Search Results (1,281)

This article will bring together and explore the relations between four aspects of Wittgenstein’s remarks on, and his relation to, religious language. The first is his sense of the special role that religious language can play in the lives of people. The focus is not on traditional issues in the philosophy of religion—not the Ontological Proof of the existence of God; not any of Aquinas’ Five Ways; not the argument from Design or the Cosmological Argument; and not any other philosophico-religious matter concerning arguments for the existence or non-existence of any deity. His interests lie elsewhere. Second, we see that what Wittgenstein is centrally concerned with is the life-structuring power that religious language can possess and exert; it concerns both the sense-making power of pattern-lives in religious narratives and the metaphorical content of religious ways of thinking and perceiving. The third aspect is the distinctive, and in its way transcendental, way of seeing the world and existence sub specie aeternitatis, that is, under the aspect of eternity. Or, I will suggest, under the aspect of timelessness, or of having the sense of being above and outside of time. Wittgenstein said that he was not a religious person, but that he could not help but to see every problem from a religious point of view. In this third theme of the article, I will attempt to explicate what that remark can mean—how it reveals what Wittgenstein elsewhere in his work calls “a way of seeing.” And then fourth, this article will connect these three aspects to the special, non-pragmatic (and often in the above sense, transcendental) way that we view works of art. In his Notebooks of 1914-16, Wittgenstein wrote, “The work of art is the object seen sub specie aeternitatis; and the good life is the world seen sub specie aeternitatis. This is the connection between art and ethics.” At the close, I suggest that the way we learn to see the world through and within religious language (again, apart from any theological claim concerning divine existence or not) is parallel to one important way of seeing art—where the parallel is one that casts light from each side to the other. Along with some other works, my most central example in art will be the paintings of Morandi: in conveying an unmistakable sense of timelessness, they both convey, and in viewing them invite us to enact, the special way of seeing objects sub specie aeternitatis. Full article

This paper takes the interaction between late-Ming Jesuits and Chinese City God (chenghuang, 城隍) worship as a case study, employing the “Great Tradition/Little Tradition” framework to examine the confrontation between “humans-becoming-gods” and “God-creating-angels”. It argues that the Confucian Great Tradition integrated popular beliefs through using the divine way to implement moral instruction (shendao shejiao, 神道設教), maintaining state–religion unity and a monistic cosmology. By contrast, Catholicism, centered on monotheism and a transcendent God, reallocated mystical power from imperial and local deities to the Christian God, thus implicitly reconstructing traditional Chinese knowledge systems under an apparent compromise. The article concludes that Catholicism in late Ming China signified not merely religious transmission but also the penetration of a transcendent God-concept and a dualistic cosmology dividing the otherworldly from the this-worldly into China’s this-worldly monistic cosmology, thereby clarifying the intellectual tensions revealed by the Jesuit encounter with Chinese cosmology. Full article

This study examines the Kwŏnsu-chŏngŏp-wangsaeng-ch’ŏpkyŏngdo (勸修淨業往生捷徑圖), a woodblock print created for Pure Land practice during the Chosŏn period. The print served as material evidence demonstrating how Pure Land faith developed within Chosŏn Buddhism, which consolidated various schools under the Sŏn tradition while integrating doctrinal studies and Pure Land faith. Through iconographic analysis of the transformation tableau and examination of its publication colophon, this paper explores how yŏmbul-Sŏn practice evolved from the early Chosŏn period and how this print functioned as a practical medium for daily Buddha recitation practice. The study argues that the Kwŏnsu-chŏngŏp-wangsaeng-ch’ŏpkyŏngdo represents empirical evidence of the synthesis between Sŏn meditation and Pure Land faith, demonstrating the inclusive approach of Chosŏn Buddhist masters who accepted both Mind-Only Pure Land and Western Pure Land concepts for the purpose of widespread religious instruction. Full article

The Ming Dynasty (1368–1644) was a transformative era for Baojuan (寶卷, “precious scrolls”), a traditional genre of Chinese folk religious literature, which evolved from its Yuan origins to achieve widespread prominence. Luo Qing’s Wubu liuce (五部六冊, “Five Books in Six Volumes”) during the Zhengde reign (1506–1521) marked a pivotal moment, enabling the systematic dissemination of his teachings among diverse social strata and profoundly shaping popular religious beliefs. The Ming Baojuan texts, bridging the developments between the Yuan and Qing periods, offer rich and dispersed data suitable for digital visualization. Employing digital humanities tools such as 3D radar charts and GIS visualization, this study maps the spatial distribution and influence of Baojuan in Ming China. The findings reveal that transportation networks and regional economic prosperity played a crucial role in driving its dissemination, with southern regions–particularly the Wu-Yue region (referring to the historical cultural area encompassing southern Jiangsu and northern Zhejiang, core parts of Ming Jiangnan)–showing high density, reflecting the economic and cultural vitality of Ming Jiangnan. The research further demonstrates that the flourishing of Baojuan publication and dissemination during the Ming period was sustained not only by economic and cultural forces but also by the ruling elite’s patronage, a form of discursive strategies that functioned as a mechanism of sectarian legitimation, thereby underscoring the interdependence of regional prosperity, elite patronage, and religious transmission. Full article

This paper introduces Saudi Dialects Cyber Violence Detection (SD-CVD) corpus, a large-scale, class-balanced Saudi-dialect corpus for fine-grained cyber violence detection on online platforms. The dataset contains 88,687 Saudi Arabic tweets annotated using a three-level hierarchical scheme that assigns each tweet to one of 11 mutually exclusive classes, covering benign sentiment (positive, neutral, negative), cyberbullying, and seven hate-speech subtypes (incitement to violence, gender, national, social class, tribal, religious, and regional discrimination). To mitigate the class imbalance common in Arabic cyber violence datasets, data augmentation was applied to achieve a near-uniform class distribution. Annotation quality was ensured through multi-stage review, yielding excellent inter-annotator agreement (Fleiss’ κ > 0.89). We evaluate three modeling paradigms: traditional machine learning with TF–IDF and n-gram features (SVM, logistic regression, random forest), deep learning models trained on fixed sentence embeddings (LSTM, RNN, MLP, CNN), and fine-tuned transformer models (AraBERTv02-Twitter, CAMeLBERT-MSA). Experimental results show that transformers perform best, with AraBERTv02-Twitter achieving the highest weighted F1-score (0.882) followed by CAMeLBERT-MSA (0.869). Among non-transformer baselines, SVM is most competitive (0.853), while CNN performs worst (0.561). Overall, SD-CVD provides a high-quality benchmark and strong baselines to support future research on robust and interpretable Arabic cyber-violence detection. Full article

The division of labor in mixed-gender couples has been a popular research topic for several decades, including discussions about household labor, childcare, and paid employment. However, few studies have examined these processes as they apply to highly religious couples, whose perspectives on labor division show some evidence of diverging from those who are less devout. To better understand how successful mixed-gender, highly religious couples from a broad range of faith traditions conceptualize the division of paid and unpaid labor, we employed a strengths-based, qualitative approach, examining data from 103 interviews with highly religious, highly satisfied couples (N = 206 participants). Viewed within an interdependence theory framework, findings across numerous religions and ethnicities revealed evidence of communal relationships, with themes emphasizing partnership, shared responsibility, and varied labor arrangements that required commitment, trust, and sacrifice. While spouses evidenced high levels of agreement with each other, a strong emphasis on a husband’s responsibility to provide financially contrasted with a more nuanced view of women’s roles, with some participants stressing women’s roles at home and some highlighting their right to choose employment and a more flexible household labor division. Difficulties mentioned revolved around traditional labor arrangements and work–life balance for husbands. Full article

Contrary to states such as Egypt or Morocco, the Jordanian state could not rely on long-lasting Islamic tradition and institutions at its creation and was exposed to the religious influence of its neighbours. The regime had to “invent” a Jordanian religious tradition, making Jordan a particularly interesting case for the study of the development of Islamic policies—central to a regime that significantly relies on religious legitimacy. This contribution based on fieldwork in Amman dives into the nationalisation of the Islamic education of Jordanian imams and preachers as a component of official Islam. It argues that the nationalisation of higher Islamic education is a crucial element of state control over religion and is inscribed in the regional competition over religious influence as much as in international considerations. It contributes to improving our understanding of the entanglement of the domestic promotion of official Islam and regional fight for religious influence. Full article

In today’s plural and global context, the Theology of Religions and Interreligious Dialogue play a decisive role in fostering mutual understanding and a genuine culture of encounter. This article examines the theological and spiritual foundations of this task through a re-reading of Paul Tillich and Jacques-Albert Cuttat. Starting from Tillich’s unfinished reflection on the significance of the history of religions, this study reconstructs his ontological and pneumatological framework, with particular attention to the notion of a mystical a priori as the structural condition of all religious experience. On this basis, it analyses Cuttat’s model of “assumptive convergence” between the two “religious hemispheres”—East and West—as an experiential and spiritual unfolding of Tillich’s intuition. This article argues that Cuttat’s proposal anticipates, in practical and mystical terms, the theology of religions outlined by Tillich, showing how Christian mystical experience can assume, discern, and transfigure other religious traditions without syncretism or relativism. In this perspective, mysticism emerges as a fundamental theological principle for articulating truth, plurality, and ethical responsibility in interreligious dialogue. Full article

In Indian religious traditions, the attainment of death with full conscious awareness has long been idealized, reflecting the deep ontological connection posited between death and liberation (mokṣa). Within this framework, Jainism—grounded in a rigorous soul–matter dualism—developed highly systematized practices that aim to separate consciousness from both the body and karma not only at the moment of death but throughout daily practice, as exemplified by kāyotsarga. Although sallekhaṇā (fasting unto death) has received considerable attention beyond Jain communities in the context of “death with dignity,” its deeper meditative dimensions have remained largely understudied. This article elucidates the meditative techniques of samādhimaraṇa underlying sallekhaṇā by examining classical Jain sources on deathbed meditation, particularly the kevalin’s procedures at the third and fourth stages of pure meditation (śukladhyāna). The analysis also addresses kevali-samudghāta—the uniquely Jain technique of “omniscient soul projection” incorporated into the third stage of śukladhyāna in Hemacandra’s twelfth-century Yogaśāstra—thereby clarifying the broader meditative context of sallekhaṇā. By situating samādhimaraṇa within its doctrinal, meditative, and soteriological contexts—rather than reducing it to suicide or to a religious variant of “death with dignity”—this article contributes to a more precise and contextualized understanding of Jain deathbed meditation. In doing so, it also contributes to the expanding field of death-yoga studies that has so far focused primarily on Hindu and Buddhist traditions, highlighting the distinctive role of Jainism in the landscape of Indian contemplative practice. Full article

The influence of Brahmanism on Buddhist thought, is plausible in the Pāli Canon. Words attributed to the Buddha say that he defined himself as Brahmā (AN 4.89) and that he can read the very thoughts of the Vedic god (aham asmi brahmā mahābrahmā DN 1.18, DN 1.221, DN 3.29). There are many other instances in the canon where Buddhists have interpreted terms in ways that did not develop from the context of orthodox Brahmanism. It has been documented even that Vedic Brahmins (who at the end converted to Buddhism) consistently asked the Buddha for the way to realize Brahma(n) (MN 2.206, DN 1.249), a hope also shared by Buddhists to be attained in the afterlife (AN 3.225, MN 2.76–78, DN 2.195), using the same formulas that the canonical tradition records as having been used by the Buddha to describe not his teachings (AN 3.371, AN 4.135) but the beliefs of ancient Brahmins (AN 4.103). Why is Buddhism understood in the light of Brahmanism? Why is Brahminical terminology and religious thought so present in the interpretation of the Buddha’s teachings? This paper discusses the historical influence of Upaniṣadic thought on the development and transmission of Buddhism. Here, I propose two significant theoretical frameworks to understand the development of Indian Buddhism: (1) the Buddha was praised as Brahmā: as the supreme Brahmin, represented by Buddhists as (2) the legitimate knower of Bráhman. Since the times of the Buddha, converted Brahmins, such as Sāriputta, seem to have influenced significantly the transmission of Indian Buddhism. This is reflected in Chinese translations, which portray an earlier interpretation of Buddhism, before the late opposition against Brahminism was established in Theravāda, and the decline of Brahmā and rebirth in the Brahmaloka were relegated in Buddhism as subordinate entities. Full article

Historic religious cities are living examples of cultural landscapes where spiritual traditions, heritage, and visitor experiences combine to demonstrate a timeless experience. It is very challenging to achieve balance among the demands of mass pilgrimage, heritage preservation, and urbanization. Govardhan, India is a Hindu religious town with historical significance. Millions of pilgrims travel to Govardhan every year to perform parikrama and take a holy dip in kunds. The quality of the visitor experience, spatial coherence, and heritage conservation are all at risk due to increasing urbanization and tourism. The study intends to create a paradigm for the sustainable management of religious heritage towns by evaluating the factors involving visitor perception, historical significance, and spatial visibility, employing a combination of computational methods and cognitive assessments. The study employed space syntax tools (visibility graph analysis and isovist area analysis) to quantify spatial significance (SS) and identify patterns of openness, congestion, and visibility along the parikrama route of Govardhan. By examining pilgrims’ cognitive surveys for openness, orientation, congestion, and spiritual impression, a cognitive index (CI) and heritage importance scores (HIS) have been developed. The computed spatial significance (SS) has been correlated with cognitive index (CI) and heritage importance (HIS) scores to create an experiential priority index (EPI). The study employs a mixed-method approach that incorporates heritage significance scoring, cognitive surveys, and spatial analytics, including methods such as the isovist area analysis and visibility graph analysis. In order to assess how spatial arrangement and intangible perceptions together influence visitor experience, these statistics are further combined using a composite experiential priority index (EPI). The findings show a strong correlation between spiritual orientation, visual connectivity, and spatial openness; locations such as ‘punchari ka lota temple’ and ‘kusum sarovar’ are high-priority nodes. In accordance with United Nation Sustainable Development Goals (SDGs) (11, 9, 12, 4.7, and 8.9), this research proposes a heritage impact assessment (HIA) framework that provides workable solutions for ecological restoration, heritage-sensitive zoning, sustainable pilgrimage management, and enhanced tourism. Full article

This paper examines the complex connections between religious painting and vernacular narratives during the Ming dynasty through a case study of the Miaoshan story mural in the Vairochana Hall (Piludian 毗盧殿) of Guanyin Monastery (Guanyinsi 觀音寺) in Xinjin 新津, Sichuan (near Chengdu). This mural constitutes the earliest precisely dated surviving example (completed in 1468 and renovated in 1756) of pictorial representations of the Miaoshan story in China, the popular hagiography of Bodhisattva Guanyin that gained wide circulation in Buddhist communities during this period. Although this narrative painting has already attracted scholarly attention, many questions concerning its origins and meaning remain unresolved. Through a comparison with the earliest extant textual variants of the Baojuan of Xiangshan (香山寶卷, reprinted editions of 1772 and 1773), this paper demonstrates the distinctive features of the Xinjin mural. It further situates the mural within the broader history of visual representations of the Miaoshan story from the fifteenth and sixteenth centuries that survive in Sichuan and Beijing. This case study reveals the significant influence of vernacular narrative traditions on Buddhist art during the Ming dynasty, while also showing that the Xinjin mural represents an independent version of the Miaoshan narrative that was not preserved in later written sources. Full article

Palm oil (Elaeis guineensis), one of the most widely used vegetable oils globally, originates from West Africa and has played a significant role in food, health care, and historical trade networks. It holds cultural, historical, ecological and symbolic significance in Bahia, Brazil. Unlike industrial monocultures, Bahia’s dendê economy is rooted in biodiverse landscapes, maintained through artisanal methods and generational knowledge. Yet, this traditional system faces mounting pressures from deforestation, declining artisanal production, and the industrialization of palm oil supply chains. Parallel to these ecological and economic threats is the abandonment of Bahia’s historical processing infrastructure: many traditional mills and industrial heritage sites have been lost, eroding both tangible and intangible cultural landscapes. These shifts have profound implications for the Baianas do Acarajé, the iconic street vendors who embody the matriarchal cultural lineage and rely on high-quality, traditionally produced dendê for their Afro-Brazilian cuisine. The increasing cost and reduced availability of artisanal oil compromise not only their livelihoods but also the authenticity of comidas de azeite, diminishing a sensory and symbolic culinary tradition. This study adopts a rigorous interdisciplinary methodology, synthesizing ethnography, heritage science, and engineering principles to explore how these artisanal practices can help us solve modern industrial sustainability problems. This article argues that Bahia’s palm oil heritage embodies a multifaceted heritage, spanning religious, economic, ecological, and cultural dimensions, that remains under-recognized and vulnerable. Drawing from UNESCO’s framework of intangible cultural heritage, the study not only details how these practices are transmitted across generations through the matriarchal culinary lineage, but ultimately advances three core contributions, analyzing artisanal performance, proposing a transferable sustainability framework, and outlining actionable pathways, to demonstrate that local communities are co-designers of solutions whose heritage offers a proven blueprint to address contemporary industrial sustainability challenges, calling for informed recognition and support to safeguard this essential component of Brazil’s Afro-descendant cultural identity. Full article

Background/Objectives: Prolonged fasting—defined as voluntary abstinence from caloric intake for periods exceeding 24 h—is increasingly recognized not only as a metabolic intervention but also as a psycho-behavioral modulator. According to the 2024 international consensus, intermittent fasting encompasses diverse temporal patterns including time-restricted feeding, alternate-day fasting, and periodic fasting of multi-day duration. While metabolic benefits are well documented, the psychoneurobiological and psychiatric consequences remain incompletely characterized. This review critically appraises current evidence on the psychological and psychiatric effects of prolonged and intermittent fasting, including both secular and religious practices. Methods: A narrative synthesis was conducted on clinical trials, observational studies, and translational research published between January 2010 and June 2025 in PubMed, Scopus, and PsycINFO. Search terms included combinations of “prolonged fasting,” “intermittent fasting,” “psychological,” “psychiatric,” “religious fasting,” “Ramadan,” and “Orthodox Church.” Eligible studies required explicit evaluation of mood, cognition, stress physiology, or psychiatric symptoms. Data were analyzed qualitatively, with particular attention to study quality, fasting regimen characteristics, and participant vulnerability. This is a non-registered narrative synthesis drawing on clinical trials, observational studies, and preclinical evidence published between January 2010 and June 2025. Results: Eighty-seven studies met inclusion criteria (39 human; 48 preclinical). In metabolically healthy adults, short-term time-restricted eating and supervised prolonged fasting were associated with modest reductions in depressive symptoms and perceived stress, with small improvements in executive functioning—typically observed in small samples and with limited follow-up. Religious fasting during Ramadan and the Orthodox Christian fasting periods demonstrated similar neuropsychological effects, including greater perceived spiritual meaning and affective modulation, though cultural context played a moderating role. Potential adverse mental-health impacts included mood destabilization, anxiety exacerbation, and rare psychotic or manic decompensations in vulnerable individuals. Randomized trials reported few adverse events and no signal for severe psychiatric harm, whereas observational studies more often noted symptom exacerbations in at-risk groups. Patients with eating disorder phenotypes exhibited increased cognitive preoccupation with food and a heightened risk of behavioral relapse. Methodological heterogeneity across studies—including variation in fasting protocols, psychological assessments, and follow-up duration—limited cross-study comparability. Conclusions: Evidence indicates a bidirectional relationship wherein fasting may foster psychological resilience in select populations while posing significant psychiatric risks in others. Inclusion of religious fasting traditions enriches understanding of culturally mediated outcomes. To enhance rigor and safety, future studies should incorporate clinician-rated outcomes (e.g., HDRS-17, CGI-S/CGI-I), standardized adverse-event tracking using validated psychiatric terminology, and prospective safety monitoring protocols, with ≥6–12-month follow-up. Full article

The Songliao River Basin, as a core area of multicultural integration in Northeast China, still lacks systematic research on the spatial distribution of religious sites and their influencing factors. This study integrates spatial pattern analysis methods (kernel density, standard deviation ellipse, imbalance index) and spatial econometric models (spatial error model, geographically weighted regression model) to explore the spatial distribution characteristics of 1288 religious sites in the basin and the influencing mechanisms of natural, socio-economic, and cultural factors. Results: (1) Religious sites in the basin show a clustered distribution of “higher density in the south than the north, one main cluster and two sub-cores”, with a northeast–southwest trend and poor balance at the prefectural-city scale. (2) Cultural factors are the core driver; cultural memory and social capital in traditional villages promote the agglomeration of religious sites and shape the “one village, multiple temples” pattern. Intangible Cultural Heritage, Major Historical and Cultural Sites Protected at the National Level, and religious sites form a tripartite symbiotic spatial relationship of “cultural practice—spatial carrier—institutional identity”; natural factors lay the basic pattern of spatial distribution. (3) Policy factors have a significant impact: A-rated Tourist Attractions and Performing Arts Venues show a positive effect, while museums exhibit spatial inhibition due to functional competition. (4) Economic, Population, and Transportation factors had no statistically significant effects, indicating that their spatial distribution is driven primarily by endogenous cultural mechanisms rather than external economic drivers. This study fills the gap in research on the spatial distribution of religious sites in Northeast China. By integrating multiple methods, a quantitative demonstration of the coupling mechanism of multiple factors was conducted, providing scientific support for religious cultural heritage protection policies and sustainable development strategies amid rapid urbanization. Full article