Search Results (14)

This work focuses on the study of traditional Andean therapeutic knowledge of spirituality, understood as current practices that articulate health, territory, and sacredness. In a setting invaded by modernity and conventional medicine, Pampapu survives as a healing ritual that expresses a symbolic and spiritual relationship with the Earth and Andean deities. The objective is to understand the religious, cultural, and symbolic meanings that the inhabitants attribute to this ritual. It was carried out using qualitative research methods with an ethnographic and interpretive approach, based on participant observation and in-depth interviews with traditional healers, older adults, and patients’ families. Thematic and hermeneutic analysis confirmed categories such as sacredness, illness of the Earth, generational transmission, and religious syncretism. The results show that the ritual fulfills therapeutic functions, identity, and social cohesion, and is transmitted through generations. It is concluded that this practice constitutes a living expression of the Andean religious worldview and an essential component of intangible cultural heritage. Full article

Regarding Judah’s exilic realities and forced migration experience, this article proposes that the sage responsible for this poem functioned as a carrier group in articulating a narrative of collective trauma. The paper begins by summarizing key components of cultural trauma theory as developed by Jeffrey C. Alexander. It also situates the shared socio-historical context of the final textual forms of Jeremiah and Proverbs within the exilic/post-exilic realities of the Judahite community. It next traces the trope of wine inebriation across several Jeremiah texts, focusing especially on Jeremiah 25:15–29 to show how this motif is integrally woven into the book’s overarching themes of indictment, judgment, and exile. A conventional wisdom reading of Proverbs 23:29–35 yields a moralistic warning about the self-destructive cycle of wine intoxication of the fools in the book of Proverbs. But a cultural trauma hermeneutic of the poem—when paired with intertextual echoes of Jeremiah 25:15–29—opens the poem to a deeper reading. Within this framework, the sapiential poem emerges as a creative, dramatic and theologically rich act of trauma storytelling, depicting foolish Judah’s metaphorical intoxication as an embodiment of exilic indictment, woes and suffering, yet gesturing toward the possibility of healing and restoration through wisdom reflection and re-narration of their past. Full article

This article examines Wittgenstein’s wartime private notebooks (MS 101–103), shifting attention from his philosophical reflections on religion and prayer to the abundance of written addresses to God found within the coded sections. Wittgenstein’s well-known assertion that “to pray means to think about the meaning of life” is juxtaposed with direct invocations of God and the Spirit, including the Pater Noster and prayers for courage and submission to the divine will. These invocations, accompanied by strokes or varied long em dashes framed by dots or exclamation marks which Martin Pilch has hypothesized to be symbolic representations of prayers—invite further reflection. Wittgenstein’s religious utterances are not merely outpourings of anguish, but manifestations of a sustained effort to align both life and work with the will of God, and to offer them for His glory. A compelling illustration of this spiritual orientation appears in M. O’C. Drury’s recollection of Wittgenstein’s declaration that his only wish was for his work to conform to the divine will. The interplay between philosophical inquiry and prayer evokes the Confessions of Saint Augustine, a spirit present throughout Wittgenstein’s work. Augustine’s integration of prayer and confession has similarly inspired 20th-century thinkers such as Jacques Derrida and Jean-François Lyotard. These Augustinian traces challenge conventional understandings of language and its limits, as well as the role of written language and punctuation, demanding a profound hermeneutics of the philosopher’s prayer. Full article

Spirituality has gained increasing legitimacy in psychotherapy; however, certain spiritual experiences, such as past life memories, remain marginalized in clinical settings. These experiences often arise outside therapy and may hold deep existential meaning for individuals, yet patients frequently hesitate to disclose them in conventional psychotherapy for fear of being pathologized. This qualitative study examines how individuals who experienced past life memories outside therapy decided whether to share them during psychotherapy, how therapists responded, and how these responses influenced the therapeutic process. Fifteen participants who had undergone conventional psychotherapy were interviewed using a hermeneutic phenomenological approach. The findings reveal that participants perceived their experiences as vivid and transformative, yet many refrained from sharing them due to concerns about stigma and clinical judgment. When disclosures occurred, therapist responses ranged from validating to dismissive, at times resulting in iatrogenic harm affecting the therapeutic alliance and patients’ willingness to continue. Participants expressed a desire for therapeutic spaces that could respectfully engage with spiritually meaningful experiences. The study introduces the concept of Spiritual-Psychoeducation as a potential framework for supporting the integration of such narratives in therapy. These findings suggest a need for expanded clinical sensitivity to anomalous spiritual experiences, divine gifts within the therapeutic process, as meaningful elements of psychological healing. Full article

This article explores a novel perspective on the Quran by examining its interreligious and intercultural dimensions, challenging traditional readings that often treat it solely as a religious or historical text. By focusing on the Quran’s engagement with diverse religious traditions, the article highlights how the Quran negotiates and reflects its multicultural context. The analysis centers on the story of the Queen of Sheba, revealing how her portrayal disrupts conventional gender roles and provides a unique lens for understanding the Quran’s treatment of gender and religious diversity. Through a comparative study with Jewish intertexts, the article demonstrates that the Quran not only engages with other religious traditions but also incorporates and positively represents figures from these traditions. This approach offers new insights into how interreligious hermeneutics can enhance our understanding of the Quran’s stance on religious plurality and gender dynamics. Full article

This essay explores the notion of Mitsprechen or “with-speaking” in Paul Celan’s poetry. “With-speaking” supposes that voices in the poems actively participate and engage in a dialogue that goes beyond traditional hermeneutic frameworks. Celan’s notion of col-loquy, distinct from the conventional sense of dialogue, challenges the separation between author and interpreter, rendering the traditional concept of intertextuality inadequate. The poems, according to Celan, give voice to human destinies, making texts audible as the voices of others. This vocal dimension of Celan’s poetry has prompted extensive discussion among philosophers, particularly in France. Levinas, Blanchot, and Derrida, influenced by German phenomenology and hermeneutics, critically examine the ethical implications of speaking “about” the other. They challenge traditional hermeneutical practices, emphasizing the responsibility of interpreters to respect the unique and untranslatable character of individual voices. This critique extends to Protestant categories of interpretation, drawing on alternative Jewish perspectives on being-in-the-world and alterity. The text explores the tensions inherent in speaking “for” or “in the name of” others, especially in the context of interpreting Celan’s work, raising questions about maintaining the fundamental difference and distance that otherness implies. The discussion concludes by highlighting Werner Hamacher’s formulation of a new philology that disrupts hermeneutical violence, influenced by the critiques of Blanchot, Levinas, and Derrida, and offering an alternative way of addressing the particular challenges posed by Celan’s poetry. Full article

This paper delves into the conceptual delineation of the institution of the neighborhood as a catalyst for innovative political discourse and practice. It aims to set the basis for an upcoming reevaluation of the work of Andrés Ortiz-Osés, pioneer of Gadamerian hermeneutics in Spain, considering the neighborhood’s potential: its co-implicated and co-implicative nature connects consistently with his symbolic hermeneutics of the sense. The neighborhood, a complex institution transcending conventional affiliations, underpins coexistence, mutual tolerance, and a kind of ethical dialogue. This work contributes to highlighting the neighborhood’s political dimensions on its own and claims its philosophical relevance beyond its traditional understanding. The ambivalent space of vicinity promotes plural speech and serves as a vital agora, fostering dynamic, ethical coexistence and engaged citizenship, thereby enhancing the democratic landscape. Full article

African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations. Full article

By examining the relationship between sacred space and spiritual experience through practice-as-research, a methodology for reclaiming the wisdom embodied by transformative examples of classic Islamic sacred architecture in the design of a contemporary Sufi Centre in London, UK, is developed. The metaphysical and ontological roots of universal design principles and practices are explored in order to transcend mimetic processes and notions of typology, location, time, style and scale in the creation of context-sensitive meanings and manifestations. An ontological hermeneutic approach was followed that utilises mixed methods underpinned by direct engagement, collaboration and a willingness to examine personal transcendent experiences and spiritual practices. By conducting practice, the effects of prioritising unseen dimensions (bātin), which enfold visible dimensions (zāhir), on understanding and designing Islamic sacred space are examined. The role of the imaginal realm, the imagination (khayāl), the spiritual heart (qalb) and spiritual inter-pretation (ta’wīl) are explored. Through a contemplative process, forms are perceived as conduits between the physical and spiritual realms and space as a symbol of presence (wujūd). Seen and unseen (zāhir wa bātin) converge into one continuum, potentiating an experience of Oneness (Tawhīd). A transformative approach to practice emerges that integrates a designers’ creative and spiritual practices, cultivates the capacity for transformation and helps to mitigate some of the challenges faced when designing sacred spaces in conventional settings today. Full article

The Inter-American Court of Human Rights (IACrtHR) has developed in recent years an innovative jurisprudence that has integrated the entity and extension of States’ obligations regarding children’s rights—as established in Article 19 ACHR—through the evolutive, dynamic, and effective interpretation of the American Convention on Human Rights (ACHR). In fact, by acknowledging the existence of an international corpus juris for the protection of children’s rights, the Court has examined this provision in the light of instruments enshrined within the corpus juris, such as the UN Convention on the Rights of the Child. This process of normative integration was not only limited to the application of international instruments adopted outside of the Inter-American system, but also includes internal references to interconnected rights recognised within the American Convention. Consequently, by analysing the scope of Article 19 ACHR in the light of Article 4 ACHR (right to life) and the corpus juris for the protection of children, the Inter-American Court has further expanded the protection of children’s rights towards the protection of the right to a dignified life. While focusing on the landmark jurisprudence developed by IACrtHR, this paper seeks to unveil the hermeneutical paths undertaken by the regional tribunal in connection with the systemic integration of Article 19 ACHR. In particular, it focuses on the emerging jurisprudential development of positive obligations upon States Members regarding the effective protection of children’s right to a dignified existence. Full article

This paper explicates the complex relationship between contemplative practice and enlightened activity conducted both on and off the meditative cushion as demonstrated in the approach of the Sōtō Zen Buddhist founder Dōgen (1200–1253). I examine Dōgen’s intricate views regarding how language, or what I refer to as just saying, can and should be used in creative yet often puzzling and perplexing ways to express the experience of self-realization by reflecting the state of non-thinking that is attained through unremitting seated meditation or just sitting (shikan taza). In light of the sometimes-forbidding obscurity of his writing, as well as his occasional admonitions against a preoccupation with literary pursuits, I show based on a close reading of primary sources that Dōgen’s basic hermeneutic standpoint seeks to overcome conventional sets of binary oppositions involving uses of language. These polarities typically separate the respective roles of teacher and learner by distinguishing sharply between delusion and insight, truth and untruth, right and wrong, or speech and silence, and thereby reinforce a hierarchical, instrumental, and finite view of discourse. Instead, Dōgen inventively develops expressions that emphasize the non-hierarchical, realization–based, and eminently flexible functions of self-extricating rhetoric such that, according to his paradoxical teaching, “entangled vines are disentangled by using nothing other than entwined creepers,” or as a deceptively straightforward example, “the eyes are horizontal, and the nose is vertical.” Full article

In post-independence Zimbabwe, religion has been associated with piety and acquiescence rather than radical confrontation. This has made it look preposterous for religious leaders to adopt seemingly radical and confrontational stances in pursuit of peace and reconciliation. Since the early 2000s, a new breed of religious leaders that deploy radical and confrontational strategies to pursue peace has emerged in Zimbabwe. Rather than restricting pathways to peace and reconciliation to nonconfrontational approaches such as empathy, pacifism, prayer, meditation, love, repentance, compassion, apology and forgiveness, these religious leaders have extended them to demonstrations, petitions and critically speaking out. Because these religious leaders do not restrict themselves to the methods and strategies of engagement and dialogue advocated by mainstream church leaders, mainstream church leaders and politicians condemn them as nonconformists that transcend their religious mandate. These religious leaders have redefined and reframed the meaning and method of pursuing peace and reconciliation in Zimbabwe and brought a new consciousness on the role of religious leaders in times of political violence and hostility. Through qualitative interviews with religious leaders from a network called Churches in Manicaland in Zimbabwe, which emerged at the height of political violence in the early 2000s, and locating the discussion within the discourse of peace and reconciliation, this article argues that the pursuit of peace and reconciliation by religious actors is not a predefined and linear, but rather a paradoxical and hermeneutical exercise which might involve seemingly contradictory approaches such as “hard” and “soft” strategies. Resultantly, religio-political nonconformism should not be perceived as a stubborn departure from creeds and conventions, but rather as a phenomenon that espouses potential to positively change socio-economic and political dynamics that advance peace and reconciliation. Full article

The purpose of this article is to propose a cubist homiletic based on the Picasso-originated art movement known as cubism. To that end, I explore the twofold question: What is cubist preaching, and why do we need it today? It is a critical inquiry into a theology and methodology of cubist preaching and its contextual rationale. In particular, I adopt cubism’s artistic-philosophical routine of transcendental deconstruction and multi-perspectival reconstruction as the key hermeneutical and literary methodology for cubist preaching. This cubist way of preaching ultimately aims for the listener to encounter the Sacred in what I call an ubi-ductive way—a neologism made by conjoining the two terms, ubiquitous and -ductive, beyond what is possible through conventional inductive and deductive preaching. Full article

Religion and spirituality have been acknowledged as crucial aspects of health and wellbeing. Nigeria, the most populous African country, is a multi-religious society where plural health systems (traditional and modern) co-exist. Religion is part of everyday conversation within the country and traditional healthcare providers are believed to have spiritual healing powers. Correspondingly, Nigerian women in their quest for a meaningful and comprehensive maternity care experience continue to use the plural health systems during the pregnancy birth continuum. Drawing from data collected through interviewing midwives (n = 7) and traditional birth attendants (n = 5), this paper explored the place of religion and spirituality within maternity care in the context of Igbo-Nigeria, through the lens of hermeneutic-phenomenology. Ethical approval was granted by relevant institutions and consent was obtained from each participant prior to the interviews. The findings revealed divergent views of the birth practitioners, influenced on one hand by conventional Western scientific ways of thinking, and on the other hand by traditional/cultural orientation. Healthcare professionals’ views on the place of religion and spirituality within maternity care in Igbo-Nigeria reflect societal norms, impacting either positively or negatively on women’s needs for a meaningful maternity care experience. In order to improve women’s satisfaction with their pregnancy and birth experience, it is important for the healthcare providers to pay attention to and reflect on their own religious and spiritual belief systems. Full article