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There has been a shrine at this location since Fatimid times, but tangible architectural documentation does not appear until the 1549, when a series of builders, beginning with Semiz Ali Pasha (in 1549) contributed to it. The current mosque was enlarged in 1942, the 1990s & 2022.
The cenotaph is protected by a magnificent silver screen provided by the Dawoodi Bohras, from the Shiʿa Ismaʿili Mustaʿli Tayyibi branch of Islam who adhere to the faith of the Fatimid Imam-caliphs.
Zaynab bint 'Ali c.626-c.682, the eldest daughter of 'Ali ibn Abi Talib & Fatima bint Muhammad, sister of Husayn. She was with him at the battle of Karbala. The Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt (People of the House, the holy family of the Prophet Muhammad). She married ‘Abdullah ibn Ja‘far. Some historians consider that Sayyida Zainab was exiled to Egypt in c.679, and that she was buried at this site. However, many people, primarily Twelver Shias, believe that Sayyida Zainab was buried in Damascus, Syria (see www.flickr.com/photos/gballardice/5081543467 & ff.).
Along with Sayyidas Nafisa & Ruqayya, Zaynab bint 'Ali are traditionally considered the patron saints of Cairo.
Patron: Tewfik Pasha (Muḥammad 'Ali Tawfīq Bāshā) 1852-1892, eldest son of Khedive Ismail, Khedive (Ottoman viceroy) of Egypt & Sudan (r.1879-1892).
Semiz Ali Pasha (Semiz, fat in Turkish) was an Ottoman Serb statesman from the Sanjak of Bosnia who served as Grand Vizier of the Ottoman Empire (r.1561-1565), beylerbey (governor) of Egypt Eyalet (r.1549-1553).
Islamic Monument #620
Our Maker Faire project was a 16x8 array of nylon lanterns suspended in two canopies that filled a 20x10 foot space. Half the space contained couches for weary Maker Faire guests to relax and admire the overhead patterns shifting to music. This year was the busiest Maker Faire ever, and the couches were always full, the aisle in front of the booth was always packed, and we were answering questions nonstop.
The lanterns were lit with our new RGB LED modules, controlled by our new 8-channel LED controller, the OctoBar. The concept was inspired by our customer Alex Beim at Tangible Interaction, who used our products to light a 10x10 grid of lanterns for a 2011 New Years party. We used a Processing sketch to send the pixel array to an Arduino at 25fps. Several video effects were contributed by the community.
Design Insights XLIX
Roman architectural history has always been a two-way street. In one lane, there are the tangible pieces of evidence attesting to provenance, like stamped bricks which firmly date a structure to a specific time period and probable patron. In the opposite lane, the breakneck speed of imperial propaganda might well be the only story that survives to this day, just as, I suspect, the patron(s) of any project would have intended.
I specifically chose the example of opposing lanes of traffic for the Thermæ Alexandrinæ as it perfectly describes the friction of evidence versus narrative therein. On the one hand, the vanishingly few excavations carried out on the site have revealed remnants of an elaborate baths complex with building material firmly dating its construction to the third century reign of Alexander Severus. On the other hand, the complex is still interchangeably referred to as the Baths of Alexander [Severus] and as the Baths of Nero. But Nero's claim to the baths on this site are far less certain and much more circumstantial.
The Baths of Nero were built on or near this site, according to multiple sources. Nero's proclivities toward excess, however, resulted in backlash which saw many of his architectural projects either torn down or used as foundations for later overbuilding. Were the Baths of Alexander built on top of Nero's baths? Were Alexander's baths arranged according to the imperial thermæ standard, or did Nero's baths set that standard 150 years earlier? These are just some of the many questions we shall ask - but inevitably fall short of answering - as we explore the Thermæ Alexandrinæ.
Don't miss this all-new DESIGN Insights post highlighting Phase III of my ongoing efforts to build all of Ancient Rome, circa mid-4th century CE!
😎 These insights are EXCLUSIVE to Corinthian patrons, and peel back the curtain months before these designs will be shared publicly. The renderings, on the other hand, are shared with patrons of all tiers.
Support this unprecedented project on Patreon!
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The EU must come together and deliver tangible results, with clear benefits for its citizens, to regain their confidence and fight growing populism and nationalism across the continent, agreed Slovak Prime Minister Róbert Fico and most MEPs in Wednesday morning’s debate on the priorities of the incoming Slovak Presidency in the EU Council of Ministers.
Read more on the Slovak Presidency: www.europarl.europa.eu/news/en/news-room/20160701IPR34486...
This photo is copyright free, but must be credited: © European Union 2016 - European Parliament. (Attribution-NonCommercial-NoDerivs Creative Commons license). If you need high resolution files do not hesitate to contact us. Please do not forget to send the link or a copy of the publication to us: photobookings(AT)europarl.europa.eu
Fibre Optic Lights, Experiment, Venus Flower Basket, 2 Part Ceramic Bowl, Light, Shadow, Basket Weave, Ephemeral, Glowing, Sensual, Pretty, Tangible Interfaces Project, R+D, Prototype, Eleanor-Jayne Browne, The D/sign Lounge
Brilliant.
By Andy Bardagjy, Alex Olwal, and Julia Ma. Utterly beautiful.
From the site: This installation uses crowd-sourcing to actively build a tangible visualization of attendee demographics. A world map covered by transparent LEGO baseplates stands at a conference, and bowls of transparent colored LEGO bricks sit nearby. Each person places a green brick on where they grew up, a red brick on where they currently live, and a blue brick on where they dream to live someday. This creates a 3-dimensional visualization. A light shines through the back-side, allowing the viewer to immediately see where the hot-spots are as those areas are more dense with bricks.
A registered tangible cultural property, built in the early Showa period [1925-89].
大正モダニズムを残す有形文化財・新町館（三宅家住宅）
bunka.nii.ac.jp/SearchDetail.do?heritageId=136408
東京都文京区白山1丁目
撮影：河野利彦
taken by Pentax 6X7 (b&w) in 2000, reproduced by Nikon in 2013
Tactile interface for musical expression that interprets a score on the basis of its physical shape, surface structure and spatial configuration.
Credit: Florian Voggeneder
The energy was tangible at this year's PMA Fresh Connections: Retail! Over 170 attendees gathered April 11-12 at the Philadelphia Airport Marriott to make new connections and gain new business solutions. From the cocktail reception and immersive UnConference to the optional Produce Rescue Glean and Produce Retail Tour, attendees were surrounded by peers and potential partners at every turn, and the buzz could be felt over the entire two days.
As it was pointed out during the Georgia-EU Association Council meeting in Brussels, the EU-Georgia relations have progressed incredibly since the last Association Council meeting, and important milestones have been achieved. The Georgian delegation is led by Prime Minister Giorgi Kvirikashvili.
The 4th meeting of the Council discussed the tangible results in the implementation of the Association Agreement and the DCFTA. In this context, the Council emphasized the 2017 Report on the Implementation of the Association Agreement which lauds the significant progress in Georgia-EU relations.
The Association Council welcomed the efforts of the Georgian Government designed to implement reforms deepening relations with the EU.
The European Union positively assessed the implemented reforms which have cemented Georgia’s position as the EU’s strategic partner in the region. The discussion also involved the new Georgia-EU Association Agenda, a complex document encompassing priorities through 2020, including reforms to strengthen democratic institutions, and sectoral and trade reforms. The European Union reaffirmed its commitment to continuing cooperation with the Government of Georgia on the successful implementation of the joint Georgia-EU agenda.
The Council emphasized that 2017 was very successful for Georgia’s European integration, with a number of important results achieved in its bilateral relations with the EU, including the successful implementation of visa waiver.
During the Council’s meeting, the Georgian delegation discussed in detail the country’s reforms in the past few years. The EU High Representative welcomed the progress in this direction.
“Georgia and the EU enjoy great relations. I would like to welcome your success in Georgia’s local self-government elections in line with international standards, as confirmed by OSCE ODIHR. We are appreciative of the Venice Commission’s positive impressions about Georgia’s constitutional reform,” Federica Mogherini emphasized.
The Council praised the changes in the judiciary and public service reform.
The European Union welcomed the facilitation of the civil sector’s engagement in the election of Georgia’s Public Defender.
Special emphasis was placed on the intensification of trade and economic relations. As it was pointed out, the EU continues Georgia’s support, including in the development of agriculture.
The Association Council welcomed the successful implementation of the DCFTA and Georgia’s trade reorientation in the EU market.
The Association Council reiterated Georgia’s role as its key partner in Europe’s energy security, and emphasized the country’s transit potential in terms of providing Caspian energy to the European market, including via the Southern Gas Corridor. The Association Council welcomed the fact that the Georgian Oil and Gas Corporation co-owns the company implementing the Trans-Caspian Gas Pipeline.
The parties underscored the importance of building on the successful strategic communications cooperation between Georgia and the EU.
The Council’s meeting also discussed ways to regulate conflicts and the regional security situation. The EU reaffirmed its firm support of Georgia’s sovereignty and territorial integrity within its internationally recognized borders. The EU welcomed the Georgian Government’s efforts to ensure peaceful conflict resolution, including in line with the August 12, 2008 Ceasefire Agreement. Special attention was paid to the importance of greater effectiveness in the Geneva Talks. The Association Council expressed its concern over the implementation of the so-called treaties between Russia and Georgia’s occupied regions, also over the establishment of so-called customs stations in Akhalgori and Sokhumi, and the so-called referendum on changing the region’s name in Tskhinvali.
The meeting underlined security cooperation. In this context, the launch of strategic security dialogue with the EU was emphasized, and the EU emphasized Georgia’s tremendous contribution to the EU-led crisis management operations.
The Georgian delegation, led by Prime Minister Giorgi Kvirikashvili, consists of First Vice Prime Minister and Minister of Economy and Sustainable Development Dimitri Kumsishvili, Vice Prime Minister and Foreign Minister Mikheil Janelidze, Defense Minister Levan Izoria, Minister of Environment Protection and Agriculture Levan Davitashvili, Minister of Regional Development and Infrastructure Zurab Alavidze, State Minister for Reconciliation and Civic Equality Ketevan Tsikhelashvili, and Deputy Justice Minister Gocha Lortkipanidze.
Members of our creative services team demonstrate Tangible Engine's use on two Ideum touch tables. Tangible is the first object recognition software package for projected capacitive touch displays, and was developed exclusively for Ideum touch tables. You can learn more at: www.tangibleengine.com and at: ideum.com
There has been a shrine at this location since Fatimid times, but tangible architectural documentation does not appear until the 1549, when a series of builders, beginning with Semiz Ali Pasha (in 1549) contributed to it. The current mosque was enlarged in 1942, the 1990s & 2022.
The cenotaph is protected by a magnificent silver screen provided by the Dawoodi Bohras, from the Shiʿa Ismaʿili Mustaʿli Tayyibi branch of Islam who adhere to the faith of the Fatimid Imam-caliphs.
Zaynab bint 'Ali c.626-c.682, the eldest daughter of 'Ali ibn Abi Talib & Fatima bint Muhammad, sister of Husayn. She was with him at the battle of Karbala. The Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt (People of the House, the holy family of the Prophet Muhammad). She married ‘Abdullah ibn Ja‘far. Some historians consider that Sayyida Zainab was exiled to Egypt in c.679, and that she was buried at this site. However, many people, primarily Twelver Shias, believe that Sayyida Zainab was buried in Damascus, Syria (see www.flickr.com/photos/gballardice/5081543467 & ff.).
Along with Sayyidas Nafisa & Ruqayya, Zaynab bint 'Ali are traditionally considered the patron saints of Cairo.
Patron: Tewfik Pasha (Muḥammad 'Ali Tawfīq Bāshā) 1852-1892, eldest son of Khedive Ismail, Khedive (Ottoman viceroy) of Egypt & Sudan (r.1879-1892).
Semiz Ali Pasha (Semiz, fat in Turkish) was an Ottoman Serb statesman from the Sanjak of Bosnia who served as Grand Vizier of the Ottoman Empire (r.1561-1565), beylerbey (governor) of Egypt Eyalet (r.1549-1553).
Islamic Monument #620
inFORM is a Dynamic Shape Display that can render 3D content physically, so users can interact with digital information in a tangible way. inFORM can also interact with the physical world around it, for example moving objects on the table’s surface. Remote participants in a video conference can be displayed physically, allowing for a strong sense of presence and the ability to interact physically at a distance. inFORM is a step toward our vision of Radical Atoms
credit: Florian Voggeneder
This is my old faithful clean up rag.
I think it looks like Google Earth might look if Jackson Pollock had rendered the images.
Zo: Tangible AI is a tangible interface that enhances physical engagement in digital communication between the audiences and a social chatbot. Zo can rhyme and move with people. The compact, pneumatically shape-changing hardware is designed with a rich set of physical gestures that brings her to life during conversations.
credit: Florian Voggeneder
There has been a shrine at this location since Fatimid times, but tangible architectural documentation does not appear until the 1549, when a series of builders, beginning with Semiz Ali Pasha (in 1549) contributed to it. The current mosque was enlarged in 1942, the 1990s & 2022.
The cenotaph is protected by a magnificent silver screen provided by the Dawoodi Bohras, from the Shiʿa Ismaʿili Mustaʿli Tayyibi branch of Islam who adhere to the faith of the Fatimid Imam-caliphs.
Zaynab bint 'Ali c.626-c.682, the eldest daughter of 'Ali ibn Abi Talib & Fatima bint Muhammad, sister of Husayn. She was with him at the battle of Karbala. The Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt (People of the House, the holy family of the Prophet Muhammad). She married ‘Abdullah ibn Ja‘far. Some historians consider that Sayyida Zainab was exiled to Egypt in c.679, and that she was buried at this site. However, many people, primarily Twelver Shias, believe that Sayyida Zainab was buried in Damascus, Syria (see www.flickr.com/photos/gballardice/5081543467 & ff.).
Along with Sayyidas Nafisa & Ruqayya, Zaynab bint 'Ali are traditionally considered the patron saints of Cairo.
Patron: Tewfik Pasha (Muḥammad 'Ali Tawfīq Bāshā) 1852-1892, eldest son of Khedive Ismail, Khedive (Ottoman viceroy) of Egypt & Sudan (r.1879-1892).
Semiz Ali Pasha (Semiz, fat in Turkish) was an Ottoman Serb statesman from the Sanjak of Bosnia who served as Grand Vizier of the Ottoman Empire (r.1561-1565), beylerbey (governor) of Egypt Eyalet (r.1549-1553).
Islamic Monument #620
SandScape is a tangible interface for designing and understanding landscapes through a variety of computational simulations using sand. Users view these simulations as they are projected on the surface of a sand model that represents the terrain. The users can choose from a variety of different simulations that highlight either the height, slope, contours, shadows, drainage or aspect of the landscape model.
credit: Florian Voggeneder
The Rainbow Group Seminar was off due to exams so Alan organised a demo for Neil Jenkins' Tangible HarmonySpace and Rose Johnson's MusicJacket
The meagre pickings from a ‘cueillette’ livelihood strategy offer the poor multiple tangible benefits and means for self-preservation. Consequently, the DRC’s resource-based foraging economy has demonstrated dynamism and resilience, and a particular form of order has emerged in the apparent chaos, encompassing complex supply chains and informal trade networks.
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Produits agricoles, RDC
Les maigres récoltes d’une agriculture de subsistance, basée sur l'exploitation des ressources naturelles, offrent aux populations pauvres de RDC plusieurs bénéfices tangibles et un moyen d’auto-préservation. Par conséquent, l’économie de cueillette a démontré son dynamisme et sa résilience. Une forme particulière d’organisation a ainsi émergé dans le chaos apparent, à travers des chaînes d’approvisionnement complexes et des réseaux commerciaux informels.
2008 © UNEP
For further information go to www.unep.org/disastersandconflicts
There has been a shrine at this location since Fatimid times, but tangible architectural documentation does not appear until the 1549, when a series of builders, beginning with Muhammad Ali Pasha in 1549 and ending with Sa'id Pasha in 1859, contributed to it. The current mosque was enlarged in 1942 & in the late 1990s.
The cenotaph is protected by a magnificent silver screen provided by the Dawoodi Bohras, from the Shiʿa Ismaʿili Mustaʿli Tayyibi branch of Islam who adhere to the faith of the Fatimid Imam-caliphs.
Zaynab bint 'Ali c.626-c.682, the eldest daughter of 'Ali ibn Abi Talib & Fatimah bint Muhammad, sister of Husayn. She was with him at the battle of Karbala. The Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt (People of the House, the holy family of the Prophet Muhammad). She married ‘Abdullah ibn Ja‘far. Some historians consider that Sayyida Zaynab was exiled to Egypt in c.679, and that she was buried at this site. However, many people, primarily Twelver Shias, believe that Sayyida Zaynab was buried in Damascus, Syria (see www.flickr.com/photos/gballardice/5081543467 & ff.).
Along with Sayyidas Nafisa & Ruqayya, Zaynab bint 'Ali are traditionally considered the patron saints of Cairo.
Patron: Tewfik Pasha (Muḥammad Tawfīq Bāshā) 1852-1892, eldest son of Khedive Ismail, Khedive (Ottoman viceroy) of Egypt & Sudan (r.1879-1892).
Islamic Monument #620
Photography by Arcadia Nightfire
Pose: Long Awkward Pose - Fechin Model
Skin: Celestial Studios - Charmed Skin 20 (Glitter- Silver 2)
Eyes: Eye AC - darkturquoise
Hair: Abyss - Secret, Blood
Manicure: Sin Skins - Glitter Manicure, Crimson
Pedicure: Candy Nail - #0000 Basic Toenails Red
Lingerie: Blacklace - Tangible Dreams, Red Velvet
Jewelry: Inks & Kinks - Nostril Diamond Stud
Caroline's - Individual, A Right Hand Ring
Earthstones - Floating Circles Necklace
Shoes: ZHAO - Lucia, Black
In monotheism, God is conceived of as the Supreme Being and principal object of faith.[3] The concept of God as described by most theologians includes the attributes of omniscience (infinite knowledge), omnipotence (unlimited power), omnipresence (present everywhere), divine simplicity, and as having an eternal and necessary existence. Many theologians also describe God as being omnibenevolent (perfectly good), and all loving.
God is most often held to be non-corporeal,[3] and to be without any human biological sex,[4][5] yet the concept of God actively creating the universe (as opposed to passively)[6] has caused many religions to describe God using masculine terminology, using such terms as "Him" or "Father". Furthermore, some religions (such as Judaism) attribute only a purely grammatical "gender" to God.[7]
In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself. In atheism, God is not believed to exist, while God is deemed unknown or unknowable within the context of agnosticism. God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] Many notable philosophers have developed arguments for and against the existence of God.[8]
There are many names for God, and different names are attached to different cultural ideas about God's identity and attributes. In the ancient Egyptian era of Atenism, possibly the earliest recorded monotheistic religion, this deity was called Aten,[9] premised on being the one "true" Supreme Being and Creator of the Universe.[10] In the Hebrew Bible and Judaism, "He Who Is", "I Am that I Am", and the tetragrammaton YHWH (Hebrew: יהוה, which means: "I am who I am"; "He Who Exists") are used as names of God, while Yahweh and Jehovah are sometimes used in Christianity as vocalizations of YHWH. In the Christian doctrine of the Trinity, God, consubstantial in three persons, is called the Father, the Son, and the Holy Spirit. In Judaism, it is common to refer to God by the titular names Elohim or Adonai, the latter of which is believed by some scholars to descend from the Egyptian Aten.[11][12][13][14][15] In Islam, the name Allah, "Al-El", or "Al-Elah" ("the God") is used, while Muslims also have a multitude of titular names for God. In Hinduism, Brahman is often considered a monistic deity.[16] Other religions have names for God, for instance, Baha in the Bahá'í Faith,[17] Waheguru in Sikhism,[18] and Ahura Mazda in Zoroastrianism.[19]
The many different conceptions of God, and competing claims as to God's characteristics, aims, and actions, have led to the development of ideas of omnitheism, pandeism,[20][21] or a perennial philosophy, which postulates that there is one underlying theological truth, of which all religions express a partial understanding, and as to which "the devout in the various great world religions are in fact worshipping that one God, but through different, overlapping concepts or mental images of Him."[22]
Contents [hide]
1Etymology and usage
2General conceptions
2.1Oneness
2.2Theism, deism and pantheism
2.3Other concepts
3Non-theistic views
3.1Agnosticism and atheism
3.2Anthropomorphism
4Existence
5Specific attributes
5.1Names
5.2Gender
5.3Relationship with creation
6Depiction
6.1Zoroastrianism
6.2Islam
6.3Judaism
6.4Christianity
7Theological approaches
8Distribution of belief
9See also
9.1In specific religions
10References
11Further reading
12External links
Etymology and usage
The Mesha Stele bears the earliest known reference (840 BCE) to the Israelite God Yahweh.
Main article: God (word)
The earliest written form of the Germanic word God (always, in this usage, capitalized[23]) comes from the 6th-century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. The reconstructed Proto-Indo-European form * ǵhu-tó-m was likely based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".[24] The Germanic words for God were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the words became a masculine syntactic form.[25]
The word 'Allah' in Arabic calligraphy
In the English language, the capitalized form of God continues to represent a distinction between monotheistic "God" and "gods" in polytheism.[26][27] The English word God and its counterparts in other languages are normally used for any and all conceptions and, in spite of significant differences between religions, the term remains an English translation common to all. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton YHWH, in origin possibly the name of an Edomite or Midianite deity, Yahweh. In many translations of the Bible, when the word LORD is in all capitals, it signifies that the word represents the tetragrammaton.[28]
Allāh (Arabic: الله) is the Arabic term with no plural used by Muslims and Arabic speaking Christians and Jews meaning "The God" (with a capital G), while "ʾilāh" (Arabic: إله) is the term used for a deity or a god in general.[29][30][31] God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.[32]
Ahura Mazda is the name for God used in Zoroastrianism. "Mazda", or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-Iranian *Mazdāh (female). It is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhā, means "intelligence" or "wisdom". Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European mn̩sdʰeh1, literally meaning "placing (dʰeh1) one's mind (*mn̩-s)", hence "wise".[33]
Waheguru (Punjabi: vāhigurū) is a term most often used in Sikhism to refer to God. It means "Wonderful Teacher" in the Punjabi language. Vāhi (a Middle Persian borrowing) means "wonderful" and guru (Sanskrit: guru) is a term denoting "teacher". Waheguru is also described by some as an experience of ecstasy which is beyond all descriptions. The most common usage of the word "Waheguru" is in the greeting Sikhs use with each other:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Wonderful Lord's Khalsa, Victory is to the Wonderful Lord.
Baha, the "greatest" name for God in the Baha'i faith, is Arabic for "All-Glorious".
General conceptions
Main article: Conceptions of God
There is no clear consensus on the nature or even the existence of God.[34] The Abrahamic conceptions of God include the monotheistic definition of God in Judaism, the trinitarian view of Christians, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic. Divinity was recognized by the historical Buddha, particularly Śakra and Brahma. However, other sentient beings, including gods, can at best only play a supportive role in one's personal path to salvation. Conceptions of God in the latter developments of the Mahayana tradition give a more prominent place to notions of the divine.[citation needed]
Oneness
Main articles: Monotheism and Henotheism
The Trinity is the belief that God is composed of The Father, The Son (embodied metaphysically in the physical realm by Jesus), and The Holy Spirit.
Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism[35] and Sikhism.[36] In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises The Father, The Son (embodied metaphysically by Jesus), and The Holy Spirit.[37] Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."[38][39] Muslims repudiate the Christian doctrine of the Trinity and the divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.[40]
Henotheism is the belief and worship of a single god while accepting the existence or possible existence of other deities.[41]
Theism, deism and pantheism
Main articles: Theism, Deism, and Pantheism
Theism generally holds that God exists realistically, objectively, and independently of human thought; that God created and sustains everything; that God is omnipotent and eternal; and that God is personal and interacting with the universe through, for example, religious experience and the prayers of humans.[42] Theism holds that God is both transcendent and immanent; thus, God is simultaneously infinite and in some way present in the affairs of the world.[43] Not all theists subscribe to all of these propositions, but each usually subscribes to some of them (see, by way of comparison, family resemblance).[42] Catholic theology holds that God is infinitely simple and is not involuntarily subject to time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or benevolence. Open Theism, by contrast, asserts that, due to the nature of time, God's omniscience does not mean the deity can predict the future. Theism is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism.[44][45]
"God blessing the seventh day", a watercolor painting depicting God, by William Blake (1757 – 1827)
Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary to create it.[43] In this view, God is not anthropomorphic, and neither answers prayers nor produces miracles. Common in Deism is a belief that God has no interest in humanity and may not even be aware of humanity. Pandeism and Panendeism, respectively, combine Deism with the Pantheistic or Panentheistic beliefs.[21][46][47] Pandeism is proposed to explain as to Deism why God would create a universe and then abandon it,[48] and as to Pantheism, the origin and purpose of the universe.[48][49]
Pantheism holds that God is the universe and the universe is God, whereas Panentheism holds that God contains, but is not identical to, the Universe.[50] It is also the view of the Liberal Catholic Church; Theosophy; some views of Hinduism except Vaishnavism, which believes in panentheism; Sikhism; some divisions of Neopaganism and Taoism, along with many varying denominations and individuals within denominations. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God—which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov—but only as an addition to the Jewish view of a personal god, not in the original pantheistic sense that denies or limits persona to God.[citation needed]
Other concepts
Dystheism, which is related to theodicy, is a form of theism which holds that God is either not wholly good or is fully malevolent as a consequence of the problem of evil. One such example comes from Dostoevsky's The Brothers Karamazov, in which Ivan Karamazov rejects God on the grounds that he allows children to suffer.[51]
In modern times, some more abstract concepts have been developed, such as process theology and open theism. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life.[52]
God has also been conceived as being incorporeal (immaterial), a personal being, the source of all moral obligation, and the "greatest conceivable existent".[3] These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides,[53] Augustine of Hippo,[53] and Al-Ghazali,[8] respectively.
Non-theistic views
See also: Evolutionary origin of religions and Evolutionary psychology of religion
Non-theist views about God also vary. Some non-theists avoid the concept of God, whilst accepting that it is significant to many; other non-theists understand God as a symbol of human values and aspirations. The nineteenth-century English atheist Charles Bradlaugh declared that he refused to say "There is no God", because "the word 'God' is to me a sound conveying no clear or distinct affirmation";[54] he said more specifically that he disbelieved in the Christian god. Stephen Jay Gould proposed an approach dividing the world of philosophy into what he called "non-overlapping magisteria" (NOMA). In this view, questions of the supernatural, such as those relating to the existence and nature of God, are non-empirical and are the proper domain of theology. The methods of science should then be used to answer any empirical question about the natural world, and theology should be used to answer questions about ultimate meaning and moral value. In this view, the perceived lack of any empirical footprint from the magisterium of the supernatural onto natural events makes science the sole player in the natural world.[55]
Another view, advanced by Richard Dawkins, is that the existence of God is an empirical question, on the grounds that "a universe with a god would be a completely different kind of universe from one without, and it would be a scientific difference."[56] Carl Sagan argued that the doctrine of a Creator of the Universe was difficult to prove or disprove and that the only conceivable scientific discovery that could disprove the existence of a Creator (not necessarily a God) would be the discovery that the universe is infinitely old.[57]
Stephen Hawking and co-author Leonard Mlodinow state in their book, The Grand Design, that it is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. Both authors claim however, that it is possible to answer these questions purely within the realm of science, and without invoking any divine beings.[58] Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Agnosticism and atheism
Agnosticism is the view that, the truth values of certain claims – especially metaphysical and religious claims such as whether God, the divine or the supernatural exist – are unknown and perhaps unknowable.[60][61][62]
Atheism is, in a broad sense, the rejection of belief in the existence of deities, or a God.[63][64] In a narrower sense, atheism is specifically the position that there are no deities.[65]
Anthropomorphism
Main article: Anthropomorphism
Pascal Boyer argues that while there is a wide array of supernatural concepts found around the world, in general, supernatural beings tend to behave much like people. The construction of gods and spirits like persons is one of the best known traits of religion. He cites examples from Greek mythology, which is, in his opinion, more like a modern soap opera than other religious systems.[66] Bertrand du Castel and Timothy Jurgensen demonstrate through formalization that Boyer's explanatory model matches physics' epistemology in positing not directly observable entities as intermediaries.[67] Anthropologist Stewart Guthrie contends that people project human features onto non-human aspects of the world because it makes those aspects more familiar. Sigmund Freud also suggested that god concepts are projections of one's father.[68]
Likewise, Émile Durkheim was one of the earliest to suggest that gods represent an extension of human social life to include supernatural beings. In line with this reasoning, psychologist Matt Rossano contends that when humans began living in larger groups, they may have created gods as a means of enforcing morality. In small groups, morality can be enforced by social forces such as gossip or reputation. However, it is much harder to enforce morality using social forces in much larger groups. Rossano indicates that by including ever-watchful gods and spirits, humans discovered an effective strategy for restraining selfishness and building more cooperative groups.[69]
Existence
Main article: Existence of God
St. Thomas Aquinas summed up five main arguments as proofs for God's existence.
Isaac Newton saw the existence of a Creator necessary in the movement of astronomical objects.
Arguments about the existence of God typically include empirical, deductive, and inductive types. Different views include that: "God does not exist" (strong atheism); "God almost certainly does not exist" (de facto atheism); "no one knows whether God exists" (agnosticism[70]);"God exists, but this cannot be proven or disproven" (de facto theism); and that "God exists and this can be proven" (strong theism).[55]
Countless arguments have been proposed to prove the existence of God.[71] Some of the most notable arguments are the Five Ways of Aquinas, the Argument from Desire proposed by C.S. Lewis, and the Ontological Argument formulated both by St. Anselm and René Descartes.[72]
St. Anselm's approach was to define God as, "that than which nothing greater can be conceived". Famed pantheist philosopher Baruch Spinoza would later carry this idea to its extreme: "By God I understand a being absolutely infinite, i.e., a substance consisting of infinite attributes, of which each one expresses an eternal and infinite essence." For Spinoza, the whole of the natural universe is made of one substance, God, or its equivalent, Nature.[73] His proof for the existence of God was a variation of the Ontological argument.[74]
Scientist Isaac Newton saw God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.[75] Nevertheless, he rejected polymath Leibniz' thesis that God would necessarily make a perfect world which requires no intervention from the creator. In Query 31 of the Opticks, Newton simultaneously made an argument from design and for the necessity of intervention:
For while comets move in very eccentric orbs in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric, some inconsiderable irregularities excepted which may have arisen from the mutual actions of comets and planets on one another, and which will be apt to increase, till this system wants a reformation.[76]
St. Thomas believed that the existence of God is self-evident in itself, but not to us. "Therefore I say that this proposition, "God exists", of itself is self-evident, for the predicate is the same as the subject.... Now because we do not know the essence of God, the proposition is not self-evident to us; but needs to be demonstrated by things that are more known to us, though less known in their nature—namely, by effects."[77] St. Thomas believed that the existence of God can be demonstrated. Briefly in the Summa theologiae and more extensively in the Summa contra Gentiles, he considered in great detail five arguments for the existence of God, widely known as the quinque viae (Five Ways).
For the original text of the five proofs, see quinque viae
Motion: Some things undoubtedly move, though cannot cause their own motion. Since there can be no infinite chain of causes of motion, there must be a First Mover not moved by anything else, and this is what everyone understands by God.
Causation: As in the case of motion, nothing can cause itself, and an infinite chain of causation is impossible, so there must be a First Cause, called God.
Existence of necessary and the unnecessary: Our experience includes things certainly existing but apparently unnecessary. Not everything can be unnecessary, for then once there was nothing and there would still be nothing. Therefore, we are compelled to suppose something that exists necessarily, having this necessity only from itself; in fact itself the cause for other things to exist.
Gradation: If we can notice a gradation in things in the sense that some things are more hot, good, etc., there must be a superlative that is the truest and noblest thing, and so most fully existing. This then, we call God (Note: Thomas does not ascribe actual qualities to God Himself).
Ordered tendencies of nature: A direction of actions to an end is noticed in all bodies following natural laws. Anything without awareness tends to a goal under the guidance of one who is aware. This we call God (Note that even when we guide objects, in Thomas's view, the source of all our knowledge comes from God as well).[78]
Alister McGrath, a formerly atheistic scientist and theologian who has been highly critical of Richard Dawkins' version of atheism
Some theologians, such as the scientist and theologian A.E. McGrath, argue that the existence of God is not a question that can be answered using the scientific method.[79][80] Agnostic Stephen Jay Gould argues that science and religion are not in conflict and do not overlap.[81]
Some findings in the fields of cosmology, evolutionary biology and neuroscience are interpreted by some atheists (including Lawrence M. Krauss and Sam Harris) as evidence that God is an imaginary entity only, with no basis in reality.[82][83][84] These atheists claim that a single, omniscient God who is imagined to have created the universe and is particularly attentive to the lives of humans has been imagined, embellished and promulgated in a trans-generational manner.[85] Richard Dawkins interprets such findings not only as a lack of evidence for the material existence of such a God, but as extensive evidence to the contrary.[55] However, his views are opposed by some theologians and scientists including Alister McGrath, who argues that existence of God is compatible with science.[86]
Neuroscientist Michael Nikoletseas has proposed that questions of the existence of God are no different from questions of natural sciences. Following a biological comparative approach, he concludes that it is highly probable that God exists, and, although not visible, it is possible that we know some of his attributes.[59]
Specific attributes
Different religious traditions assign differing (though often similar) attributes and characteristics to God, including expansive powers and abilities, psychological characteristics, gender characteristics, and preferred nomenclature. The assignment of these attributes often differs according to the conceptions of God in the culture from which they arise. For example, attributes of God in Christianity, attributes of God in Islam, and the Thirteen Attributes of Mercy in Judaism share certain similarities arising from their common roots.
Names
Main article: Names of God
99 names of Allah, in Chinese Sini (script)
The word God is "one of the most complex and difficult in the English language." In the Judeo-Christian tradition, "the Bible has been the principal source of the conceptions of God". That the Bible "includes many different images, concepts, and ways of thinking about" God has resulted in perpetual "disagreements about how God is to be conceived and understood".[87]
Throughout the Hebrew and Christian Bibles there are many names for God. One of them is Elohim. Another one is El Shaddai, meaning "God Almighty".[88] A third notable name is El Elyon, which means "The Most High God".[89]
God is described and referred in the Quran and hadith by certain names or attributes, the most common being Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful" (See Names of God in Islam).[90]
Supreme soul
The Brahma Kumaris use the term "Supreme Soul" to refer to God. They see God as incorporeal and eternal, and regard him as a point of living light like human souls, but without a physical body, as he does not enter the cycle of birth, death and rebirth. God is seen as the perfect and constant embodiment of all virtues, powers and values and that He is the unconditionally loving Father of all souls, irrespective of their religion, gender, or culture.[91]
Vaishnavism, a tradition in Hinduism, has list of titles and names of Krishna.
Gender
Main article: Gender of God
The gender of God may be viewed as either a literal or an allegorical aspect of a deity who, in classical western philosophy, transcends bodily form.[92][93] Polytheistic religions commonly attribute to each of the gods a gender, allowing each to interact with any of the others, and perhaps with humans, sexually. In most monotheistic religions, God has no counterpart with which to relate sexually. Thus, in classical western philosophy the gender of this one-and-only deity is most likely to be an analogical statement of how humans and God address, and relate to, each other. Namely, God is seen as begetter of the world and revelation which corresponds to the active (as opposed to the receptive) role in sexual intercourse.[6]
Biblical sources usually refer to God using male words, except Genesis 1:26-27,[94][95] Psalm 123:2-3, and Luke 15:8-10 (female); Hosea 11:3-4, Deuteronomy 32:18, Isaiah 66:13, Isaiah 49:15, Isaiah 42:14, Psalm 131:2 (a mother); Deuteronomy 32:11-12 (a mother eagle); and Matthew 23:37 and Luke 13:34 (a mother hen).
Relationship with creation
See also: Creator deity, Prayer, and Worship
And Elohim Created Adam by William Blake, c.1795
Prayer plays a significant role among many believers. Muslims believe that the purpose of existence is to worship God.[96][97] He is viewed as a personal God and there are no intermediaries, such as clergy, to contact God. Prayer often also includes supplication and asking forgiveness. God is often believed to be forgiving. For example, a hadith states God would replace a sinless people with one who sinned but still asked repentance.[98] Christian theologian Alister McGrath writes that there are good reasons to suggest that a "personal god" is integral to the Christian outlook, but that one has to understand it is an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others. This does not imply that God is human, or located at a specific point in the universe."[99]
Adherents of different religions generally disagree as to how to best worship God and what is God's plan for mankind, if there is one. There are different approaches to reconciling the contradictory claims of monotheistic religions. One view is taken by exclusivists, who believe they are the chosen people or have exclusive access to absolute truth, generally through revelation or encounter with the Divine, which adherents of other religions do not. Another view is religious pluralism. A pluralist typically believes that his religion is the right one, but does not deny the partial truth of other religions. An example of a pluralist view in Christianity is supersessionism, i.e., the belief that one's religion is the fulfillment of previous religions. A third approach is relativistic inclusivism, where everybody is seen as equally right; an example being universalism: the doctrine that salvation is eventually available for everyone. A fourth approach is syncretism, mixing different elements from different religions. An example of syncretism is the New Age movement.
Jews and Christians believe that humans are created in the likeness of God, and are the center, crown and key to God's creation, stewards for God, supreme over everything else God had made (Gen 1:26); for this reason, humans are in Christianity called the "Children of God".[100]
Depiction
God is defined as incorporeal,[3] and invisible from direct sight, and thus cannot be portrayed in a literal visual image.
The respective principles of religions may or may not permit them to use images (which are entirely symbolic) to represent God in art or in worship .
Zoroastrianism
Ahura Mazda (depiction is on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Relief at Naqsh-e Rustam, 3rd century CE)
During the early Parthian Empire, Ahura Mazda was visually represented for worship. This practice ended during the beginning of the Sassanid empire. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda continued to be symbolized by a dignified male figure, standing or on horseback which is found in Sassanian investiture.[101]
Islam
Further information: God in Islam
Muslims believe that God (Allah) is beyond all comprehension or equal and does not resemble any of His creations in any way. Thus, Muslims are not iconodules, are not expected to visualize God.[40]
Judaism
At least some Jews do not use any image for God, since God is the unimageable Being who cannot be represented in material forms.[102] In some samples of Jewish Art, however, sometimes God, or at least His Intervention, is indicated by a Hand Of God symbol, which represents the bath Kol (literally "daughter of a voice") or Voice of God;[103] this use of the Hand Of God is carried over to Christian Art.
Christianity
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Early Christians believed that the words of the Gospel of John 1:18: "No man has seen God at any time" and numerous other statements were meant to apply not only to God, but to all attempts at the depiction of God.[104]
Use of the symbolic Hand of God in the Ascension from the Drogo Sacramentary, c. 850
However, later on the Hand of God symbol is found several times in the only ancient synagogue with a large surviving decorative scheme, the Dura Europos Synagogue of the mid-3rd century, and was probably adopted into Early Christian art from Jewish art. It was common in Late Antique art in both East and West, and remained the main way of symbolizing the actions or approval of God the Father in the West until about the end of the Romanesque period. It also represents the bath Kol (literally "daughter of a voice") or voice of God,[103] just like in Jewish Art.
In situations, such as the Baptism of Christ, where a specific representation of God the Father was indicated, the Hand of God was used, with increasing freedom from the Carolingian period until the end of the Romanesque. This motif now, since the discovery of the 3rd century Dura Europos synagogue, seems to have been borrowed from Jewish art, and is found in Christian art almost from its beginnings.
The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming the throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world.[105] However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures.[106]
The beginning of the 8th century witnessed the suppression and destruction of religious icons as the period of Byzantine iconoclasm (literally image-breaking) started. Emperor Leo III (717–741), suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to a military loss which he attributed to the undue veneration of icons.[107] The edict (which was issued without consulting the Church) forbade the veneration of religious images but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross.[108] Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both the divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later.
The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general.[109] However, this did not immediately translate into large scale depictions of God the Father. Even supporters of the use of icons in the 8th century, such as Saint John of Damascus, drew a distinction between images of God the Father and those of Christ.
In his treatise On the Divine Images John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see".[110] The implication here is that insofar as God the Father or the Spirit did not become man, visible and tangible, images and portrait icons can not be depicted. So what was true for the whole Trinity before Christ remains true for the Father and the Spirit but not for the Word. John of Damascus wrote:[111]
"If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who is without body:invisible, uncircumscribed and without form."
Around 790 Charlemagne ordered a set of four books that became known as the Libri Carolini (i.e. "Charles' books") to refute what his court mistakenly understood to be the iconoclast decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of the Catholic theological position on sacred images. To the Western Church, images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church) reaffirmed the decisions of the Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book:[112]
We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of the words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them.
But images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them.[113] However, the general acceptance of icons and holy images began to create an atmosphere in which God the Father could be symbolized.
Prior to the 10th century no attempt was made to use a human to symbolize God the Father in Western art.[104] Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century AD. A rationale for the use of a human is the belief that God created the soul of Man in the image of His own (thus allowing Human to transcend the other animals).
It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely a whole human. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted.[114]
By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts, which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto's fresco of c. 1305 in Padua.[115] In the 14th century the Naples Bible carried a depiction of God the Father in the Burning bush. By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden, which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti, begun in 1425 use a similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram, continued to use the old depiction of Christ as Logos in Genesis scenes. In the 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ.
In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini, (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and a beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days.[116]
. ...the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
Usage of two Hands of God"(relatively unusual) and the Holy Spirit as a dove in Baptism of Christ, by Verrocchio, 1472
In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472.[117]
God the Father with His Right Hand Raised in Blessing, with a triangular halo representing the Trinity, Girolamo dai Libri c. 1555
In Renaissance paintings of the adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown, specially in Northern Renaissance painting. In these depictions The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian Pietà, God the Father is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion.[118]
Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had the effect both of reducing Church support for the less central depictions, and strengthening it for the core ones. In the Western Church, the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image.[119]
Artistic depictions of God the Father were uncontroversial in Catholic art thereafter, but less common depictions of the Trinity were condemned. In 1745 Pope Benedict XIV explicitly supported the Throne of Mercy depiction, referring to the "Ancient of Days", but in 1786 it was still necessary for Pope Pius VI to issue a papal bull condemning the decision of an Italian church council to remove all images of the Trinity from churches.[120]
The famous The Creation of Adam by Michelangelo, c.1512
God the Father is symbolized in several Genesis scenes in Michelangelo's Sistine Chapel ceiling, most famously The Creation of Adam (whose image of near touching hands of God and Adam is iconic of humanity, being a reminder that Man is created in the Image and Likeness of God (Gen 1:26)).God the Father is depicted as a powerful figure, floating in the clouds in Titian's Assumption of the Virgin in the Frari of Venice, long admired as a masterpiece of High Renaissance art.[121] The Church of the Gesù in Rome includes a number of 16th century depictions of God the Father. In some of these paintings the Trinity is still alluded to in terms of three angels, but Giovanni Battista Fiammeri also depicted God the Father as a man riding on a cloud, above the scenes.[122]
In both the Last Judgment and the Coronation of the Virgin paintings by Rubens he depicted God the Father using the image that by then had become widely accepted, a bearded patriarchal figure above the fray. In the 17th century, the two Spanish artists Velázquez (whose father-in-law Francisco Pacheco was in charge of the approval of new images for the Inquisition) and Murillo both depicted God the Father using a patriarchal figure with a white beard in a purple robe.
The Ancient of Days (1794) Watercolor etching by William Blake
While representations of God the Father were growing in Italy, Spain, Germany and the Low Countries, there was resistance elsewhere in Europe, even during the 17th century. In 1632 most members of the Star Chamber court in England (except the Archbishop of York) condemned the use of the images of the Trinity in church windows, and some considered them illegal.[123] Later in the 17th century Sir Thomas Browne wrote that he considered the representation of God the Father using an old man "a dangerous act" that might lead to Egyptian symbolism.[124] In 1847, Charles Winston was still critical of such images as a "Romish trend" (a term used to refer to Roman Catholics) that he considered best avoided in England.[125]
In 1667 the 43rd chapter of the Great Moscow Council specifically included a ban on a number of symbolic depictions of God the Father and the Holy Spirit, which then also resulted in a whole range of other icons being placed on the forbidden list,[126][127] mostly affecting Western-style depictions which had been gaining ground in Orthodox icons. The Council also declared that the person of the Trinity who was the "Ancient of Days" was Christ, as Logos, not God the Father. However some icons continued to be produced in Russia, as well as Greece, Romania, and other Orthodox countries.
Theological approaches
Theologians and philosophers have attributed to God such characteristics as omniscience, omnipotence, omnipresence, perfect goodness, divine simplicity, and eternal and necessary existence. God has been described as incorporeal, a personal being, the source of all moral obligation, and the greatest conceivable being existent.[3] These attributes were all claimed to varying degrees by the early Jewish, Christian and Muslim scholars, including Maimonides,[53] St Augustine,[53] and Al-Ghazali.[128]
Many philosophers developed arguments for the existence of God,[8] while attempting to comprehend the precise implications of God's attributes. Reconciling some of those attributes generated important philosophical problems and debates. For example, God's omniscience may seem to imply that God knows how free agents will choose to act. If God does know this, their ostensible free will might be illusory, or foreknowledge does not imply predestination, and if God does not know it, God may not be omniscient.[129]
However, if by its essential nature, free will is not predetermined, then the effect of its will can never be perfectly predicted by anyone, regardless of intelligence and knowledge. Although knowledge of the options presented to that will, combined with perfectly infinite intelligence, could be said to provide God with omniscience if omniscience is defined as knowledge or understanding of all that is.
The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position.[130] Some theists agree that only some of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know."[131] A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.[132]
Many religious believers allow for the existence of other, less powerful spiritual beings such as angels, saints, jinn, demons, and devas.[133][134][135][136][137]
Distribution of belief
There has been a shrine at this location since Fatimid times, but tangible architectural documentation does not appear until the 1549, when a series of builders, beginning with Semiz Ali Pasha (in 1549) contributed to it. The current mosque was enlarged in 1942, the 1990s & 2022.
The cenotaph is protected by a magnificent silver screen provided by the Dawoodi Bohras, from the Shiʿa Ismaʿili Mustaʿli Tayyibi branch of Islam who adhere to the faith of the Fatimid Imam-caliphs.
Zaynab bint 'Ali c.626-c.682, the eldest daughter of 'Ali ibn Abi Talib & Fatima bint Muhammad, sister of Husayn. She was with him at the battle of Karbala. The Prophet Muhammad was her maternal grandfather, and thus she is a member of his Ahl al-Bayt (People of the House, the holy family of the Prophet Muhammad). She married ‘Abdullah ibn Ja‘far. Some historians consider that Sayyida Zainab was exiled to Egypt in c.679, and that she was buried at this site. However, many people, primarily Twelver Shias, believe that Sayyida Zainab was buried in Damascus, Syria (see www.flickr.com/photos/gballardice/5081543467 & ff.).
Along with Sayyidas Nafisa & Ruqayya, Zaynab bint 'Ali are traditionally considered the patron saints of Cairo.
Patron: Tewfik Pasha (Muḥammad 'Ali Tawfīq Bāshā) 1852-1892, eldest son of Khedive Ismail, Khedive (Ottoman viceroy) of Egypt & Sudan (r.1879-1892).
Semiz Ali Pasha (Semiz, fat in Turkish) was an Ottoman Serb statesman from the Sanjak of Bosnia who served as Grand Vizier of the Ottoman Empire (r.1561-1565), beylerbey (governor) of Egypt Eyalet (r.1549-1553).
Islamic Monument #620
Zo: Tangible AI is a tangible interface that enhances physical engagement in digital communication between the audiences and a social chatbot. Zo can rhyme and move with people. The compact, pneumatically shape-changing hardware is designed with a rich set of physical gestures that brings her to life during conversations.
credit: Florian Voggeneder
Sgt. 1st Class Kelly Simon, a public affairs noncommissioned officer in the 27th Public Affairs Detachment, 10th Mountain Division, candidly recounts her own sexual assault and healing journey while speaking to 2nd Brigade Combat Team Soldiers during Sexual Assault Awareness and Prevention Month, April 3, 2019, at Fort Drum, New York. Simon's experience with sexual violence occurred before the military implemented any version of today's Sexual Harassment/Assault Response and Prevention Program, which ultimately drove her to become a victim advocate and begin sharing her story with others. (U.S. Army photo by Staff Sgt. Paige Behringer)
VFS Digital Design welcomed Alex Beim, CEO and Creative Director of Tangible Interactions recently to speak at a Digital Design Assembly.
The theme of the evening was "tactile" and it featured several Digital Design students and grads presenting their projects. Alex Beim, CEO/Creative Director from Tangible Interactions presented a special talk about projects that are both multi-touch in their behaviour and "touching" in the way they connect with audiences.
Find out more about VFS's one-year Digital Design program at www.vfs.com/digitaldesign.
Pocket folder design, business card design, and banner creation for Tangible Difference project including custom graphic design. graphic design
Tangible Engine is a new visualizer, configurator, and software development kit that allows developers to easily connect real-world objects to applications running on Ideum multitouch tables. Tangible Engine also comes with a starter kit of object markers and instructions for 3D printing them. Tangible Engine works with Ideum multitouch tables that use 3M touch technology, including the 55" and 65" Platform and Pro.
To learn more please visit our website.
The energy was tangible at this year's PMA Fresh Connections: Retail! Over 170 attendees gathered April 11-12 at the Philadelphia Airport Marriott to make new connections and gain new business solutions. From the cocktail reception and immersive UnConference to the optional Produce Rescue Glean and Produce Retail Tour, attendees were surrounded by peers and potential partners at every turn, and the buzz could be felt over the entire two days.
The energy was tangible at this year's PMA Fresh Connections: Retail! Over 170 attendees gathered April 11-12 at the Philadelphia Airport Marriott to make new connections and gain new business solutions. From the cocktail reception and immersive UnConference to the optional Produce Rescue Glean and Produce Retail Tour, attendees were surrounded by peers and potential partners at every turn, and the buzz could be felt over the entire two days.
The Rainbow Group Seminar was off due to exams so Alan organised a demo for Neil Jenkins' Tangible HarmonySpace and Rose Johnson's MusicJacket
Fire of Earth. Landed knight, farmer. Harvest. Steward of the earth/material. "Fighting" with tangible wealth as the primary "weapon". Grounded. If moved to anger, volcano & scorched earth.
(I actually know which cards I intend for 2015, but, Mom died, my landlords sold my place, I had to move myself, and we're still sorting out her estate. I'll get to 2015's cards, eventually.)
Mom loved Austen, which led to me watching Pride & Prejudice when it very timely turned up on Netflix. Mom would've liked a Darcy Valentine.
He seems to me a Knight of Disks.
Images:
Darcy on horseback. A photo of an actual horse. Filters include: an HTDA image & tree roots grown around a Buddha, both from previous cards; a new fordite image (since modern Darcy archetypes would be into cars). Assorted images of the peak district & Chatsworth (i.e. Pemberley), including the hedge maze & art installations, to help form the shield base for my "Chokkomon" disk design. I even tried to find images of stags that live near Chatsworth, but none had antlers close to a decent angle.
The Antlers actually go with the traditional depiction of the card (a very earth-bound, staid interpretation of the Green Man). It's not just the long running joke (among #amnin friends) of putting antlers on things.
See the entire video via Vimeo: www.vimeo.com/18651159
Last September we formed an art collective called Forces of Nice and launched an art show in collaboration with adidas Originals Hong Kong. The art show party was a real success and garnered us a ton of free press through 4 major local magazines, newspapers and countless blogs and tweets about the show. The show started with an entire entourage of local Hong Kong celebrities making guest appearances at our show causing a frenzy of paparazzi photographers and groupies to form outside the adidas Originals flagship store in Causeway Bay, Hong Kong.
The venue reached maximum capacity (300+) within the first hour. Guests were entertained by fresh beats dropped by Tom Pettapiece (AKA Straightleg) while Chairman Ting did a live digital graffiti performance (by Tangible Interaction). Later in the evening the guests were invited to do their own digital graffiti painting while sipping Vitaminwater juices and Wyndham Estate wines. The entire project took over 6 months of planning, coordination and production.
We would like to give our special thanks to our generous sponsors:
Henry Chu, Founder of Pill and Pillow
CREDITS:
Artist: Chairman Ting
Video edit: Chairman Ting
Videography & Photography: OslerZoo Photography
Account Supervisor & Producer: Denise Kiwah Cheung
Window display animation: Alex Beim, Tangible Interaction
Interior wall animation projection: Ken Malley
Live music performance: Tom Pettapiece (AKA Straightleg)
Client: Susanna Muk, PR and Trend Marketing Manager adidas Hong Kong Limited
A small-scale test model for a grid of ball-bearings and LEDs, to act as a tangible interface. Richard made the PCB on his CNC mill.
Photographed at the Bristol Hackspace: bristol.hackspace.org.uk/
detail of sculpture of Ricardo Lalanda - captured in Ponta Delgada, Azores
Expresso das nove - 27 março 2009
Photobombing Jalal! Very pleased with this one!
When I tell people that I 'like to photobomb' I now have something tangible to back up my case.
at the Heineken Experience Amsterdam
Broadway: 1000 Steps in and around Montefiore Park is a project based on the City as Living Laboratory: Sustainability Made Tangible Through the Arts Framework, which broadly aims to build upon the City’s initiative to establish Broadway as the preeminent “green corridor” in New York City.
As pedestrians approach Montefiore Park, a field of green vertical structures defined the area. Visitors encountered convex mirrors installed at various heights reflecting their own image as well as fragments of the city. Color-coded markings around manhole covers, storm-water inlets, and light posts help decode the site’s existing infrastructure. The specific topic addressed at this site was food as related to health.
NYCDOT Urban Art Program, Artervention
1000 Steps Along Broadway by Mary Miss
Presented with Montefiore Park Neighborhood Association
and City College Department of Urban Design
Broadway and 137th Street, Manhattan