阿德莱德科技essay代写 基督教的框架

2020-02-29 19:47

在种姓占主导地位的印度社会，仆人不可能和主人一起行使自由，但在基督教的框架下，仆人有了新的意义，尽管有独特的挑战。特别是在封建语境中，在话语中处于统治地位的种姓人是主人，是仆人，是主人，这是一种引人入胜的现象。这种对印度社会中被边缘化的基督教徒的主体性的探索，为我们提供了一个自由主义的框架来定位一个基督教徒达利特充满活力的人格的可能性。在一个充满种姓制度的社会里，viduthalai[1]或解放是被统治结构和世俗的种姓实践所支配的人的特权。通过对《阿鲁哈雅姆》这首歌的细读，不仅阐明了被征服的人的自我，而且提出了上帝的主观性，上帝成为双向对话的一部分，使这种原本是主仆关系的垂直关系变得相互依存。这个分析的目的是打开文本的多重阅读隐含在文本[3]。主与仆人的关系是神性的他者与人的自我或神性的他者与人的他者通过多方面的印度种姓-基督教现象而被跨越的地方。通常，在规范的西方基督教神学中，神的代理人被置于抽象的亚里士多德的《不动的原动力》中，亚里士多德在他的著作《形而上学》中描述了这一概念。但是，在这篇文章中，基本原理是突出经常被物化的达利特作为一个主题，因为基督通过他对井中妇女的推理和灵性的论述，使“无声的”撒玛利亚妇女[5]受到关注。我选择的作者也像《撒玛利亚妇人》一样，仍然是一个没有面孔的人，但仍然是一个有声音的人，他/她/他们的方式被发表在一个非主流、非主流、非教派的[6]教会的歌集里，也就是救世军。因此，这篇论文的方法和内容强调了那些在高等学府中很少听到的声音，但上帝有意倾听的声音，专注而善意。我很好奇为什么主流学术界和世界经常选择谈论达利特，却很少提到[7]。通过这个分析，我想建议重新解读达利特的关系，特别是基督教的达利特[8]的主体，他要么是一个客体，要么是一个部分主体，在种姓霸权的世界里，他与上帝的关系。
阿德莱德科技essay代写 基督教的框架
In a caste-dominated Indian society, it is impossible for a servant to exercise her freedom with her master but in a Christian frame, it assumes new meanings, albeit with its unique challenges. Especially in a feudal context, the dominant caste person being the master, a servant and his/her/their master in a discourse is a fascinating phenomenon. This quest about the subjectivity of the marginalized Christian in Indian society, informs the Liberationist framework to situate the possibilities of vibrant personhood for a Christian Dalit. In a caste-ridden society, viduthalai[1]or liberation is a prerogative for persons dominated by the structures of domination and the mundane practices of caste. Through a close reading of the song Arunodhayam[2], not only is the subjugated person’s selfhood explicated, but this paper also brings up the subjectivity of Godhead who becomes part of the two-way conversation, bringing to the fore the mutuality of this relationship of an otherwise Lord-Servant vertical relationship. This analysis aims to open the text towards multiple readings implied in a text[3]. The Lord-Servant relationship is where the divine other and the human self or the divine Self and the human other is traversed through the multi-faceted Indian caste-Christian phenomenon. Often, in normative, western Christian Theology, the divine agent is contextualized within the abstract Aristotle’s unmoved mover, a notion he described in his work Metaphysics[4]. But, in this paper, the rationale is to foreground the often-objectified Dalit as a subject, as Christ brings to limelight the ‘voiceless’ Samaritan women[5] through his discourse of reasoning and spirituality with the woman in the well. The choice of my author too, like the Samaritan woman, remains a faceless person but nevertheless someone with a voice who found his/her/their way to be published in the songbook of a non-mainstream, non-mainline, non-denominational[6] church, i.e. The Salvation Army. This paper thus as its method and in its content foregrounds the voices that are seldom heard in the halls of higher learning but voices God intends to listen to, intently and with goodwill. I was driven to choose this, as I am curious as to why mainstream academia and the world often choose to speak of and about the Dalits, but rarely with[7]. Through this analysis, I would like to propose a re-reading of the relationship of the Dalit and in specifically the Christian Dalit[8] subject, who is either an object or a partial subject in a caste hegemonic world, with God.

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