Search results for: oneness

Authors: Shyam Sunder Gupta

Abstract:

GOD is an infinite source of knowledge. From time to time, as per the need of mankind, GOD keeps revealing, some small, selected part of HIS knowledge as WORDS, to a chosen entity whose responsibility is to function as Messenger and share WORDS, in the form of verses, with common masses. GOD has confirmed that Messenger may not understand every WORD revealed to him, and HE directs Messenger to learn from persons who have knowledge of WORDS revealed in earlier times, as some revealed content is identical and some different by design. In due course of time, Verses, as communicated orally, are collected, and edited by an individual in a planned manner or by a group of individuals and get edited unintentionally and converted in the form of Scripture. Whatever gets collected, depending on the knowledge of the Editor(s), some errors, scientific and other forms, get into Scripture. In the present world, there are three major religions: Christianity, Islam and Hinduism, accounting for more than two-thirds of the world’s population. Each of the religions has its own Scripture, namely the Bible, Quran, and Veda. Since the source of WORDS for each of these Scriptures is the same, there is ONENESS of all Scriptures. There are amazing similarities between the events described, like the flood during the time of Noah and King Satyavara. The description of the creation of man and woman is identical. Description of Last Day, categorization of human beings, identical names, etc., have remarkable similarities. Ram, the hero of Ramayana, is a common name in Hinduism and two of Jesus’ ancestors’ names were Ram and many names in the Bible are derived from Ram. Attributes of GOD are common in all Scriptures, namely, GOD is Eternal, Unborn, Immortal, Creator of Universe(s) and everything that exists within the Universe, Omnipotent, Omnipresent, Omniscient, Subtlest of all, Unchangeable, Unique, Always Works, Source of Eternal Bliss, etc. There is the Oneness of GOD.

Keywords: GOD, scriptures, oneness, WORDS, Jesus, Ram

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Authors: Seyedeh Khadijeh. Mirbazel, Masoumeh Arjmandi

Abstract:

Semantics is a linguistic approach and a scientific stream, and like all scientific streams, it is dynamic. The study of meaning is carried out in the broad semantic collections of words that form the discourse. In other words, meaning is not something that can be found in a word; rather, the formation of meaning is a process that takes place in a discourse as a whole. One of the contemporary semantic theories is Izutsu's Semantic Field Theory. According to this theory, the discovery of meaning depends on the function of words and takes place within the context of language. The purpose of this research is to identify the meaning of the word "Nas" in the discourse of verse 24 of Surah Al-Baqarah, which introduces "Nas" as the firewood of hell, but the translators have translated it as "people". The present research has investigated the semantic structure of the word "Nas" using the aforementioned theory through the descriptive-analytical method. In the process of investigation, by matching the semantic fields of the Quranic word "Nas", this research came to the conclusion that "Nas" implies those persons who have forgotten God and His covenant in believing in His Oneness. For this reason, God called them "Nas (the forgetful)" - the imperfect participle of the noun /næsiwoɔn/ in single trinity of Arabic language, which means “to forget”. Therefore, the intended meaning of "Nas" in the verses that have the word "Nas" is not equivalent to "People" which is a general noun.

Keywords: Nas, people, semantics, semantic field theory.

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Authors: Aida Raissi, Holly Wong, Elma Raissi

Abstract:

Background: Connection is a primal need established during infancy and reiterated in many forms of social interaction. When we make connections with others we experience growth, continuity, and gain an understanding of the other’s sense of the world. Feeling socially connected to another individual or community has been shown to increase self-esteem, happiness, and meaning. However, feeling connected to another individual or a specific community may also decrease the motivation to seek connection with more distant individuals or communities. Furthermore, we allow ourselves to interact with those in other communities as apart from us, and in some cases, to dehumanize their existence. Objective: The aim of this project is to bridge the gap between different communities, specifically religious communities and foster feelings of connection as one with all members through the medium of art, specifically photography. Method: Members of all major faiths including Agnosticism, Atheism, Buddhism, Catholicism, Christianity, Ismaili, Jewish, Ja’far Shia, Sunni will be interviewed. Participants will be asked to partake in a brief interview of two parts: A. Answering two questions: 1. What are you most looking forward to in the future, and why? 2. What does religion mean to you? B. Having their picture taken. Our questions aim to elicit individual stories that together, show that we have more in common, than differences, despite our faiths. With the completion of the interviews, the responses will be compiled together and major themes will be identified. Impact: The resulting stories and corresponding individual pictures provide an excellent opportunity to encourage and inspire people to get to know those of other beliefs and values, participate in each other’s communities and develop a sense of oneness within our shared humanity. Knowledge translation: The personal stories, and the common themes they illustrate, will be shared with various audiences, including the general public, academia and targeted groups such as students. This will be done through displaying the photographs and responses at art galleries, conferences, in print and online.

Keywords: social justice, religion, connection, understanding, community

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Authors: Gyorgy Folk

Abstract:

A finite set of cardinal needs define the human core of living well shaped on the evolutionary time scale as attested by social and life sciences of the last decades. Well-being is the purported state of living well. Living of humans akin any other living beings involves the exchange of vital substance with nature, maintaining a supportive symbiosis with an array of other living beings, living up to bonds to kin and exerting efforts to sustain living. A supportive natural environment, access to material resources, the nearness to fellow beings, and life sustaining activity are prerequisites of well-being. Well-living is prone to misinterpretation as an individual achievement, one lives well only and only if bonded to human relationships, related to a place, incorporated in nature. Akin all other forms of it, human life is a self-sustaining arrangement. One may say that the substance of life is life, and not materials, products, and services converted into life. The human being remains shaped on an evolutionary time scale and is enabled within the non-altering core of human being, invariant of cultural differences in earthly space and time. Present paper proposes the introduction of weal, the missing link in the causal chain of societal performance and the goodness of life. Interpreted differently over the ages, cultures and disciplines, instead of well-being, the construct in general use, weal is proposed as the underlying foundation of well-being. Weal stands for the totality of socialised reality as framing well-being for the individual beyond the possibility of deliberate choice. The descriptive approach to weal, mapping it under the guidance of discrete scientific disciplines reveals a limited set of cardinal aspects, labeled here the cardinal needs. Cardinal expresses the fundamental reorientation weal can bring about, needs deliver the sense of sine qua non. Weal is conceived as a oneness mapped along eight cardinal needs. The needs, approached as aspects instead of analytically isolated factors do not require mutually exclusive definitions. To serve the purpose of reorientation, weal is operationalised as a domain in multidimensional space, each dimension encompassing an optimal level of availability of the fundamental satisfiers between the extremes of drastic insufficiency and harmful excess, ensured by actual human effort. Weal seeks balance among the material and social aspects of human being while allows for cultural and individual uniqueness in attaining human flourishing.

Keywords: human well-being, development, economic theory, human needs

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Authors: Virginia Chika Okafor

Abstract:

The pastoral letter, an open letter addressed by a bishop to members of his diocese for the purpose of promoting faith and good Christian living, constitutes a persuasive religious discourse characterized by numerous rhetorical devices. Previous studies on Christian religious language have concentrated mainly on sermons, liturgy, prayers, theology, scriptures, hymns, and songs to the exclusion of the persuasive power of pastoral letters. This study, therefore, examined major rhetorical devices in selected Roman Catholic bishops’ Lenten pastoral letters in the Ecclesiastical Province of Onitsha, with a view to determining their persuasive discourse functions. Aristotelian Rhetoric was adopted as the framework because of its emphasis on persuasion through three main rhetorical appeals: logos, pathos, and ethos. Data were drawn from 10 pastoral letters of five Roman Catholic bishops in five dioceses (two letters from each) out of the seven in the Ecclesiastical of Onitsha. The five dioceses (Onitsha arch-diocese, Nnewi, Awka, Enugu, and Awgu dioceses) were chosen because pastoral letters are regularly published there. The 10 pastoral letters were published between 2000 and 2010 and range between 20 and 104 pages. They were selected, through purposive sampling, based on consistency in the publication and rhetorical content. Data were subjected to discourse analysis. Three categories of rhetorical devices were identified: those relating to logos (logical devices), those relating to pathos (pathetical devices), and those relating to ethos (ethical devices). Major logical devices deployed were: testimonial reference functioning as authority to validate messages; logical arguments appealing to the rationality of the audience; nominalization and passivation objectifying the validity of ideas; and modals of obligation/necessity appealing to the audience’s sense of responsibility and moral duty. Prominent among the pathetical devices deployed were: use of Igbo language to express solidarity with the audience; inclusive pronoun (we) to create a feeling of belonging, collectivism and oneness with them; prayers to inspire them; and positive emotion-laden words to refer to the Roman Catholic Church (RCC) to keep the audience emotionally attached to it. Finally, major ethical devices deployed were: use of first-person singular pronoun (I) and imperatives to invoke the authority of the bishops’ office; Latinisms to show learnedness; greetings and appreciation to express goodwill; and exemplary Biblical characters as models of faith, repentance, and love. The rhetorical devices were used in relation to the bishops’ messages of faith, repentance, love and loyalty to the Roman Catholic Church. Roman Catholic bishops’ pastoral letters in the Ecclesiastical Province of Onitsha are thus characterized by logos-, pathos-, and ethos-related rhetorical devices designed to persuade the audience to live according to the bishops’ messages of faith, love, repentance, and loyalty to the Roman Catholic Church. The rhetorical devices, therefore, establish the pastoral letters as a significant form of persuasive religious discourse.

Keywords: ecclesiastical province of Onitsha, pastoral letters, persuasive discourse functions, rhetorical devices, Roman Catholic bishops

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