Religion and philosophy

Approaching ethnicity from the point of view of religion is a difficult undertaking in the context of Roman urban society. To be sure, religious practices were an integral part of political communication, and hence were a part of those procedures intended or at least functioned so as to create identities that might include an ethnic dimension. However, on the surface, at least, what we most often encounter is an interest in social differentiation, in social and legal status, which typically reinforced each other. Take, for example, the ranks in the theaters and amphitheaters (temporary structures only down to the end of the republic!), which were allotted to senators, priestesses and priests, equestrians, free citizens, women, and slaves, thereby communicating social differences and political power within (and occasionally outside) Roman society

This paper investigates the synergy that exists between metaphor and spirituality within the Yoruba cosmology as exemplified in the music of Ebenezer Obey. The study underscores the authenticating role metaphor plays in the concretisation of Yoruba beliefs in the existence of a supernatural world. The existing variations of independent studies on both concepts attest to the rich cognitive influence both ideologies evoke within the academia. However, most of the extant studies carried out on these concepts have mainly honed their distinctive strengths. The corpus of research on metaphor relates its relevance mainly to the academic sphere where it acts as diagnostic tool for the analysis of literary terms and by extension to specified human experiences and restricts its versatile application to the significant influence metaphor has on spirituality, thus, de-emphasising the strengthening potency the connection between both ideologies can have on the social and economic lives of people. This notion of irreconcilable difference has resulted in undermining the veritable possibility of an alignment between metaphor and spirituality. This is against the backdrop of paucity of scholarship on this creative hybridisation. This study, therefore, foregrounds the essence of this metaphorical appropriation on the Yoruba ability to re-interpret their disillusioned post-independence realities. Conceptual metaphor theory is deployed as a tool by which underlying metaphor of spirituality is pointed out in the selected music texts of Ebenezer Obey.

Il presente contributo espone il rapporto tra amore, società e storia in Agostino d’Ippona. Inizialmente riporta alcuni cenni biografici su Agostino e sulla compresenza nei suoi scritti di teologia e filosofia. Poi accenna alla creazione come inizio del mondo e del tempo. In seguito passa alla possibilità, per Agostino, del progresso dei singoli e delle società e alla sua concezione rettilinea della storia. Dopodiché sintetizza in breve la sua  antropologia relazionale, per poi estesamente trattare, nella sua filosofia sociale, l’amore come principio di socialità, la pace e la concordia sociale. A quel punto, passa alla libido dominandi e alla translatio imperii nella storia e riporta la trattazione di Agostino sui due amori che hanno generato per sempre due peculiari società. Poi espone una parte della replica di Agostino ai pagani, che accusavano il cristianesimo di essere colpevole della devastazione di Roma nel 410 fatta dai Visigoti, trattando l’agostiniana giustificazione del diritto dei popoli all’autodifesa combattendo. Infine si conclude sulla fine della storia come eternità e trionfo dell’amore.

Parole chiave: Agostino; amore; società; storia

Abstract
The present article exposes the relationship between love, society and history in Augustine of Hippo. Initially, it reports some biographical background on Augustine and the co-presence in his writings of theology and philosophy. Then it mentions creation as the beginning of the world and of the time. Then it moves on to the possibility, for Augustine, of the progress of individuals and societies and to his rectilinear conception of the history. After that, it briefly summarizes Augustine’s relational anthropology and then extensively treats, in his social philosophy, love as the principle of sociality, peace and social harmony. At that point, it moves on to libido dominandi and translatio imperii in history and reports Augustine’s treatment of the two loves that forever generated two peculiar societies. Then it exposes a part of Augustine’s reply to the pagans, who accused Christianity of being guilty of the devastation of Rome done by the Visigoths in 410, dealing with the augustinian justification of the right of populations to self-defense fighting. Finally, it concludes on the end of history as eternity and the triumph of love.

Keywords: Augustine; love; society; history

Riprendere e trascrivere la storia è un compito che si
impone nei momenti di trapasso epocale. Compito esigente e
necessario, sia perché l’insegnamento che da essa proviene
non è mai un dato acquisito una volta per tutte, sia perché il
confronto con il passato coinvolge chi lo compie fino a mettere
in gioco le modalità e le convinzioni con cui si affronta
il vissuto quotidiano.
Anche Agostino aveva assunto un compito analogo quando,
nella notte di crisi del 410, si era proposto di riscrivere
la storia per intero. E proprio questa operazione gli aveva
offerto la possibilità di elaborare un pensiero radicalmente
innovativo, capace di spalancare inediti orizzonti di senso
in un’epoca in cui prevalevano la disperazione e lo sconforto.

Hoewel die wêreld aansienlike veranderinge ondergaan het weens 'n verskeidenheid van kontekstuele magte wat invloed uitoefen op regerings, gemeenskappe, onderwysstelsels en uiteindelik ook skole, het die probleem van religieuse onverdraagsaamheid ongelukkig nie gewyk nie. Die uitwissing van hierdie probleem van godsdienstige geweld en gedrag kan nie bedink word sonder om die plek en rol van onderwys en onderwysstelsels in die hedendaagse voortdurend veranderende wêreld in ag te neem nie. Al die magte wat 'n invloed uitoefen op die lewens van mense en ook op die onderwys en onderwysstelsels het 'n aantal benaderings tot godsdiens en godsdiensonderwys in skole na die oppervlak gebring. Nadat die verskillende benaderings in die artikel beoordeel is, word die gevolgtrekking gemaak dat 'n benadering bekend as lewensbeskoulike saamlewe tesame met 'n konfessionele benadering (deur die keuse van die ouers van die skool se leerders bepaal) in die onderwys as die beste bes...

Un tema enorme, che probabilmente (o, meglio, certamente) poteva essere affrontato solo nella intensa fucina del Centro di Studi Avellaniti. Un sublime mistero umano, dai caratteri e dai contorni insieme precisi e vaghi che sfumano verso orizzonti amplissimi e diversi, cui si sono applicati ingegni del calibro di Platone, come in un celebre passo del Simposio che sarebbe stupidamente riduttivo restringere al campo delle relazioni d'amore (209cd: gli amici che si amano «hanno fra loro molta più intima comunione e più salda amicizia di quella che viene dai ¿ gli, perché accomunati dall'avere dei ¿ gli più belli e immortali»: non ricorda un po' quello che-ce lo ha rammentato Longo-scriverà Pier Damiani a proposito del suo rapporto con Domenico Loricato e la generazione delle lacrime?), così come (ce lo ha appena detto Lorenzo Braca) è insensato, perché antistorico, ridurre la teologia poetica (per così dire) dell'amicizia in Aelredo di Rievaulx nei quadri della più banale psicoanalisi delle pulsioni del secolo XX, in ossequio alla deprecabile tirannia dei gender studies… L'amicizia, un tema sfuggente e probabilmente (come direbbe il nostro amico Fornasari…) inesauribile, se non altro perché investe anche l'ambito dell'affettività, e l'affettività è da ricontestualizzare ogni volta…. E nel mondo monastico, poi! Non c'è bisogno di rifarsi a un ambiente concentrazionista (come si sarebbe detto negli anni '70 sull'onda della sociologia, di Foucault, e probabilmente anche di un'idea di libertà come vita on the road: D'Haenens 1980 [ma 1977]) o semplicemente chiuso come quello monastico, per percepire lo spessore del problema. Nicolangelo D'Acunto ce lo ha presentato brillantemente e, secondo il suo costume, con grande dottrina, dispiegando in tutta la sua ampiezza la storia del concetto e del problema, partendo da Aristotele, passando per Epicuro e la sua lezionemodello, ¿ nalmente individuata come elemento originario (láthe biósas), per Agostino e la costituzione della cultura cristiana, e i suoi esperimenti e modelli istituzionali e i sistemi "valoriali"; e accennando (in maniera ammiccante per ragioni di tempo e perché sapeva di parlare fra amici, appunto, uniti da analoghi interessi e dal medesimo desiderio di conoscenza disinteressata) al CORE Metadata, citation and similar papers at core.ac.uk

In An Experiment in Criticism, C.S. Lewis demonstrates why, within traditional academic circles, he is best known and most respected for his accomplishments in regard to the study of English literature. Lewis's important monograph aims to illuminate a new direction in literary criticism, and succeeds marvelously. Interestingly, Lewis's analysis is paralleled at every turn by Polanyian insights. We have therefore yet a further instance of the intersection of the thought of these two men, and we again wonder at the absence during their lives of recognition of one another.

The harmony of science and religion is a central teaching of the Bahá'í Faith that has important implications for the development of society and the emergence of a global civilization. Science and religion, "the two most potent forces in human life," have often been at odds, most notably over evolution and the origins of man. ' Abdu'l-Bahá has commented at length on evolution and man's origins, providing the most extensive exploration of the harmony of science and religion in the Bahá'í canon. We systematically survey 'Abdu'l-Bahá's teachings on evolution and show that He reconciles two viewpoints-evolution and divine creation-that other thinkers have deemed irremediably in conflict. Résumé L' h a rmonie essentielle entre la science et la religion, un enseignement de base de la foi bahá'íe, est de grande importance pour l'évolution de la société et l'émergence d'une civilisation mondiale. To u t e fo i s, la science et la religion ont souvent été mises en opposition, en particulier en ce qui a trait à l'évolution et à l'origine de l'homme. ' A b d u 'l-Bahá a fo rmulé des commentaires détaillés sur l'évolution et l'origine de l ' h o m m e, fo u rnissant l'ex p l o ration la plus approfondie de l'harmonie entre la science et la religion que l'on puisse trouver dans les enseignements bahá'ís. L' a u t e u r passe en revue tous les enseignements d'' A b d u 'l-Bahá concernant l'évolution, et il montre comment celui-ci réconcilie ces deux points de vue-l'évolution et la création divine-que d'autres penseurs estimaient à tout jamais inconciliabl e s. Resumen La harmonía de la ciencia y la religión es una enseñanza clave de la Fe Bahá'í que 55 Copyright © 2003 Association for Bahá'í Studies entraña implicaciones importantes para el desarrollo de la sociedad y el surgimiento de una civilización global. La ciencia y la religión, sin embargo, no pocas veces han estado en desacuerdo, marcadamente acerca de la evolución y los orígenes del hombre. 'Abdu'l-Bahá ha comentado detalladamente sobre este tema, proporcionándonos una investigación a fondo acerca de la harmonía entre la ciencia y la religión en el canon bahá'í. En forma sistemática contemplamos las enseñanzas de 'Abdu'l-Bahá sobre la evolución y demostramos como Él empareja dos puntos de vista, la evolución y la creación divina, supuestamente en conflicto irremediable según otros pensadores.

The harmony of science and religion is a central teaching of the Bahá'í Faith that has important implications for the development of society and the emergence of a global civilization. Science and religion, "the two most potent forces in human life," have often been at odds, most notably over evolution and the origins of man. ' Abdu'l-Bahá has commented at length on evolution and man's origins, providing the most extensive exploration of the harmony of science and religion in the Bahá'í canon. We systematically survey 'Abdu'l-Bahá's teachings on evolution and show that He reconciles two viewpoints-evolution and divine creation-that other thinkers have deemed irremediably in conflict. Résumé L' h a rmonie essentielle entre la science et la religion, un enseignement de base de la foi bahá'íe, est de grande importance pour l'évolution de la société et l'émergence d'une civilisation mondiale. To u t e fo i s, la science et la religion ont souvent été mises en opposition, en particulier en ce qui a trait à l'évolution et à l'origine de l'homme. ' A b d u 'l-Bahá a fo rmulé des commentaires détaillés sur l'évolution et l'origine de l ' h o m m e, fo u rnissant l'ex p l o ration la plus approfondie de l'harmonie entre la science et la religion que l'on puisse trouver dans les enseignements bahá'ís. L' a u t e u r passe en revue tous les enseignements d'' A b d u 'l-Bahá concernant l'évolution, et il montre comment celui-ci réconcilie ces deux points de vue-l'évolution et la création divine-que d'autres penseurs estimaient à tout jamais inconciliabl e s. Resumen La harmonía de la ciencia y la religión es una enseñanza clave de la Fe Bahá'í que 55 Copyright © 2003 Association for Bahá'í Studies entraña implicaciones importantes para el desarrollo de la sociedad y el surgimiento de una civilización global. La ciencia y la religión, sin embargo, no pocas veces han estado en desacuerdo, marcadamente acerca de la evolución y los orígenes del hombre. 'Abdu'l-Bahá ha comentado detalladamente sobre este tema, proporcionándonos una investigación a fondo acerca de la harmonía entre la ciencia y la religión en el canon bahá'í. En forma sistemática contemplamos las enseñanzas de 'Abdu'l-Bahá sobre la evolución y demostramos como Él empareja dos puntos de vista, la evolución y la creación divina, supuestamente en conflicto irremediable según otros pensadores.

This article compares the physical meaning of infinity with the spiritual meaning. It notes that infinity remains somewhat of a mystery in a physical world in which our comprehension is largely framed around the concept of boundaries. But our sense of the scope and nature of our understanding of finiteness has been gradually expanding with the development of human civilization, and is now expanding at an even greater rate than ever before, both at the micro level and the macro level. The article suggests that if we are ever to understand infinity, we have to move outside the dimensions of this physical universe as we perceive it, moving to that other and higher reality, to the metaphysical, or, as some would describe it, the spiritual. It has long been thought that the spiritual realm was the realm of the infinite, just as the material world was thought to be the world of the finite. Viewed in this light, there is no difficulty for many in associating the concept of infinity with th...

The purpose of this article is twofold: One, to show how a society's ways of making a living-the economy-is part of the ideas the society holds about itself-its worldview, its environment and its ideas of well-being which constitute the society's culture. And two, with the use of Myth Values Theory, to locate those ideas in their true source-the society's myth values. The article is adapted from a paper the author presented to postgraduate students and interns on peace, national cohesion and integration, NCIC,

The Myth Values Theory is a tool for ethnic and racial inclusion, peace, stability and progress. According to the theory, myth values are the organising principle of any stable nation, (defined as a human community that shares a common language, culture, customs, traditions and a common history). The argument of Myth Values Theory is that racial and ethnic conflicts occur when members of cultures supported by different myth values come into contact. This article explains how myth values work to determine ethnic and racial relationsand therefore, war and peace-in the world today.

Apart fro m social, economic and political forces, there are also religious forces at work which are aim ed at changing the character o f education in South Africa within the next few years. One o f these religious fo rces which is having an increasing influence on the unrestricted pursuit o f Christian education, is the New Age movement. The eclectic world view o f the New A ge is seen by the uninformed as a postmodernist movement which will ultimately supply the answers to problem s in education. For the informed, the New A ge symbolises the purposeful replacement o f the Christian fa ith a nd in addition, the substitution o f Christian education with New Age orientated subject m atter and teaching methods. The subtle m anner in which this infiltration is taking place can only be counteracted by know ledge o f a n d a preparedness against the New Age.

In the near future philosophy can be expected to develop in some novel and valuable ways which may include:
1) a re-discovery of the possibility that philosophical inquiry legitimately
seeks truth
2) a creative use of Eastern insights on the part of Western thinkers and
Western insights on the part of Eastern thinkers
3) a renewed involvement of philosophy in existential concerns

Since it was published as an article with the title, "Ethnic Conflicts: Understanding the Important Role of Folktales" in the Handbook of Research on Examining Global Peace-making in the Digital Age in 2018, and in 2019 as "Myth values: An Approach to Understanding Ethnic Conflicts" in the book, Fundamental Theories of Ethnic Conflict, Myth Values Theory has been cited by many researchers around the world from disciplines I had never imagined. It has been cited in political science, psychology, gender, education, development economics, security and peace studies, business, music, anthropology, management, public administration, tourism and others too many to enumerate. For those who have asked me to explain how I discovered the theory, here is the backstory. I discuss what influenced me as I grew up, the inciting incident, the aha-ha moment, subsequent developments, the key concepts of theory and "what next".

Nell’Esortazione apostolica post-sinodale Amoris laetitia, papa Francesco fissa l’attenzione sull’amore matrimoniale, mirando a coglierne la
verità nella concretezza della vita di coppia. Il vero amore matrimoniale
è il riflettersi nella vita di coppia della carità di Cristo, i cui tratti sono
delineati nell’Inno di Paolo alla carità, celebrata in 1Cor 13. La luce
della carità di Cristo illumina la carità coniugale, costituita dalla triplice
dimensione di desiderio dell’altro/a (eros), benevolenza per l’altro/a
(philía) e dono di sé all’altro/a (agape). L’illustrazione del desiderio erotico, dell’amicizia benevolente e della carità agapica contempla la considerazione successiva della loro distinzione, interazione e integrazione.

In his post-synodal apostolic exhortation Amoris laetitia, Pope Francis turns his attention to the subject of married love, with the aim of
gathering the truth of this state in the everyday life of the couple. True
married love should reflect the love of Christ, as illustrated by Paolo in
his famous Hymn in 1Cor 13. It is, in fact, the light emanating from the
love of Christ which in turn enables conjugal love, compounding the
three forms which love takes: eros: desire; philia: kindness and consideration; and agape: self-giving to one’s spouse. The article first considers the distinctive aspects of these three components – erotic desire, kind friendship and self-giving love – and then reviews them in the light of their interaction and integration.

Robert Derathé (1905-1992), a French scholar whom usually worked on the Jean-Jacques Rousseau (1712-1778) political thought, has first published in 1948 a book (Paris: Presses Universitaires de France) on the so-called Rousseau's « rationalism », in order to inquiry through the many ways the Citoyen de Genève dealt with « reason ». The book has been recently published again by Slatkine, the Swiss publisher. It seems interesting to scrutiny how R. Derathé asks Rousseau conception of reason. The Derathé's study is an interesting diving into the Rousseau's work and letters. Here, we comment and discuss the manner Derathé's grasps in his book the Rousseau's writings on sense and sensibility, reason and heart, and the various problems posed by Rousseau's use of the notion of “inner feeling”. We offer here an enlarged and  revised version of the recension dated 2013. The original text has been supplemented by developments concerning, in particular, Rousseau's positions on Christianity. The notes have been rejected at the bottom of the page and I added some additional bibliographical references. The bibliographical references given here go to the editions of Rousseau's works in French. But English-speaking readers can access the 13-volume English translations published at Dartmouth College Press from 1990 edited and translated from French by Christopher Kelly and Roger Masters.

As every scholar knows, Cicero was a great politician, a highly learned man and a passionate witness of the crisis of the Roman republic: but he was also an authentic philosopher. Not only on account of his serious and decisive contribution to Rome’s development and to the Roman world’s opening to Greek culture, but above all because he tried to adapt the Roman pragmatic way of life to the Greek theoretical and abstract view of understanding the world.

The harmony of science and religion is a central teaching of the Bahá'í Faith that has important implications for the development of society and the emergence of a global civilization. Science and religion, "the two most potent forces in human life," have often been at odds, most notably over evolution and the origins of man. ' Abdu'l-Bahá has commented at length on evolution and man's origins, providing the most extensive exploration of the harmony of science and religion in the Bahá'í canon. We systematically survey 'Abdu'l-Bahá's teachings on evolution and show that He reconciles two viewpoints-evolution and divine creation-that other thinkers have deemed irremediably in conflict. L' h a rmonie essentielle entre la science et la religion, un enseignement de base de la foi bahá'íe, est de grande importance pour l'évolution de la société et l'émergence d'une civilisation mondiale. To u t e fo i s, la science et la religion ont souvent été mises en opposition, en particulier en ce qui a trait à l'évolution et à l'origine de l'homme. ' A b d u 'l-Bahá a fo rmulé des commentaires détaillés sur l'évolution et l'origine de l ' h o m m e, fo u rnissant l'ex p l o ration la plus approfondie de l'harmonie entre la science et la religion que l'on puisse trouver dans les enseignements bahá'ís. L' a u t e u r passe en revue tous les enseignements d'' A b d u 'l-Bahá concernant l'évolution, et il montre comment celui-ci réconcilie ces deux points de vue-l'évolution et la création divine-que d'autres penseurs estimaient à tout jamais inconciliabl e s. La harmonía de la ciencia y la religión es una enseñanza clave de la Fe Bahá'í que 55 Copyright © 2003 Association for Bahá'í Studies entraña implicaciones importantes para el desarrollo de la sociedad y el surgimiento de una civilización global. La ciencia y la religión, sin embargo, no pocas veces han estado en desacuerdo, marcadamente acerca de la evolución y los orígenes del hombre. 'Abdu'l-Bahá ha comentado detalladamente sobre este tema, proporcionándonos una investigación a fondo acerca de la harmonía entre la ciencia y la religión en el canon bahá'í. En forma sistemática contemplamos las enseñanzas de 'Abdu'l-Bahá sobre la evolución y demostramos como Él empareja dos puntos de vista, la evolución y la creación divina, supuestamente en conflicto irremediable según otros pensadores.

In spring of 56 BC Cicero delivered a speech before the senate in which he attempted to prove that a recent earthquake prodigy arose as a result of the actions of his political opponent, Publius Clodius. Cicero employs evidence that resembles Varro's three different ways of treating the divine: the mythic, the civic, and the philosophical. This essay examines the intersections between Cicero's tactics and the so-called 'tripartite theology' of Varro.

This is chapter 6 of “A Buddha Land in This World” (Punctum, 2022). It wraps up the first, introductory part of the book, and discusses the common claim that Buddhism is a philosophy rather than a religion (mainly by trying to clarify the differences between science, philosophy, and religion).
The complete book is available here: https://www.academia.edu/76418949

The harmony of science and religion is a central teaching of the Bahá'í Faith that has important implications for the development of society and the emergence of a global civilization. Science and religion, "the two most potent forces in human life," have often been at odds, most notably over evolution and the origins of man. ' Abdu'l-Bahá has commented at length on evolution and man's origins, providing the most extensive exploration of the harmony of science and religion in the Bahá'í canon. We systematically survey 'Abdu'l-Bahá's teachings on evolution and show that He reconciles two viewpoints-evolution and divine creation-that other thinkers have deemed irremediably in conflict. Résumé L' h a rmonie essentielle entre la science et la religion, un enseignement de base de la foi bahá'íe, est de grande importance pour l'évolution de la société et l'émergence d'une civilisation mondiale. To u t e fo i s, la science et la religion ont souvent été mises en opposition, en particulier en ce qui a trait à l'évolution et à l'origine de l'homme. ' A b d u 'l-Bahá a fo rmulé des commentaires détaillés sur l'évolution et l'origine de l ' h o m m e, fo u rnissant l'ex p l o ration la plus approfondie de l'harmonie entre la science et la religion que l'on puisse trouver dans les enseignements bahá'ís. L' a u t e u r passe en revue tous les enseignements d'' A b d u 'l-Bahá concernant l'évolution, et il montre comment celui-ci réconcilie ces deux points de vue-l'évolution et la création divine-que d'autres penseurs estimaient à tout jamais inconciliabl e s. Resumen La harmonía de la ciencia y la religión es una enseñanza clave de la Fe Bahá'í que 55 Copyright © 2003 Association for Bahá'í Studies entraña implicaciones importantes para el desarrollo de la sociedad y el surgimiento de una civilización global. La ciencia y la religión, sin embargo, no pocas veces han estado en desacuerdo, marcadamente acerca de la evolución y los orígenes del hombre. 'Abdu'l-Bahá ha comentado detalladamente sobre este tema, proporcionándonos una investigación a fondo acerca de la harmonía entre la ciencia y la religión en el canon bahá'í. En forma sistemática contemplamos las enseñanzas de 'Abdu'l-Bahá sobre la evolución y demostramos como Él empareja dos puntos de vista, la evolución y la creación divina, supuestamente en conflicto irremediable según otros pensadores.

©2 20 00 05 5-2 20 01 11 1 Q Qu ua al li it ta at ti iv ve e S So oc ci io ol lo og gy y R Re ev vi ie ew w V Vo ol lu um me e V VI II I I Is ss su ue e 3 3 w ww ww w. .q qu ua al li it ta at ti iv ve es so oc ci io ol lo og gy yr re ev vi ie ew w. .o or rg g 1 1 Q Qu ua al li it ta at ti iv ve e S So oc ci io ol lo og gy y R Re ev vi ie ew w

Religious tolerance has become one of the most important issues of the current century in view of the many atrocities perpetrated in the name of religion by extremist groups. Of great concern to teacher educators is whether current final year students display the degree of religious tolerance that would be required from them when they have to deal with religious differences among their future students and in the communities in which they will practise their profession. A questionnaire, of which a copy is attached to this article and which may be used by interested parties after having acquired permission to do so, was constructed, based on a conceptual and theoretical framework in which the issue of religious tolerance is examined in detail. The questionnaire was administered to a sample of 300 teacher education students (drawn from a population of around 3000). The results show that while there are certain points of concern, such as that the respondents tend to withdraw from others...

The intrinsic relationship between education and spirituality After having researched the phenomenon of (especially young) people turning their backs on main stream religions and finding refuge in "new" forms of spirituality, the authors concluded that, as always, the education of children cannot be done justice to unless attention is also devoted to the development of their spirituality. To defend this contention, they firstly analyse religion as a phenomenon. They find it to be multi-layered, with spirituality forming the innermost layer. They then discuss the emergence of "new" forms of spirituality and find them to be alien to the Biblical concept of spirituality. After discussing the intrinsic link between education and both the "new" and the Biblical forms of spirituality, the authors find their initial conclusion to have been vindicated. Opsomming Die intrinsieke verband tussen opvoeding en spiritualiteit Nadat hulle die verskynsel nagegaan het van (veral jong-) mense wat neig om hulle rug op die hoofstroomgodsdienste te draai en hulle toevlug tot "nuwe" vorms van spiritualiteit te neem, het die skrywers tot die slotsom gekom dat, soos nog altyd die geval was, daar nie reg kan geskied met die opvoeding van kinders nie tensy hulle spiritualiteit ook ontwikkel word nie. Om hierdie konklusie te verdedig, ontleed hulle religie as 'n verskynsel. Hulle bevind dat dit uit verskillende lae bestaan, met die spirituele as die diepste binnelaag. Hulle

Modern societies have become much more complex in recent decades, also in terms of ethnic identities and differences. The question arose whether education systems were capable of addressing the needs of ethnic and other minorities in countries across the globe. After examining a cross-section of education systems (

Vir 'n toenemend multireligieuse samelewing en globaliserende wêreld behoort die opvoedeling, net soos in die verlede, voorberei te word vir saamleef met mense wie se religieuse oortuigings anders is as hulle eie. Die doel van hierdie artikel is om die belangrikste modelle van interreligieuse toleransie in terme van hulle bruikbaarheid in die onderwys te evalueer. Hierdie evaluering geskied aan die hand van die volgende maatstawwe: die struktuur en aard van religie en die plek daarvan in die lewe van die mens; die aard, doelstellings en reikwydte van onderwys; die toenemende diverse samestelling van samelewings; en die kontemporêre samelewingstendense van toenemende individualisering en pluralisering. Die hoofmodelle van interreligieuse verhoudings, naamlik eksklusivisme (sowel die sendingywer-as die laissez faire-variasies), inklusivisme, universalisme en ook die verskillende vorms van pluralisme, insluitende positiewe of dialogiese pluralisme, word aan hierdie maatstawwe gemeet. Op grond van die tekortkomings van hierdie modelle word 'n nuwe model, te wete 'n lewensbeskoulik(e) saamleef, vervolgens ontwikkel en voorgestel. Inleiding Die Suid-Afrikaanse onderwyslandskap is uit die staanspoor deur 'n eksplisiete Christelike grondmotief gekenmerk (Booyse, Roux, Seroto & Wolhuter 2011). Hierdie soort onderwys isten regte of ten onregte-in progressiewe kringe erg gekritiseer. Dit geld vir sowel die historiese Blanke onderwys (Christelik-nasionale onderwys; vgl. Malherbe 1977:47) as vir albei vorms van die destydse Swart onderwys, te wete sendingonderwys (cf. Wolhuter, Potgieter & Steyn 2011) en die sogenaamde Bantoe-onderwys (cf. Behr 1988:110-111). Hierdie bedeling is de jure met die promulgering van die Godsdiens in Onderwys-beleid beëindig (South Africa 2003), waarvolgens 'godsdiens-neutrale skole' geskep is (vgl. Van der Walt, Potgieter & Wolhuter 2010). Die Christelike etos het egter steeds de facto in baie skole tot vandag toe bly voortbestaan. In 'n land waar die meerderheid van die bevolking (80.9%) hulself as Christene identifiseer, volgens die Pew Research Center se Global Christianity Survey (Pew Research Center 2011:74), sou dit seker beweer kon word dat religie-onderrig in tuisopvoeding 'n monoreligieuse vorm van opvoeding is. Dit impliseer die oordrag en inskerping van die opvoeder se religieuse oortuigings by die kinders en die jongmense (in gehoorsaamheid aan die voorskrif in Deut 6:4). 'n Aanduiding van hoedanig onderwys in Suid-Afrika voor 1994 gekonseptualiseer was, is dat opvoedende onderwys in destydse opvoedkundige bronne omskryf word as lewensopvattingverwerkliking (vgl. Roos 1979), dit impliseer die oordrag van een bepaalde lewensopvatting (waarbinne 'n bepaalde religieuse oortuiging sentraal gestaan het) van een geslag na die volgende (vgl. ook Chidester 2006:264-265). Die huidige beleidsrigtings oor religie in die onderwys in westerse lande (ook in Suid-Afrika) het daartoe gelei dat konfessionele religie-onderwys uit skole verwyder is en met geïntegreerde

Wat is ‘n Postmoderne student? Die Postmoderne student is die student wat groot geword het binne ‘n kultuur van keuse vryheid, waar daar miljoene keuses is, binne hierdie keuses is daar geen grense nie, ‘n “beyondness”. Die ironie toon Goosen (2015:89) aan is dat hierdie studente verval in ‘n sinneloosheid vir die lewe. Hierdie miljoene keuses wat insluit die keuse van die ‘god’ wat hulleself wil aanbid, of nie wil aanbid nie. By die Postmoderne kultuur heers ‘n kultuur van verdraagsaamheid, waar almal reg is en niemand geoordeel of beoordeel mag word oor hul opinies of perspektiewe nie. ‘n Christelike instelling wat ‘n bepaalde eksklusiewe lewensvisie onderrig en ook hul lewensvisie in anti-tese met ander lewensvisies stel word as veroordelend en fundamentalisties beskou.
Die raamwerke vir ‘n Reformatoriese lewensvisie wat opgestel is vanuit die vorige eeu was hoofsaaklik gefokus teen die gedagtes van positivisme. Positivisme is die idee dat ‘n persoon wetenskap kan beoefen sonder dat sy lewensvisie sy bevindinge beïnvloed. Stoker het veral homself uitgespreek teen die sogenaamde neutrale universiteite, wat meen dat hulle nie ‘n lewensvisie het nie. Die probleem waarmee die hedendaagse Christelike universiteit sit is nie net die gedagtes van neutrale wetenskapsbeoefening nie, maar ook die gedagte dat elke persoon ‘n lewensvisie het, maar dat geen lewensvisie reg is nie, dus ‘n verval in relativisme. ‘n Raamwerk vir ‘n Reformatoriese lewensvisie behoort dus albei die aspekte van positivisme en relativisme aan te spreek.
‘n Christelike instelling wat poog om kritiese denke te bevorder en die student se vermoë ontwikkel om gesprek te tree met diverse denkwyse, behoort ‘n duidelike raamwerk te bied waaruit hierdie kritiese gesprekvoering kan plaasvind. Fyock (2008:11) toon aan dat ‘n lewensvisie vir Christene eers van waarde is, sodra dit sorgvuldig Bybels gefundeerd is. Die doel van die artikel is om ‘n Bybels gefundeerde raamwerk, relevant tot die kwessies van die Postmoderne student op te stel wat moontlik kan dien as ‘n raamwerk vir verdere gesprekvoering onder dosente binne Aros as Reformatoriese instelling. In hierdie artikel word die uitdagings wat die Postmoderne student stel aan die onderrig van ‘n Reformatoriese lewensvisie in ‘n Christelike hoëronderwysinstelling bespreek. Verder word daar gekyk na wat ‘n lewensvisie is, met ‘n moontlike raamwerk vir ‘n Reformatoriese lewensvisie en die hoof inhoudelike temas wat daaruit onderrig moet word.

By their nature, rituals cannot provide scientific link between cause and effect, yet for their functional value they produce results. The Yoruba understanding expressed through belief in Ori as a potent vehicle through which man confronts life draws attention to this reality. Drama has also functioned in underlining this fact. The paper engages this Yoruba ritual concept and makes a case for an authentic Yoruba (African) value by exploring this aspect of the people's ritual, through an exploration of Wole Soyinka's Death and the King's Horseman. By examining the character of Elesin Oba and his son, Olunde, showing how each comes to the understanding and the crucial perception of their individual Ori, and the exploration of their iwa, the paper shows the essential place of that aspect of the people's belief in their lives and worldview.

All'epoca, Charles è un giovane svizzero di belle speranze, vittima della Grande Rivoluzione. Vive da esule a Pescia, in Toscana, insieme alla sua famiglia. Lo attende un futuro da storico ed economista, però Sismondi ancora non lo sa ed inizia a riflettere su temi degni di un filosofo, un filosofo che non è ancora romantico e non è più razionalista, ma entrambe le cose. Nel giugno del 1796, l'armata del maresciallo francese Gioacchino Murat sta varcando l'Arno, mentre il giovane Jean Charles Léonard Simonde si sta convincendo delle ragioni dei rivoluzionari 1. Ha appena ventitré anni, quando nuovi episodi del suo esilio toscano lo fanno riflettere sugli argomenti che lo avevano tenuto fino ad allora sul fronte dei controrivoluzionari. Alla fine della sua riflessione, il suo sistema di idee si trasformerà e si fonderà su argomenti nuovi, su argomenti così saldi che lo guideranno per il resto della sua vita, intellettuale e pratica. In quell'estate 2 , nella villa di Pescia, inizia la stesura de «Il Cannocchiale» e forse non lo termina prima dell'autunno dello stesso anno 3. Una volta ultimato, il 1