In order to write about the significance of the name of Zalmoxis in the Dacian language and religion, I begin with the displaying of the sources. Afterwards, there are presented three debates, about: (1) the relation between Zalmoxis and Pythagoras, showing that the philosopher was definitely influenced by the Thraco-Dacian beliefs which were also present in Zamolxianism; (2) “immortalization” as an initiatic mystery cult, shamanic practices; (3) an exploration of the forms Zalmoxis and Zamolxis.
he mentions of the foreign travellers about the Orthodox Church in the Romanian reflect the aspects which especially interested in the organization of the Church, in the relation with political power, in the hierarchies of Church and in their social role, in the political community attitudes towards religion, in the religious ritual and practices associated its.
The article deals with the soteriologic function of knowledge (jñāna), according to the non-dualist school of Vedānta (with a special reference to its classic author, Surevara) and with its phenomenological and semiotic aspects, in the view of the same school of thought. In its first part, it stresses on the role of knowledge in liberation, both in the system of Advaita Vedānta and in comparison with other schools of Indian philosophy. The second part deals with the great formulations of the salvific knowledge and with the attempts to analyze their meaning. Hence, the study also approaches the semiotics and the epistemology of Advaita Vedānta.
Vajrasucika Upanisad is a more recent text,
belonging to the line of the Sma-Veda.
The text demolishes all the religious claims of any
phenomenal condition, arguing that spiritual pre-eminence is
reached only through the direct realization of the ultimate reality
(Brahman) as own-identity (tman). The last paragraph of the
text offers a presentation of this ultimate reality and of the
condition reached by the one who gets dissolved into it.
This paper gathered a series of manifestations of Romanian society regarding to its interpersonal relationship who has development during Premodern centuries. Our observations present the relationships that determined different attitudes of the "majority” of people towards those incapable to realize physical activity or to pray. These social categories were positioned to outskirts of society, becoming the „marginalized” (for example, the mentally ill, beggar, incurably ills cripple, mutilated physically, deformed etc.). Towards those „social marginalizes”, Romanian society was called to showing the "Christian pity". Its attitudes were encouraged by the religious and legal norms. In order to highlight these relations, we used a various types of documents, as representative of the problem analyzed. By nature of the topic, the work was formulated some assumptions that could become landmarks reliable in the future scientific research.
Institute for Research and European Studies (IRES)
Abstract:
This article aims to examine the ethnic minorities’ state of affairs in light of the constitutional reforms in Armenia since President Serzh Sargsyan decided to open the consultations with the parliamentary factions in November 2005. Policy-makers and representatives on behalf of ethnic minority groups have been taking relevantly place at the recent wave of democratic protests throughout the process of constitutional reforms in order to entrench a more stable multiparty system, an independent judiciary, new balances between State and civic society. Hence, what is the reason to endorse those tiny ethnic groups such as wealth of minority rights and political recognition? Why have ethnic Armenian minority groups not had objections or particular regrets in the constitutional reform processes? In turn, may this high level of internal recognition of ethnic minority groups foster assistance to Armenian minorities and protect Armenian heritage into the de facto entities of the South Caucasus?
Topic:
Religion, Minorities, Reform, Constitution, Ethnicity, and Freedom of Expression
Washington needs a new strategy to help bring stability and reform to Bahrain. Although the smallest country in the Middle East, Bahrain exemplifies several of the major challenges for U.S. policy in the region:
Sectarian tensions exploited by ISIS and other Sunni extremists and by Shi’adominated Iran to fuel conflict
Economic troubles linked to public corruption and an over-reliance on oil revenues, exacerbated by sharply falling oil prices
Stalled political reform leaving the root grievances of large scale public protests unresolved
De facto U.S. support for an authoritarian status quo through a government that fails to deliver good governance and continues to deny basic rights and freedoms to its people, while courting support from Russia and other U.S. rivals
Falling public support for the United States
Major military assets, in Bahrain’s case the basing of the U.S. Fifth Naval Fleet, threatened by protracted instability
Topic:
Imperialism, Oil, Religion, Military Strategy, Authoritarianism, and Political stability
Political Geography:
Russia, United States, Europe, Middle East, and Bahrain
This paper explores the concept of freedom of speech, as it relates to religion, focusing on recent European examples of tensions that surface secular mores and Islamic sensibilities, primarily the Charlie Hebdo incident. This paper argues that while offence to others does not breech free speech, when considering cartoons of the Prophet Muhammad, we cannot ignore the geopolitical context. Such images may perpetuate stereotypes and be perceived as part of a neo-colonial project to denigrate minorities and the Muslim world. In particular, Islamophobia and the post-colonial context provide a context wherein the Islamic “Other” within Western societies is marginalised and often experiences oppression. Therefore, what appears to be legitimate freedom of speech may actually be a discourse of suppression. The paper also considers possible objections around individual autonomy and the power of religion, and suggests principles when considering the limits of freedom of speech.
Topic:
Human Rights, Post Colonialism, Religion, and Islamophobia
Religion was a pillar of pre-modern political identity in the Middle East, arising out of Muslims’ understanding of Islam’s foundational moment and state institutions that developed with the spread of Islamic Empire. Beginning at the turn of the 19th century, European colonial powers and indigenous reformers questioned the centrality of religious identity; instead, it was to be the nation that defined the political community. Since then, the nationalist project has permeated 20th century ideological conflicts in the region, equally shaping the claims of secularists and Islamists. Today, advocates of religious change refer back to early Islamic history as they seek to place religious over national identity, yet they, like their competitors, are unmistakably shaped by the secular nationalist project.
Topic:
Islam, Nationalism, Post Colonialism, and Religion