211 research outputs found
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
Technocratic Consciousness in the Thought of Jacques Ellul
No full textDegree awarded: Ph.D. Politics. The Catholic University of AmericaThe dissertation is about Jacques Ellul, a French philosopher and theologian of the second half of the twentieth century. A critic of modernity, Ellul focuses on the ill effects of our obsession with technology, leading to its idolization. The technological development has created a new type of consciousness in the modern person, a technocratic consciousness, which Ellul calls "technique." Technique leads to spiritual degradation, replacing fundamental human values with a single value of efficiency. The main target of Ellul's criticism is the modern state, which is the fullest expression of technique's social aspect. It is through the state, pervasive and omnipresent, that technique controls the totality of human life, leading to complete and inescapable objectification, entrapment, and subjugation of the human being. A Christian theologian, Ellul hopes to solve this crisis by showing the way to personal spiritual growth and thereby helping restore our autonomy from technique. Although his solution is to the point, Ellul fails to demonstrate how such personal transformation translates into social change. Consequently, he lacks a true social theory. The dissertation offers a friendly critique of Ellul's theory by focusing on his dialectical method. Considering himself a dialectician, Ellul does not see that dialectic operates as an organizing principle of reality reflecting contradictions within his target social phenomena, such as the state, and thus revealing their potential for transformation. If he had seen that, he would not have limited his solution to personal spiritual growth but rather would have put it in a broader context of social change. Influenced by anarchism, Ellul is distrustful of conventional politics. His proposed social action is nonviolent direct action similar to the movements led by Gandhi and Martin Luther King, Jr. As a result of such action, desacralizing technique and the state, Ellul hopes to form an alternative social organization, resembling a mutualist federation envisioned by classical anarchism. His theory foresees environmental and anti-globalization movements as well as other popular movements for democratization and transfer of power from the state to civil society.Made available in DSpace on 2014-06-20T16:22:16Z (GMT). No. of bitstreams: 1
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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
The chances of Revolution in Ellul
No full textThe author, based on the work Change of Revolution, analyzes what Jacques Ellul understand as structural and existential in a Marxist revolution. Analyzing the main experiences of this type, the French thinker finds its by technification of the society. However, it also notes the validity of Marx’s objectives of overcoming the proletariat and the alienation. Thus, a revolutionary and libertarian socialism would be possible under certain conditions. On an existential level, Ellul questions in each one of us the permanence of efficiency values, of power and the pursuit of money as the main purpose of life, offering an authentic and radical transformation before the seizure of power. Thus, the author develops the Ellulian concept of God’s revelation in Jesus Christ as a lever and fulcrum of Revolution.O autor, tendo como base a obra Mudar de Revolução, analisa, neste texto, em caráter preliminar, o que Jacques Ellul entende como sendo o estrutural e o existencial numa revolução marxista. Analisando as principais experiências desse tipo, o pensador francês constata o seu fracasso a partir da opção pela tecnicização da sociedade. Entretanto, constata também a validade dos objetivos de Marx de superação do proletariado e da alienação. Assim, um socialismo revolucionário e libertário seria possível dentro de determinadas condições. No plano existencial, Ellul questiona em cada um de nós o arraigo dos valores da eficácia, do poderio e da busca do dinheiro como principais finalidades da vida, propondo uma autêntica e radical transformação antes da tomada do poder. Dessa forma, o autor desenvolve o conceito elluliano da revelação de Deus em Jesus Cristo como alavanca e ponto de apoio da revolução.Universidade Estadual Paulista Júlio de Mesquita Filho, Departamento de Administração Pública, Faculdade de Ciências e Letras de Araraquara, Araraquara, Rodovia Araraquara-Jaú - Km 01, Campus, CEP 14800-901, SP, BrasilUniversidade Estadual Paulista Júlio de Mesquita Filho, Departamento de Administração Pública, Faculdade de Ciências e Letras de Araraquara, Araraquara, Rodovia Araraquara-Jaú - Km 01, Campus, CEP 14800-901, SP, Brasi
As possibilidades da Revolução em Ellul
No full textThe author, based on the work Change of Revolution, analyzes what Jacques Ellul understand as structural and existential in a Marxist revolution. Analyzing the main experiences of this type, the French thinker finds its by technification of the society. However, it also notes the validity of Marx’s objectives of overcoming the proletariat and the alienation. Thus, a revolutionary and libertarian socialism would be possible under certain conditions. On an existential level, Ellul questions in each one of us the permanence of efficiency values, of power and the pursuit of money as the main purpose of life, offering an authentic and radical transformation before the seizure of power. Thus, the author develops the Ellulian concept of God’s revelation in Jesus Christ as a lever and fulcrum of Revolution.O autor, tendo como base a obra Mudar de Revolução, analisa, neste texto, em caráter preliminar, o que Jacques Ellul entende como sendo o estrutural e o existencial numa revolução marxista. Analisando as principais experiências desse tipo, o pensador francês constata o seu fracasso a partir da opção pela tecnicização da sociedade. Entretanto, constata também a validade dos objetivos de Marx de superação do proletariado e da alienação. Assim, um socialismo revolucionário e libertário seria possível dentro de determinadas condições. No plano existencial, Ellul questiona em cada um de nós o arraigo dos valores da eficácia, do poderio e da busca do dinheiro como principais finalidades da vida, propondo uma autêntica e radical transformação antes da tomada do poder. Dessa forma, o autor desenvolve o conceito elluliano da revelação de Deus em Jesus Cristo como alavanca e ponto de apoio da revolução
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
Żwiemel
No full textĠabra ta’ poeżiji u proża li tinkludi: L-għasfur fil-bitħa tal-palazz ta’ Wallace Ph. Gulia – Għalik ta’ Joseph Sciberras – Et in pulverem reverteris ta’ Amante Buontempo – Is-sħab ta’ Nikol Vella Apap – Stella ta’ F. X. Mangion – Suite ta’ J. P. Vassallo – Fid-Duluri ta’ Karmenu Ellul Galea – Żwiemel ta’ Jane Cortis.peer-reviewe
Ġarb igħallem?..
No full textĠabra ta’ poeżiji u proża li tinkludi: Il-passaġġ ta’ V. M. Pellegrini – Milied 1968 ta’ Dwardu Zarb – Il-festa tat-tieġ ta’ Louis Buttigieg – Kont jien stess! ta’ Pawlu Cachia – Ħwejġi ġo Firenze ta’ Nikol Biancardi – Ġmiel il-ħolqien ta’ Joseph Sciberras – Il-bandiera ta’ Karmenu Ellul Galea – Saeta ta’ V. M. Pellegrini – Il-ġarb igħallem?.. ta’ Publius E. Borg.peer-reviewe
How can GI science advance the value of city-level and national Digital Twins?: AGILE Pre-Conference Workshop June 13th 2022 - Delft, Netherlands
No full textThe basic concept of a Digital Twin (DT) is a realistic digital representation of a physical thing with two-way flow of information from the physical to the model and back: one way is a refinement of the digital representation, back is the triggering of real impacts on the depicted reality. This concept was introduced by the manufacturing community to improve product life-cycle. It has extended to the built environment and underpins areas ranging from urban administration to telecommunications. Locationenabled Digital Twins are investigated at city and national levels motivated by cost reduction, efficiency, decision-making and innovation, and particularly to contribute to local and national Net Zero initiatives [Ellul et al. 2022].Green Open Access added to TU Delft Institutional Repository 'You share, we take care!' - Taverne project https://www.openaccess.nl/en/you-share-we-take-care Otherwise as indicated in the copyright section: the publisher is the copyright holder of this work and the author uses the Dutch legislation to make this work public.Urban Data Scienc
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