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The research compares our Arabic linguistic heritage with the modern semantic theory today on three major issues: 1) the issue of meaning structure, is it a composite entity composed of elements or a simple entity; and 2) the issue of assignment, does the term refer to an external entity independent of the speaker or an internal entity of his or her perception; and (3) the issue of perceiving the meaning, or the qualities in which the meanings and role that different mental abilities can play in this realization. The research suggests that the answers given by our ancestors agree, in their broad outlines and in terms of general principles, the answers presented by the most prominent contemporary semantic theories.
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The encounter between hermeneutics and postmodernism gave rise to an extremely interesting vision of the philosophy of religion. Thus, an essential part of recent philosophical hermeneutics claims that the religious phenomenon can be analyzed and described just as a phenomenon marked by tradition, culture and a given history. From this perspective, the theory of history is related to the action theory and that of storytelling, since history is a “true” story that reflects the past actions of people, ruled by, as Ricoeur sustains, intentions, projects and motives. Mediation through language is joined by cultural and historical mediation: thus, the affections and attitudes are interpreted according to the canons and not in their naked immediacy.
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"In Rom 8, Paul uses the term to pneuma, without additional terms. Research shows that this refers to a person different from God the Father and Christ, both in action and in existence, as a person. This is especially evident in 8:33-34, where the intercession of Christ through the will of God the Father is presented by analogy to the intercession of the Spirit, about which Paul wrote in 8:26.The Spirit manifests activity in the Persons of the Holy Trinity. The phrase en pneuma Theou (8:9) indicates that the earthly life of Christians remains under the authority of God’s Spirit. The construction kata pneuma means being, living, abiding in the Holy Spirit, which enables the believer to justify himself, though this comes about only by faith in Jesus Christ. Both Jews and Greeks need God’s radical action in the Holy Spirit (en pneumati hagiō (i)). Participation in the kingdom of God brings peace and joy also en pneumati hagiō (i). Through the Holy Spirit (dia pneumatos hagiou), God’s love was poured out on us.Christians, who are animated by the Spirit, can no longer accept the attitude of slaves, because the Spirit has released them and keeps them in this state of freedom (see 2 Cor 3:17). So Christians are free from fear of death and from fear of slavery. The reviving dynamics of the Spirit make possible the primacy of divine sonship. Finally, Paul goes a step further and emphasizes that the Spirit cooperates with Christians if they recognize and adhere to this special relationship with God in prayer (8:15-16)."
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There is no doubt that the Second Vatican Council introduced an enormous reform of the Liturgy of the Hours. As J. Stefański rightly noticed, first of all this Council restored the Liturgy of the Hours to its original owner, that is the people of God. In the post conciliar period in some countries, Poland included, some were of the opinion that Church law exempted clergymen from the breviary obligation. However, conciliar and post conciliar documents, especially the Apostolic Constitution and General Introduction to the Liturgy of the Hours, not only do not reduce this duty, but even lay greater stress on it, clearly explaining why the Church imposes an obligation on clergymen to say the liturgic prayer that sanctifies the day. The fundamental reason is the will of the Saviour himself, who wants his Church to pray continually, as the Church is to prolong, along with the Saviour, his prayer to save the world. In the Church the special duty of saying such prayers is fulfilled by those whom the Lord Jesus involved in his priesthood. As in the Apostolic age, the same will remain true throughout all the history of the Church: ‚prayer and the ministry of the word’ (Acts 6:4) are essential elements of priestly vocation.
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This paper examines the issue of absolution by Vladimir Jankélévitch. The absolving party’s role is to discover the cause external to man, deep down beneath human malice, which motivates the criminal actions. With an investigator’s zeal, an answer is sought to the question of “unde malum”? The old answer comes from dualism: the negative transcendent force, Satan, is the source of all sins. If there is an explanation, sin is mitigated and rage is attenuated, therefore explanations must be found. So one needs to explain – and this absolves one from all obligations of forgiveness. But this method fails the three requirements of true forgiveness, too: it is not an “immediate” “event”. It does not involve a personal relationship between the perpetrator and the injured. The offender is not offensive – at the very most, he is ill or illadvised,but there are no bridges from here to the other side of the abyss, where there is anobligation of love. Absolution is painless, but forgiveness is a heart-breaking, painful sacrifice. However, there is always something behind the intention of absolution which is ultimately similar to forgiveness and love: our author calls it a surplus of energy. The state of the soul is not the same when it seeks exempting or aggravating circumstances.Another substitute for forgiveness treated by Jankélévitch is the thoughtless purging of the crime committed and its destruction. The author does not use Freud’s concept of suppression, but essentially that is what he is about: throwing the case file into the fire and “never speaking about it again”. According to Jankélévitch, this misleading, abrupt gesture, which sends the message that nothing happened, primarily lacks the third characteristic of true forgiveness, the personal relationship between the parties. The relationship between the victim and his tormentor remains superficial, mere window-dressing, if they fail to work through the most sensitive questions, if the former fails to strive to show mercy, love and forgiveness so that the requirement of truth is left intact.
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These days, much discourse about the integration of Muslims into European societies takes place at the level of European and national identity narratives. Denying that Islam is part of what ‘defines Europe’ and its nations subsequently brands Muslims as eternal foreigners, shaping exclusionary public attitudes towards them and justifying public policy that curtails Muslims’ religious freedoms. In the light of the possible EU integration of predominantly Muslim societies in the Balkans– Bosnia, Kosovo and Albania – these narratives could change, recognising Islam as a substantial element of European identity and thereby facilitating Muslims’ social inclusion. While such a scenario seems attainable at the intellectual level, the article argues that this result is, in fact, unlikely to come about in practice. Using an interview with Xhabir Hamiti on Kosovar Islam as a point of departure, the author suggests that it is more likely that ‘the Balkan Muslims’ will be defined as an exception to Islam, suitable to European ‘culture’ – which will maintain other Muslims in Western Europe as tolerated, yet fundamentally foreign.
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Al-Juwaynī was charged of being incompetent with hadiths, presimably due to some misjudgments of his in sort of technical issues of hadiths. Of “Muadh’ Hadith” mentioned by the methodologists as one of the foundations of Qiyas/Ijtihad, his judgment “It is compiled in the sahih books of hadiths; its being authentic (sihhat) is unanimous.” was singled out for heavy criticism. Despite the fact that “Muadh’ Hadith” was recognized by the great majority of methodologists including al-Juwaynī, most of hadith scholars regarded it as weak (zaeef). Al-Juwaynī grew up together with the hadith activities since his childhood and took a serious hadith education. In our opinion, the suggestion that he had no command of knowledge of “hadiths” and “hadith science” simply with reference to some misjudgments that he made, does not correspond to the truth. Regarding his knowledge of hadith, the most true approach is that he did not engage in hadith science as much as he did in “İslamic law” (fiqh), “methodology of İslamic law,” and “kalam” and rather than those fields, he did not write a single work in hadith science and accordingly have such a high authority as the eminent hadith scholars.
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Arabic linguistic scholars have taken care to ensure that the rules are general, comprehensive, consistent, and functional when they put the language rules. In this framework they have reached the systematic rules that dominate the whole language. However, sometimes depending on the natural structure of the language they has encountered exceptional circumstances which are beyond the general rules. Arabic linguistic scholars have resorted to various explanations and justifications about these uses because they think that the specific exceptions are in the general framework of the language and these exceptions are not entirely excluded of general rules and they do not need to set a new rule for these. In this study, we are going to give a brief information about description process of the linguistic scholars on the reasons behind the language rules. Then, we are going to mention about common forms of explanation they applied in the justification of the rules. Besides i am going to examine about various interpretations of the background of the uses which do not create an exceptional situation, but which raise question marks in the minds of the language partners.
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