Religionin the Information Society (Sociological Etude)

The main central questions asked in the article are the following: Is the role of religion belittled in the contemporary information society? If culture turned into mass-culture, is it possible that the same fate awaits religion? If it is so and religion will lose its significance for and influence on society, then what final result will this process bring? Are we moving towards an areligious society? But if the processes go vice-versa,they can evoke an opposite reaction and traditional religions will fill with fresh energy and begin a full-blooded life. According to the authors of the article, an information space is simply a superficial cover of man’s spiritual life. That is why a virtual cyber-church will never replace a real temple. It is a parody and simulation of a real church. And the day will come when man escapes from the slavery of this simulation and virtual reality and will return to the eternal truth and genuine religious faith. It seems that man enfeebled by the illusion of pseudo-religion and pseudo faith has a serious exam to pass.It can be easily seen that pseudo-religion which is constructed in the artificial virtual space has no future and that any experiments in this sphere are, from the very beginning doomed to failure. Religious life means a live communication with the transcendent and it is lost in the case of virtualization. The internet can be a fine means for spreading the word of God, but it (Internet) has its own rules of speech that are not relevant for the language of the divine service. We think that a digital expression of religion is absurd and nothing more.

Impact of Changed Life Style on COVID-19 in India : Teachings of Sanathana Dharma (The eternal truth)

COVID-19 has come as a sharp caution to humankind to introspect and rectify. With values on the decline and humans seeming to have lost empathy, one feels a need to recharge and reconnect. The Indian way of living has many scientific principles natural in it to fight infectious diseases. We follow the Sanatan Sanskriti thoughts traditionally, sometimes not even grasping the rationale behind it. This article tries to explore the correlation between the preventive measures and some of our traditional Sanatan practices. There is a need to promote our cultural practices and avoid running behind the ultra-modern ways of living so that the world learns to combat and live with the COVID 19.

TRENDS TO SIMULACRIZATION OF THE EDUCATIONAL ENVIRONMENT

The article analyzes the problems associated with the upbringing of a personality in the modern educational environment. Paradigmatically, the study is based on the principle of dividing educational technologies into effective and ineffective. With regard to the latter, the term "simulacrum" is used, which is found in the Latin translations of Plato as an analogue of the word "ειδωλον". Digital technologies used in the educational environment can then and only then contribute to personal development when they connect students with the history of their own country, sometimes contradictory, but at the same time attracted to the eternal truth.

«Natural Law and Natural Rights» and the Negation of the Objective Priority of Speculative Truth

This essay explores the nature and implications of John Finnis’s express negation in his work Natural Law and Natural Rights of the objective primacy of speculative truth with respect to the derivation of practical reason and agency. The essay observes two senses of the speculative/practical distinction. One sense concerns whether the object known is a contingent matter ordered to an end or whether it concerns a universal, necessary, or eternal truth. The other sense concerns the mode of the knowledge itself: whether its end is simply knowledge, or whether the end is the good of an operation. Because prior to desire and intention all knowledge is speculative in its mode, and this knowledge is absolutely necessary for knowledge that is practical in its mode; and because knowledge that is practical in its mode is absolutely prior to knowledge that is practical merely in that it concerns a practical object – because without knowledge practical in its mode there will never be such knowledge that is practical in its object – it follows that practical reasoning is derivative of knowledge that is speculative in its mode. Implications of Finnis’s error – about teleology, common good, and God – are considered.

On the Poetic and the True

Two of the working titles Merleau-Ponty had considered for The Visible and the Invisible were Genealogy of the True and The Origin of Truth. As well as offering us a genealogical critique of any reduction of truth to a single absolute origin, his philosophy also strongly contests against giving in to notions of skepticism, Pyrrhonism, deception, and illusion. He contests equally against notions of “eternal truth” based upon forgetting the “retrograde movement of truth,” which means forgetting that thought and events happen at certain moments in time and are part of a process of movement and duration. There were two moments when the questions of truth were at the forefront of Merleau-Ponty’s attention: the first concerns clarifying the “mystery of language” in both literary and mathematical expression while the second introduces us to a new idea of truth (light) and new vocabulary of truth: shining (éclatement), “pregnancy,” the “dehiscence” of Being. Like Heidegger, Merleau-Ponty is not interested in tests for the mere truth of statements as secondary language, rather he is interested in originary speech and writing, both philosophical and literary, that expresses a more “militant truth,” marked by its nobility, mobility, subtlety, suppleness, depth, and richness.

Theological Rethinking of History by Fr. Georges Florovsky

Интерес к историческим проблемам, появившийся в богословской мысли, относительно недавно, заставляет ставить вопрос о соотношении богословия и истории. В частности, не заключается ли в «историзации» богословия опасность релятивизации вечной христианской истины? Протоиерей Георгий Флоровский считает, что не только возможно, но и следует богословствовать исторически, однако историческое мышление богослова должно быть просвещено светом откровения. В такой перспективе центральным событием является Боговоплощение, и это создает принципиально иное, по сравнению с античным, историческое ви́дение - персоналистическое понимание истории. Здесь Флоровский сближается с Бердяевым, развивавшим аналогичную концепцию. Напротив, философский экзистенциализм, в отличие от христианского, в лице, например, К. Ясперса, рассматривая Рождество Иисуса Христа как рядовое локальному событию, оказывается, скорее, «рецидивом эллинизма». The interest in historical problems, relatively recently emerged in theology, poses the question of relationships between theology and history. In particular, does «historization» of theology conceal the danger of relativization of the eternal Truth of Christianity? Fr. Georges Florovsky believes that one not only should, but must do theology in a historical manner. However, historical thinking of a theologian must be enlightened with the light of Revelation. In this perspective the Incarnation of God becomes the central event, and this creates a vision of history substantially different from the one of antiquity - the personalistic understanding of history. Here Florovsky comes close to Berdyaev, who developed a similar conception. Philosophical existentialism, though, e. g. Karl Jaspers, as opposed to Christian existentialism, considers the Birth of Jesus Christ as an ordinary local event, and thus becomes rather «a relapse into pre-Christian Hellenism».

Relasi Islam dan Budaya Lokal di Kalimantan Timur: Persepsi Tokoh Masyarakat Mengenai Islam Nusantara

Islam Nusantara gave rise to many perceptions in the midst of Indonesian Muslim society, both in terminological discourse and practical perception. This study presents the results of qualitative research on Islam Nusantara in the perception of East Kalimantan community leaders from the Regency of Paser Grogot, Kutai Kartanegara, Samarinda City and Berau. In their perception Islam Nusantara is perceived as a catalyst between Islam, nationality, plurality and eternal truth. This was stated in the form of understanding and practice by East Kalimantan community leaders in religious life. In terms of their understanding, Islam Nusantara is perceived as a functional instrument of mutualism between Islam and culture towards productive diversity. While in practice, Islam Nusantara is placed as a foothold or starting point in carrying out da'wah to realize the simplification of human relations and eternal truth

CONTEMPORARY EFFECTS ON MADHUBANI FOLK PAINTING

Today, artists are doing new experiments in Madhubani folk painting, these experiments are natural as well with changing times. This change is the eternal truth of nature. We believe that art is the same. Which change with changing time, but do not let it lose its original form. With this spirit, Madhubani folk painting is being done in the main areas of Madhubani painting even today in Jitwarpur, Darbhanga, Purnia and surrounding areas. And it has been done before also.Today, if we study the folk painting of both decades (past and present) and the work style of their artists, then we get that the style of art has changed to some extent but the sentiment towards Madhubani folk painting is the same. Even today some women are working on natural things in rural areas. The same contemporary artist is busy with his work style with contemporary themes. Where previously the subjects of Madhubani folk paintings have been mainly related to the Gods and Goddesses. Madhubani folk painting was first used by women to decorate the walls and courtyards of their homes. The women here incorporate historical, religious and spiritual subjects into their art with their imagination. Religious folk life has been the main theme of Madhubani Lak paintings. Jilwarpur, a small village in Madhubani region has been the center of this art. आज मधुबनी लोक चित्रकला में कलाकार नित नये प्रयोग कर रहे हैं यह प्रयोग बदलते समय के साथ-साथ स्वाभाविक भी हैं। यह परिवर्तन प्रकृति का शाश्वत् सत्य है। हमारा मानना भी यही है कि कला वही है। जो बदलते समय के साथ परिवर्तित होती रहे, लेकिन अपने मूल स्वरूप को खोने न दे। इसी भावना के साथ आज भी मधुबनी चित्रकला के प्रमुख क्षेत्र जितवारपुर, दरभंगा, पूर्णिया व आस-पास के क्षेत्रों में मधुबनी लोक चित्रकला का अंकन किया जा रहा है। और पहले भी किया जाता रहा है।अगर आज हम दोनों दशकों (पूर्व व वर्तमान) की लोक चित्रकला व उनके कलाकारों की कार्य शैली का गहन अध्ययन करें तो हमें प्राप्त होता है कि लेाक कला शैली कुछ हद तक परिवर्तित हुयी है लेकिन मधुबनी लोक चित्रकला के प्रति भावनात्मकता वही है। ग्रामीण अंचलों में आज भी कुछ महिलाएँ प्राकृतिक चीजों को लेकर कार्य कर रही हैं। वही समकालीन कलाकार समकालीन विषयों को लेकर अपनी कार्य शैली में व्यस्त है। जहाँ पहले मधुबनी लोक चित्रों के विषय मुख्य रूप से देवी-देवता व प्रकृति से सम्बन्धित रहे हैं। मधुबनी लोक चित्रकला का प्रयोग पहले महिलाएँ अपने घरों की दीवारों व आँगनों को सजाने के लिये करती थी। यहाँ की महिलाएँ अपनी कल्पना से ऐतिहासिक, धार्मिक व आध्यात्मिक विषयों को अपनी कला में समाहित करती है। धार्मिक लोक जीवन मधुबनी लेाक चित्रों के मुख्य विषय-वस्तु रहे हैं। मधुबनी क्षेत्र का छोटा सा गाँव जिलवारपुर इस कला का केन्द्र रहा है।

Ortega’s Pragmatist Perspectivism: On the Problem of Relativism

Spanish Philosopher José Ortega y Gasset advanced a number of strong criticisms of American pragmatism, yet some pragmatist notions can also be detected in his own philosophy. Within Ortega’s pragmatist perspectivism one can locate the possibility of overcoming one of the principal perceived problems of pragmatism: namely, its tendency toward relativism. This paper focuses on the ways in which Ortega’s discussion of pragmatism pertains to history and historiography. Ortega’s position that history is written from a select number of perspectives is congenial to pragmatist pluralism. What is recorded and continues to thrive in the annals of history is, within a pragmatist framework, whatever continues to be interesting, relevant, useful, and meaningful because it makes a difference – from and for these perspectives. The more of these perspectives we study, the closer we approach what, on Ortega’s view, constitutes the “eternal truth which every period has lived,” because materials initially gathered and framed for pragmatic reasons can later on provide important opportunities for the reflexive analysis of historical knowledge.

Rabindranath Tagore’s Idea of Universal Humanism in the Light of Islamic World View

Very few studies are available to understand the philosophical views of Rabindranath Tagore in the light of his attitude and realization of Islam vis-à-vis idea of universalism. Fact remains that the Islamic civilization has thoroughly been recognized in the academic circles but its depth and learning have not been studied up to expectation. European historians and philosophers seem to be hesitant to acknowledge the contribution of Islamic civilization over the centuries. Even a majority of Eastern scholars are critical about welcoming the actual merit of Islam. Rabindranath Tagore being one of the brightest stars in the galaxy of poets and writers made a serious study on the philosophy and writings of many Muslim thinkers and ultimately brought to our notice an extraordinary feeling about Islamic ideas and philosophy. Rabindranth Tagore seems to have sought the inner meaning of Islam and developed a kind of value- based attitude towards human life and the universe. It is likely that through his Gitanjali and Religion of Man (Manusher Dharma) in particular were presented with an objective to stimulate and guide men in search of Ultimate Truth and Oneness of God. It is said that Rabindranth Tagore was acquainted with the verses of the Qur‟an in his childhood and in this respect his father Maharishi Devendranath Tagore imbibed in him many theological aspects of Islam as a religion. The paper intends to explore how Tagore was influenced by Islam and as a poet-thinker he nurtured the idea of eternal truth from the Upanishads, the Tripitakas as well as the Bible and through a particular discipline and inner uplift he came to the conclusion that aggregate of essentials of diversity cannot be judged in the light of mere logic and arguments. This feeling seems to have prompted Tagore to find out the inner truth of the universe and side by side to propagate the idea of universal humanism throughout the world. Philosophy and Progress, Vol#61-62; No#1-2; Jan-Dec 2017 P 53-66