Search Results (12)

This study explores the sustainability of Islamic decorative arts by examining the symbolic, cultural, and spiritual dimensions of botanical decorations in Makkah’s architectural heritage. Grounded in Carl Jung’s theory of the collective unconscious and Lamya Al-Faruqi’s philosophy of Tawhid, the research uncovers the profound psychological and spiritual meanings embedded in these motifs. Employing a qualitative methodology, the study integrates symbolic analysis, cultural interpretation, and historical documentation, supported by digital design tools, to assess the relevance of these decorations in contemporary urban contexts. Findings reveal that botanical motifs, such as palm trees and pinecones, reflect universal archetypes of resilience and growth while symbolising divine unity through abstraction and harmony. The research highlights their integral role in architectural structures and their potential in cultural tourism and educational initiatives. However, challenges such as urbanisation necessitate urgent documentation and innovative preservation strategies. This study offers valuable insights into sustaining Makkah’s architectural identity by bridging psychological and philosophical perspectives. Its recommendations align with Saudi Vision 2030 and global sustainability goals, advocating for the revival and integration of these motifs into modern urban design to ensure the continued appreciation and recognition of Makkan architectural heritage. Full article

This study reflects on aspects of the Pythagorean political philosophy and compares them to those of Abu Nasr Muhammad al-Fārābī’s thought. Both share a key assumption: excellent rulers must be political scientists who seek divine guidance to ensure the prevalence of reason over passions in public life while reconciling society with the harmony and wisdom of the cosmos. By imitating God’s perfection and incorporating divine wisdom into governance, virtuous rulers promote felicity, prosperity and peace within a city. We highlight al-Fārābī’s emphasis on the role of religion in enabling citizens to internalize the wisdom of the cosmos, thereby minimising the need for coercion in the pursuit of order and social concord. In addition, the populace leverages the superior knowledge of each governor while observing their behaviour. Thus, the people have a share in the exercise of political power. This insistence on the involvement of the populace in politics aligns with the concept of ‘political Prometheism’. Full article

This paper provides a fresh redemptive reading of Gen 3:16, viewed in light of a whole mosaic of canonical contexts and intertextual connections. These include, among others, the full equality without hierarchy of man and woman in Gen 1–2; the paradigmatic nature of egalitarian marriage with mutual submission between husband and wife in Gen 2:18–24; the rupture of husband–wife relationships in Gen 3:6–13; the covenant lawsuit of Gen 3:14–19; the meaning of mashal in Gen 1:16–18 and 4:7; the meaning of teshuqah and grammatical–syntactical parallels and contrasts in Gen 4:7 and Song 7:11 (Eng. v. 10); the redemptive aspects of the woman and her seed in Gen 3:15; and the intertextual connections with New Testament passages. Considering this mosaic of contexts and connections, it is suggested that Gen 3:16 must be viewed only in reference to marriage; it is never broadened to include man–woman gender relationships in general. In Gen 3:16, God provides a temporary, remedial measure to preserve harmony and unity in a ruptured marriage relationship, with an implicit call for husbands and wives to return as soon as possible from the mashal–teshuqah relationship to the paradigmatic egalitarian marriage set forth in Gen 2:24. This return to the divine creation ideal for marriage is empowered by the redemptive promises of Gen 3:15, confirmed in the reversal of the Gen 3:16 marital relationship articulated in the Song of Songs—the inspired commentary on Gen 1–3—particularly Song 7:11 [Eng. v. 10]), and reaffirmed in the consistent citations of Gen 2:24 (and not Gen 3:16) in the NT (Matt 19:5, 6; Eph 5:31). Full article

This paper critically examines Scheler’s mid-period religious theory, focusing on his pursuit of a harmonious cosmic order and religious experience by integrating Catholic theology and phenomenology. The argument has four key stages. First, I argue that the realization of this cosmic order, which enables communion with both the cosmos and God, relies on three elements: spiritual intuition, love, and faith in God’s reality. Second, I contend that these elements, in turn, originate from God’s self-revelation and divine love, which establish a bidirectional relationship between humanity and God. Third, I demonstrate that this mutuality is deepened through Scheler’s dual-layered cosmic order, which employs analogy and phenomenological intuition to distinguish between the microcosm and the macrocosm. Finally, I identify two critical limitations in Scheler’s framework: his oversimplification of the divine–human asymmetry through analogy and his insufficient treatment of the origins of evil. Therefore, while Scheler’s synthesis offers valuable insights, it necessitates the further exploration of metaphysical and religious questions, particularly those concerning divine transcendence and the nature of evil. Full article

This article critically examines the Catholic–Anglican theological dialogue, centering on John Henry Newman’s ‘Primacy of God’, Catholic synodality, and Anglican comprehensiveness. It illuminates the interconnectedness of these elements, revealing their potential to enhance ecumenical conversations. Newman’s concept of communal faith and divine primacy resonates across both traditions, advocating a transformative, experiential spiritual journey. This study juxtaposes Newman’s stance on ecclesiastical authority and doctrinal development with contemporary synodal movements in the Catholic Church, paralleled by Anglican practices like the Lambeth Conferences. This comparison underscores a mutual commitment to participatory governance and theological inclusivity. Ultimately, the study envisions a unified Christian theology, fostering dialogue enriched by diverse traditions and promoting a harmonious convergence within the Christian theological spectrum. Full article

The Middle Ages and Early Modern periods saw the interpretation of reality through symbols, connecting the natural world to the divine using symbolic thinking and images. The idea of a correspondence between the human and universal macrocosm was prominent in various fields such as medicine, philosophy, and religion. Symbolism played a crucial role in approaching divine matters, with symbols serving as a means of direct presence and embodiment. Plato’s influence on Neoplatonist and Hermetic thinkers emphasized the role of dreams and eidola (images) for interpreting the divine. Contemplation of art and nature was an epistemological tool, seeking hidden cosmic harmony and understanding. Christianity embraced worshiping images as representations of the divine, granting believers a way to understand religious concepts. Icons were considered mirrors reflecting the spiritual and divine aspects. The medieval concept of speculum books as mirrors containing all knowledge offered instructional and subjective insights on various subjects. Speculum humanae salvationis illuminated books demonstrated the interplay between the Old and New Testaments, influencing artists like Rogier van der Weyden. Full article

How should we understand the relation between God and morality? This article aims to address this question by constructing a theistic metaethical theory informed by postphenomenological mediation theory. According to postphenomenological mediation theory, properties and values are not independent entities but are instead mutually constituted through the relationships that they participate in. By emphasizing relationships and understanding goodness as harmony, the theory allows God and creation to jointly constitute goodness. This alternative theory is compared to the metaethical theories proposed by Robert M. Adams and Mark C. Murphy, which represent the two primary strands of theistic metaethics: theological voluntarism and natural law theory, respectively. The alternative theory exhibits certain advantages and resolves some of the issues found in Adams’ and Murphy’s theories. Full article

The evolution of Marx’s ideation was accompanied by a continuous, in-depth understanding of human essence. From the promotion of human self-consciousness to the status of divinity to the transformation of humans into a human essence, his thoughts turned from idealism to humanistic material. Subsequently, from the fact that a human is the embodiment of human essence to the fact that man is the sum of all social relationships, Marx finally turned to practical materialism. Marx’s thoughts on human essence illustrated the beautiful development of mankind and the assumption of personal, happy life. He uncovered the beauty of human nature, labor, harmony, and practice in human essence and pursued the return of human essence to “beauty” throughout his life. In the contemporary era, with the popularization of artificial intelligence, the development of the machine industry in the 19th century precipitated problems similar to those faced today regarding unemployment and how human development has caused machines to replace people due to today’s popularization of intelligence. Today, Marx’s thoughts on human essence still offer insights and hold practical significance. Full article

Surprisingly, there are at least three major theological subjects where Hermann Cohen seems to agree with Mendelssohn—against standard Jewish Reform theology. Even more interesting: All three points stand in connection with the religious thought of Moses Maimonides (1137–1204), the medieval halakhist and philosopher, whose radical theological ideas Mendelssohn mostly rejected and Cohen generally adopted. Should this observation be true, however, we might assume that Cohen took at least a few hints for his own reading of Maimonides from Mendelssohn. This conclusion would then in itself be surprising, because Cohen, contrary to the Jewish Reform theologians of the 19th century, and in fact contrary to everyone else, read Maimonides in what was generally called an “idiosyncratic” way: For Cohen, Maimonides was a proto-idealist, who often followed Plato much more than Aristotle, and who sometimes even anticipated Immanuel Kant. Even more exceptionally, for Cohen Maimonides’ philosophy in the Guide of the Perplexed was focused on a theology of ethics rather than on a metaphysics of knowledge of the divine. I will attempt to provide proof-texts showing that on these three points Mendelssohn and Cohen are essentially in harmony. Still, my proofs for a probable Mendelssohnian influence on Cohen depend on a very close reading of both Mendelssohn’s relevant passages, as well as of the corresponding texts in Maimonides. Full article

We live in a world where hatred and conflicts divide individuals, society, and countries. Although all faith systems and school curriculums emphasize some degree of peaceful co-existence, love, and compassion, the real-world situation is indeed abysmal. How can a naturalistic and altruistic logic of bioethics enhance divine and human-centric values in enabling social cohesion? As such, this paper proposes the integration of bioethics and value-based education principles into the education curriculum to help mitigate social conflicts and promote harmony in society. By employing conceptual and theoretical reviews, the paper attempts to shed light on how these principles can help to mitigate hatred and conflicts in society. Further, through matrix analysis, the study shows the relationships between the four main bioethics principles, respect for autonomy, non-maleficence, beneficence, and justice, and the values expounded in value-based education. The study finds that by integrating bioethics principles into value-based education, learners are able to internalize the values of social cohesion and tolerance, and reflect these values in their learning experiences. Bioethics principles amplify the expressions of values promoted in value-based education, and this, in turn, motivates the learners to change from social conflict behaviors to social cohesion aptitude while dealing with others in society. Social cohesion enables individuals and groups to develop social bonds and societal peace ownership. Full article

Studies of popular Chinese religions in Singapore have mostly focused on the relationship between Chinese religious practitioners and state regulations delimiting land for religious uses. Local scholars have also studied the state’s active construction of a domain within which local religions can operate, often rationalized as a means of maintaining harmonious relations between ethnic and religious groups. However, little attention has been paid to the symbolic spatial negotiations that exist between the gods and the Singaporean state. Through an ethnographic study of the Nine Emperor Gods Festival as organized by the Choa Chu Kang Dou Mu Gong (蔡厝港斗母宫), I analyze the tensions between the impositions of state authority upon the temple’s annual festival and the divine authority of the Nine Emperor Gods, as reproduced in the festival’s rituals and in the bodies of their spirit mediums. Borrowing Marshall Sahlins’ idea of inclusive “cosmic polities,” I argue that the Nine Emperor Gods, devotees, and state actors do not exist in separate “secular” and “divine” dimensions but rather, co-participate in the same complex society. By serving as a fertile ground upon which the divine bureaucracy of the Nine Emperor Gods is reproduced, the festival’s articulations of divine sovereignty provide a potent challenge to state-imposed imaginations of space and expand devotees’ understandings of agency from state-defined and into the larger cosmological order. Full article

In recent years, a criticism of “indigenous knowledge” has been that this idea makes sense only in terms of acquaintance (or familiarity) type and practical (or skills-type) knowledge (knowledge-how). Understood in terms of theoretical knowledge (or knowledge-that), however, it faces the arguably insurmountable problems of relativism and superstition. The educational implications of this would be that mere beliefs or opinions unanchored by reason(s), such as bald assertions, superstitions, prejudice and bias, should not be included in the curriculum, at least not under the guise of “knowledge”. Worthy of inclusion are skills and practical knowledge, as are traditional music, art, dance and folklore (qua folklore). Moreover, anything that meets the essential requirements for knowledge-that could in principle be included. Against this understanding of knowledge, and its educational implications, it has been contended that indigenous knowledge places no special emphasis on “belief”, “evidence” or “truth”, but that, according to indigenous practitioners, it is rather “the way” that constitutes knowledge, harmonious interaction and appropriate models of conduct. It has been argued, further, that cognitive states are (to be) seen as “maps”, as useful and practical action-guides. This is why (so the argument for “polycentric epistemologies” or “polycentric global epistemology” goes) divination, rain-making, rain-discarding, shamanism, sorcery, ceremony, ritual, mysticism, etc., must be acknowledged as ways of knowing (and as educationally valuable) alongside animal husbandry, botany, medicine, mathematics, tool-making, and the like. The present paper investigates whether the “way-based” epistemological response is a plausible reply to the “truth-based” critique of indigenous knowledge (systems). Full article