Knowledge is the supreme value. Indian knowledge tradition is a pernnial flow of the Ganga. Ganga is a symbol of purity and liberationas it descended from heaven to give moksha to the people of yogabhumi, Bharata. Indian Knowledge System aspired to know everything that the mind can comprehend from tiny atoms to the universe. India has a glorious tradition of spirituality propagated by a long line of rishis. The teachings of the sages have an eternal relevance and unleashed the creativity of the Indian culture over a wide spectrum-literature, medicine, music, dancing art, painting, sculpture, mythology, ethics, astronomy, mathematics, grammar, metaphysics, epistemology, ontology, yoga, phiplosophy, psychology and economics. This explosion of creativity has enriched Indian culture and upliftment the human soul. Vedas are the oldest and richest source of Indian Knowledge Systems based on spiritual knowledge. The Supreme Creator creates the cosmos, the creative potency descends among the created beings to assist the Supreme Creator in the manifestation of the material worlds. Universities are temples of knowledge where ideas, innovations, and skills are nurtured. The National Education Policy 2020 is the synthesis of knowledge and education and from the teaching of humanity and values, India is Vishwaguru.
{"title":"Indian Knowledge System and National Education Policy (Nep) 2020","authors":"Ranjit Kumar Das","doi":"10.55544/ijrah.4.4.8","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.8","url":null,"abstract":"Knowledge is the supreme value. Indian knowledge tradition is a pernnial flow of the Ganga. Ganga is a symbol of purity and liberationas it descended from heaven to give moksha to the people of yogabhumi, Bharata. Indian Knowledge System aspired to know everything that the mind can comprehend from tiny atoms to the universe. India has a glorious tradition of spirituality propagated by a long line of rishis. The teachings of the sages have an eternal relevance and unleashed the creativity of the Indian culture over a wide spectrum-literature, medicine, music, dancing art, painting, sculpture, mythology, ethics, astronomy, mathematics, grammar, metaphysics, epistemology, ontology, yoga, phiplosophy, psychology and economics. This explosion of creativity has enriched Indian culture and upliftment the human soul. Vedas are the oldest and richest source of Indian Knowledge Systems based on spiritual knowledge. The Supreme Creator creates the cosmos, the creative potency descends among the created beings to assist the Supreme Creator in the manifestation of the material worlds. Universities are temples of knowledge where ideas, innovations, and skills are nurtured. The National Education Policy 2020 is the synthesis of knowledge and education and from the teaching of humanity and values, India is Vishwaguru.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":"38 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141649280","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Najibullah Arshad, Mohammad Yusuf Saleh, Musa Farooqi, Mohammaf Zaher Halimi
This study investigates the impact of Automatic Teller Machines (ATMs) on customer satisfaction among users of digital services at commercial banks in Afghanistan, specifically Afghanistan International Bank, Azizi Bank, and Islamic Bank of Afghanistan. The banking sector in Afghanistan requires further development in expanding ATM infrastructure and enhancing customer satisfaction through improved user experience and support services. Utilizing a quantitative approach with multiple linear regression analysis, the research examines primary data collected through questionnaires as well as secondary data sources. The findings reveal a significant positive relationship between ATM usage and customer satisfaction. To enhance ATM availability and customer satisfaction, commercial banks in Afghanistan should strategically install and maintain ATMs, focusing on key locations in Kabul. Investing in ATM facilities can improve various dimensions of customer satisfaction.
{"title":"The Effect of Automated Teller Machine (ATM) On Customer Satisfaction of Digital Services Users at Afghanistan Selected Commercial Banks (Afghanistan International Bank, Azizi Bank and Islamic Bank of Afghanistan)","authors":"Najibullah Arshad, Mohammad Yusuf Saleh, Musa Farooqi, Mohammaf Zaher Halimi","doi":"10.55544/ijrah.4.4.11","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.11","url":null,"abstract":"This study investigates the impact of Automatic Teller Machines (ATMs) on customer satisfaction among users of digital services at commercial banks in Afghanistan, specifically Afghanistan International Bank, Azizi Bank, and Islamic Bank of Afghanistan. The banking sector in Afghanistan requires further development in expanding ATM infrastructure and enhancing customer satisfaction through improved user experience and support services. Utilizing a quantitative approach with multiple linear regression analysis, the research examines primary data collected through questionnaires as well as secondary data sources. The findings reveal a significant positive relationship between ATM usage and customer satisfaction. To enhance ATM availability and customer satisfaction, commercial banks in Afghanistan should strategically install and maintain ATMs, focusing on key locations in Kabul. Investing in ATM facilities can improve various dimensions of customer satisfaction.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141833383","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In today's rapidly evolving world of science and technology, our interactions with devices like Alexa and Siri have become as commonplace as conversations with family members. Initially, technology served to create products, generate services, or achieve desired results. However, the advent of affordable and accessible new technologies has ensnared everyone in its web, even influencing mundane activities such as drinking water, with smartwatches reminding us to hydrate. Services like Swiggy and Zomato deliver food within minutes, fostering a culture of convenience that can make us lethargic. Technology's impact spans across booking travel tickets, movie reservations, online shopping, and virtual classes, making us increasingly reliant on it. Traditionally, the essentials for human life were "Roti, Kapda, aur Makan" (food, clothing, and shelter), but now smartphones and internet access have joined this list. While technology's success hinges on data availability, it also raises significant concerns about privacy and security. The Supreme Court of India has highlighted the misuse of social media for spreading falsehoods and violating privacy rights. Social media's pervasive influence affects all age groups, particularly children, exposing them to inappropriate content and leading to premature mental maturity. This exposure results in risks like cyberbullying, sextortion, cyber trafficking, child pornography, and online fraud. Consequently, children and parents face mental health issues, academic distractions, and potential criminal involvement. The rise in cybercrime has placed India among the top ten countries affected, with Russia leading the list. The growing dependence on technology necessitates a balanced approach to leverage its benefits while safeguarding against its threats.
{"title":"Jurisprudence of Technology Laws","authors":"Shivi Bhatnagar","doi":"10.55544/ijrah.4.4.10","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.10","url":null,"abstract":"In today's rapidly evolving world of science and technology, our interactions with devices like Alexa and Siri have become as commonplace as conversations with family members. Initially, technology served to create products, generate services, or achieve desired results. However, the advent of affordable and accessible new technologies has ensnared everyone in its web, even influencing mundane activities such as drinking water, with smartwatches reminding us to hydrate. Services like Swiggy and Zomato deliver food within minutes, fostering a culture of convenience that can make us lethargic. Technology's impact spans across booking travel tickets, movie reservations, online shopping, and virtual classes, making us increasingly reliant on it. Traditionally, the essentials for human life were \"Roti, Kapda, aur Makan\" (food, clothing, and shelter), but now smartphones and internet access have joined this list. While technology's success hinges on data availability, it also raises significant concerns about privacy and security. The Supreme Court of India has highlighted the misuse of social media for spreading falsehoods and violating privacy rights. Social media's pervasive influence affects all age groups, particularly children, exposing them to inappropriate content and leading to premature mental maturity. This exposure results in risks like cyberbullying, sextortion, cyber trafficking, child pornography, and online fraud. Consequently, children and parents face mental health issues, academic distractions, and potential criminal involvement. The rise in cybercrime has placed India among the top ten countries affected, with Russia leading the list. The growing dependence on technology necessitates a balanced approach to leverage its benefits while safeguarding against its threats.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 49","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141833495","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Indian knowledge system (IKS) seeks to actively support, and advance research aimed at addressing contemporary societal challenges. Rooted in the rich tradition of Vedic literature, including the Vedas and the Upanishads, IKS is poised for integration into digital learning platforms. To enhance the quality of classroom instruction on IKS courses, tailored modules for educator training and orientation are under consideration. Specialized teacher training centers will be established, focusing on specific topics within the Indian Knowledge Systems. Innovation within IKS will be fostered through initiatives like Grand National Challenges, National Competitions, and Hackathons, with incentives provided for groundbreaking ideas. Collaboration with global institutions, facilitated by entities like the Indian Council of Historical Research (ICHR), will enable the conduct of India-centric research. To catalyze the founding of Indian knowledge System in numerous Higher Education Institutions (HEIs), initial seed financing will be provided. Outreach efforts targeting the public will employ diverse mechanisms to spread and promote genuine IKS. Public involvement will be encouraged via Jan Bhagidari programs, akin to citizen science initiatives. Youth will find job prospects through skill-based programs, and IKS will actively foster tradition knowledge by leveraging technological keys to platform Indian inheritance globally. The overarching goal is to capture 10% of world tourism, thereby generating substantial employment opportunities for the youth.
印度知识体系（IKS）旨在积极支持和推动旨在应对当代社会挑战的研究。印度知识体系植根于包括《吠陀经》和《奥义书》在内的丰富的吠陀文学传统，准备融入数字学习平台。为了提高国际印度语言学习课程的课堂教学质量，正在考虑为教育工作者的培训和入门指导量身定制模块。将建立专门的教师培训中心，侧重于印度知识体系中的特定主题。将通过 "国家大挑战"、"国家竞赛 "和 "黑客马拉松 "等举措，促进印度知识体系内的创新，并为具有突破性的想法提供奖励。在印度历史研究理事会（ICHR）等实体的推动下，与全球机构的合作将有助于开展以印度为中心的研究。为促进在众多高等教育机构（HEIs）建立印度知识体系，将提供初始种子资金。针对公众的外联工作将采用多种机制来传播和推广真正的印度知识体系。将通过 Jan Bhagidari 计划（类似于公民科学计划）鼓励公众参与。青年将通过技能型计划找到工作前景，印度可持续发展知识体系将利用技术关键积极促进传统知识，将印度的遗产推向全球。总体目标是占据世界旅游业的 10%，从而为年轻人创造大量就业机会。
{"title":"An Overview on Indian Knowledge System","authors":"Salim Khan, Meeta Sharma","doi":"10.55544/ijrah.4.4.7","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.7","url":null,"abstract":"The Indian knowledge system (IKS) seeks to actively support, and advance research aimed at addressing contemporary societal challenges. Rooted in the rich tradition of Vedic literature, including the Vedas and the Upanishads, IKS is poised for integration into digital learning platforms. To enhance the quality of classroom instruction on IKS courses, tailored modules for educator training and orientation are under consideration. Specialized teacher training centers will be established, focusing on specific topics within the Indian Knowledge Systems. Innovation within IKS will be fostered through initiatives like Grand National Challenges, National Competitions, and Hackathons, with incentives provided for groundbreaking ideas. Collaboration with global institutions, facilitated by entities like the Indian Council of Historical Research (ICHR), will enable the conduct of India-centric research. To catalyze the founding of Indian knowledge System in numerous Higher Education Institutions (HEIs), initial seed financing will be provided. Outreach efforts targeting the public will employ diverse mechanisms to spread and promote genuine IKS. Public involvement will be encouraged via Jan Bhagidari programs, akin to citizen science initiatives. Youth will find job prospects through skill-based programs, and IKS will actively foster tradition knowledge by leveraging technological keys to platform Indian inheritance globally. The overarching goal is to capture 10% of world tourism, thereby generating substantial employment opportunities for the youth.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":"57 41","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141649871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Indian society is a patriarchal one believing in heterosexual normalcy, invalidating all other gender identities. Although people who are “in between” the gender have always desired for social acceptability, their existence is still not acknowledged in this society. Rudra, a gay and Puti, a transgender are the two protagonists from the films Chitrangada: The Crowning Wish (2012) and Nagarkirtan (2017) face challenges for not belonging to the existing gender binary in Indian society. Their journey is filled with toxicity and marginalization for their unconventional gender identity. This study focuses on how this patriarchal gender system has been oppressive towards the non-conformists. It also explores why homosexual and transgender individuals feel to undergo the transsexual transition to conform to the heterosexual dichotomy of the society. This is a qualitative content analysis. Considering two Indian films as its primary source, it explores several past researches as its secondary source. This article draws ideas from LGBTQ++ theory, "Gender Performativity" theory by Judith Butler, and "Representation" theory by Stuart Hall.
{"title":"Being in between the Gender in Indian Society: A Study on the Films Chitrangada and Nagarkirtan","authors":"Afsarabinta Alam Tonny","doi":"10.55544/ijrah.4.4.3","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.3","url":null,"abstract":"The Indian society is a patriarchal one believing in heterosexual normalcy, invalidating all other gender identities. Although people who are “in between” the gender have always desired for social acceptability, their existence is still not acknowledged in this society. Rudra, a gay and Puti, a transgender are the two protagonists from the films Chitrangada: The Crowning Wish (2012) and Nagarkirtan (2017) face challenges for not belonging to the existing gender binary in Indian society. Their journey is filled with toxicity and marginalization for their unconventional gender identity. This study focuses on how this patriarchal gender system has been oppressive towards the non-conformists. It also explores why homosexual and transgender individuals feel to undergo the transsexual transition to conform to the heterosexual dichotomy of the society. This is a qualitative content analysis. Considering two Indian films as its primary source, it explores several past researches as its secondary source. This article draws ideas from LGBTQ++ theory, \"Gender Performativity\" theory by Judith Butler, and \"Representation\" theory by Stuart Hall.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141678451","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Sexual assault in universities has dominated recent headlines, as students across the country are coming together to speak out against a culture of sexual violence many feel is pervading their campuses. However, nobody is aware of exactly how pervasive the sexual demands are in Moroccan universities as victims fail to report the harassment over fears of social shaming. Female students are often hesitant to report sexual harassment and frequently face victim-blaming attitudes, particularly from men in positions of authority. Therefore, this paper aims to elucidate the key theories that interlink to form a pervasive culture of woman-blaming, which contributes to the prevalence of moral decadence. While women are undoubtedly blamed due to sexism and misogyny, this phenomenon is further reinforced by additional factors, such as rape myths and stereotypes, belief in a just world, individualism and collectivism, attribution bias, self-preservation instincts, denial of personal vulnerability, and counterfactual thinking. Moreover, this paper assesses attitudinal constructs hypothesized to be related to victim-blaming as part of a survey on UMP students to examine the reasons why some people tend to blame victims of sexual harassment and how this denial significantly contributes to the promotion of misogyny and sexism.
{"title":"Unheard Voices: Navigating Sexual Harassment and Victim-Blaming at Mohammed First University","authors":"Hajar Taha, Redouane Elyousfi","doi":"10.55544/ijrah.4.4.6","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.6","url":null,"abstract":"Sexual assault in universities has dominated recent headlines, as students across the country are coming together to speak out against a culture of sexual violence many feel is pervading their campuses. However, nobody is aware of exactly how pervasive the sexual demands are in Moroccan universities as victims fail to report the harassment over fears of social shaming. Female students are often hesitant to report sexual harassment and frequently face victim-blaming attitudes, particularly from men in positions of authority. Therefore, this paper aims to elucidate the key theories that interlink to form a pervasive culture of woman-blaming, which contributes to the prevalence of moral decadence. While women are undoubtedly blamed due to sexism and misogyny, this phenomenon is further reinforced by additional factors, such as rape myths and stereotypes, belief in a just world, individualism and collectivism, attribution bias, self-preservation instincts, denial of personal vulnerability, and counterfactual thinking. Moreover, this paper assesses attitudinal constructs hypothesized to be related to victim-blaming as part of a survey on UMP students to examine the reasons why some people tend to blame victims of sexual harassment and how this denial significantly contributes to the promotion of misogyny and sexism.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 84","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141680285","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abdul Hai Gardizi is the author of Zain al-Akhbar or Tarikh Gardizi, one of the most famous historians of Afghanistan. He is considered among the last historians of the first Ghaznavid period and his work, Zain al-Akhbar, is one of the important sources of the country's history. In this article, we have tried to briefly introduce Gardizi and the book Zain al-Akhbar and to evaluate Gardizi's historiographical method in writing Zain al-Akhbar as much as possible. The useful information it provides about the events of the first Ghaznavid period are very important and valuable in the history of Afghanistan. Gardizi has also dealt with social and ethnological topics and issues and has presented valuable and useful reports in this field, which distinguishes him from other historians. Gardizi was less religiously prejudiced than his contemporary historians and to some extent provided valuable information about the religions and rituals of Hindus, Jews, Christians and followers of other religions.
Abdul Hai Gardizi 是 Zain al-Akhbar 或 Tarikh Gardizi 的作者，也是阿富汗最著名的历史学家之一。他被认为是第一个加兹纳维王朝时期最后的历史学家之一，他的作品《Zain al-Akhbar》是阿富汗历史的重要资料来源之一。在本文中，我们试图简要介绍加尔迪齐和《Zain al-Akhbar》一书，并尽可能评价加尔迪齐撰写《Zain al-Akhbar》的史学方法。该书提供了有关第一个加兹纳维王朝时期事件的有用信息，在阿富汗历史上非常重要和宝贵。加尔迪齐还涉及社会和人种学方面的主题和问题，并在这一领域提出了有价值和有用的报告，这是他与其他历史学家的不同之处。与同时代的历史学家相比，Gardizi 的宗教偏见较少，他在一定程度上提供了有关印度教徒、 犹太教徒、基督教徒和其他宗教信徒的宗教和仪式的宝贵信息。
{"title":"Abu Syed Abd al-Hay bin Dahhak, the author of Zeen al-Akhbar","authors":"Mohammad Bashir Masomi, Nooradin Yoldash","doi":"10.55544/ijrah.4.4.2","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.2","url":null,"abstract":"Abdul Hai Gardizi is the author of Zain al-Akhbar or Tarikh Gardizi, one of the most famous historians of Afghanistan. He is considered among the last historians of the first Ghaznavid period and his work, Zain al-Akhbar, is one of the important sources of the country's history. In this article, we have tried to briefly introduce Gardizi and the book Zain al-Akhbar and to evaluate Gardizi's historiographical method in writing Zain al-Akhbar as much as possible. The useful information it provides about the events of the first Ghaznavid period are very important and valuable in the history of Afghanistan. Gardizi has also dealt with social and ethnological topics and issues and has presented valuable and useful reports in this field, which distinguishes him from other historians. Gardizi was less religiously prejudiced than his contemporary historians and to some extent provided valuable information about the religions and rituals of Hindus, Jews, Christians and followers of other religions.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 32","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141679682","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
During his twenty-five years of missionary work in China, Robert Morrison creatively engaged in activities such as translating the Bible, compiling the Chinese-English Dictionary, and founding the periodical of the Anglo-Chinese Evangelization Society. He made the acquaintance of and employed Chinese engravers, printers, and language teachers like Yong Sam Tak, Leang-Kung-fah, Tase-a-ko, and Kew-agong, and conducted various translation activities in China. This article, from the perspective of social translation studies, explores the structure and dissemination of Morrison's translation endeavors in China from a macro perspective. Using Latour's Actor-Network Theory (ANT) to analyze both human and non-human actors, and supplementing it with Bourdieu's social theory, this study reveals how Morrison mobilized and coordinated these actors to advance his translation projects. Ultimately, this forms a complete closed loop of Morrison's translation network in China, providing insights for translation activities, sinology, and translation studies during the period of Sino-Western cultural exchange.
{"title":"A Sociological Perspective on Morrison’s Translation Work in China","authors":"Jiayi Duan","doi":"10.55544/ijrah.4.4.4","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.4","url":null,"abstract":"During his twenty-five years of missionary work in China, Robert Morrison creatively engaged in activities such as translating the Bible, compiling the Chinese-English Dictionary, and founding the periodical of the Anglo-Chinese Evangelization Society. He made the acquaintance of and employed Chinese engravers, printers, and language teachers like Yong Sam Tak, Leang-Kung-fah, Tase-a-ko, and Kew-agong, and conducted various translation activities in China. This article, from the perspective of social translation studies, explores the structure and dissemination of Morrison's translation endeavors in China from a macro perspective. Using Latour's Actor-Network Theory (ANT) to analyze both human and non-human actors, and supplementing it with Bourdieu's social theory, this study reveals how Morrison mobilized and coordinated these actors to advance his translation projects. Ultimately, this forms a complete closed loop of Morrison's translation network in China, providing insights for translation activities, sinology, and translation studies during the period of Sino-Western cultural exchange.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 42","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141677625","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper examines Abhinavagupta’s concept of rasa, or aesthetic experience, and attempts to theorise the idea of an aesthetic self. According to him, while experiencing a drama (nāṭya), spectators attain a collective state of consciousness when they resonate with the underlying poetic intention and experience generalised emotions (through sādhāraṇīkaraṇa), creating a uniformity (ekaghanatā) among them, de-contextualising them from their personal-causal relations. Subsequently, their consciousness merges into a collective whole, becoming a universal subject that experiences generalised emotions during an aesthetic experience. However, this subject does not attain the status of the universal self because, according to Abhinavagupta, while aesthetic experience (rasāsvāda) resembles spiritual experience (brahmāsvāda) and leads to self-dissolution, it is not a complete dissolution as it remains influenced by the phenomenological realities of life. However, when spectators reach the highest level of aesthetic experience, they relish śānta rasa, where they experience an undifferentiated bliss (ānandaikaghana). This bliss is the natural state of mind, where the enjoyment leads to the sinking of mental activities (cittavṛttis) into the subconscious, resulting in the experience of one’s consciousness or self. Nonetheless, since aesthetic experience does not result in total self-dissolution, the paper argues that although collective consciousness forms a universal subject, an ‘Impersonalised’ dimension of the self remains. This dimension is neither fully detached from the world nor entirely dissolved into the self. The paper concludes that this Impersonalised self, which bears the collective experience of generalised emotions in an aesthetic experience, can be referred to as the ‘aesthetic self.’
{"title":"Theorising the Idea of Aesthetic Self in Abhinavagupta","authors":"Virosh Singh Baghel","doi":"10.55544/ijrah.4.4.5","DOIUrl":"https://doi.org/10.55544/ijrah.4.4.5","url":null,"abstract":"The paper examines Abhinavagupta’s concept of rasa, or aesthetic experience, and attempts to theorise the idea of an aesthetic self. According to him, while experiencing a drama (nāṭya), spectators attain a collective state of consciousness when they resonate with the underlying poetic intention and experience generalised emotions (through sādhāraṇīkaraṇa), creating a uniformity (ekaghanatā) among them, de-contextualising them from their personal-causal relations. Subsequently, their consciousness merges into a collective whole, becoming a universal subject that experiences generalised emotions during an aesthetic experience. However, this subject does not attain the status of the universal self because, according to Abhinavagupta, while aesthetic experience (rasāsvāda) resembles spiritual experience (brahmāsvāda) and leads to self-dissolution, it is not a complete dissolution as it remains influenced by the phenomenological realities of life. However, when spectators reach the highest level of aesthetic experience, they relish śānta rasa, where they experience an undifferentiated bliss (ānandaikaghana). This bliss is the natural state of mind, where the enjoyment leads to the sinking of mental activities (cittavṛttis) into the subconscious, resulting in the experience of one’s consciousness or self. Nonetheless, since aesthetic experience does not result in total self-dissolution, the paper argues that although collective consciousness forms a universal subject, an ‘Impersonalised’ dimension of the self remains. This dimension is neither fully detached from the world nor entirely dissolved into the self. The paper concludes that this Impersonalised self, which bears the collective experience of generalised emotions in an aesthetic experience, can be referred to as the ‘aesthetic self.’","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":" 121","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141680438","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper delves into the exploration of eschatological themes present in the Quran, the sacred text of Islam, and their intersection with scientific theories in physics regarding the ultimate fate of the universe. Through a comparative analysis of Quranic verses and principles of physics, this study aims to elucidate the parallels, divergences, and potential synergies between religious and scientific perspectives on the end of the world. The research employs an interdisciplinary approach, drawing upon insights from Islamic studies and physics to unravel the symbolic language and metaphorical descriptions used in both domains to depict complex cosmological concepts. Through critical analysis and scholarly discourse, the paper endeavors to foster a deeper understanding of the complexities inherent in contemplating the end of the world, thereby contributing to the ongoing dialogue between faith and science. The scientific facts of science fully confirm the verses of the Quran that refer to the death of the world, which is called the Resurrection, and after that the life of another world begins.
{"title":"The End of the World in the Quran and Physic","authors":"Habibullah Adib","doi":"10.55544/ijrah.4.2.9","DOIUrl":"https://doi.org/10.55544/ijrah.4.2.9","url":null,"abstract":"This paper delves into the exploration of eschatological themes present in the Quran, the sacred text of Islam, and their intersection with scientific theories in physics regarding the ultimate fate of the universe. Through a comparative analysis of Quranic verses and principles of physics, this study aims to elucidate the parallels, divergences, and potential synergies between religious and scientific perspectives on the end of the world. The research employs an interdisciplinary approach, drawing upon insights from Islamic studies and physics to unravel the symbolic language and metaphorical descriptions used in both domains to depict complex cosmological concepts. Through critical analysis and scholarly discourse, the paper endeavors to foster a deeper understanding of the complexities inherent in contemplating the end of the world, thereby contributing to the ongoing dialogue between faith and science. The scientific facts of science fully confirm the verses of the Quran that refer to the death of the world, which is called the Resurrection, and after that the life of another world begins.","PeriodicalId":508408,"journal":{"name":"Integrated Journal for Research in Arts and Humanities","volume":"7 23","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140374730","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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