1,291 research outputs found
Asymptotic normality of the Lk-error of the Grenander estimator
No full textWe investigate the limit behavior of the Lk-distance between a decreasing density f and its nonparametric maximum likelihood estimator \u88 fn for k ? 1. Due to the inconsistency of \u88 fn at zero, the case k = 2.5 turns out to be a kind of transition point.We extend asymptotic normality of the L1-distance to the Lk-distance for 1 ? k 1, we show that the Lk-distance between f and \u88 fn is asymptotically equivalent to the Lk-distance between Un and g.Delft Institute of Applied MathematicsElectrical Engineering, Mathematics and Computer Scienc
(One Less) Manifesto for a Theatre of Immanence
No full textThis chapter provides an introduction to the complex notion of 'immanence' as it appears in the work of Gilles Deleuze before going on to explore the implications of this concept for performance practice. In parallel, the chapter also includes a manifesto for an immanent performance practice, including images created by the author
High-energy neutrino telescopes
No full textA review of the potential of Neutrino Telescopes to contribute to Astrophysics and Elementary Particle Physics is presented. The status of the neutrino telescopes presently under construction is reviewed. An inexpensive modular design of how to reach an 1 km(2) telescope with an energy threshold of a few GeV is proposed, (C) 1999 Elsevier Science B.V. All rights reserved
High energy neutrino telescopes
No full textA review of the potential of Neutrino Telescopes to contribute to Astrophysics and Elementary Particle Physics is presented. The status of the four neutrino telescopes presently under construction is reviewed. An inexpensive modular design of how to reach an 1 km2 telescope with an energy threshold of a few GeV is proposed. © 1996 Kluwer Academic Publishers
“Do you see this woman?” Pragmatic Function Lk 7:36–50
No full textČlanak analizira objavu lica Boga milosrđa i ljubavi u Lk 7,36–50 u novijem
egzegetsko–teološkom pristupu: analizi biblijskih tekstova u komunikacijskoj
perspektivi. U prvom dijelu, analizirajući položaj izvještaja unutar šireg literarnog
konteksta u kojem Isus objavljuje svoj mesijanski identitet različitim marginaliziranim
osobama, autorica otkriva interpretacijski ključ Isusova susreta sa
ženom grešnicom. Nakon analize strukturalnih, napose narativnih i sintaktičkih
značajki Lk 7,36–50, autorica pristupa središnjemu dijelu, tj. egzegetsko–teološ-
koj analizi, u kojoj prikazuje put preobrazbe pogleda osude u pogled milosrđa.
Posljednji dio posvećen je pragmatičkoj funkciji Lk 7,36–50. »Vidiš li ovu ženu?«
središnje je pitanje cjelokupnog izvještaja, koje u sebi nosi snažnu pragmatičku
funkciju. Zajednica kršćana Lukina vremena suočavala se i s danas aktualnim
pitanjem poimanja Boga i ljudske pravednosti, te s problemom marginaliziranja
određenih ranjivih skupina ljudi. Stoga u navedenu pitanju Luka poziva čitatelje
svakog vremena na promjenu vlastita pogleda, na prijelaz od savršene pravednosti
do autentične ljubavi, vjerujući poput žene grešnice u Ljubav i svjedočeći Boga
milosrđa koji oprašta, podiže i spašavaThe paper examines the revelation of the face of the God of mercy and love in Lk
7:36–50 in light of the contemporary exegetical–theological approach: an analysis of
biblical texts from the communication perspective. In the first section , in her examination
of the status in a broader literary context of the report in which Jesus reveals
his Messianic identity to various marginalized persons, the author discovers the key
to the interpretation of Jesus’ encounter with the adulteress. Following a breakdown
of the structural, that is, narrative and syntactic features of Lk 7:36–50 in particular,
the author approaches the central section, the exegetical–theological analysis,
in which she demonstrates the path of transformation from the judgemental to the
merciful gaze. The final section is devoted to the pragmatic function of Lk 7:36–50.
“Do you see this woman?” is the focal question of the entire report which has a strong
pragmatic function. As we do today, so too the community of Christians in Luke’s
time strived to understand God and human righteousness, and similarly, it was confronted
with the issue of the marginalization of specific vulnerable groups of people.
Thus, in the cited question Luke invites readers of all time periods to alter their views:
to make the transition from perfect righteousness to authentic love, believing, like
the woman taken in adultery, in Love, and bearing witness to the God of mercy who
forgives, elevates and saves
The Annunciation to Mary in Luke's theological vision (Lk 1:26-38)
No full textAutor s današnjim egzegetima pretpostavlja da je Luka od prve kršćanske zajednice preuzeo građu (usmenu ili pismenu, usp. Lk 1,1-2) u kojoj je postojalo uvjerenje o djevičanskom začeću Isusa kao mesijanskog sina Božjega, u smislu višem od starozavjetnih proroka i drugih vjernih pojedinaca. U Lukinu izvještaju o navještenju egzegeti vide starozavjetni model najave o rođenju dječaka kojemu Bog namjenjuje posebno poslanje, poput Izaka, Samsona i drugih. Djevica Marija će postati majka dječaka koji je davidovski Mesija i sin Božji. Djevičansko začeće je znak totalnog posvećenja Marijina sina Bogu jer će kao univerzalni Spasitelj uprisutnjivati Božju vladavinu svojim djelima i riječima. Marijin pristanak u r. 38 ovaj autor povezuje s komplimentom Isusovoj majci u vrijeme Isusova ministerija (Lk 11,27-28) i Lukinom kratkom napomenom o Marijinoj aktivnoj nazočnosti u prvoj Crkvi (Dj 1,14). To znači da se ona preobrazila iz tjelesne majke u duhovnu učenicu svojega sina podržavajući Ga na Njegovu putu u Jeruzalem gdje se imao sučeliti s nasilnom smrću. Iz Lukina izvještaja o navještenju kasnije crkveno učiteljstvo razvilo je dogme o Marijinu djevičanstvu i božanskom materinstvu.The author assumes with other New Testament scholars that Luke found in material adopted from the early Christian community (oral or written, cf. Lk 1:1-2) belief in the virginal conception of Jesus as the Messianic son of God, in a higher sense than with regard to Old Testament prophets or other faithful individuals. In Luke’s account of the Annunciation to Mary exegetes see the Old Testament pattern of the birth announcement of a male child with a special mission from God, such as Isaac, Samson and others. The Virgin Mary is to become the mother of the Davidic Messiah and the Son of God. Virginal conception is a sign of the total dedication of Mary’s son to God because as universal Savior he will enact God’s kingdom through his words and deeds. The author connects Mary’s consent in Verse 38 with the blessing directed to Jesus’ mother during his ministry (Lk 11:27-28) and Luke’s brief note on Mary’s active presence in the early Church (Acts 1:14). This indicates that she was transformed from being the physical mother of Jesus into a spiritual disciple of her son, supporting him on his journey to Jerusalem where he had to face a violent death. From Luke’s account of the Annunciation to Mary the later Church magisterium developed dogmas on Mary’s virginity and divine motherhood
KOMUNIKASI DAKWAH DALAM MENANAMKAN AMALIYAH NAHDLIYAH PADA LEMBAGA KAJIAN KREATIVITAS SAHABAT (LK KRISAT)
No full textABSTRAK
LK Krisat adalah salah satu banom/Badan otonom yang ada di
PMII RDIK Adapun alasan lahirnya lembaga kajian tersebuat dilatar
belakangi oleh kebutuhan umum kader PMII khususnya Rayon
Dakwah dan Ilmu Komunikasi pada kurun waktu tahun 1998 hingga
tahun 2000 an yang mana realitas objektif kultur mahasiswa yang
tergabung dalam PMII RDIK hanya segelintir yang menjalankan
Amaliyah Nahdliyah bahkan memahami saja tidak. Amaliyah
Nahdliyah adalah upaya perbuatan hati, ucapan, dan tingkah laku
untuk mendekatkan diri kepada Allah SWT melalui ajaran-ajaran
Ahlussunnah wal Jama’ah versi NU. Di LK Krisat sendiri penanaman
soal amaliyah nahdliyah bisa dibilang sangat utama. lantaran kajian
dan kegiatan yg sifatnya adalah untuk melestarikan tradisi An�Nahdliyah. Contoh seperti kegiatan yasinan rutin setiap malam jum’at,
ngaji kitab kuning setiap malam sabtu, latihan hadrah seminggu
sekali, peringatan PHBI, dan lainnya. Untuk menjalankan rangkaian
kegiatan tersebut, pasti terdapat pola komunikasi yang seimbang.
Disini penulis ingin mengetahui komunikasi dakwah apa saja yg
digunakan LK Krisat dalam Menanamkan Amaliyah Nahdliyah.
Metode penelitian yang digunakan penulis merupakan
penelitian kualitatif. Teknik pengumpulan data yang dipakai yaitu
penelitian lapangan (Field Reaserch) Metode yang digunakan dalam
penelitian ini metode observasi partisipan, wawancara dan
dokumentasi.
Hasil penelitian yang telah dilakukan di Lembaga Kajian
Kreativitas Sahabat. Penulis menemukan bahwa metode dakwah yang
digunakan LK Krisat dalam menanamkan amaliyah an nahdliyah
Menggunakan Metode metode Bil Al-Hikmah berfokus pada
mendidik dan menasehati serta memberi Pelajaran dan peringatan
dengan lemah lembut sehingga dapat diterima dan menimbulkan
ketenangan dan ketentraman jiwa bukan kecemasan, gelisah atau
ketakutan, da’i harus menggunakan perkataan yang baik dan
mengarahkan tanpa memaksa para anngota. Kemudian metode al�Mau’izah Hasanah berfokus pada aspek-aspek memberikan nasihat
dengan cara yang baik, dapat diterima, menyentuh perasaan, dan
mengarahkan anggota atau mad’u pada ajaran Rasulullah dan
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mengamalkan nilai-nilai keislaman tanpa ada paksaan dengan cara
lemah lembut sehingga dapat diterima dan menimbulkan ketenangan
dan ketentraman jiwa bukan kecemasan, gelisah atau ketakutan. yang
terakhir metode mujadalah, adalah langkah terakhir apabila kedua
metode diatas tak mampu merangsak masuk kedalam hati seorang
mad’u atau dalam hal ini anggota, biasa diartikan sebagai metode
diskusi atau tanya jawab yang membahas tentang persoalan agama
dengan menggunakan diksi dan dan penyampaian yang beradab.
Kata Kunci : Komunikasi Dakwah, Konsep Amaliyah Nahdliyah. ABSTRACT
LK Krisat is one of the organizations/autonomous bodies at
PMII RDIK. The reason for the birth of this study institution was
based on the general needs of PMII cadres, especially the Rayon of
Da'wah and Communication Sciences in the period 1998 to 2000,
which was the objective reality of the culture of the students involved.
In PMII RDIK only a handful of people carry out Amaliyah Nahdliyah
or even understand it. Amaliyah Nahdliyah is an effort of heart,
speech and behavior to draw closer to Allah SWT through the
teachings of the NU version of Ahlussunnah wal Jama'ah. At LK
Krisat itself, the cultivation of amaliyah nahdliyah can be said to be
very important. because the nature of the studies and activities is to
preserve the An-Nahdliyah tradition. Examples include routine
yasinan activities every Friday night, reciting the yellow book every
Saturday night, hadrah practice once a week, PHBI warnings, and
others. To carry out this series of activities, there must be a balanced
communication pattern. Here the author wants to know what kind of
da'wah communication is used by LK Krisat in cultivating Nahdliyah
Amaliyah.
The research method used by the author is qualitative
research. The data collection technique used is field research (Field
Research). The method used in this research is participant
observation, interviews and documentation. Results of research
conducted at the Friends of the Creativity Study Institute.
The author found that the da'wah method used by LK Krisat in
instilling amaliyah an nahdliyah using the Bil Al-Hikmah method
focuses on educating and advising as well as giving lessons and
warnings gently so that they can be accepted and create calm and
peace of mind, not anxiety, restlessness or fear. The preacher must use
good words and direct without forcing the members. Then the al�Mau'izah Hasanah method focuses on the aspects of giving advice in a
good, acceptable, touching way, and directing members or mad'u to
the teachings of the Prophet and practicing Islamic values without any
coercion in a gentle way so that acceptable and creates calm and
tranquility of the soul, not anxiety, restlessness or fear. Lastly, the
mujjadi method, is the final step if the two methods above are unable
vi
to penetrate the heart of a mad'u or in this case a member, usually
interpreted as a discussion or question and answer method that
discusses religious issues using civilized diction and delivery.
Keywords: Da'wah Communication, Amaliyah Nahdliyah Concep
NSW DMR, Area M, Kayrunnera(Milparinka, Cobham Lk, White Cl.), NSW, 1999 (P745), magnetic line data, AWAGS levelled
No full textMaintenance and Update Frequency: notPlannedStatement: This NSW DMR, Area M, Kayrunnera(Milparinka, Cobham Lk, White Cl.), NSW, 1999 (P745), magnetic line data, AWAGS levelled is an airborne-derived magnetic line dataset for the NSW DMR, Area M, Kayrunnera(Milparinka, Cobham Lk, White Cl.), NSW, 1999 survey. The data was acquired under the project No. 745 for the geological survey of NSW. A total of 55448 line-kilometres of data at a line spacing of 250m and 60m terrain clearance were acquired during this survey. To constrain long wavelengths in the data, an independent data set, the Australia-wide Airborne Geophysical Survey (AWAGS) airborne magnetic data, was used to control the base levels of the survey data (Milligan et al., 2009). This survey data is essentially levelled to AWAGS. Details of the specifications of individual airborne surveys can be found in the Fourteenth Edition of the Index of Airborne Geophysical Surveys (Percival, 2014). This Index is also available online at http://pid.geoscience.gov.au/dataset/79134.
References:
Milligan, P.R., Minty, B.R.S., Richardson, M. & Franklin, R., 2009. The Australia-wide Airborne Geophysical Survey accurate continental magnetic coverage. Preview, No. 138, p. 1-128,
Percival, P.J., 2014. Index of airborne geophysical surveys (Fourteenth Edition).Total magnetic intensity (TMI) data measures variations in the intensity of the Earth's magnetic field caused by the contrasting content of rock-forming minerals in the Earth crust. Magnetic anomalies can be either positive (field stronger than normal) or negative (field weaker) depending on the susceptibility of the rock. The data are processed via standard methods to ensure the response recorded is that due only to the rocks in the ground. The results produce datasets that can be interpreted to reveal the geological structure of the sub-surface. The processed data is checked for quality by GA geophysicists to ensure that the final data released by GA are fit-for-purpose.<br/> These line dataset from the NSW DMR, Area M, Kayrunnera(Milparinka, Cobham Lk, White Cl.), NSW, 1999 survey were acquired in 1999 by the NSW Government, and consisted of 55448 line-kilometres of data at 250m line spacing and 60m terrain clearance. To constrain long wavelengths in the data, an independent data set, the Australia-wide Airborne Geophysical Survey (AWAGS) airborne magnetic data, was used to control the base levels of the survey data. This survey data is essentially levelled to AWAGS
Obstacles and Forgiveness - Crisis of Disciples Faith (Lk 17,1-6)
No full textPošavši od uočavanja učeničkih reakcija na Isusov navještaj i djelovanje, posebno u Lukinu evanđelju, autor u ovomu radu nastoji istražiti jednu njihovu posebnu reakciju koju pronalazi u Lk 17,5-6, gdje učenici jedini put, što je izričito rečeno, nastupaju kao apostoli. Radi se o apostolskoj molbi/zahtjevu upućenoj Isusu da učini nešto s njihovom vjerom. Smjestivši taj tekst u kontekst cijeloga Lukina evanđelja i u njegov bliži kontekst, autor ističe da je ta molba uzrokovana poteškoćom i krizom vjere koju je kod učenika/apostola izazvao Isusov govor o potrebi izbjegavanja sablazni i opraštanja onima koji nanose zlo drugima. Aktivno suprotstavljanje zlu, njegovim izbjegavanjem ili opraštanjem počinitelju zla, nemoguće je bez ispravnoga oslanjanja na Božju svemoć kako je posvjedočio Isus. Apostoli to uočavaju i zato mole Isusa da im dade novu kvalitetu vjere. Opraštanje, međutim, ne znači podržavanje zla, nego poziv i pruženu mogućnost počinitelju da krene putovima dobra. Za takav oprosnički stav u vjerničkom životu, nije dovoljna, ističe autor u zaključku, bilo koja vjera, nego vjera s novom kvalitetom, onakva kakvu traži Isus i kakvu je on posvjedočio svojim navještajem i djelovanjem. Takva vjera čini i ono što ljudski izgleda nemoguće, a to i jest prava vjera, unatoč raznolikim krizama kroz koje prolazi.In this work the author starts from the observation of the disciples’ reactions to Jesus’ proclamation and activity, especially in Luke’s gospel, and then investigates one of their specific reactions found in Lk 17,5-6, where the disciples the only time, which is expressly stated, act as apostles. It is about the apostles’ petition/request addressed to Jesus to do something with their faith. Placing that text in the context of the entire Luke’s gospel and in its nearer context, the author points out that their petition is caused by the difficulty and crisis of faith provoked by Jesus’ speech about the need of avoiding the obstacles and forgiving to those who cause harm to others. It is impossible to actively resist the evil, to avoid it or to forgive the perpetrator of evil without proper relying on God’s almighty power as Jesus testified. The apostles recognize that and therefore ask Jesus to give them a new quality of faith. However, forgiving does not mean supporting evil, but it is a call and opportunity for the perpetrator to take the paths of good. For such a forgiving attitude in a believer’s life it is not enough to have faith, as the author points out in the conclusion, but to have a new quality faith, the kind of faith that Jesus asks for, the faith he testified in his proclamation and activity. Such faith does what seems impossible to the human, and it is the true faith, despite the various crises through which it passes
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