Organ Transplantation: Meanings and Realities

Proceedings of the International Session on Factors of Regional Extensive Development (FRED 2019), 2020

This article is devoted to the study of methods of forming the students' rational scientific approach to religious phenomena. Religious component is present at all levels of the Russian educational system. The religious component is included in the educational programs of secondary and higher education of different directions and levels of training in the form of an individual discipline, a structural component in social and humanitarian courses, or as an independent area of training. Religious training of students is part of the process of formation of professional competences of a university graduate. The result of religious studies is the student's ability and willingness to use the acquired knowledge, skills, and personal characteristics in professional activities, in the communication on religious issues and in the analysis of events and processes occurring in the religious sphere. Graduates with intercultural competences will be less likely to use discriminatory and exclusionary practices in their professional activities. In a global sense, the development of intercultural competences in students will contribute to the transformation of social institutions, whose activities will also be subject to the principles of inclusion, recognition of the diversity of traditions, and respect for human dignity.

Long-gone are the parochial pockets of partition within our ever-shrinking global village – those isolated, insular enclaves of xenophobia we’ve come to crave. Our contemporary, turbulent period in history is not the first time that Europe has faced an influx of new immigrants (and the accompanying new ideas which are, inevitably, introduced simultaneously). May we not shrink from this notion of true internationalism as the march of time quickens afoot. As a champion for Indian independence, Dr. Sarvepalli Radhakrishnan was indeed a staunch advocate of both the neo-Advaita renaissance and the newfound political landscape of secularism. Within this context, it is noted that inter-cultural contact between previously separate and even isolated communities and civilizations is now an everyday experience. Scientifically, globalization had enabled the intentional development of a worldwide commonwealth of spirituality and the formation of a free fellowship of world religions. In today’s globalized environment, bona fide spiritual solidarity must become a living reality – otherwise, all prospects for our own spiritual progress will remain stunted and stagnant. Whether it be inter-continental air travel, the internet, an increasingly-entangled economic infrastructure or today’s pluralistic educational and work environment, it seems we are increasingly being forced to get to know one another. Culture is such in nature that it seeks to naturally spread and expand, much as we have discovered examining closely the etymology behind the root for Brahman, which likewise implies exponential growth and expansion. So, when confronted with an influx of new individuals and new ideas, what should be our response? It quickly becomes apparent that new and challenging ideas present opportunities to grow and expand – Growing Through the Myriad Approaches to Oneness. Dr. James Herndon - a visiting Canadian-American scholar in-residence in INDIA pursuing philosophical research and teaching - has just recently been awarded full-declaration for his PhD thesis on Radhakrishnan’s comparative philosophy. Dr. Herndon truly loves India, as is evidenced by his fresh and imaginative insights into the Eternal Truths. Gmail --------PLEASE EMAIL: [email protected] LinkedIN --- PLEASE CONNECT: https://ca.linkedin.com/in/james-herndon-ph-d-5a3252120 Mobile -------PLEASE PHONE: +91-7760258800

Frontiers: The Interdisciplinary Journal of Study Abroad

This paper will be an exploration into the internationalism inherent to a certain religious tradition to explore its ramifications for seeking and receiving education abroad. The tenets of Hinduism share a complicated relationship with international higher education for an important reason: the purported taboo overcrossing oceans. This taboo was strictly applied in the case of the Brahmins, who also happened to be the caste with near-monopoly over access to and imparting of education. The ethos of Hinduism, however, is deeply embedded in a posited harmony of individuals and cultures. A spiritual text identified with Hinduism, the Chandogya Upanishad, for instance, contains dedicated segments exploring such themes as tattvamasi or the connection of one’s innermost self to the divine soul and the doctrine of bhuma or infinity. This makes it a faith that at once embraces the value of intercultural exchange while challenging contemporary understandings of how it is best achieved. Rabind...

2017

The acculturalization of humanities from the late 1980ies onwards led not only to imagined different worlds (e.g. West / Islam), postmodernity overshadowed also common grounds of world`s philosophies. Christianity and Islam share far more than what might separate them, and we find Islam in „the West “as Christianity „in the East“. The Logos of Life Philosophy as developed by Anna-Teresa Tymieniecka (1923-2014) strives towards deciphering the deep layers of philosophy and its common grounds. Tracing back to Gnostic, Platonic (neo-platonic) and Islamic shaped philosophies Ikhwan as-Safa will serve as an example the Logos of Life / Aql Al-Kulli (universal reason) will be historicized in the following while introducing approaches towards a New Enlightenment (A.-T. Tymieniecka) as an alternative to the current crisis in meta-sciences.

E-Theologos. Theological revue of Greek Catholic Theological Faculty, 2013

Journal of Philosophy of Education, 2015

urgently needed to address world-wide violence and inequality, pervasive moral confusion and corruption, and the rapid, unprecedented global destruction of our environment. Recent years have seen an embrace of intersubjectivity within discourse on educational transformation within academia and the public sphere. As well, there has been a turn toward contemplative education initiatives within North American schools, colleges and universities. This article contends that these turns might benefit from openness to the ontologies, epistemologies, and ethics of the 'wisdom traditions' from which many contemplative practices are drawn. To illustrate this point, we discuss the value of intercultural philosophy of education, and introduce Eastern philosophical ideas, specifically, the Shambhala Buddhist notion of the nondual ground and wisdom of basic goodness and related teachings. We detail how awareness of basic goodness and its holistic expression in the ground, path, and fruition of Shambhala teachings can open vital questions regarding intersubjectivity, challenge and reinvigorate aspects of current engagements with contemplative practices, and provide significant insights and educational paths for transformational endeavours in neoliberal times. Informed by our learning from Shambhala, we conclude with a deepened understanding of intercultural philosophy of education.

Intercultural Approaches to Education

It is difficult to consider religious diversity within the general framework of intercultural approaches in education. On the one hand, the school cannot ignore the permeability of the school precincts to the pupils’ religious beliefs. On the other, religion, as one of the dimensions of culture, can tend to adopt a hegemonic attitude not very reassuring for cultural relativism. In fact, taking religion seriously within the school means not underestimating its private and personal nature, which is likely to conflict with the public character of the educational institution.

Interchange, 2013

2024

At their peak, the Mongols built a large empire unprecedented in world history. At that time, the Mongol Empire covered a vast territory stretching from the Far East to Eastern Europe. Thanks to the Mongol conquest and the creation of a world empire encompassing Central Asia, Europe and Asia experienced unprecedented exchange and contact. Not only goods and people, but also ideas and diseases passed through the Mongol Empire to the north, south, east, and west. The Europeans and the Mongols directly experienced each other's worlds, and the active exchanges and contacts between them had a great influence on the development of world history. Various studies are being conducted on several aspects of East-West exchange during the period of the Pax Mongolica. These include many studies on European missionaries and merchants who traveled to Asia. Marco Polo, merchant of Venice, was the most well-known of several European merchants who traveled between East and West during the period of the Pax Mongolica, although he cannot be said to be a merchant by strict standards. Even though there are many studies on Marco Polo's travels to the East, it was in fact Genoese, not Venetian merchants who were more active in trade with the Mongol Empire. There is not much research on the commercial activities of Genoese merchants in Asia. 1 Missionaries including John of Pian di 1 A representative figure was Andaló da Savignone, a Genoese merchant, who served as a merchant and diplomatic envoy to and from Beijing and Europe on several occasions. Giovanni Meriana, Andalò da Savignone: un Genovese alla corte del Gran Khan, Genova, De Fer-52-Mongols in medieval Europe Carpine, William Rubruck, John of Montecorvino, John of Marignolli, and Odoric also left behind accounts, brief reports, and letters of their travels to the East, and many studies have analyzed these sources. 2 On the other hand, there have been relatively few studies dealing with the Mongol people who visited or permanently settled in Europe during the Mongol period. 3 This article will examine in detail the purpose for which the Mongols came to the European world, what types of people came, and whether they came temporarily or settled permanently. This study will fill the gaps in previous research that has been mainly focused on the activities of Europeans who entered Asia and provide a comprehensive understanding of exchanges and contacts between East and West during the Mongol period. This does not mean that there is no research on Mongols who came to Europe. Recently, research on European perceptions of the Mongols has been increasing. These studies specifically analyze how the Mongols were represented in European paintings, literary works, and maps. 4 These studies showed that in the mid-13th century, the Mongols were identified as denizens of hell, but European perceptions of the Mongols also changed as exchanges and contacts with the Mongol realm increased. These studies interpret that European Christians hoped for military cooperation with the Mongols against Islam, and that this hope led to a positive view of the Mongols. However, interpretations based on paintings and literary works show only one aspect of the Europeans' attitudes toward and perceptions of the Mongols. At the end of the Middle Ages, the Mongols generally came to Europe as diplomatic envoys, or were imported as slaves to Europe. Clearly, their existence directly or indirectly influenced Europeans' perceptions of the Mongols. In this context, to accurately understand the perceptions and attitudes of medieval rari.