Destiny

Titanic was the most famous ocean liner in its time. It became more famous when it sank in April 1912. It inspires many authors to write literary works. One of them is Thomas Hardy who wrote "The Convergence of the Twain." It portrays a tragedy of human pride in the sinking of the ship. Through analysis of word choice, tone, and point of view, some lessons are found: man can build and develop modern and sophisticated technology, but he will not be able to control his fate. The force of fate owned by the Almighty God is above everything.

Inside this eBook, you will discover the topics about tarot card basics, what are the meanings of the pages in tarot, how to interpret tarot card combinations, how to use tarot for wealth & luck, how to calculate time frames with tarot, what are the meanings of tarot card numbers for psychic abilities, how to read playing cards as tarot cards, how to make your own tarot cards and warnings about tarot cards.

Poceski, Mario. “Chan narratives about death premonitions and avoidance of fate.” International Journal of Divination and Prognostication 2 (2019): 288–321.

The article explores the scope, content, and function of prophecies and premonitions presented in Chinese Buddhist literature, with a focus on the Chan school and the late medieval period. It is especially concerned with Chan narratives that feature premonitions about an upcoming death or demise, either one’s own or of another person. Additionally, that is related to prevalent notions about the possibility of changing individual fate (or destiny), mainly at the point of facing death or when coming to terms with the daunting prospect of a terrible afterlife. While these themes resonate with the broader Buddhist tradition, the Chan school’s production of narratives that feature this kind of thaumaturgic elements were linked to changing conceptions of exemplary religiosity, in which the Chan masters’ real supernatural power is ultimately based on their possession of superior wisdom.

Ultimately, the Beowulf Dragon is both a real creature, a terrible foe, aglæca, and a genuine archetype, a mythic, psychological symbol in both a Christian and a pagan Germanic sense.  With the Dragon’s tale, the poet offers to his audience a theodicy, one with a decidedly Germanic flavor and, at the same time, one that is compatible with the traditional, orthodox, Augustinian view of evil and predestination that would have been prevalent in his own time.

Lecturas del concepto clásico de destino en tres obras (dramática, narrativa y lírica) de Oscar Wilde como reflejo de la formación e inquietudes del autor.

While reading Oscar Wilde's works, one is bound to be struck by a vision of the author's position regards his
characters' lot. In several texts, this viewpoint is most pronounced. We will posit that the said viewpoint is inspired
by a classical conceptualisation of Fate, which Wilde seems to have supported ever since he became acquainted
with  classical  literature,  during  his  school  days,  and  which  powerfully  influences  the  plot  and  character
development  in  many  of  his  works.  We  will  attempt  to  exemplify  this  by  looking  at  the  dynamics  of  this
phenomenon as evidenced in three different texts: Salome (1893), "Lord Arthur Savile's Crime" (1887), and The
Ballad of Reading Gaol (1898).

Primeras Jornadas de Cultura y Literatura en Lengua Inglesa, organizadas por la Universidad Nacional de La Plata, Facultad de Humanidades y Ciencias de la Educación. Publicado en Actas de las Primeras Jornadas de Cultura y Literatura en Lengua Inglesa (ISSN 1668-8449; 2004).

Anthropological studies on causality in South Asia in the past decades have focused mostly on local idioms of 'misfortune', with very little attention being paid to ideas of 'fortune' and 'luck'. This article, based on fieldwork carried out among astrologers and their clients in Banaras, shows that astrology provides an ideological framework for the conceptualization and management of fortune in present-day urban India. According to astrologers' analyses of horoscopes, 'destiny' (bhā gya, lit. 'allotted share') is conceived as a form of wealth acquired at birth that can be augmented or diminished as a result of planetary influences and personal choices. The author suggests that, beyond the Sanskrit tradition, the semantics of destiny can be linked to decisionmaking processes and values of achievement that mark the lives of middle-and upper-class families in contemporary India.

Adnan Oktar (Harun Yahya)

The plants, animals, seas, mountains, and people we see when we look around, and everything else in the micro universe – living or non-living – which we cannot see, are all obvious evidence of a superior wisdom which has brought them into being. Similarly, the equilibrium, order, and perfect creation present in the entire universe also prove the existence of a supreme possessor of knowledge who has brought them into being perfectly. The possessor of this wisdom and knowledge is Allah.

We realize the existence of Allah from the perfect systems He created and the awesome qualities of living or non-living entities. This perfection is highlighted in the Qur'an:

He created the seven heavens one above the other. You will not find any flaw in the creation of the All-Merciful. Look again–do you see any gaps? Then look again and again. Your eyes will become dazzled and exhausted!  (Surat al-Mulk, 3-4)

ТОСКА, or how to talk about sadness in Russian and Polish (on some literary examples) Abstract
The article focuses on ways of expressing sadness in Russian and Polish, particularly on the features of the linguo-cultural concept of ТОСКА, which is difficult to express in translation. Selected translation decisions are analysed of quotations from literary classics from various epochs, such as Maria Dąbrowska, Jarosław Iwaszkiewicz or Aleksander Wat – as translators of Chekhov. Some examples from Old Russian and Romantic epochs are discussed too in Julian Tuwim’s translation into Polish and Wilhelm Lewik’s into Russian.

Arabesque Perception of Destiny –Orhan Gencebay CaseArabesque music as one of the important aspects of popular culture has been effective for many years in terms of Turkey’s society in a wide cuts. Arabesque is an important sociological element with regard to express the life perception of the people in rural areas who have had to endure the rigors of city life or had to struggle with it. Matter of fate which is one of the important concepts that reflect the religious understanding and life perception of human and the relationship between him and God is considered intensively in arabesque music. In this context, in our study, the way of processing the issue of fate and perspective of destiny in arabesque music and what is the music listener receives from it was critically examined.

In the mid of 19th-century, French Naturalism attempts to transform Literature into Science,
creating “the experimental novel”. This is based upon the idea that our actions are determined
by social laws. The aim of this article is to examine this determinist view and to highlight the
more radical reach of Naturalist fatum, in contrast with the Greek idea of destiny, and the
subsequent belief about responsibility, conscience and the sense of human action.
El Naturalismo del S.XIX aspiraba a convertir la literatura en ciencia, basando su “novela
experimental” en la idea de que las leyes sociales nos determinan. El objetivo de este artículo es
analizar ese determinismo y su semejanza con la idea griega de destino, subrayando el alcance
más radical del fatum naturalista y de la subsiguiente visión de la responsabilidad, de la
conciencia o del sentido de la acción humana.

The debate on the philosophical nature of the beliefs in Ori and human destiny in traditional Yoruba thought has for sometimes now, been controversial. Several metaphysical interpretations have been given by various African philosophers on the nature and the meaning of ori and human destiny in traditional Yoruba thought. Some of these interpretations have been in tune with fatalism, predestinationism and hard-determinism. Contrary to these philosophical accounts, the paper establishes that the concepts of Ori and human destiny in traditional Yoruba thought fit very well into the frame work of softdeterminism. Such a metaphysical interpretation, the paper argues, can help in taking care of the inconsistencies and antimonies associated with the earlier metaphysical interpretations of the Yoruba concept of Ori; providing a philosophical justification for punishment and moral responsibility in traditional and contemporary Yoruba society.

Apesar de ser um dos temas frequentemente citados pelos filólogos para abordar a problemática dos Poemas Homéricos, o facto é que esta é uma questão complexa e pouco consensual. Os problemas começam logo no facto de o(s) poeta(s) não utilizar sempre a mesma fórmula ou vocábulo para traduzir a ideia do que por norma traduzimos por «destino». Este ensaio pretende fazer um estado da questão, chamando a atenção para o que consideramos ser um erro metodológico comum: a adaptação forçada do que os Gregos entendiam por moira, e.g., com o que no século XXI se entende por Destino.

Despite being one of the issues often cited by philologists to discuss topics within the Homeric poems, the fact is this is a complex and non-consensual issue. Discussions begin on the fact that (the) poet(s) do not always use the same formula or word to translate the idea we usually translate as «destiny». This essay aims to make a state of the art, drawing attention to what we consider to be a common methodological error: the forced adaptation of what Greeks understood by moira, e.g., and what in the XXI century is meant by Destiny.

PENDAHULUAN Apakah itu bahasa roh? pertanyaan ini adalah suatu pertanyaan retorika, karena setiap orang Kristen pasti mempunyai suatu pengertian tentang istilah di atas. Istilah ini merupakan suatu pokok Alkitab yang seringkali menjadi perdebatan antara gereja-gereja, yaitu antar gereja yang tidak terlalu memikirkan atau mementingkan bahasa roh dan gereja yang menjadikan bahasa roh sebagai suatu bagian dalam ibadah mereka. Fenomena-fenomena yang terjadi dalam gereja-gereja "Kharismatik", khususnya bahasa roh, seringkali mengundang kritikan-kritikan tajam dari para teolog aliran Injili dan cikumenikal. Demikian juga sebaiiknya" seringkali ada suatu pandangan yang Cilontarkan kepada gereja-gercja aliran Injili elan Oikumenikal, bahr,-t'a gereja tanpa bahasa roh adalah gereja yang suan1", gereja 1'ang tanpa Roh Kudus. Lalu bagain'ranakah seharusnya bahasa roh itu, apakah bahasa roh itu adalah suatu dogma, atau pengajaran yang ditentukan oleh aturan-aturan gereja, sehingga setiap aliran lain atau denominasi lain harus mengritik dan mencelah gereja lain? Lalu apa standarnya, apa dasarnya sehingga kita berani mencelah gereja lain? Bukankah semua yang namanya gereja adalali lahir dari satu kepala yaitu "Yesus Kristus", dan Alkitab sebagai kitab sucinya, yarrg akan menjacli tolok ukur dalam setiap doktrin atau ajaran yang dibangun gereja? jika demikian gereja tidak seharusnya mencelah dan mengr.itik gerc.ja lain, karcna scmrra ecrt'ja lr-rernpirnl;1 i satu sumber, yaitu Yeslrs Kristus sebagai kepala clan Alkitab sebagai sumber a1'aran. Oleh sebab itu Alkitab adalah satusatunya tolok ukur dalam membangun doktrin atau dogma gereja, dan apabila ada dogma gereja yang tidak sesuai Alkitab maka ajaran itu harus dibuang dan ditolak. Sehingga pemahaman bahasa roh yang benar adalah benar jika didasarkan kepada Alkitab, dan kita harus "Itock to the Bible". Background inilah yang menjadi dasar dalam tulisan ini.

Antígona y Hamlet, dos nobles que sufren el abuso de poder de sus respectivos tíos, protagonizan dos de las tragedias más célebres de la historia de la literatura. Odiseo y don Quijote realizan famosos viajes en cumplimiento de un particular destino en medio de abundantes dificultades. La comparación de los cuatro personajes hace resaltar las concomitancias y las diferencias, contribuyendo a su vez a delinear el carácter de cada uno.

In Taiwan, fate (mingyun) powerfully emerges and circulates in and through language. I focus on three core genres through which the "language of fate" operates in local life-the language of rumors, the language of personal crisis, and the language of misfortune-and trace the multiple registers through which people come to be "caught" by this language, and thus by fate itself. The language of fate effectively catches those involved in its fated logics by requiring human participation, responsibility, decision-and even creation-operating through the constitutive tension between fixity and motility that lies at the heart of the ethnographic concept of mingyun. Developing this argument, I show that the language of fate here is a conceptual substance rather than a "second best" entry point into mingyun.

The Mahabharata by Vyasa and The Iliad by Homer are gallery of heroes. Karna of The Mahabharata and Achilles from The Iliad are the two great heroes. They share some similarities. Destiny plays a significant role in their lives. Though Karna and Achilles were immortals but they were killed in the Kurukshetra war and the Trojan war respectively. They were aware of their death in the battlefield but they chose to be glorious. Actually destiny is inescapable thus they faced their death fearlessly.

The debate on the philosophical nature of the beliefs in Ori and human destiny in traditional Yoruba thought has for sometimes now, been controversial. Several metaphysical interpretations have been given by various African philosophers on the nature and the meaning of ori and human destiny in traditional Yoruba thought. Some of these interpretations have been in tune with fatalism, predestinationism and hard-determinism. Contrary to these philosophical accounts, the paper establishes that the concepts of Ori and human destiny in traditional Yoruba thought fit very well into the frame work of soft-determinism. Such a metaphysical interpretation, the paper argues, can help in taking care of the inconsistencies and antimonies associated with the earlier metaphysical interpretations of the Yoruba concept of Ori; providing a philosophical justification for punishment and moral responsibility in traditional and contemporary Yoruba society.

ÖZET Stoa, Hellenistik dönemin önemli bir felsefe okuludur. Her ne kadar Stoa'nın düşünceleri eklektik bir yapı arz etse de ontolojik bağlamda determinizm, kader, doğa, doğaya uygunluk gibi tartışmalarda ortaya koyduğu düşünceler, sonraki dönemlere etkisi açısından önemlidir. Stoa'nın önemli bir temsilcisi olan Epiktetos'un bahse konu olan bu tartışmalar bağlamında görüşlerinin de ayrı bir değeri vardır. Genel kabul, Stao'nın ontolojisi Herakleitos'a, ahlak felsefesi konusundaki düşünceleri de Sokrates'e dayanmaktadır; fakat her iki konuda da Stoacılar'ın bu iki geleneği bire bir taklit etmedikleri çok açıktır. Geç dönem Stoası'nın bir temsilcisi olan Epiktetos'un irade konusunu vurgulu bir şekilde ele alması ve felsefesini neredeyse tamamıyla irade ve özgürlük üzerine kurmuş olması onun düşüncelerini hem kendi döneminde hem sonraki dönemler için önemli kılmıştır. Söylemlerinin öne çıkarılmasında bir dönem köle olarak yaşamasının etkisinin olduğunu söylemek de mümkündür. Varlık alanını iradenin alanı ve irade dışı alan olarak ikiye ayıran Epiktetos, maddi dünyaya ait olan insanın bedenini, evlatlarını ve çevresinde bulunanların tamamını iradenin dışında bir alana; insanın fikirlerini, düşüncelerini, kararlarını ve tercihlerinden ibaret olan iç/zihin dünyasının tamamını ise, iradenin alanına ait görmektedir. Ayrıca iyiliği ve kötülüğü de bütünüyle iradenin alanında görmesi Epiktetos'un en temel savunularındandır. Anahtar Kelimeler: Doğa, doğaya uygunluk, determinizm, kader, irade ve özgürlük.  Bu makale Crosscheck sistemi tarafından taranmış ve bu sistem sonuçlarına göre orijinal bir makale olduğu tespit edilmiştir.

The question, "Is information systems a real discipline?" has taxed IS scholars for over 20 years, and they debate its identity at length. Many other disciplines are facing similar crises. This article suggests a new approach, which views disciplines in terms of what is meaningful to those who work within them. Making use of the philosophical notion of 'spheres of meaning', and one well-thought-out suite of such spheres, the core contribution of the IS discipline may be understood, giving it confidence among its neighbours, so as to maintain dialogue with them. Questions about identity are replaced by questions about dignity, destiny and responsibility, and strategic suggestions are offered.

In this article author critically examines the thesis of fatalism and draws a distinction between rough and sophisticated version of fatalism. Although these two versions are psychologically and rhetorically closely related, their contents are essentially different. First one is empirical thesis, while the second one is metaphysical. The main problem with the first one is that it is in fact false, while the main problem with the second one is that it is empty. Author also examines two famous fatalistic arguments; the idle argument or the "air raid" argument, and  the "sea battle" argument. The main failures of these arguments are: unjustified inference from purely formal to substantial claims; assumption that the statements about future contingent events have their truth value now; and modal fallacy.

Abstract: From political point of view, federal government is a kind of political organization in which political power is divided among smaller political units and each one of them has its own regulations and organs which acts in accordance with its people and group benefits and ...

El oído interior. Acerca del encuentro de Cristina Campo, María Zambrano y Marius Schneider Victoria cirlot el presente texto trata sobre el encuentro, tanto anecdótico como teórico, de cristina campo, maría Zambrano y marius Schneider. la autora remite a los indicios del contacto entre los tres (la colaboración en las revistas Sur y Conoscenza religiosa, la frecuentación de campo y Schneider, la correspondencia entre ella y Zambrano), no obstante, también señala el interés compartido por el órgano del oído, además de similitudes en el pensamiento desde sus respectivas disciplinas: el acercamiento simbólico al órgano auditivo, su superioridad sobre la visión, las asociaciones entre música y palabra, la antítesis entre música y piedra, la complementación entre oído interno y destino, así como la necesidad de una audición atenta para escuchar la voz interior y el propio destino. en el caso de cristina campo, también se discute la musicalidad de su estilo de escritura.

4Healing program gave answers in Media Televised format on Social Media and New Media and education learning of lessons, assignments and papers motivation and healthcare by way of Complementary Alternative Medicine Therapies. Mind –Body therapies also awards learning completion recognition was given in the program. Much programs exist for the transformation and betterment of mankind, such as Mr. Fred Rogers from Mr. Rogers Neighborhood and Also Oprah Winfrey learning about new things in the midst of hard times in America. Case study was taken from Dr. David Render programs to bring a new Mind Health applied Language and Wealth of Nations. To bring Generative or Regenerative health and wealth through talk, technique, taking opportunity of time and talent.

pred desetimi leti sem akademiku dr. milku matičetovemu ob njegovi 80-letnici posvetil prispevek, v katerem sem skušal predstaviti nekaj trenutkov najine skupne raziskovalne poti v reziji, in ob tem tudi pokazati na relativno kontinuiteto tamkajšnjega ustnega izročila (dapit 1999). današnja pobuda izvira iz podobne motivacije, čeprav je pričevanj o takšnih izkušenj manj zaradi močnejših sprememb v zadnjem desetletju, ki pa niso ovira, da mu ob tej priložnosti ne bi mogel povedati česa novega o rezijanskem izročilu. leta 2006, 16. septembra, sem bil na lišćacih, v zaselku v bližini njive, kjer se je spet zgodilo nekaj, kar se v zadnjih desetletjih ni moglo primeriti prav pogosto. namreč: mlajši podjetnik oz. lastnik manjše črede krav je z neke planine v železni dolini pripeljal svojo živino nazaj v vaški hlev. svojih z rožami okrašenih krav do vrat hleva v lišćacih ni pripeljal z vozilom, temveč jih je spustil na prosto na mostu ob reki bili (ta kraj se imenuje ta-w čentrálë) in jih vodil po cesti do hleva. s tem je delno oživil nekdanjo prakso transhumance, ko so peš vodili živino na planino in jo potem peš tudi spremljali nazaj v vas. zanimiv dogodek oživljanja stare navade je bil pravzaprav razlog moje takratne navzočnosti v lišćacih, 1 sem pa ob koncu dneva znova obiskal anno di battista Fefawo, pri kateri