Jul 2026· Herald of Dagestan State University· Vol 41, pp. 96-102· 0 citations
Abstract
The high concentration of zoonyms in the Kumyk paroemias about cattle theft is not an accident, but a direct reflection of the key role of cattle in the economy and social relations. The language has fixed this reality by using animals as natural ethical markers: through them, the people understood and evaluated their actions, making moral lessons clear and accessible. The objects of theft are classified according to their symbolic value into those representing: a) minimal prosperity and b) material well-being. In the Kumyk worldview a person becomes a thief once and for all, regardless of the severity of the offense, as a tendency to steal is considered an incurable vice. Paradoxically, small thefts are more severely condemned than larger ones, and the negligence of the owner who allowed the family's property to be stolen is condemned more severely than the thief's actions. Ultimately, stealing eliminates the possibility of good fortune for a person.
ABSTRACT:The longing to speak to the beloved beyond death is humanity’s oldest yearning. I describe a modern phenomenon, the ghostbot, an artificial intelligence reconstruction of a human person, “created” by using text and images left behind after a person has died. Often this data is generated by a willing participant, who, knowing they are dying, wishes to memorialize themself. Most common, however, are postmortem ghostbots, also called “grief-bots,” which are sold as commodities to mourners by companies that then cobble together a semblance of an existent being from left-behind texts, social media posts, and images, and which are capable of interactive “speech” with the living. This article turns to the rabbinic medieval and modern philosophic texts to consider a normative response to the phenomenon.
It is not difficult to impart knowledge or offer advice, but the difficulty lies in choosing the right method of presentation to ensure results. How many souls have turned away from the word of truth, not because they questioned its validity or doubted its correctness, but because the reason for their aversion was the rigid and harsh style, devoid of gentleness and kindness, Thus; people recoiled and turned away from it. Admonition is only good as long as the one giving it adheres to the etiquette of speech, avoiding offensive words and vulgar expressions, while maintaining complete objectivity and avoiding hypocrisy and flattery. Truth is singular, but it can fall upon the tongue of someone who expresses it poorly, causing people to turn away from it, or upon the tongue of a well-spoken preacher, who then unites hearts around it. Kind words are a fundamental means of conveying divine messages, and prophets and messengers are the most refined in their speech. Moses, peace be upon him, represents a magnificent example of eloquent discourse. Divine guidance for the messengers, from the very beginning, emphasized the necessity of observing proper etiquette in addressing people, engaging them with gentle words, far removed from violence and anger. This was intended to win their hearts, soften their stances, and draw them towards the fold of faith. This research attempts to shed light on the Quran's explanation of the etiquette of discourse employed by God's messengers, peace be upon them, using the beautiful eloquence and exemplary conduct found in the story of Moses as a model. This research adopts a descriptive and inductive approach, reading the story of Moses, peace be upon him, in the Holy Quran, as explained by scholars. The research aims to identify the literary features that serve as a practical model in Moses's discourse with his people at various levels. Ultimately, the research seeks to draw lessons and insights that can provide exemplary models of behavior and conduct to emulate in our lives.ملخص البحثليس من الصعوبة إيراد المعارف ولا بذل النصيحة، ولكن الصعوبة تكمن فى تخيّر أسلوب العرض لضمان النتائج، فكم من نفسٍ أعرضت عن كلمة الحق ولم يكن إعراضها ناشئاً عن طعنٍ في صحتها أو شكٍ في صوابها؛ بل إنّ السبب الذي أدّى إلى نفورها هو الأسلوب الذي غلب عليه الجمود والفظاظة ونأى عن الرفق واللين، فنفرت منه النفوس وأعرضت عنه، فالموعظة تكون حسَنَةً ما دام صاحبها ملتزماً أدب الكلام، متجنباً ما يُؤذي الآذان من الألفاظ النابية والعبارات السيئة، مع الحفاظ التام على الوجه الحق والبعد عن الرياء والمداهنة. والحقيقة واحدة، بَيْدَ أنها تقع على لسان من يسيء التعبير عنها فينفّر الناس منها، أو تقع على لسان واعظ حسن الموعظة فيجمع القلوب حولها. فالكلمة الطيبة تمثل وسيلة أساسية في تبليغ الرسالات السماوية، والأنبياء والرسل هم أكملُ الناس أدباً في الخطاب، وموسى عليه السلام يمثل نموذجاً رائعاً في أدب الخطاب، وقد جاء التربية الربانية للرسل منذ اللحظة الأولى بضرورة مراعاة الأدب في خطاب الناس، ومواجهتهم بالقول الليّن البعيد عن العنف والعصبية، لعلّ ذلك يكون سبيلاً لامتلاك زمام قلوبهم، وتليين مواقفهم، وجذبهم نحو صف الإيمان. يحاول هذا البحث تسليط الضوء على بيان القرآن عن أدب الخطاب عند رسل الله عليهم الصلاة والسلام، متخذا لما ورد في قصة موسى من جمال الأدب وحسن الموقف كنموذج. ويعتمد هذا البحث في تناول مباحثه على المنهج الوصفي والاستقرائي من خلال قراءة قصة موسى عليه السلام في القرآن الكريم على ما بينه أقوال العلماء في ذلك والتصنيف حسب نوع المخاطَب والتحليل البلاغي وتوظيف أقوال المفسرين. ويهدف البحث إلى الوقوف على الملامح الأدبية التي تمثل نموذجا تطبيقيا في خطاب موسى عليه السلام مع قومه على مختلف مستوياتهم. ويتوقع في نهاية البحث استلهام الدروس والعبر للحصول على نماذج عظيمة في السلوك والموقف متمثلة في تنوع الأساليب المناسبة حسب الفئة المخاطَبة التي ينبغي أن يُقتدَى بها في حياتنا
Syed Mohammad Chaedar Syed Abdurrahman al-Yahya, Mohammad Sobri Ellias· International Journal of Isl...· 0 citations
Narrating the genocide perpetrated against the Armenians has been a basic call of Armenian Diaspora literature. Since the first playwrights themselves walked through “the valley of the shadow of death”, most of them did not let their artistic inadequacy stop them and tried hard to put into words their painful experience, having the latent fear that what the Armenian people went through might be forgotten.
For the first generation writers, literature and theater were a means of sharing the pain and emphasizing the agony they went through, whilst for the second and third generation, writing about the Genocide is a means of searching self-identity and ethnic roots.
The article reviews Armenian plays written in the period between the early-1930s and the late-1980s, which have the genocide as their subject matter. The author assesses their literary quality and states they are not well-structured, the statements of the characters sound more like rhetoric, and the actions of the Armenian characters are idealised. These and other features make some of these plays somewhat unconvincing. The author groups the characters of these plays as Turks, women, and children and analyses them. Unlike the Turks, who are basically presented as blood-thirsty killers, women are depicted as the main bearers of the Turkish atrocities.
Urneshlian notes these plays reflect the mentality of the authors and the community at large.
In the tradition of Tamil literature, the *Kambaramayanam* holds a significant place among the great epics that deeply chronicle the intricate psychological workings of the human mind. The character Manthara, despite possessing neither political authority nor military might, demonstrates the power to alter the political history of Ayodhya through her eloquence. She systematically transforms the mindset of Kaikeyi—who was initially overjoyed at the news of Rama’s coronation—by strategically invoking psychological elements such as fear, maternal affection, a sense of loss, trust, and a sense of entitlement. This study re-examines Manthara’s eloquence not merely as a literary event, but through the lens of modern psychological and communication theories. Manthara’s dialogue is compared with modern psychological theories such as fear appeal, loss aversion, emotional framing, source credibility, the foot-in-the-door technique, and cognitive justification. Furthermore, her eloquence is evaluated in light of the principles of verbal prowess articulated by Thiruvalluvar in the chapter on 'The Power of Speech' (Kural 641–650). The central thesis of this study is that Manthara is not merely a negative character; rather, she is a skilled communication expert who deeply understood the dynamics of the human mind and utilized language as a tool for political communication.
முனைவர் போ. அனு· Tamilmanam International Res...· 0 citations
The life of the mind offers a resource for discovering the basic categories of the cosmos. This is a distinctive impetus shared by the Christian heritage, especially from Jesus, Augustine, and Anselm, and the modern critical turn to the subject, especially Kant, Kierkegaard, Nietzsche, and Bergson. The problem is to find accounts of God and metaphysics which fully realise this divergent impetus. Spirituality, articulated here as orienting attention, concern, and trust, enables a more substantial account of being than space, time, causation, essences, and identities. For a living mind to have substance means that thoughts matter, are sincere, and are trustworthy.
This vision changes the significance of modern critiques of metaphysics. Kant’s project becomes one of grounding in intrinsic reasons, rather than proposing limits, and so is an heir to Plato and Anselm. Nietzsche’s project becomes one of endowing things with meaning and substance, rather than a revaluation of all values. Bergson’s project becomes one of orientation in accordance with the creative unfolding of time. To be reasonable is to ground, transvalue, and orient to think is to act, to participate in creation, judgement, and redemption.
This renewal of metaphysics after the critical turn raises a vital problem: what becomes of the existence of God? God is restored as the focal point of reference for a renewed metaphysics after the critical turn. After this turn to spirituality, the nature of God itself becomes more fully expressible and thinkable through the problems of what really matters, what is truly sincere, and what is ultimately trustworthy.
In Rabindranath’s view, a human being is not merely a physical entity; within lies the ‘religion of man’ — or humanity itself. He portrayed the lives of the exploited and the neglected with profound reverence in his literature. Throughout his life, he sought to recognize and honor that enduring human aspiration — rooted in truth — towards the overlooked masses of his homeland. He was not merely a ‘World Poet’ (Visva-Kabi); in the truest sense, he was a poet of the soil and its people. The nature of Bengal, the joys and sorrows of ordinary folk, their pangs of separation, and the vibrant rhythms of their lives found exquisite expression in his works — particularly in ‘Sonar Tari’, ‘Chhinnapatra’, and various poems centered on rural life. Rabindranath’s humanism was not confined to the web of scholarly theory; rather, it was embodied through active engagement and service. We witness a successful and practical application of this philosophy in his initiatives within the communities of Shilaidaha and his rural reconstruction efforts at Sriniketan.
Dr. Sutapa Saha· Prantik Gabeshana Patrika· 0 citations
