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Author: Anne Schmiedl

. Divinatory methods have been invented and applied to dispel doubts about the future. To predict events, the Romans practiced augury, the divinatory observation of birds, and the Greeks queried the Oracle of Delphi to cope with questions in life. Likewise, the Chinese created a broad repertoire of methods for

In: International Journal of Divination and Prognostication
Author: Joshua Samuel

the evolution of the category of religion in his book, Before Religion , writes, … religion does indeed have a history: it is not a native category to ancient cultures. The idea of religion as a sphere of life separate from politics, economics, and science is a recent development in European

In: Untouchable Bodies, Resistance, and Liberation
Author: Kwok-kan Tam

is known to a person and affects the person’s choices in life. In this sense, Fate can also be considered as self-prediction and self-actualization. Similar to the cases of Oedipus and Macbeth, the oracle prediction or the witches’ prophecies serve only to motivate them into a chain of actions that

In: Fate and Prognostication in the Chinese Literary Imagination

one facet of a larger repertoire of practices centered around ritualized and often public acts of donation, commemoration, and memorialization. Donations were motivated by the desire to gain religious ‘merit’ which accrued to the donors and their family members, living and deceased, by virtue of these

In: Mapping the Pāśupata Landscape
Author: John T. P. Lai

even be regarded as a foolish and immoral act which offends Chinese expectations that one should perpetuate his life to look after living family members or make sacrifices to the ancestors. 31 Mencius highlights the pivotal importance of having posterity on the part of filial sons: “There are three

In: Literary Representations of Christianity in Late Qing and Republican China

words, Muslims should be loving and compassionate to other creatures, including humans. What are the driving factors that make Muslims motivated to commit themselves to God’s provisions? Islam recognizes life after death as a time to assign one’s responsibility to God for his conduct in the world, where

In: Research in the Social Scientific Study of Religion, Volume 30
Author: Chee-Beng Tan

, merchants, artisans, and all walks of life to perform village festivals” (Saso 1990, vii). This perspective is closer to our understanding of the Taoist component in the religious life of those who follow the Chinese Religion. While there is a move to call Chinese Religion daojiao , the institutional

In: Chinese Religion in Malaysia
Author: Yan Xu-Lackner

this heritage that provokes an internal, “mental” conflict for many Chinese people. The “cultural field” (wenhua chang 文化場) built on literary allusions makes those living inside this “cultural field” inclined to “believe” or “trust,” although a modern, educated individual is supposed to “believe” in

In: Fate and Prognostication in the Chinese Literary Imagination

younger historians of Hitler, not having a living connection to the context fundamentally changes the interpretation. “The historian’s vision has to be stereoscopic,” he notes, “combining the perspective of the past with that of the present, not just substituting one for the other” ( Bullock, 1980 , p. 27

In: Australian Pentecostal and Charismatic Movements
Author: Jamal Malik

attach importance to prayer and, for that matter, to the Faith itself? In this manner we turned generations of students into victims of a deep schizophrenia, living in two worlds, the world of belief and the world of actual life. It is strange that the results have been less disastrous than could have

In: Islam in South Asia