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2022
Comunicación presentada en el IV Congreso Internacional «Ciudad del Compromiso»: Recreación histórica y Sostenibilidad: hacia un modelo educativo y del conocimiento con el que encarar el futuro. Celebrado los días 14, 15 y 16 de Octubre de 2022.
Intellectual History Review
Translation, dialogue and conversation: Malebranche's Entretien d'un philosophe chrétien, et d'un philosophe chinois2024 •
This article offers an analysis of the implicit conception of translation at work in Malebranche's Entretien d'un philosophe chrétien, et d'un philosophe chinois (1708).
G. Blamberger and S. Kakar (eds.), Imaginations of Death and the Beyond in India and Europe (Springer 2018)
Illusions of Immortality (2018)2018 •
Whenever I direct my attention to some place in my visual field, for instance, I am consciously aware of what is there. So it seems as if there must be something I am visually aware or conscious of even when I am not directing my attention there. But this too could just be an illusion, and what we should say is that the very act of casting one’s attention, like the opening of the fridge door, is what turns the light of consciousness on. Julian Jaynes, in his classic work,The Origin of Consciousness in the Breakdown of the Bicameral Mind, put it like this: Consciousness is a much smaller part of our mental life than we are conscious of, because we cannot be conscious of what we are not conscious of…It is like asking a flashlight in a dark room to search around for something that doesn’t have any light shining on it. The flashlight, since there is light in whatever direction it turns, would have to conclude that there is light everywhere. And so consciousness can seem to pervade all mentality when actually it does not. (1976, p. 23) I think that this same type of illusion is what explains the grip of the idea of immortality. Throughout one’s lifetime one is aware of being alive, and so it seems as if one is always alive, even when, at the moment of death, the door of life is closed. You think the light of life is always shining; i.e that you are immortal. Yet this is to forget that it is living which turns on the light of life. From the fact that for as long as we are alive we are conscious of being so, it does not follow that there is a similar consciousness even when we are no longer alive. In this paper I look at responses to the illusion of immortality in two thinkers widely separated in time and space: the 5th century Theravāda Buddhist exegete, Buddhaghosa, and the 20th century Portuguese poet Fernando Pessoa. As we will see there are some profound and surprising affinities between these two thinkers, and each can be read in a way that helps to illuminate the thought of the other.
Miscellaneous Objects: Final Publications from the Danish-German Jeash Northwest Quarter Project VI
Bread Stamps2024 •
a short catalogue about the bread stamps, found during excavation in the Northwest Quarter of Jerash by the Danish-German Team in the year 2012 - 2016
This article is a study of renewal thinking of KH Abdul Wahab Chasbullah towards the birth of NU. It uses historical approach/method. The result of the discussion stated that K.H. Abdul Wahab Chasbullah is a qualified kiai. He had studied at Pesantren Tambakberas, Jombang, Langitan Tuban, Mojosari Nganjuk, Cepaka, Bangkalan, Tebu Ireng untul Mecca in the early 20th century. In the early 20th century, modernist ideas of reform were appearing in Mecca. These renewal ideas fostered the idea of renewal within Abdul Wahab. Upon his return from Makkah, he established the study institute Taswirul Afkar with K.H. Mas Mansur, educational institution Nahdhatul Wathan with K.H. Ahmad Dahlan, and Nahdlatut Tujjar in cooperation with K.H. Hasyim Ash’ari. The establishment of these three institutions has reflected the thinking of K.H. Abd Wahab Chasbullah towards the birth of Nahdlatul Ulama (NU). --- Artikel ini merupakan study tentang pemikiran pembaharuan K.H. Abdul Wahab Chasbullah terhadap lahirnya NU, menggunakan metode pendekatan sejarah. Hasil pembahasan menyatakan bahwa K.H. Abdul Wahab Chasbullah seorang kiai yang mumpuni. Ia pernah menuntut ilmu di Pesantren Tambakberas, Jombang, Langitan Tuban, Mojosari Nganjuk, Cepaka, Bangkalan, Tebu Ireng hingga ke tanah suci Makkah awal abad ke-20. Awal abad ke-20, ide-ide pembaharuan kaum modernis sedang berlangsung di Makkah. Ide-ide pembaharuan ini menumbuhkan gagasan pembaharuan dalam diri Abdul Wahab. Sepulangnya dari Makkah, ia mendirikan lembaga kajian Taswirul Afkar bersama K.H. Mas Mansur, lembaga pendidikan Nahdhatul Wathan bersama K.H. Ahmad Dahlan, dan koperasi Nahdlatut Tujjar bersama K.H. Hasyim Asy’ari. Berdirinya ketiga lembaga tersebut telah merefleksikan pemikiran pembaharuan K.H. Abd Wahab Chasbullah terhadap lahirnya Nahdlatul Ulama (NU).
Sistem Informasi Geografis (bahasa Inggris: Geographic Information System disingkat GIS) adalah sistem informasi khusus yang mengelola data yang memiliki informasi spasial (bereferensi keruangan). Atau dalam arti yang lebih sempit, adalah sistem komputer yang memiliki kemampuan untuk membangun, menyimpan, mengelola dan menampilkan informasi berefrensi geografis, misalnya data yang diidentifikasi menurut lokasinya, dalam sebuah database. Para praktisi juga memasukkan orang yang membangun dan mengoperasikannya dan data sebagai bagian dari sistem ini. Teknologi Sistem Informasi Geografis dapat digunakan untuk investigasi ilmiah, pengelolaan sumber daya, perencanaan pembangunan, kartografi dan perencanaan rute. Misalnya, SIG bisa membantu perencana untuk secara cepat menghitung waktu tanggap darurat saat terjadi bencana alam, atau SIG dapat digunaan untuk mencari lahan basah(wetlands) yang membutuhkan perlindungan dari polusi.
Ancient Punjab
SIGNIFICANCE OF MYSTICAL, MAGICAL AND AUSPICIOUS SYMBOLS USED IN ORNAMENTS IN GANDHARA2019 •
The ornaments portray reflection of a society they belong and offers peep into social, political, economical, religious, spiritual and mythical aspects of population there. Some ornaments worn by sculptures suggest that they may have a religious or mystical significance as in case of jewellery worn by Bodhisattvas. Triratna, pipal leaf, lion shaped earrings and necklace composed of mani held in mouths of dragons or makra, abduction of Ganymede by Zeus scene on ornaments, are significant religious symbols and themes. As triratna, for example, symbolizes the Buddha, his teaching (Dharma), and Buddhist community (Sanga). Similarly different parts of shrubs and trees were used to form wreaths for their association with Greek male and female deities as laurel with Apollo, olive with Athena, Oak with Zeus, ivy with Dionysus and Myrtle with marriage (Oliver 1996: p. 271). Floral wreaths were worn to call up God to shower mortal beings with bounties of new vegetation, happiness, peace and hope of life at the end of life etc. (Hermary 2014: p.84).
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1994 •
Sustainability
Sustainable Outdoor Education: Organisations Connecting Children and Young People with Nature through the Arts2023 •
2022 •
Social Sciences
14,000 Years Old Atlas of Heaven and Earth: Andean Panel in Inca Sun Temple of South America and Its Root in Paleolithic East Asia2024 •
Strad Research
The Role of Forensic Accounting to Enhancing the Efficiency of the Accounting Information System to Dealing with Financial Crises2024 •
Critical Care Medicine
Neurologic Complications of Infective Endocarditis2019 •
Criticism-a Quarterly for Literature and The Arts
Anti-Post (In This Case) Colonial2009 •