16,072 research outputs found
Dr. Joseph H. Peck, author of "All about men"
No full textBlack and white photograph of Dr. Joseph H. Peck, author of "All about men," about 1958, when the book was published
Human identity and purpose according to the Qur\u27an
No full textJoseph Ellul w artykule zatytu?owanym To?samo?? i cel cz?owieka wed?ug Koranu odnosi si? do tajemnicy stworzenia wed?ug ?wi?tej ksi?gi muzu?manów. Wed?ug Koranu ca?y wszech?wiat zosta? stworzony przez Boga. Natura za po?rednictwem stworzenia przypomina cz?owiekowi o je- dyno?ci Boga oraz uczy go niektórych Jego atrybutów. Cz?owiek, b?d?c przez Niego stworzony, jest wyposa?ony w naturaln? zdolno?? do bycia Jego ?wiadkiem i g?oszenia jedyno?ci Stworzycie- la. Dlatego poprzez kontemplacj? stworzenia zosta? wezwany do zwrócenia si? ku Bogu i podpo- rz?dkowania si? Stworzycielowi, który troszczy si? o ca?e stworzenie. Umieszczony w centrum stworzonej natury, podporz?dkowanej Bogu, cz?owiek winien na?ladowa? wszech?wiat w tym pod- porz?dkowaniu. Jest on odpowiedzialny przed Bogiem za swoje dzia?ania w ?wiecie. Ca?a jego aktywno?? wpisuje si? w dzie?o stworzenia. W tej perspektywie islam jawi si? jako religia natural- na, opieraj?ca si? na jedyno?ci Boga, która zosta?a wpisana w natur? pierwszego cz?owieka. We- d?ug Koranu Adam ju? od pocz?tku by? monoteist?.mniejJoseph Ellul w artykule zatytułowanym Tożsamość i cel człowieka według Koranu odnosi się do tajemnicy stworzenia według świętej księgi muzułmanów. Według Koranu cały wszechświat został stworzony przez Boga. Natura za pośrednictwem stworzenia przypomina człowiekowi o je- dyności Boga oraz uczy go niektórych Jego atrybutów. Człowiek, będąc przez Niego stworzony, jest wyposażony w naturalną zdolność do bycia Jego świadkiem i głoszenia jedyności Stworzycie- la. Dlatego poprzez kontemplację stworzenia został wezwany do zwrócenia się ku Bogu i podpo- rządkowania się Stworzycielowi, który troszczy się o całe stworzenie. Umieszczony w centrum stworzonej natury, podporządkowanej Bogu, człowiek winien naśladować wszechświat w tym pod- porządkowaniu. Jest on odpowiedzialny przed Bogiem za swoje działania w świecie. Cała jego aktywność wpisuje się w dzieło stworzenia. W tej perspektywie islam jawi się jako religia natural- na, opierająca się na jedyności Boga, która została wpisana w naturę pierwszego człowieka. We- dług Koranu Adam już od początku był monoteistą.mnie
Histoire Complete de Joseph
No full textThe Joseph story in Genesis was a subject of great interest to Syriac writers, and in this volume Bedjan presents the Syriac text (in vocalized East Syriac script) of a lengthy and highly praised poem on the subject, sometimes attributed to Ephrem, but more recently to the fifth-century author Balai. The poem consists of twelve homilies (memre) in the 7 + 7 meter, the subjects of which are: 1. On jealousy and the sale of Joseph, 2. Bringing his coat to his father, 3. Going down to Egypt and his sale to Potiphar, 4. His temptation, 5. His imprisonment, 6. His exaltation, 7. His brothers going down to Egypt, 8. Benjamin going down to Egypt, 9. Joseph revealing himself to his brothers, 10. News of Joseph reaching his father, 11. The death of Jacob, and 12. Joseph’s death. An appendix contains a poem on the translation of Joseph’s bones
A Tripartite Post-Recession Rebalancing
No full textIn this latest Advance & Rutgers Report, entitled “A Tripartite Post-Recession Rebalancing,” Dean James W. Hughes and Professor Joseph J. Seneca deliver an incisive assessment of the current market conditions and obstacles in the path of our economic recovery. They offer a statistical cautionary tale that the private and public sector need to hear and acknowledge in order for the economy to make continued progress.This report was published as Issue Paper Number 7, November 2011, in Advance & Rutgers Report
The Meaning of Subjectivity in a Technological Society: Jacues Ellul\u27s View of man as Dialogic Agent
No full textThis work is a study of Jacques Ellul\u27s analysis of the problem of freedom in a technological society. It is my argument that Ellul\u27s views on the significance of human freedom in a technological society have not been adequately understood because the dialectical character of his thought has not been appreciated. The first chapter of the work shows that the problem of freedom in a technological society is the central theme of Ellul\u27s thought. Ellul has thus developed a conception of knowledge that is open to freedom. Middle range theory provides for a level of generality that lies mid-way between a metaphysical conception of the human condition and a mere factual description that Ellul designates as fact-worship realism. The second chapter is a biographical study of the origins of Ellul\u27s views on modern technique and the significance of human freedom in a technological society. Chapter three provides a description of Ellul\u27s dialectic and its significance for his analysis of the technological society and the meaning of freedom in a technological society. Ellul\u27s dialectic is existential, one that is directed toward making a fundamental decision in the face of technological necessity. Chapter four considers the relation of technological development to the development of human freedom. Ellul argues that technological development has historically been an expression of human freedom with respect to the natural environment. When technological development reached the stage at which technical means formed a system, what Ellul calls \u27technique\u27, it became a source of determination. The meaning of human freedom has changed so that now human freedom must be expressed as an opposition to technique. The fifth and final chapter examines Ellul\u27s critique of the theory of planned freedom developed by Karl Mannheim. Ellul rejects Mannheim\u27s theory as an example of a political illusion. It provides an illusory freedom in the face of technological necessity. While there is, in Ellul\u27s view, no apparent resolution to the general problem of freedom in a technological society, it remains for individuals to create an individual lifestyle that is expressive of their freedom
Book review symposium : Critical education in international perspective
No full textThis is a Review Symposium of the book by Peter Mayo and Paolo Vittoria, titled 'Critical Education in International Perspective' (London and New York: Bloomsbury Academic, 2021). It consists of 3 extended reviews of the book by: Manuel Joseph Ellul (Ontario Institute for Studies in Education (OISE), University of Toronto (UofT)) and Kurt Borg (University of Malta); Massimilano Tarozzi (University of Bologna, Italy) and Maria Nikolakaki (University of Peloponnese, Greece).peer-reviewe
Letter from Joseph R. Goodman to Akiko Nishioka, May 27, 1942
No full textLetter from Joseph R. Goodman to Akiko Nishioka, regarding Japanese American students from the west coast who resettled at colleges and universities in the east.Personal correspondence, organizational records, government documents, publications, and other papers created or collected by Joseph R. Goodman documenting the forced removal and incarceration of Japanese Americans during World War II, as well as organized resistance to incarceration. Included in the collection are records of the Japanese Young Men's Christian Association and the Japanese American Citizens' League in San Francisco, including papers of the Japanese YMCA's executive secretary Lincoln Kanai; Sakai family papers; Goodman's correspondence to and from Japanese American incarcerees, organizations opposing forced removal and incarceration of Japanese Americans, the War Relocation Authority, and others; publications, photographs, and ephemera from the Topaz Relocation Center, where Goodman taught high school; War Relocation Authority records and publications; and newspaper clippings, pamphlets, and reports about forced removal and incarceration created by various government, religious, and civic organizations, in California and nationwide
Joseph Crespino Interviews Thomas Mullen, Author of Darktown
No full textHistorian Joseph Crespino interviews Decatur, Georgia-based historical novelist, Thomas Mullen, author of Darktown (New York: Simon and Schuster, 2016), The Revisionists (London: Hodder & Stoughton, 2011), The Many Deaths of the Firefly Brothers (New York: Random House, 2010), and The Last Town on Earth (New York: Random House, 2006)
Supporting disabled children and their families in Scotland: A review of policy and research
No full textThe Joseph Rowntree Foundation has been supporting research about disabled children and their families for a number of years. An earlier Foundations covering the messages from these projects has already been published (1). This Foundations places the messages from that work into the Scottish context. It gives an overview of current policies affecting disabled children and their families in Scotland and draws on research carried out north of the border
Religious discourse and Philosophy Ibn Rusd and Thomas Aquinas
No full textThe article by Joseph Ellul OP analyses similarities and differences in the philosophical approach of Ibn Rušd and St. Thomas Aquinas. For the Muslim philosopher, religion appealed to the masses by applying symbols, imagery and laws, whereas philosophy arrived at the truths of revealed Law through demonstration. He goes to great lengths in order to establish the existence of harmony between philosophy and religion, but he appears to take it in the sense of conformity of religion to the requirements of rational discourse, particularly in his discussion of the literal and the allegorical interpretation of the Qur’ân.For Thomas Aquinas revealed truth, that is to say the truth of the Christian faith, lies beyond reason, but the latter cannot be opposed to the former, since what nature endows cannot be opposed to supernatural gift. The exercise of reason is instrumental in order to clarify, corroborate and defend the truths of the Christian faith. Consequently, reason should be applied in order to prove that what adversaries are stating about the Christian faith is false. Although the realm of reason is not coextensive with that of faith, this by no means should imply that they are mutually exclusive or contradictory. As Aquinas points out, the philosopher considers creatures as they are, whereas the believer views them in their relation to God.Aquinas’s intellectual investigations allowed him to bridge the divide that arose in encounters with members of non-Christian religions in the common pursuit of truth. His works are a living testimony to the encounter between Christian thought and Islamic philosophy inspired by both the Peripatetics and the Neoplatonists together with the indirect contribution of Muslim theological thought.Artykuł Josepha Ellula analizuje podobieństwa i różnice w filozoficznej refleksji Ibn Rusda i Tomasza z Akwinu. Według muzułmańskiego filozofa, o ile religia odnosiła się ludzi poprzez za- stosowane symbole, obrazy i prawa, o tyle filozofia ukazywała prawdę objawioną dzięki dowodze- niu. Dlatego usiłował on zachować harmonię między filozofią i religią, podkreślając zgodność re- ligii z wymogami racjonalnego dyskursu, co szczególnie uwidoczniło się w jego dyskusji nad wy- razową i alegoryczną interpretacją Koranu.Dla Tomasza z Akwinu prawda objawiona znajduje się poza rozumem, który nie może być do niej w opozycji. Wysiłek intelektualny pełni tutaj charakter służebny: mając na celu wyjaśnianie, potwierdzanie i obronę prawd wiary chrześcijańskiej. W związku z tym dowody powinny być sto- sowane w celu wykazania, że to, co przeciwnicy twierdzą na temat wiary chrześcijańskiej, jest fał- szywe. Mimo że sfera rozumu nie pokrywa się z domeną wiary, to w żaden sposób nie implikuje wzajemnego wykluczenia. Jak zauważa Akwinata, filozof rozważa stworzenia same w sobie, nato- miast wierzący postrzega je w ich odniesieniu do Boga.Refleksja Tomasza z Akwinu, ubogacona lekturą dzieł muzułmańskiego filozofa, umożliwiła mu spotkanie z reprezentantami religii niechrześcijańskich we wspólnym dążeniu do prawdy. Jego dzieła są świadectwem spotkania filozofii chrześcijańskiej oraz islamskiej inspirowanych zarówno przez perypatetyków i neoplatoników, jak i pośrednio przez muzułmańską myśl teologiczną
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