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This paper is conceived from a secular perspective, and designed to address three elements identified in the call for papers: “Pluralistic tendencies”, their counterpart of “exclusivist attitudes”, and “creating an ethos of inter-religious harmony”. I choose to tackle these aspects by (a) exploring the meaning of religion, (b) addressing a specific attitude often corresponding to religion, namely religious fervour, and (c) assessing the validity and instrumentality of facilitating a universalist education as a tool to defuse “mistrust and hatred among various faith-communities”. The following paper is intended to serve only as a preliminary discussion guidance paper.
After years and years of persecution, we can say that the continuing and all-embracing revival of church life of the Russian Orthodox Church is going on and the general tendency to the development of all aspects of her diocese, parish and social activities is becoming more and more vivid. There have been some most important events – landmarks of starting the new epoch of Russian Orthodox Church: 1988 – Celebration of the Festival of Thousand Years of Baptizing Rus. 2000 – The Archpriests Council: Canonization of the Tsarist Family of Nicolas II; Attitude to the other Christian Confessions; Social Doctrine of the Russian Orthodox Church. There are 128 dioceses now (instead of 67 ones in 1989) and 19000 parishes (instead of 689 ones in 1989) in the canonical territory of the Russian Orthodox Church. ...
This article examines the narratives with regard to lifting the boycott decisions imposed upon the Prophet Muhammad and his companions. There are basically two narratives about this event. While the first one relies on more accurate knowledge, the other contains a speculative scenario. However, since these two narratives were mixed with each other in time, some contradictory information was narrated, especially information based on a speculative scenario became most popular among the people. At the end, it is understood that the document that included the decisions of boycott was not destroyed in a mysterious way, but torn by a group of people.
Almost two thousand years ago the question was asked, "And who is my neighbor?", and Jesus answered it with the parable of the Good Samaritan (Luke 10. 29-37), and so the idea of charity was inseparably linked with Christianity. However, it is almost a common opinion that Western Christianity and Russian Orthodoxy have quite different approaches to this item. According to that opinion, the Catholic Church had more concern about one's bodily needs and explicit welfare, while the Russian Orthodoxy paid less attention to the ''explicit man" and took more care of "the inner man". The Russian Orthodox tradition - though it has its own method in ascetism, apotheosis, general and private prayer - pays too little attention to the needy and deprived members of society. To raise the question about mollification of the deprived people's torments and to see it as a way towards the Kingdom of God seems alien to the very essence of Russian Orthodoxy. Did the Russian Orthodox Church ever refuse to help beggars and cripples? Or do the facts still show another picture? Since when did Russian Orthodox Church start to neglect that task? Which reasons have proved that charity has been unable to flourish in the Orthodox Church and especially Russian Orthodox Church as flourished her spirituality and arts: icon painting, choral singing, and church architecture? Let us have a brief outlook on the history of the Russian Orthodox Church and find out if there are any reasons to explain the reason.
Our earth, which is a tiny in the infinity of the universe, is getting to be a difficult place to live in. Environmental problems such as pollution and global warming on one side and various disagreements and wars in every corner of the world on the other side, make most of the people unhappy and cause suffering. Everybody living in this world regardless of his or her ethnicity or religion has got share of responsibility to make this earth a place to live in peace and tranquillity. Within this framework, the most important thing in the world is that people with different languages and religious denominations should understand each other better to achieve the goal of creating more secure and peaceful environment for humanity. To make a contribution to this endeavour the Qur’anic guidelines which appear to open a sound way and strengthen the ground of a dialogue between celestial religions should be elucidated.
A generic-level phylogenetic review of the Macrodactylini (Coleoptera: Scarabaeidae: Melolonthinae)
(2007)
A revision of the generic classification of the tribe Macrodactylini is provided using morphological characters of adults. The revision is based on a taxonomic analysis of 80 genera historically placed in the tribe and a cladistic analysis of 32 genera conforming to the new tribal definition. Synapomorphies for the newly defined Macrodactylini include: the length of the fifth ventrite longer than the fourth ventrite when viewed ventrally, fifth ventrite lacking a complete suture between the tergite and sternite, and the metathoracic tibial spurs (if present) offset, allowing the metatarsus to move past them. Thirty-two genera constitute the newly defined Macrodactylini: Agaocnemis Moser, Alvarinus Blanchard, Ancistrosoma Curtis, Anomonyx Saylor, Anoplosiagum Blanchard, Astaenosiagum Martínez, Barybas Blanchard, Calodactylus Blanchard, Ceraspis Le Peletier and Serville, Ceratolontha Arrow, Chariodactylus Moser, Chariodema Blanchard, Chremastodus Solier, Clavipalpus Laporte, Ctenotis Burmeister, Dasyus Le Peletier and Serville, Dicrania Le Peletier and Serville, Gama Blanchard, Gastrohoplus Moser, Hercitis Burmeister, Hieritis Burmeister, Isonychus Mannerheim, Issacaris Fairmaire, Macrodactylus Dejean, Manodactylus Moser, Manopus Laporte, Oedichira Burmeister, Pectinosoma Arrow, Plectris Le Peletier and Serville, Pristerophora Harold, Rhinaspis Perty, and Schizochelus Blanchard. Sixteen genera are removed or their removal is confirmed from the historical Macrodactylini: Coenonycha Horn, Dichelonyx Harris, and Gymnopyge Linell (to Dichelonychini), Homalochilus Blanchard, Homoliogenys Gutiérrez, Liogenys Guérin-Méneville, and Pacuvia Curtis (to Diplotaxini), Diphycerus Deyrolle and Fairmaire (to Diphycerini), Hyperius Deyrolle and Fairmaire (to Melolonthini), Apterodemidea Gutiérrez (to Sericoidini), Blepharotoma Blanchard (to Liparetrini ), Diaphylla Erichson (removed from Macrodactylini, and currently unplaced into existing melolonthine tribes), Hilarianus Blanchard, Manonychus Moser, Pseudoisonychus Frey (removed from Macrodactylini, and currently unplaced into existing melolonthine tribes) and Zabacana Saylor (to Epectinaspis (Rutelinae)). Nine new generic synonyms are proposed: Corminus Burmeister, junior synonym of Alvarinus Blanchard; Ctilocephala Burmeister, Eubarybas Gutiérrez, and Pseudohercitis Moser, each a junior synonym of Barybas Blanchard; Byrasba Harold, Rhinaspoides Moser, and Ulomenes Blanchard, each a junior synonym of Rhinaspis Perty; Demodema Blanchard, a junior synonym of Plectris Le Peletier and Serville; and Pachylotoma Blanchard, junior synonym of Gama Blanchard.