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Scholars have presented the Buddhayana Movement as a diverse and localized form of Indonesian Buddhism, which was facilitated by the cooperation of transnational Buddhist networks. This paper raises two questions: (1) what were the impacts of Theravada Buddhism that facilitated the rise of Buddhayana? and (2) when Theravada became a symbol of authentic Buddhism and its identity could satisfy the state rather during assimilation policy, how did Buddhayana members balance the needs of the Chinese patrons and of the government? Based upon documentary methods combined with in-depth interviews, the data collected are analyzed through the concepts of transnationalism and the discourse of modern Buddhism. This paper proposes that (1) the birth of Buddhayana in the 1960s was facilitated not only by transnational relations, but also by the discourse of modern Buddhism, which led to an emphasis on Theravada Buddhism. Therefore, even though Buddhayana claimed to be open to Mahayana and Vajrayana as well, its official doctrines and ritual performances presented in public tend to be Theravada in character. (2) The politics of discrimination against the Chinese Indonesians helped to marginalize Mahayana Buddhism, a tradition that its image links to the Chinese culture. In consequence, Mahayana tended to play a role in the daily practices of the Chinese in their houses and klenteng, meanwhile Theravada in terms of philosophical teachings and huge rituals was chosen to be presented in the public sphere in accordance with the state’s needs. [ABSTRACT FROM AUTHOR]

This research paper examines the transition of urban spaces and architectural changes in Elbasan, Albania, from Ottoman influence to modernity. By analyzing urban development and architectural styles from both the Ottoman and contemporary periods, the paper aims to provide a comparative perspective on the architectural language between these two periods. The study explores the alterations in characteristics of city urbanism and architecture in Ottoman and post-Ottoman times, spanning from the early 19th century to the present day. It also examines the implications of these changes for urban spaces and cultural identity. Through case studies and comparative analysis, the paper highlights the dynamic evolution of Elbasan's architectural landscape and provides insights into its future development. The data was collected using a multi-faceted methodology, including archival drawings, scholarly works, maps, field visits, and observations. The results reveal significant variability in the urban and architectural patterns of the city. The differences between 18th-19th-century Elbasan and that of the 20th and 21st centuries are profound and distinct. However, the central area of the city, which remains the most historic part due to the survival of structures such as the castle, the clock tower, old bathhouses, and the king's mosque, still retains traces of the Ottoman city. [ABSTRACT FROM AUTHOR]

This paper challenges the World Religion Paradigm (WRP) dominating religious studies, advocating for a decolonial approach that focuses on diverse and often marginalized religious expressions. The approach that prioritizes world religions over the rich diversity of religious expressions in multiple modernities turns out to be insufficient and biased. Through theoretical research, this paper explores the implications of multiple modernities for the religious landscape. Drawing on Eisenstadt's theory of multiple modernities, the analysis critiques linear notions of modernization and secularization, and it highlights the complex interplay between religious centers and peripheries. It develops a critical examination of how the theory of the Axial Age, by prioritizing elites and centers in the historical genesis of world religions, generates a preconception that overlooks the religious and spiritual productivity of the peripheries, which persists within current interpretative frameworks. To emphasize the dynamic between center and periphery as a key factor in understanding religious diversity, the text proposes some theoretical theses. By embracing a diversity paradigm and decolonizing frameworks, this paper offers a more inclusive understanding of religious phenomena, contributing to a broader discourse on religion and spirituality beyond Eurocentric perspectives. [ABSTRACT FROM AUTHOR]

In this paper, I follow trails of the auto/biographical turn in the field of gender and science, particularly focusing on women mathematicians' epistolary narratives. The paper emerges from a wider Leverhulme funded project of writing a feminist genealogy of «automathographies», tracing women mathematicians' historical emergence as subjects of scientific knowledge, as well as creators of philosophy and culture. What I argue is that letters are important auto/biographical documents in illuminating women's epistemological and intellectual involvement in the making of scientific knowledge, which included the development of mathematical sciences, but was also expanded in the wider cultural formations of the European modernity. In doing so, I deploy the notion of «epistolary sensibility» as a methodological and epistemological approach to archival research with women mathematicians' letters. [ABSTRACT FROM AUTHOR]

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The paper revisits the question of immortality with Dostoevsky's reference to 'eternal memory' as a leitmotif. Starting with Agamben's discussion of Hegel, language, and death, the paper notes three ways in which language is understood as mimetic. For Hegel (according to Agamben) language imitates death. However, Heidegger highlighted the challenges of speaking authentically about death in such a way as to raise the further question as to the nature or capacity of language. For Herder, language imitates nature and poetry is the supreme expression of language. How this might work in relation to our thrownness towards death is explored by Michael Theunissen in his study Pindar, where he sees poetic language as essentially imitating a divine hope in relation to death. The paper concludes how this might be restated in the context of modernity. [ABSTRACT FROM AUTHOR]

This study explores the ethical dilemmas in contemporary Igbo Christian marriages as couples navigate the interaction between modernity and cultural identities. Marriage in traditional Igbo society is entrenched in strong cultural and religious values. However, Christianity and modernity have brought new dynamics to this institution in contemporary times. This paper, therefore, examines the influence of Christianity and modernity on Igbo traditional marriage, discussing ethical dilemmas arising from these influences. It specifically addresses areas where the traditional Igbo practices often clash with Christian doctrine and modern ideals, such as Igbo communalism, gender roles, family obligations, and marital expectations. The study also highlights strategies for resolving these dilemmas, including effective communication, cultural adaptability, and external support systems. Utilising a qualitative case study and descriptive–analytical methods, the research provides invaluable insights into the emerging dilemmas in Igbo marriage, offering a nuanced understanding of how individuals and communities can navigate these ethical complexities in a fast-shifting world. This work contributes to the broader discussions on cultural identities, religious practices, and ethical challenges in modern times. [ABSTRACT FROM AUTHOR]

This paper is a theoretical exploration that works through a global Indigenous consciousness. As a critically reflexive story work and auto-ethnographic contemplation it begins by confronting a presumed genealogy in a post-apocalyptic world of coloniality through a global Indigenous lens. Extending beyond racially legalised genealogical ancestry, the metaphysics of indigeneity in the context of Western modernity can be re-positioned as a metaphor of past future human-being-ness or person/people-hood. Global Indigeneity and Indigenous metaphysics are framed as a portal and entry beyond coloniality through fugitive sociality and subversive relationality. Confronting the tensions of colonially purist and racially essentialist categories of indigenous identity, lineages of the post-post-apocalyptic world are forming in the enduring social connections embodied in an Indigenous genealogical consciousness of the present. [ABSTRACT FROM AUTHOR]

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Copyright of Er(r)go: Teoria, Literatura, Kultura is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Universitatis Babes-Bolyai, Philologia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the evolutionary process of moving from traditional styles to pioneering directions in the opera genre. This phenomenon expressed itself in a mixture of styles and forms of language, in the integration of different types of artistic means of expression. Another issue would be related to the nature of the lyrical tradition, its need for preservation and continuity, and the extent to which innovation is tolerated in opera to ensure that artistic works do not cross genre boundaries. It is a new phenomenon for contemporary actors and audiences, the one present in the theater today. By examining the evolution of the art of opera, it was possible to identify the general pattern of development of innovative opera and to argue that artistic integration is the source of diversity on stage and the basis of innovation in opera production. For this purpose, a cultural-historical and historical-artistic approach was used. The academic novelty of the study consists, first of all, in the complex analysis of the sources related to the translation of metalanguage in lyrical art, and secondly, the incorporation of these sources in the academic circulation as important and significant for the recognition of the reform of the opera genre. [ABSTRACT FROM AUTHOR]

This paper examines Atay's "Railroad Storytellers - A Dream" in terms of Atay's modernist experimentation in his depiction of space and spatiality, emphasising his contribution to Turkish literature as a pioneer modernist author. Oğuz Atay's distinctive and innovative style, which forms his affinities with the early Western modernists such as James Joyce and Virginia Woolf, establishes his significant place as a pioneer modernist author in Turkish literature in the 1970s. The concept of 'house/ home' by Gaston Bachelard in The Poetics of Space (1957, 2014) is instrumental for me as it pertains to the predicament of three storytellers as artists in the nameless and remote railroad station. The narrator of the story and his fellow storytellers gradually sink into disconnection, confusion, misery and poverty in an environment that represents the cold and unwelcoming face of technological modernisation symbolised by the space of the train station. The narrator's quest for finding a 'home' to connect him to his readers and where he could exist as an artist comes to life in his attempt to write a letter to his readers, telling them he is still 'here' and asking them where they are. No matter how blighted that effort is since the narrator has no address to send the letters to, the endings for Atay's story imply a need for connection with his readers expressed in the impossible meeting of the 'here' with the 'where' in spite or because of the estrangement and alienation of the artist/author in the modern world. Hence, the possibility of space as a 'home' for the author/narrator dwindles in the not forthcoming answer to the letter that will never reach its destination. [ABSTRACT FROM AUTHOR]

One of the fundamental challenges facing higher education is the much-needed confrontation of the legacies of colonialism which are hidden behind the claims of universality, neutrality and objectivity in knowledge production. From the vantage point of the present, Mahmood Mamdani, is one of the scholars who have given an account of colonial rule, its main characteristics and consequences of colonial conquests in a telling manner that renders transparent how the universalising structure of political modernity produced the colonised as subjects of difference. In his writings, Mamdani has connected the diverse experiences of the post-colonial world and flagged modernity as very pivotal in understanding the politics of knowledge production because it was crafted by the colonial project which centred on producing colonial subjects of difference within the hegemonic European thought. Mamdani's main contribution is his use of historical analysis from the vantage point of the present to offer a productive frame of thought on knowledge production that exposes the anatomy and operation of colonialism and its universalising structures that have been inadvertently normalised as the model in knowledge production. In this article, I attempt to piece together the fundamentals of Mamdani's exposition of how colonialism was a particular variation of the discourse of difference that shaped forms of existence and knowing. Primarily using a decolonial inspired theoretical framework, the paper makes a nuanced reading of Mamdani's writings to show how his contributions makes visible the impact of colonialism as a project that is not confined to history and its pervasiveness in shaping the production of the objects of knowledge and its subjects. [ABSTRACT FROM AUTHOR]

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Literature relies heavily on mythology. Myths are stories of deities, monsters or immortals which are transformed from one generation to the other. In addition to documenting the religious and cultural experiences of a specific community, myths also outline the consequent literary, artistic and dramatic customs. Some Greek myths have survived for thousands of years because they accurately depict historical events, cultural values, and trends. Among the most famous classical myths are the myths of Medusa and Medea. As for the myth of Medusa, the earliest known record was found in Theogony (700BC) by Hesiod (8 th-7th century BC). A later version of the Medusa myth was made by the Roman poet Ovid (43BC -17/18AD), in his "Metamorphoses" (3-8 AD). Then again, Medea is a tragedy produced in 431 BC by the Greek playwright Euripides(480-406BC) based on the myth of Jason and Medea. Both Medusa and Medea are among the most fascinating and complex female protagonists in Greek mythology which have captivated many writers and playwrights for ages. In the twentieth century, there were many adaptations of both mythological figures; among these adaptations were those made by contemporary American and Irish women playwrights like Carol Lashof (1956-) and Marinna Carr (1964-). This paper examines the myths of Medusa and Medea and analyses the ways these myths are borrowed, refashioned and exploited in Lashof's Medusa's Tale (1991) and Carr's By the Bog of Cats (1998). Both playwrights explore hidden dimensions of the traditional myths, combining elements from the old and modern worlds. [ABSTRACT FROM AUTHOR]

The subject of this paper is the relationship between religion and sport. The aim of my considerations is to criticize the position presented by the American philosopher Eric Bain-Selbo, according to which sporting experiences may quite rightly be described as religious experiences. In the first part of the article, I reconstruct Wayne Proudfoot's concept of religious experience that underlies Bain-Selbo's analysis. I then discuss the research conducted by Bain-Selbo and the conclusions he draws from it. In the next part of the article, referring to Charles Taylor's hermeneutical approach, I show that Proudfoot's and Bain-Selbo's methodology leads to a theoretically unjustified reductionism. I argue that an in-depth articulation of individual self-interpretation allows for an insight into the dynamics of sporting and religious experiences, and thus to see the differences that separate them. In the last part of the article, I invoke the considerations of William James, John Hick and Robert Roberts and try to show that, given the moral consequences of our experiences and their phenomenological description (intentionality), the experiences evoked by sport and religion can by no means be identified with each other. [ABSTRACT FROM AUTHOR]

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Copyright of Revista de Estudos Literários is the property of Imprensa da Universidade de Coimbra and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper presents an interpretation of nihilism based on the logic of nothingness. In the first part, I explore the mode of manifestation of nothingness, arguing that it resides at the core of the negative mode in which the Being of beings reveals itself: its withdrawal is precisely its mode of giving itself to us. To examine this obscure mode of disclosure, I distinguish between two different meanings of nothingness: nothingness as the total other of beings and Being as nothing. Following the latter and the negative and counterintuitive logic that it implies, in the second part, I offer an interpretation of nihilism. If in the age of nihilism “there is nothing to Being itself”—as Heidegger claimed—one may argue—with Heidegger—that this “denial itself had to become the highest and most austere revealing of Being.” This interpretation of nihilism may contradict Heidegger’s own often reactionary views on modernity. [ABSTRACT FROM AUTHOR]

Common sense is a controversial concept in philosophy and the social sciences. It is generally understood as a shared intentionality, a set of self-evident intuitions and beliefs that guide our ideas and behaviors. But there is a tendency to disagree when it comes to discussing the origin and scope of this intentionality. From a critical reading of different contemporary approaches to common sense (G. E. Moore, C. Geertz, A. Gramsci, E. Laclau, C. Mouffe, and C. Pérez), in this paper I present two archetypal conceptions of this set of intuitions and beliefs and two criticisms in this regard, with a purpose of synthesis for practical philosophy. The general aim is to show the relevant correlation between new technologies and common sense and the need to understand this correlation critically for ethical and political reflection. [ABSTRACT FROM AUTHOR]

A sexual instinct is a basic biological urge in humans to experience sexual pleasure and beget progeny through sexual relations. However, it is considered a sacred act of procreation in Indian culture and society. For most Indians, a woman is a personification of the mother goddess and her sexuality is a sacramental subject of worship. But the gulf between the ideal imagery and the real-life situation of a woman is a glitch in her sexual expression and choices. Irrespective of the projection of women's inherent sexual energy as being sacred, it is deeply controlled and structured by social institutions. She is not a free sexual being but a situated mother; her sexual choices are located within the institution of marriage maintained exclusively for getting a male heir for the family lineage. This paper expounds and explores the pervasive but ignored women's unseen sexual coercion in the form of maternal choice in Indian society. The dichotomy presented in the symbolic representations of the mother goddess's powerful sexuality--illustrated in mythologies and scriptures, and the social construction of real-life mothers' sexuality influence their choices. It also investigates how her maternal sexual choices are devalued, and viewed as unreal, unethical, and sinful activity. Lastly, it may be said that the divine projection of women as mother Goddesses and the exaltation of their procreative capacity deprive them of their sexual choices. It appears as a free choice but there is a hidden coercion that women fail to understand is the greatest cause of their sexual enslavement. [ABSTRACT FROM AUTHOR]

This research paper examines the transition of urban spaces and architectural changes in Elbasan, Albania, from Ottoman influence to modernity. By analyzing urban development and architectural styles from both the Ottoman and contemporary periods, the paper aims to provide a comparative perspective on the architectural language between these two periods. The study explores the alterations in characteristics of city urbanism and architecture in Ottoman and post-Ottoman times, spanning from the early 19th century to the present day. It also examines the implications of these changes for urban spaces and cultural identity. Through case studies and comparative analysis, the paper highlights the dynamic evolution of Elbasan’s architectural landscape and provides insights into its future development. The data was collected using a multi-faceted methodology, including archival drawings, scholarly works, maps, field visits, and observations. The results reveal significant variability in the urban and architectural patterns of the city. The differences between 18th- 19th- century Elbasan and that of the 20th and 21st centuries are profound and distinct. However, the central area of the city, which remains the most historic part due to the survival of structures such as the castle, the clock tower, old bathhouses, and the king’s mosque, still retains traces of the Ottoman city. Keywords: Urban Transition, Ottoman Architecture, Modernity, Elbasan, Cultural Identity, Urban Development

The paper presents a reconstruction of the metaphysical core of Dante’s political thought as expressed in the Monarchy, following on the footsteps of Guido Vernani’s critique of Dante’s political ideas in his De reprobatione Monarchie composite a Dante (Bologna, 1327-1334). The paper focuses on the link between Dante’s alleged Averroism, an accusation formulated for the first time by the Dominican friar, but latter repeated by philosophical historiography, and the interpretation of the Monarchy as a sign of the beginning of modern philosophy.

Although a successful bourgeois marriage was the typical goal of a girls’ novel in the period, and thus for the young girls who read the works, my paper argues that a more invisible, and more radical paradigm of the girls’ novel emerged at the turn of the 19th and 20th centuries. This was very much linked to the German Backfischroman, with its rebellious girl-heroes, seen as repulsive in the Hungarian girls’ novel. This emerging subgenre is difficult to recognise because in some cases it so subverted the schemata of the standard girls’ novel that the texts associated with it were not even called by that term (although they clearly functioned in relation to the girls’ novel, playing on it, and subverting its solutions). I argue that this particular, hitherto unrecognised radical corpus of the Hungarian girls’ novel can make visible the more subversive young female ideal of modernity, which moves the bourgeois girls’ novel towards feminism, naturalism or socially sensitive intellectual trends. [ABSTRACT FROM AUTHOR]

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world. [ABSTRACT FROM AUTHOR]

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Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article provides a review of the book "Civilization, Modernity, and Critique" by Jóhann P. Árnason, which delves into various theoretical and critical approaches to Árnason's work in historical sociology. The book is divided into five parts, covering topics such as political philosophy, world religion, civilizational analysis, modernity, and the debate on the Axial Age. The review highlights the contributions of different authors in each part and emphasizes the significance of Árnason's work in comprehending civilization and its complexities. Additionally, the article discusses another book titled "Anatómia revolúcie: Historické poučenia a sociologické analýzy," which focuses on revolutions and theoretical questions related to revolutionary changes. The book includes six contributions that encompass a wide range of approaches and authors, from historical theorists to contemporary revolutions and theoretical perspectives. The text underscores the importance of studying "negative" revolutions, such as the Iranian revolution, and stresses the need to examine both structural and ideational aspects of revolutions. The book is commended for its organization and clarity, and it is regarded as a valuable addition to the field of historical sociology. [Extracted from the article]

Shadi Hamid proposes "democratic minimalism" as a system and means of governing and rotating power with no prejudice to substantive ideological outcomes. Democratic minimalism is meant to decouple the question of actualizing an ideal society, even a liberal one that provides maximum freedom for the maximum groups of people, from the mechanism of transferring power between groups with opposing beliefs. I sympathize with Hamid's arguments. Hamid, I believe, correctly identifies the tension between liberal democracy and Islam in the Muslim world in that Muslims if given the choice may not support liberal policies. He also, I think, rightly concludes that the way to live with this dilemma consists of preserving plurality and the possibility of change through persuasion and thoughtful contestation, and not autocratic leadership. However, I argue, he does not sufficiently problematize the nation-state in his analysis. Drawing on the Islamic tradition, I argue we can make progress in this regard by deconstructing the nation-state to make room for communal selfgovernance and moral heterodoxies. [ABSTRACT FROM AUTHOR]

On 30 June 2017, the German Bundestag voted in favor of the introduction of marriage for same-sex couples—a historic moment. Only a few days earlier, the then Federal Chancellor Angela Merkel had released the vote as a decision of conscience and thus dissolved the usual underlying factional compulsion—does this mean that rights for homosexual people are a question of personal conscience and values? Such a localization arouses the interest of religious studies to investigate how the discourse actors from the fields of politics, church and society formulate the decision of conscience as a discursive strategy in the negotiation process of same-sex marriage in Germany argumentatively and which positionings as well as descriptions of others and themselves are derived from this. The starting point is a modernity in which the actors move, understand and articulate themselves. This understanding of modernity is based on the process of a vertical transfer (Gladigow) of sociological theories of religion, among others, whereby narratives of secularization, overcoming religion (as a necessary precondition of modernity) and narratives of an opposition of religious vs. secular or religious vs. homosexual reappear as positions and arguments in the discourse. Using the approach of discursive religious studies (von Stuckrad) in conjunction with sociological discourse analysis (Keller), these processes of positioning, demarcation and negotiation based on the premises of modernity will be analyzed for the period from 2013 to 2017 on the basis of the public debate on religious, political, and social actors in Germany. [ABSTRACT FROM AUTHOR]

Copyright of Artnodes is the property of Universitat Oberta de Catalunya and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This introductory article explores the relevance of studying the Jesuit-Jansenist conflict in early modern France against the broader background of modernity as such and its inherent problems with fragmentation, isolation, and polarization in all areas of culture. It begins with a reference to the particular use of the study of early modernity and its religious and sociopolitical problems by the two prominent dissidents of the twentieth century, Leszek Kołakowski (1927–2009) and Jan Patočka (1907–77), in order to draw some potential parallels between the contemporary "culture wars" and the conflict between the Jesuits and the Jansenists. The contributions, stemming from a conference held at Adam Mickiewicz University in Poznań in March 2023, celebrating the four-hundredth anniversary of the birth of Blaise Pascal, shed light on various aspects of classical culture, education, tradition, and innovation in the areas of theatre, music, and philosophy in seventeenth-century France. [ABSTRACT FROM AUTHOR]

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The study investigates the impact of vernacular architecture in Yazd, Iran, focusing on traditional housing and its influence on the socio-physical aspects of homes. The central challenge lies in balancing cultural heritage preservation with the need for modern housing that promotes environmental sustainability and social well-being. Employing a qualitative approach, the study compares four historical houses to four modern homes in Yazd city. Its novelty lies in highlighting the importance of incorporating traditional elements into new developments. The research offers practical recommendations for achieving compatibility between house form and lifestyle, designing spaces for communication and social contact, and integrating cultural continuity with change. Additionally, it emphasizes the importance of considering architectural elements and environmental conditions during residential unit design and planning. The study reveals the negative effects of modernization on residential transformation, particularly in historical areas where rapid construction neglects cultural heritage. It recommends incorporating traditional architectural elements while adapting to current needs to achieve sustainable urban living. This contribution to the discourse on urban development provides nuanced insights into the complex dynamics shaping residential landscapes in the modern era. The study's findings suggest that traditional houses offer essential benefits often missing in modern homes, such as improved well-being, privacy, stability, and a stronger sense of community. This can lead to feelings of alienation, physical discontinuity, and socio-economic inequality in modern developments. The study concludes by recommending a reevaluation of housing dynamics and emphasizes the need for further research comparing traditional and modern houses. Highlights: The study reveals the negative effects of modernization on residential transformation, particularly in historical urban areas, where cultural heritage is often neglected during rapid construction. The study highlights the importance of compatibility between house form and lifestyle, emphasizing the need for new residential units to align with the cultural and social needs of the inhabitants. Traditional houses provide essential welfare, privacy, stability, and vitality, which are often lacking in modern homes, leading to a diminished sense of belonging, physical discontinuity, and socio-economic inequality. The transition from traditional to modern housing has led to changes in design and functionality, influenced by global architectural trends, modern lifestyles, and the interplay of modernity and housing. The study recommends incorporating traditional architectural elements into new developments while adapting to current situations to achieve culturally sensitive and sustainable housing solutions. [ABSTRACT FROM AUTHOR]

Introduction: Honor killings have emerged as a concerning social issue in recent years, drawing the attention of researchers, social experts, and legal professionals. Honor killings can be broadly defined as acts of violence or abuse committed to preserve the perceived honor of a family or community. These killings can be categorized into two main types: intra-family and extra-family. Intra-family honor killings refer to murders carried out by family members against other members of the same family, either alone or with the involvement of outsiders. This can include the killing of a wife, husband, child, or parent by other relatives. In contrast, extra-family honor killings are acts of retribution committed by the victim of a crime, such as rape, or by the victim's family, against the perpetrators. The complex and often tragic nature of honor killings has made them a subject of intense scrutiny and debate within academic, social, and legal spheres. Understanding the nuances and underlying sociocultural factors driving this phenomenon is crucial for developing effective interventions and policies to address this pressing issue. Materials and Methods This study employed a qualitative research methodology. The study population consisted of 18 incarcerated individuals, who had committed acts of murder - 16 men and 2 women. Purposive sampling was used to select the participants. The research was conducted in West Azerbaijan Province and the data were collected through semi-structured, in-depth interviews. For the data analysis, a coding and data organization approach based on the CHARMS framework was utilized. This allowed the researchers to systematically analyze the interview transcripts and identify key themes and insights from the participants' firsthand experiences and perspectives on committing acts of honor-related violence. The qualitative design and targeted sampling of individuals directly involved in honor killings provided an in-depth, contextual understanding of this complex social phenomenon. The use of semi-structured interviews facilitated a rich exploration of the motivations, decision-making processes, and sociocultural factors underlying honor-based crimes from the perpetrators' own narratives. Overall, the methodological approach enabled a nuanced, evidence-based investigation of the honor killing issue within the specific geographic and cultural setting of West Azerbaijan Province. Discussion of Results & Conclusion The sociological interpretivist approach, with its emphasis on social constructionism, posits that social actors play a central role in constructing and reconstructing their social realities. From this perspective, honor killings can be understood as conscious attempts by individuals and groups to defend family honor and traditional social order in the face of modernization and changing lifestyles. Honor killings are a complex, multifaceted phenomenon rooted in various sociocultural dimensions. They are more prevalent in traditional, transitional societies where informal social controls and a collective sense of honor serve as a de facto "punitive law" to restore the perceived honor of the family as the dominant social unit. In these contexts, honor killings function as a technique of social control, with women's sexuality and social behavior being key markers of communal honor. In societies undergoing the shift from tradition to modernity, honor killings often arise from the conflict and tension between the forces of traditional solidarity and the forces of modern individualism. This "cultural lag" between the realms of family and individual creates a dissonance that can culminate in honor-based violence as groups with ethnic, tribal, or local subcultures struggle to maintain their customs and norms in the face of modernizing influences. The findings of this study identified 35 primary concepts, 6 secondary concepts, (including structural determinants, intra-group order, introduction of modern elements, weakening of traditions, externalization, and the conflict between the individual and society), and 4 core conceptual categories (the family's traditional order, changing lifestyles, the modern family outside the traditional order, and the pursuit of illegitimate opportunities). The overarching theoretical category that emerges is "conflict in the new family system" - the "cultural lag" in the family sphere that fuels honor-based violence. Understanding the complex, multifaceted nature of honor killings through a sociological, interpretivist lens is crucial for developing effective interventions and policies to address this persistent social issue. Recognizing the interplay between tradition, modernity, and the evolving dynamics of the family can inform more nuanced, context-sensitive approaches to preventing and responding to honor-based crimes. [ABSTRACT FROM AUTHOR]

The article deals with the way in which the "theological" as the question of the Biblical G-d's involvement in the world, as in the Talmuds, and in light of Heidegger's thought about forgetting and forgetfulness (Verborgenheit and Vergessenheit), becomes a political question about the attitude of the Jew and Israel toward the Heimat. In Heidegger, forgetting is about beings hiding from the view rather than about a psychological or "subjective" process to which forgetting has been reduced in modernity. The Heimat hides from the persons' life, no matter how strongly the persons strive for their Heimat "subjectively" or politically, Heidegger argues. The essay further detects a residual modernity and subjectivism in Heidegger's concession to forgetting as only a secondary operation, a loss, in comparison to the primary, "authentic" relationship to the Heimat, which, for him, one can and should hope for. That residual modern subjectivity in Heidegger enables and necessitates a comparison with the roles forgetting plays in relationships between G-d, Israel, and the Land in the two Talmuds as, similarly to Heidegger, dealing with and working against forgetting, if not Being, then the Law of the mutual obligations between G-d and Israel. The resulting analysis distills a conundrum in the Palestinian rabbis. Delivery on Israel's obligations towards G-d conditions Israel's arrival to the Land, that is to say Israel's fully successful exodus from Egypt. Yet, any clear memory of, and delivery on, these obligations, i.e., any humanly delivered testament to the law of G-d, constitutes an acute danger of forgetting masked as a would-be-certitude in the "memory" of the would-be-original law. Regaining the status of a full-fledged, never-tamed primordial power in relationships between G-d and Israel, forgetting, in the Palestinian rabbinic thought, undermines the deployment of logos as a way to formulate the Law fully. Letting the G-d in the world, logos however proves prone to reducing G-d to (a) theos, thus drawing the G-d into disappearance and forgetting. Such a counter-current to the copulation of theos with logos, the primordial power of forgetting operates even before any memory captured in words and images becomes possible. Arriving from antiquity to modernity, this counter-current continues to operate despite the currently prevalent demotion of forgetting to a subjective political act of a person or nation. [ABSTRACT FROM AUTHOR]

The article discusses Chang Kyung-Sup's book, "The Logic of Compressed Modernity," which provides a sociological explanation for modernity in South Korea. Chang argues that modernity in East Asia is a form of compressed modernity, achieved in a relatively short time and intertwined with traditional thoughts. The book explores the impact of external ideologies, such as Confucianism, developmentalism, and neoliberalism, on South Korea's modernity. It also discusses the implications of compressed modernity for social challenges such as population aging, overloaded families, and unfair economic distribution. The article suggests that the book offers a coherent theoretical framework and empirical research on compressed modernity in South Korea, but lacks a discussion on how South Korea's compressed modernity influences the East Asian region. [Extracted from the article]

Copyright of Diálogo com a Economia Criativa is the property of Dialogo com a Economia Criativa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article conducts a meticulous exploration of Indian cultural heritage and societal norms through an in-depth analysis of Chitra Banerjee Divakaruni's diverse literary works. The research scrutinizes the intricate details of Indian traditions, shedding light on the multifaceted tapestry of cultural nuances and societal expectations depicted in Divakaruni's narratives. Key thematic areas include identity, familial dynamics, gender roles, and the intersection of tradition with modernity. Through a comprehensive examination of the author's insightful narratives, this study aims to contribute to a profound understanding of the rich cultural heritage and evolving societal norms within the context of contemporary Indian literature. [ABSTRACT FROM AUTHOR]

Many social studies emphasize that sleep medicalisation has emerged in the 1950s, with the rise of somnology. In this paper, I argue that the medicalisation of sleep is rather selective and incomplete. Building on the remark of one of the founding fathers of the sociology of sleep, Simon Williams’(2005), that if we revisited the nineteenth-century medical texts, we would notice evidence of early, pre-1950s medicalisation of sleep, I analyzed nineteenth-century public health policies and documents in Romania and found evidence that, during the nineteenth century and the first half of the twentieth century, sleep was, de facto, medicalised due to the general trend to medicalise the body. I outline two dimensions of this pre-1950s medicalization of sleep: the rationalization and the hygienisation of sleep.

When Hannah Arendt writes about the law, she does so as a political theorist, genocide survivor and critic of modernity. She also writes as a phenomenologist, which is to say, she is mindful not only that people create the law, but that law constitutes a people. In Origins, she calls attention to the importance of the rule of law in the emergence of totalitarianism. In On Revolution, she seeks a way of grounding political authority in something other than an Absolute. In the process, Arendt looks to another group of intellectuals who grappled with the nature of authority under conditions of modernity—the Early German Romantics. Romantic fragments are philosophical, poetic, even musical. For Arendt, the most highly valued fragments are historical because these fragments provide not only protection against totalitarianism but also a possible solution to the problem of authority. In this article, I explore Arendt's interpretation of the Declaration of Independence as a historical fragment. She draws on a phenomenological approach to fragments, found primarily in the work of Rahel Varnhagen and Dorothea Veit-Schlegel, to create a resilient yet malleable basis for authority, thereby grounding political authority in concrete historical events, rather than in human nature. [ABSTRACT FROM AUTHOR]

Gita Mehta, in her fiction and non-fiction, has dealt with the paradox of the old and the new as a significant component of Indian culture. Scholars tend to believe that the twin factors of tradition and modernity are not antithetical to each other, as some earlier thinkers used to consider. They always co- exist, drawing regularly from each other and work together for the progression of society. Taking into consideration the observations of the scholars on the aspects of tradition, modernity, modernization and westernization, the present article is an effort to study Gita Mehta’s attempt to explore the dual strands of the Indian ritualistic past and its modern rationalistic present, their interaction and their impact on the Indian culture. For this study, Mehta’s non-fiction Snakes and Ladders: Glimpses of Modern India is being taken into consideration. [ABSTRACT FROM AUTHOR]

Chinese science fiction (sci-fi) draws nutrition from traditional Chinese culture to achieve a modern transformation and promote the development of the national narrative in Chinese sci-fi. There are three ways to realise the transformation. First, adapt and reproduce classic stories, myths, legends and history. By embracing modernity, this unlocks the connections between traditional culture and modern technology, and thus acquires supportive force for modern life. Second, reconstruct history by imagining new routes of technological evolution and thus open up new possibilities for history. By considering contemporary realities, this answers the contemporary call for a more advanced culture. Third, use the national spirit as the soul of Chinese sci-fi. When providing Chinese wisdom and solutions to global challenges, we should balance the relationship between the global vision and the national characteristics of Chinese sci-fi and develop future-oriented national characteristics. [ABSTRACT FROM AUTHOR]

This research endeavours to systematically investigate the multifaceted domain of AI literacy, given the pervasive impact of artificial intelligence on diverse facets of contemporary human existence. The inquiry is motivated by a fundamental question posed to educators: how best to cultivate AI literacies and competencies and how these proficiencies are structured and influenced. Employing a rigorous two-part methodology, the initial phase scrutinises 28 studies from the SCOPUS database, unveiling five distinct discourses germane to AI literacy. Subsequently, the second phase involves the administration of questionnaires to 73 students, whose responses undergo thematic analysis to discern patterns within the four domains delineated by Ng et al. The ensuing discourse underscores a pivotal revelation: despite formal adherence to established discourses, the conceptualisation of AI literacy necessitates a departure from conventional perspectives. Ethical principles, elucidated by students, emerge not merely as individual components but as integral facets of a broader societal literacy profile, thereby advocating a paradigm shift towards social reflection. This novel insight prompts a critical re-evaluation of AI literacy's prevailing assumptions and conceptual frameworks, urging a transition towards models grounded in ecological or network dynamic interactionist principles. [ABSTRACT FROM AUTHOR]

bstract This article examined the emergence of the human subject as the central focus of modern thought, tracing its origins from the Renaissance period through the Enlightenment. Using a descriptive-analytical approach, it explored the philosophical foundations of Orientalism and the underlying principles it shared with modernity. The analysis revealed that the rise of the human subject in the modern era was accompanied by a shift in perspective. PreRenaissance religion and culture were approached with an "objective understanding" by the modern subject. This same subject then went on to apply an "Orientalist understanding" when engaging with non-Western cultures and belief systems. The nature of Orientalism could be located in this novel relationship between the subject and the object of knowledge. The "objective understanding" embodied the Kantian epistemology, wherein the subject, relying solely on its own prior information and independent of any external or divine referent, did not recognize anything beyond itself. By subsuming objects within its own framework, the subject imposed its own understanding upon them. This process of objectification and imposition characterized the Orientalist worldview, which emerged as a core feature of modern thought. The article thus elucidated the deep historical linkages between the ascendance of the autonomous human subject, the principles of modernity, and the rise of Orientalist modes of understanding non-Western cultures and belief system [ABSTRACT FROM AUTHOR]