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Bibliography studies are studies that require constant updating. In Turkey, between 1980 and 2017, the acceleration of migration from the village to the city, the bringing of compulsory education, opening of many formal and private universities have caused enormous mobility of the scientific field and numerous researches on the field of tafsir as it is in every area. This situation has increased the number of copyright and translation works, so it has become necessary to identify these works. Here in this article, as a current contribution to the bibliography of tafsir, a list of the works of copyright and translation which was prepared and printed in Turkish between 1980-2017 is made. However, as a difficulty of bibliography studies, it is necessary to state that some of the works may have escaped the attention anyway.
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In the Book of Revelation there are many symbols with broad meaning. The dragon is one of them. He is also one of the forms taken by Satan. This being represents a plenitude of malevolent forces opposing humans and God. The number of the dragon’s heads as well as horns and diadems is not accidental. They have their hidden meaning, not only emphasizing the might and aggression of the monster. They find their hidden meaning in the Old Testament as well. Although attributes indicate enormous strength, but at the same time they show weakness and finiteness in the creature in reference to God. The author of the Book of Revelation presenting the image of the dragon is inspired by the character of Leviathan, biblical beasts and monsters from other religious circles. At the same time, he creates his own image of a monster.
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Marcell Jankovics’s animated film titled The Tragedy of Man is in fact the adaptation of Madách’s main work, however, besides this, with the further thinking of the literary text, and placing it into set of mediums resulting a saturation of meanings he has already created a sovereign, autonomous piece of art. The “dramaturgy of dreams” within the intermedial animated movie including the magnitude of Madách’s literary work not only illustrates and adapts the hypotext, but it even offers a related re-interpretation to it. As a result, by means of the intertwining of communication channels, it creates a complex, ever-changing formation of statements within the intermediality of text-image-music. This process is accompanied by a saturation of meanings, resulting the emergence of countless symbols and grotesque images to match the hypotext, thus extending its interpretative modalities, fulfilling its “ability to be filled up”.
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Parmenidész 3. fragmentumának heideggeri interpretációi
In my paper, I investigate Heidegger’s Parmenides-interpretations. My question is: what is the relation between them and the Heideggerian interpretation of the so called Likeness Principle – like is understood only by like – which is known especially from hermeneutical texts. I analyse the interpretations of the 3rd fragment of Parmenides in a chronological way and I attempt to accompany the German thinker on his thinking path leading to the German terms Selbe and Zusammengehören that are probably untranslatable within the Heideggerian context. Meanwhile, I intend to reveal the turns and the junctions, which characterise Heidegger’s point of view relating to both Parmenides and the Likeness Principle, and also the differences that could be detected between their Heideggerian reading and an idealistic one. Moreover, the less explicit intention of this paper is the following: helping with the preparation of a future, deeper account regarding the Likeness Principle.
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The issue of written-oral transmission of hadith has attracted the attention of many Western schoalars. When we look at the findings and evaluations of the researchers on the issue we see generally that it was not purpose to explain the history of transmission but they accepted it a criteria for the authenticity and explain it from this point of view. The importance of the subject according to these studies is the main argument that every hadith was exposed to danger of falsification during the transmission process.
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The book explores narratives of black: brings black into different contexts, compares it with white and other colours of spectrum, reflects on the underneath meanings hidden by black. It is a piece of art that is difficult to be classified by genre: it may be a collection of short stories, an autobiography, an essay. Belonging to both literary and philosophic contexts, this book is not “heavy”, both literally and metaphorically, but filled with unusual observations and reflections on meanings hidden behind the colours.
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In his hermeneutics of memory, Ricoeur points to the dialectic character of the interrelation between remembering and forgetting. He abandons an understanding of forgetting as limited only to oblivion, or to deletion in the Bergsonian use of the term. He supplants the negativity of forgetting by the productivity of disremembering, and stretches forgetting to its reserve, to the dynamic unveiling of the details of past events, with varied degrees of truthfulness and accuracy. This article attempts to demonstrate that the positivity of forgetting in the context of reconciliation is a tangible possibility. Forgetting is viewed here as a positive, constructive faculty, which influences the future, makes it possible to create and shape it, and is opposed to a slavish adherence to memory anchored wholly in the past. The totality of the anchorage in the past results in an exclusive focus on remembering, and causes the impasse of being entrapped in a disconsolate past. We ascertain that forgetting is not a failure but rather a productive possibility, either self- -creative or purgative, to educate oneself and the Other towards a more promising future.
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Writing of legal transactions, applied since the first period of Islam. Later in the period, this work, become a private branch. About this branch, which termed as “shurût”, written many private works since III. H. century and formed a comprehensive literature. One of this works is Gurar al-Shurût wa Durar al-Sumût. Gurar al-Shurût, which written by Celâl al-Dîn al-Imâdî, who lived at Khwarezm’s Curcân (Gurgenc), one of the last models of classical period of shurût literature. The purpose of this article is to present the Celâl al-Dîn al-Imâdî And His Work Gurar al-Shurut we Durar al-Sumût.
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This critical essay is focused on the philosophical definition of culture, according to one of the most important Romania philosophers, Constantin Noica. Even if most of his philosophical essays proposed a hermeneutical approach on the main important problems in the philosophy of culture and the theory of mentalities, Noica is still not enough known with his Journal of ideas, an interesting collection of thoughts, a critical frame on his own reading experiences, events, meetings, streams of consciousness, concepts and philosophic system, all of them in the European context. That is why we sincerely think that any of his theoretical approach can be considered a strong point on a possible nowadays cultural recipe, a possible escape from the confusions of our own identity. Especially those that explain the sense, the reason and the effect of the so-called „high-culturalism”. More than a philosopher, Noica is also a very fine essayist, so that so that any reading is fresh and enriching
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“The clarification of […] the bonum coniugum exclusion hypotheses must be carefully studied by the jurisprudence of the Roman Rota” said Benedict XVI in 2011, referring indirectly to the diagnosis of the dean of the Roman Rota, Mario Francesco Pompedda, who stated in 1998 that the legal content of the clause of “the good of the spouses” constitutes one of the most crucial hermeneutic issues, which calls for more in-depth research. Now more than ever, the Pope’s memento appears akin to a compass designed to guide the service of the Apostolic Tribunal, one which makes it possible to determine clear judicial standards in the identification of the said element ad validitatem. Service, it is worth to add, which requires integrity and professionalism since, when it comes to the fundamental issues included in the sphere designated by the 2013 Rota allocution “Marriage and the relationship between faith and the natural order” (which, predictably, is where Benedict XVI situates the issue of “clarifying the essential element of bonum coniugum”), the words of John Paul II, who said that “legal hermeneutics requires […] a vision which encompasses the whole body of the Church’s teachings,” appear to become even more significant. In such an obvious way John Paul II and Benedict XVI — titans of spirit and intellect, caryphaeuses of humanism, measured with a simultaneous engagement in fides et ratio—refer to the potential of science. It is, thus, difficult to ignore the invitation expressed in those words—which also highlights the role of the creators of the Rota jurisprudence, “the exemplary juridical wisdom”—for the canon law experts searching for the truth de matrimonio in theoretical research. Indeed, the papal thought—bolstered by the severity of the problem, i.e. the risk of proliferation of erroneous interpretations of ordinato ad bonum coniugum (“the danger that threatens the correct application of the norms on incapacity [and exclusions], […] and to transform the simple shortcomings of the spouses in their conjugal existence into impediment”), particularly in the lower tribunals—calls for serious consideration. This, in turn, constitutes an important challenge for the scholars, as well as the judges of the Roman Rota, to transform (in the spirit of paradigmatic harmonization vetera et nova) personalistic ideas, grounded in tradition and conciliar magisterium, into legal praxis. Therefore, the following attempt of a scholarly approach to the title identification of the ad validitatem element in the Roman Rota jurisprudence is predominantly inscribed into the doctrinal and judicial context delineated above. The methodical ordering of the variety of judicial stances, valorizing the bonum coniugum formula, has been facilitated by the process of distinguishing, within the broad research area, particular premises: genetic and historical as well as epistemological and methodological, which resulted in the formulation of research hypotheses, formulated in the conclusions of the first part of the monograph and then verified (it could be said: successfully) in the following parts. Regarding the hypotheses, it should be noted that there exists a documented fact (included in hypothesis II-2), which proves that a special Papal magisterium, included in his speeches addressed to the Roman Rota, authorizes an optimal methodology of the judicial approach towards essentialia in matrimonio, which consists in leading the discourse along the axis: anthropological realism—judicial realism. Search query of all published (as well as unpublished) sentences pronounced by the Rota, which highlight the bonum coniugum formula to a greater or lesser extent, consciously directed toward the analysis of the two aforementioned surfaces: anthropological and stricte legal, confirmed the validity of that perspective. Thus, it demonstrated that a sine qua non condition for an appropriate selection (according to hypothesis II-3) of consistent jurisprudence with regard to bonum coniugum—both in “non-autonomous” as well as “autonomous” configurations—is the affirmation of the paradigm of the “realism” of the new matrimonial doctrine. Indeed, even though the reliability of the research in the sphere of ius matrimoniale can be encapsulated in the rule which states that “in hermeneutics of the law it is confirmed that the authentic horizon is that of the juridical truth to love, to seek out and to serve” (Benedict XVI), further interpretations of that rule should be, nonetheless, considered in the light of the epistemological postulate of approaching the particular objective issues (in this case: the issue of bonum coniugum) from the perspective of a comprehensive approach to the substantial description of institutum matrimonii in code legislation. It should be also added that the idea of matrimony encapsulated in the phrase toitus vitae consortium (and its subject-oriented explication: “[…] desiring the good of the other, in terms of a true and indissoluble consortium vitae.” [Benedict XVI]) (re)integrates the totality of essential matrimonial interpersonal relations (see: hypothesis I-1). The faithfulness to the “realism” of the renewed matrimonial doctrine, characterized (if one were to disregard the particular meritum of the famous allocutions of the Rota dating 1987, 1988, 1997 and 2001) by the attachment to the objective criteria of the natural character of the marriage, as well as the rule of the comprehensive approach—which, it should be emphasized, constitutes a characteristic feature of all (!) authors of the “exemplary” sentences—guaranteed, in turn, the consistency of the judicial stances analyzed in this monograph. On the one hand, it allowed the auditors of the Roman Rota, who situate “the good of the spouses” either in the sphere of bonum fidei (Raffaello Funghini) or that of tria bona matrimonii (Cormac Burke), to either temporarily (in the first case) or permanently (in the second case) cement the status quo in the “sphere” of substantia matrimonii; moreover, the process included a significant revision in the form of subject-oriented reinterpretation of St. Augustine’s goods. On the other hand, the fact that the other faction—which attributes systemic autonomy to the element of bonum coniugum (within the sphere of hypotheses described in canons 1095 no. 2 and 3 and 1101 § 2 of the Code of Canon Law)—favors the approach of building a “bridge” between matrimonial love (understood as the structural rule of legal relations in the marriage) and the “subjective aim of matrimony” (hypothesis I-2) heavily informed the contemporary—decisive and most probably irreversible—practice of transcending the rigid rules of the tria bona Augustini scheme in procedural designation of iura et officia essentialia. Further research fully corroborated the theories of a highly-regarded Italian scholar of Canon Law, Ombretta Fumagalli Carulli, who postulated that the essence of the new element of ad validitatem (bonum coniugum) should be perceived within the boundaries of three immanent and complementary aspects: (1) the dignity of the person, (2) the value of communion and communication, (3) the ethical imperative of benevolence. It is suffice to say that such a “definition” of the essence of marriage constitutes an excellent framework for both the precursors as well as the current and future proponents of clearly defined jurisprudence (see: hypothesis II-3), especially considering the situation in which—according to the circumstances of the particular cases—uniform treatment of the significance of ius-obligatio ad communionem amoris coniugalis in the context of the gift of marriage would/will dictate the preferential treatment of either the essential aspect of “mutual help” in the biblical sense (Antoni Stankiewicz) or the “dignity” aspect bonum coniugum, clearly connected with the rule of equality “in all that which pertains to the communion of the marital life” (Renzo Civili). The authorial jurisprudence of a highly-regarded auditor José María Serrano Ruiz brings significant contributions to the attempts of solving the issue mentioned in the title (see: hypothesis I-4). However, it should remain an open question whether the ironclad logic of his argumentation will find its future followers: he argues that the true consensus personalis—the expression of personal engagement (accompanied by the integral quantifier: totalitas)—can therefore actualize the necessary matrimonial disposition of the newlyweds (animus) when this constitutive act of covenant of love can be characterized in concreto by such values as truthfulness, responsibility, and openness to communication. All in all, the essence of this process lies in the requirement of true devotion and acceptance between the spouses, i.e. acceptance of the matrimonial goods humano modo. The conclusions, presented as a summarizing comparison between the paradigmatic depictions of bonum coniugum: (I) depictions which appear to have been an instrument of the past (the good of the spouses understood exclusively in nonautonomous configurations); (II) depictions which are open to further developments (the good of the spouses understood in autonomous configurations)—must remain open to discussion, for a lack of a better option. This particular scholarly approach: that of a constant search for the “signs of times,” is grounded in the teachings of Benedict XVI (see: hypothesis II-1) when he says, “Cases in which there is failure to recognize the other as spouse or in which the essential ordering of the community of conjugal life to the good of the other is excluded are [today – A.P.] quite exceptional. The clarification of these hypotheses of exclusion of the bonum coniugum must be attentively assessed by the jurisprudence of the Roman Rota.”
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Niniejsza książka ma formułować propozycję metodologicznego otwarcia groznawstwa,silnie akcentując rolę dyskursu i narracji już w dwóch tekstach otwierających:„Dyskursywne gry i dyskursy gier” Geralda Voorheesa oraz „Poza mitem i metaforą.Przypadek narracji w mediach cyfrowych” Marie-Laure Ryan. Podkreślenie roli narracjii dyskursu umożliwiło również umocowanie pozostałych rozdziałów książki w dwuwzajemnie się dopełniających paradygmatach: teorii i filozofii (w części zatytułowanej„Teorie”) oraz praktyce hermeneutycznej (w części zatytułowanej „Praktyki”), dostarczającychwspólnie narzędzi do krytycznej wiwisekcji uobecniających się w grachpostaw dyskursywnych oraz narracji o świecie, kulturze, religii, filozofii, teologii, ekonomii,płciowości, rasie czy polityce. (...) Problem dyskursów gier wideo oraz dyskursóww grach wideo ujawnia zatem nie tyle bałagan, co niesłychaną produktywność ujęćbadawczych, nieograniczonych sztywnymi normami pojęć, kategorii czy narzędzi teoretycznych,które równolegle odnajdują w grach wydarzenia, znaczenia, języki, komunikaty,idee, ideologie, hierarchie i struktury władzy oraz wykluczenia. Sploty problemowew grach jako formach komunikacji, tekstach czy obiektach kulturowych skłoniłynas do zastosowania formuły liczby mnogiej w określeniu „dyskursy gier wideo” –tak, by unaocznić zarówno potrzebę pluralizacji perspektyw badawczych, jak i odpowiadającejjej różnorodności uobecniających się w grach narracji o świecie, zarównotym nas otaczającym, jak i tym przez gry wytwarzanym.
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How can one study the genesis of a text written straightaway which would lose its authenticity value if it were corrected? Such a text is the evidence of a practice, so that transforming it into a work (especially a published one) is likely to impoverish and disfigure it. This article intends to show that if Genetic Criticism has little leeway, it still has room to maneuver: preparatory notes and editing on the same day, intertextual situations (reading notes, correspondence quotations, etc), analysis of the progressive transformations of the diary’s rhythms, the diarist’s writing about rereading, recopying his journal… Past this point, the diary becomes either an autobiography (a selection or composition of the diary by the author him/herself) where Genetics has ample room to perform, or a publication.
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An epistle of Ash’arî theologian Bâqillânî which is not mentioned in classical sources but is registered in Süleymaniye Library has been analyzed in this article. In studies carried out on Bâqillânî in recent time, it has been stated that this epistle is related to the utterance and tafsir of the Qur’an. However, it has been revealed in this article that this information does not reflect the truth, the epistle is related to kalâm science not to the Qur’anic sciences and consists of answers given to the questions about the attribute of kalâm. Bâqillânî exspressed his opinions on kalamullâh in a short and ordered manner with a clear and fluent style. However, the epistle was not published previously. In this study, it was aimed to provide those concerned with a terse and succinct epistle of an important Ash’arî theologian Bâqillânî, and to make a contribution to the world of science. The epistle was critical editioned by analysing for this purpose and was translated into Turkish.
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When following the principle of translation theory, i.e. the reflection on equivalence and the process of translation, the author of the paper would like to make use of his own experience in translating literary texts of Judaism and, in particular, to refer to the first Polish translation of the Mishnah, on which he has been working for several years now. The Mishnah, which has been known in oral tradition since the 3rd century B.C. and which was written down around the year 200 A.D., forms the basis for the Talmud and is the essence of Rabbinic Judaism. The work points out how foreign views and thoughts, which are embedded in original Hebrew language structures, are being introduced into the Polish language; how the Polish language into which the translation is made determines and influences a specific type of transformation. It is not without significance that we are dealing with the first Polish translation of the Mishnah, which happens to more importantly be the Holy Book of Judaism recorded in ancient times. The author of the paper is going to determine a kind of analogy between the original (source) language of the Hebrew text and the (target) language of the text of Polish translation.
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The Hebrew Bible reached Europe for the first time in a Greek translation known as the Septuagint. Before Jerome prepared the translation of the Hebrew text – the Vulgate, fragmentary translations to Latin used as their source text the Septuagint, which influenced the Jerome’s work as well. The focus of this work is the lexeme hesed, semantic field of which refers to covenant and encompasses elements as action for the benefit of the counterpart, as well as help, rescue and mercy. The main semantic element of the discussed lexeme is two-directional relationship and reciprocity. As a result of combination of linguistic, social and cultural factors, the translators of the Septuagint chose the lexeme eleos (mercy) as an equivalent for the Hebrew hesed. In Vulgate, hesed is rendered as eleos also in the places where Septuagint favors different equivalents. In this article I will try to argue that through the Vulgate, Septuagint exercised an indirect influence on rendering of the Hebrew lexeme hesed in Polish translations of the Hebrew Bible. As a result, the original semantic field has been modified, and in particular, the semantic elements relating it to covenant and reciprocity have been lost in translation.
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Islamic scholars firstly applied to the Qur'an for solution of the issues they have encountered throughout the history of Islam. However, some of these issues have unsolved and become a moot point until today. One of the issues that Islamic scholars could not find a solution to, or rather, not reach a final result and that they have been discussing for a long time is Sight of Good. Some argue that the sight of God will be possible in the event that God is an object, and they advocate that it is impossible and claim that God will never be seen both in the world and in the Hereafter. Some argue that it is possible that God, without being an object, can be seen in a way that human cannot know nature of God. Both groups use the same verses as evidence in this issue, but the conclusions they have reached are exactly the opposite. We also believe that this work will contribute to the solution of the matter in question, by transferring their making associate al-An‘âm 6/103, from the verses which some of the commentators have shown evidence on the issue of Sight of Good and we will try to evaluate the results they have achieved in this regard. In order to look from commentary perspective, we will examine and evaluate only the views of the certain commentators.
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This article reflects a particular aspect of Merleau-Ponty phenomenological understanding of expression which solves the problem of other selves. As part of the solution I have explained Merleau-Ponty’s concepts of materialism and intellectualism and the introduction of embodied subjectivity. When we understand embodied subjectivity as the constitutive aspect that refers to the totality of an individual, this enables us to understand the concept of expression both in terms of bodily gestures and also from the perspective of linguistic expressions. When we understand the meaning of expressions in this way the concept of expression thus opens us up to understand others because of the sharing aspect of language as well as the world. It thus explains from the embodied expression to the notion of bodily gestures and from the bodily expression to facial expression in particular and expression in general dismissing the idea that expressions are not the result of our mental states.
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