paradigm for sustainable development.

The article discusses the main anthropological ideas in diaspore's prose in the context of existing traditions and postmodern stylistic characteristics. It also highlights characteristic features of the Ukrainian diaspora's prose. The latter contains the views on the literary character as personality, as well as the world and place of humans in it. Importantly, the research follows the concepts of Christian theology, superhuman, rationalism, and postmodernism. It also emphasizes the axiological matrices of humans and their worldviews. The scientific value of the article lies in disclosing anthropological models that correspond to axiological functionality. Using the prose of the Ukrainian diaspora and the art of words, the authors of the article attempt to find how to overcome the crisis of human and society. The proposed approach allows finding the place of humans in this world and give their lives meaning. It shows that the world is beautiful and cannot exist on its own, given that it acts as one's awareness. At the same time, the anthropological concept is considered a system. Furthermore, the authors have applied a system of theoretical-methodological approaches to the problem in question. It was important to identify the main theoretical principles of the research, describe anthropological ideas of prose and highlight anthropological ideas in the Ukrainian diaspora's prose in the context of existing traditions and postmodern postulates.