Related Papers
Eudaimonia
EUDAIMONIA by Kalidasa version 1.0.4.9
2022 •
Ardeshir Mehta
The very best philosophical fiction work in the last three millennia. Considerably better than Aldous Huxley's BRAVE NEW WORLD, considerably better than his ISLAND, considerably better than Orwell's NINETEEN EIGHTY-FOUR, considerably better than Samuel Butler's EREWHON, considerably better than Thomas Moore's EUTOPIA ... but NOT better than the MAHĀBHĀRATA or the RĀMĀYAṆA.
Eudaimonia
EUDAIMONIA by Kalidasa, Version 1.5.10.
2023 •
Ardeshir Mehta
A Philosophical Novel
Eudaimonia
EUDAIMONIA by Kalidasa - Version1.0.4.8
2022 •
Ardeshir Mehta
The very best philosophical fiction work in the last three millennia. Considerably better than Aldous Huxley's BRAVE NEW WORLD, considerably better than his ISLAND, considerably better than Orwell's NINETEEN EIGHTY-FOUR, considerably better than Samuel Butler's EREWHON, considerably better than Thomas Moore's EUTOPIA ... but NOT better than the MAHĀBHĀRATA or the RĀMĀYAṆA.
Ethnographic survey of contemporary concepts of health and illness among individual Chippewas and Crees
2005 •
Eli Suzukovich
Memengwaawid, to be a butterfly: an Indigenous exploration of Northwestern Ontario Anishinawbe and Muskego or Ininiw sacred stories and teachings in a contemporary novel
2014 •
Amy Farrell
Among their capacities to entertain, to pass down cultural traditions, ceremonies, dances, songs, and to correct undesired behaviours, sacred stories explain how something in nature came to be and how our interactions with those creatures and other life forms around us lead into actions of established ceremonies of respect for the land and ourselves. Thus, from ceremonies and traditions, to codes of conduct and behaviour, to cultural spirituality and beliefs, sacred stories contain the history of Indigenous peoples. With this recorded history in mind, I ask: How are Anishinawbe and Cree sacred story lessons and lessons learned in one’s own life journey connected through themes and issues, characters, and Seven Grandfather Teachings morals? With the intention to provide a method of understanding the Seven Grandfather Teachings, I blend the writing of morals into a personally influenced fictional story. I also draw upon theories of Indigenous ways of knowing to bring an understanding ...
Journal of Biblical Missiology
Κύριος in the New Testament: Christology, Trinity, and Translation
2022 •
Seth Vitrano-Wilson
The Greek word κύριος (kurios ‘Lord’) carries amazing theological weight in the New Testament. It is often used to refer to Jesus, sometimes with the implication that Jesus is the “Master” or “Rabbi” of the disciples (e.g. John 13:13), other times as a merely polite term of address for an unknown male (e.g. John 4:11), and sometimes to declare Jesus as universal “Lord” of creation (e.g. Acts 10:36). The term can also be used when God the Father is the clear referent (e.g. Matthew 11:25, Acts 17:24), as well as the Holy Spirit (2 Corinthians 3:16-18). Kurios is also often used in quotations or references to the Old Testament in places where the divine Name, יהוה (YHWH), is found in the Hebrew (e.g. Matthew 4:7, Acts 15:17). Finally, in several key passages, kurios is used to quote or allude to the divine Name while also clearly referring to Jesus, thus exhibiting the astounding high Christology of the New Testament and showing that the New Testament authors believed at an early date that Jesus is in fact YHWH, the God of Israel, made flesh—truly man and truly God. The purpose of this paper is to demonstrate that: 1) Kurios plays an essential role in establishing the high Christology of the New Testament. 2) More than any other term, kurios is used to tie together the three members of the Trinity. 3) Contrary to claims otherwise, the term kurios functions as a single key term, regardless of whether it used in the arthrous or anarthrous condition. 4) When translating kurios, therefore, great care must be taken to preserve these essential theological roles. (Revised version, 2022)
Studying shôjo manga : global education, narratives of self and the pathologization of the feminine
2003 •
Alwyn Spies
This dissertation takes an interdisciplinary Cultural Studies approach to the study of shojo manga, or Japanese comics for girls and young women. Audience research is combined with textual analysis in order to explore roles for Japanese Studies in a global context. Building on the large body of Western academic writing on romance narratives and popular culture for girls (Radway 1984, McRobbie 1994, Ang 1996, Driscoll 2002) original ethnographic interviews with shojo manga readers are linked to close readings of major works by three key artists whose manga are marketed to female readers in Japan Yoshida Akimi, Haruno Nanae, and Okazaki Kyoko. Various layers of "narratives of self" are identified within the shojo manga texts as well as within the ethnographic accounts in the dissertation and academic writing about shojo manga in general. Personal narratives are utilized to illustrate how the author's own academic writing (and this dissertation) form yet another layer of ...
From Victims to Survivors? Struggling to Live Ecoconsciously in an Ecocidal Culture
Andrew Frederick Smith
It's hardly news that settler culture normalizes ecocide. Those of us raised as settlers who are nevertheless ecoconscious routinely blame ourselves for our failure to live up to our own best expectations when it comes to challenging the norms and practices of our culture. This leads us to overlook that we're also—and, I think, much more so—among its victims. I outline five manifestations of victimhood routinely exhibited by the ecoconscious settler activists, scholars, and students with whom I interact. I then consider how we can transition from being victims to survivors of our culture, which is vital for ending ecocide. These two concepts, victimhood and survivorship, are regularly juxtaposed when discussing recovery for those subject to abuse, violence, and other trauma-inducing phenomena. Together they provide the basis for a clearer understanding of how we ecoconscious settlers should engage in the ongoing fight for our lives and our futures. We are living in the liminal, standing at the threshold of changing our ways and complete annihilation. Which is it going to be? — Natasha Alvarez (2014)
The phenomenon of chance in ancient Greek thought
2008 •
Melissa Shew
Eudaimonia, happiness, and the redemption of unhappiness
Sophie Grace Chappell, Timothy Chappell
“Eudaimonia, happiness, and the redemption of unhappiness”, Philosophical Topics special issue, edd. Edoardo Zamuner and Timothy O’Leary, 41.1 (2013), 27-42. Main claims: (1) To think well about the very various varieties of happiness and related states/ concepts we need to think too about the very various varieties of unhappiness; (2) Aristotle's eudaimonia is not happiness, so (3) Aristotle is not a eudaimonist; (4) there is an analogue for happiness of the 'moral weightlifting' problem--happiness *for me* cannot just be the happiness of the ideal phronimos, it needs to be a happiness that fits my frailties, so (5) happiness for me has to be something that redeems my unhappiness.
