We hope to find a renowned publisher house willing to help us in this task. We agreed to continue our cooperation after the finishing the three years period of HEST project. The seminar could use the structures of our universities, and probably we can try to insert this seminar into curricula of our PhD or MA students and provide them with ECTS.
We will work a bit more on this proposal and we send this to others for discussion. Sunday, the second day of our seminar, was dedicated to the presentation and discussion of the working papers we had been preparing for the conference. We cleared out our understanding of the concepts and ideas in powers and dispositions, as well as confronted the materials prepared by us with other points of view. We are thankful to the Jesuit community in Braga, and especially Bruno Nobre, for all the great efforts to make our time there as nice and fruitful as possible.
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Hest cluster on Ecology. From the beginning of the meeting, there was an inspiring team spirit and sense of community that provided the group with a great boost of energy and positivity for the following two days. Before the formal discussions, the group shared a nice Paella lunch allowing them to catch up and get ready for the demanding meeting of the evening. He highlighted that the steering committee that had taken place the previous day was the most fruitful meeting they have had so far, where coordinators of each group presented what they were doing; their expectations and what they thought was not working.
Although the length and the exact content of the MOOC has yet to be defined, the main topic will be Sustainability and values and a special focus will be given to food waste, so that it can be also linked to the Research Project. The MOOC will be an introductory course aimed at the general public.
For the Research Project, it was decided that the topic would be food waste and that it is to have an interdisciplinary focus, where not only the scientific point of view will be taken into account but where the philosophical, theological and social aspects will also be considered.
Even though this project is still in the preliminary phase, it became apparent from the discussions that cities are the right unit to study for this project. Edmond Grace SJ. The next webinar will take place on the 25th of January. If last year it was the Universidad Pontificia Comillas that hosted this event, on this occasion the meeting took place in Brussels, specifically in the meeting room of the Ecumenical European Chapel of the Resurrection, a work entrusted to the Society of Jesus in the European capital.
The place chosen was not by chance. The Chapel represents this meeting place for Christians of different confessions at the very heart of the political and economic life of the Belgian capital. The meeting began with a moment of shared prayer and an address by Father Janin himself in which he welcomed all those present and invited us to celebrate the meeting and to look to the future of the project with renewed hope.
Later, Father Philip Geister took the floor, and made a presentation of the Kircher network, which will become the matrix of the HEST project in the future. Once this introductory round was over, we moved on to the core of the meeting, which consisted of a presentation by the coordinators of the state of their different clusters.
It was a long and enriching session in which we could see the magnitude of the work done, as well as the difficulties we have encountered along the way. After a brief shared lunch, we moved on to the afternoon session, during which the results of a survey on the evolution and future of the project were briefly presented, and the coordinators were asked to work on some questions arising from the results of the survey.
Finally, the meeting closed with a plenary round where the answers to the previous questions were shared. The coordinators of the project finished the day exhausted but at the same time very satisfied to have been able to verify that HEST is already a fact. The project is underway, bearing fruits and looking to the future with optimism. Now is the time to start designing together what we want HEST to become in the long term. A new meeting of the Ignatian studies cluster of the project took place on October 12 and Some of his sources were other converts.
Munabbih among the Successors. He brought forth from his loins his progeny, which He multiplied. He scattered them in front of Him like tiny ants. They said: Yes. They made the people ignore Me, forget Me. They study there not for knowledge, and learn not for deed. Hence, to breach the covenant is to worship religious authorities instead of God.
It is significant that Jeremiah is the one who receives this divine explanation, since in the Hebrew Bible it is he who prophesied the covenant of the heart as preparation for the restored Davidic kingship. In a similar vein, Isaiah prophesied the instituting of Torah on a universal level. These keywords make the Prophet's mission into the inception of the heart's covenant, and in fact, a bit further on in the same report, the Christian Waraqa b.
Hence, the heart's covenant of the Prophet is the final renewal of Moses' Sinai covenant. Wansbrough, The Sectarian Milieu , f. Newby, The Making , Introduction. In the Hebrew Bible, Jeremiah's heart's covenant implies restoration of Davidic kingship. How long a term have you written down for him? Give David a longer life! On the day they established [the covenant], He already knew who would be faithful to it and who would denounce it. Provided prophets represent the religious institution, the report accredits it a great historical responsibility.
In the Hebrew Bible, covenant from Abraham onwards is centred on the land God promised His people in return for exclusive worship. In von Rad's scheme, Joshua's conquest of the Promised Land is the event which connects salvation history to real history. He has no partner in His dominion and His words will never go unfulfilled. The historical significance of the conquest is implied also by its relation to time.
This was a practical measure since there was no universal time measure for that period because, as he points out in the introduction, each community has its own time measure and creation myth. The Hijra marks the introduction of an Islamic time measure after which history is structured in Hijra-years. Thus the reports imply that the Hijra is the religious precondition for the material conquest, representing the passage from idolatry to monotheism and the instituting of the Islamic community.
According to the terms of covenant, God has promised the land and the covenanters are obliged to conquer it, and therefore the conquest itself signifies the realization of the heart's covenant that is incipient in the Prophet's community. Moreover, they took every opportunity to withhold collected tax revenue from the state treasury. Rubin also demonstrates that in spite of variations in the report in the different historical works in which it is cited, there is a kernel in common to all of them, a fact which speaks in favour of the view that the reform itself consisted in a defined set of principles.
I follow Rubin's approach. His reform was interrupted, however, and in this sequel the Mazdakite revolt broke out, with peasants leaving their lands to join the movement. The total of cultivated land should be measured, and rates should be fixed after land area and crop, but not after the size of the harvest. A poll tax was also imposed. Taxes should be paid in three annual instalments which, together with the fixed rates, would secure a steady income to the central treasury for the imperial defence. On that basis, they were to fix the rates of taxation by the yardsticks of what they perceived would ensure the well-being of his subjects and ample means of sustenance for them.
They were to report the results of this to him… The judges were charged with the duty of intervening between the tax collectors and the people if the tax collectors in the administrative districts attempted to raise an additional sum above the amount laid down in the master copy of the tax assessment in the chancery, of which they had received a copy.
Also, the judges were to exempt from land tax those whose tillage or other tax-attracting produce had been damaged or badly affected in any way, according to the seriousness of that damage or defect. Furthermore, the judges were not to let the tax collectors levy taxation on persons aged less than The centralizing move of the cadastral reform was followed up by a reform of the army. Previously the great landlords had equipped armies as part of the system where they were also in charge of tax collection, but now Khusraw created special cavalry units, equipped and paid from the treasury.
In addition, Turkic peoples on the eastern frontier and Arabs on the south-western challenged Sassanian power. We are, however, astonished that they consider such an insignificant occurrence as so portentous; tell us what you think about all this. I have become afraid lest the infiltration of these wild beasts into your land is connected with what I have just told you. He ordered his ministers and provincial governors not to go beyond what was just in the course of their official duties and not to act in any way during the course of those duties except justly.
The analysis of Khusraw's government appears to stop short in the reference to God's decree. Thus the statement that God deflected the enemy from Khusraw's land because he upheld justice means that Khusraw upheld all three levels. The symbol of God draws the reader's attention to praxis and to the responsibility of rulers and administrators to uphold it. In terms of causality, God responds to human actions, and it is the actions that constitute the object of historical analysis.
His sole aim was to win over the lower classes and to make them favourably disposed towards him. He imprisoned a great number of the great men, and degraded them and stripped them of their offices and ranks. Hence a great number of those in his entourage became evil intentioned toward him, as a consequence of the fact that God wished to change their [i. Everything has its own particular cause. He used to suspend his crown and sit on his throne when he was in public audience.
The next morning, he looked at what was beneath his feet, and behold, there was a green meadow. In this report, then, God reveals His intention of transferring imperial power to the Arabs. The fertile meadow described in the last sentence symbolizes the cultivated land as mainstay of empire, and the breaching of the dam, which served the purpose of irrigating the lands, is a symbolic statement that Khusraw has lost his empire.
But there were other causes, too. Thus accumulation of wealth appears as the opposite of redistribution.
Reframing The Monster: Politics/Ethics/Discourse
The only thing that can keep them from it and fend them off from those lands they avidly desire to seize for themselves is numerous troops and copious quantities of weapons and war material. Now numerous troops and everything necessary for these can be acquired only by having a great deal of wealth and ample quantities of it; and wealth can only be amassed and gathered together, for any contingency which may arise, by strenuous efforts and dedication in levying this land tax.
We are not the first ones to have gathered together wealth; on the contrary, we have merely imitated here our forefathers and our predecessors in past times. They collected wealth just as we have, and amassed great quantities of it, so that it might constitute a firm backing for them in strengthening their armies, in upholding their authority, and in [making possible] other things for which wealth must inevitably be amassed. Although God is mentioned initially, the actual analysis again concerns military and land tax.
Although the theory corresponded to his society's comparatively low degree of complexity, it nevertheless reflected a mode of production the system of vassalage , institutionalized professional groups state, administration, religion, military, and peasants ; and praxis a cadastral reform, a tax system, and its administration. Morality enters on the level of explaining how the just praxis could be abandoned: certain authorities saw to their own interests instead of the good of the whole system, e. These reports establish a relationship of meaning between the symbol of covenant and the caliphate, and notify the reader that the caliphate is the subject-matter in this history.
These two kinds of reports are two sides of the same coin: the Sassanian information concretizes the systems and ideal praxis by historical examples, and the religious symbols transform the historically specific information into a reflection generally valid for the caliphate. Oxford University Press is a department of the University of Oxford. It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide.
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the matrix islam life a short discourse Manual
Volume Article Contents. Discourse theory. Salvation history? Definition and method. Place and praxis. The discourse. The covenant. The Promised Land. Historical analysis. Different discourses. Norwegian University of Science and Technology. Journal of Consciousness Studies. Archived from the original on 18 December Buccheri; V. The Disinformation Company.
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Desiring God. Multnomah Books. And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God. For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.
And the Lord God said, Behold, the man is become as one of us, to know good and evil Be ye therefore perfect, even as your Father which is in heaven is perfect. And the Lord God spake unto Moses, saying For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. Lorenzo Snow. As man now is, God once was: As God now is, man may be. Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience.
Adam fell that men might be; and men are, that they might have joy. And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. Quranic Arabic Corpus. I created the jinn and humankind only that they might worship Me.
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