The New Götterdämmerung

Philosophy ◽  
1932 ◽  
Vol 7 (26) ◽  
pp. 129-137
Author(s):  
W. R. Inge
Keyword(s):  
Ultimate Reality ◽  
Space And Time ◽  
Philosophy And Religion ◽  
The World

Philosophy is keenly interested in the new cosmological theories. For, whatever view we take of the nature of ultimate reality, the world in space and time is an appearance of that reality, and must bear some relation to it. That the discoveries of Copernicus and Darwin have deeply influenced both philosophy and religion is universally admitted. Many think that Einstein and his colleagues may produce a revolution not less momentous.

Around the World in Eighty Days

2008 ◽  
Author(s):  
Jules Verne
Keyword(s):  
Science Fiction ◽  
Critical Edition ◽  
Space And Time ◽  
New Man ◽  
The World

Having assured the members of London’s exclusive Reform Club that he will circumnavigate the world in 80 days, Fogg – stiff, repressed, English – starts by joining forces with an irrepressible Frenchman, Passepartout, and then with a ravishing Indian beauty, Aouda. Together they slice through jungles, over snowbound passes, even across an entire isthmus – only to get back five minutes late. Fogg faces despair and suicide, but Aouda makes a new man of him, able to face even the Reform Club again. Around the World in Eighty Days (1872) contains a strong dose of post-Romantic reality plus extensive borrowing from the author’s own Journey to England and Scotland – but not a shred of science fiction. Its modernism lies instead in the experimental literary technique, with parallel plots, a narrator constantly made to look foolish, four characters in search of their own unconscious, and a unique twisting of space and time. Verne's classic, a bestseller for over a century, has never appeared in a critical edition before. William Butcher's stylish new translation moves as fast and as brilliantly as Fogg’s own journey.

scholarly journals Beyond Entanglement: (Socio-) Materiality and Organization Studies

2020 ◽  
Vol 1 (3) ◽  
pp. 263178772095444
Author(s):  
François Cooren
Keyword(s):  
Organizational Theory ◽  
Organization Studies ◽  
Material World ◽  
Space And Time ◽  
The World

Although we have to welcome the renewed interest in socio-materiality in organization studies, I claim that we are yet to understand what taking matter seriously really means. The mistake we especially need to stop making consists of automatically associating matter to something that can be touched or seen, that is, something tangible or visible, an association that irremediably leads us to recreate a dissociation between the world of human affairs and the so-called material world. To address this issue, I mobilize a communication-centered perspective to elaborate that (1) materiality is a property of all (organizational) phenomena and that (2) studying these phenomena implies a focus on processes of materialization, that is, ways by which various beings come to appear and make themselves present throughout space and time. In the paper I conceptualize the contours of these materialization processes and discuss the implications of this perspective on materiality for organizational theory and research.

Al-Farabi and Ibn-Rushd on the Correlation between Philosophy and Religion

2007 ◽  
Vol 3 (2) ◽  
pp. 247-253
Author(s):  
Ainur D. Kurmanalieva
Keyword(s):  
Point Of View ◽  
Ibn Rushd ◽  
Philosophy And Religion ◽  
The World ◽  
Religious Teaching ◽  
Forms Of Knowledge

Al-Farabi and Ibn Rushd interpreted religion and philosophy as two forms of knowledge which complete rather than nullify each other. This point of view was unique and novel. In this regard, both of them emphasized that, if philosophy were an instrument of a select few people for the comprehension of the meaning of existence, then religion is what gives the general populace a way to express their understanding of life. Ibn Rushd strove to draw the attention of representatives of religious teaching to philosophy, and aimed together with them at the understanding of the world which surrounds humankind. While al-Farabi tried by means of logical arguments to establish the priority of philosophy with reference to religion, Ibn Rushd did not restrict himself to the harmonizing of religion and philosophy, but attempted to use religion for the popularization of philosophy, as well as the raising of its prestige. Ibn Rushd fully realized that it was not necessary for science to argue with religious orthodoxy.

The Place of Myth in Philosophy

Philosophy ◽  
1936 ◽  
Vol 11 (42) ◽  
pp. 131-145
Author(s):  
W. R. Inge
Keyword(s):  
Philosophy Of Religion ◽  
Creative Imagination ◽  
The Real ◽  
Space And Time ◽  
The World ◽  
Scientific Fact ◽  
The Mind

My subject is the place of myth in philosophy, not in religion. If I were dealing with the philosophy of religion, I should, of course, have much to say on the place of myth in theology; and what I have to say may have some bearing on this subject; but I am not dealing with particular dogmas of Christianity or of any other religion. My thesis is that when the mind communes with the world of values its natural and inevitable language is the language of poetry, symbol, and myth. And, further, that philosophy has to deal with a number of irreducible surds which cannot be rationalized. They must be accepted as given material for reason to work upon. For example, we do not know why there is a world; we cannot unify the world of what we call facts and the world of values; there are antinomies in space and time which do not seem to disappear when we put a hyphen between them. Our reason–some would say reason itself— has reached its limits. We are driven to mythologize, confessing that we have left the realm of scientific fact. We give rein to the imagination, not exactly claiming with Wordsworth that it is reason in her most exalted mood, but hoping that the creative imagination may reveal to us some of the real meaning of questions which we cannot answer.

scholarly journals ROMANIAN HUMANISM IN THE PHILOSOPHICAL VISION OF CONSTANTIN MICU STAVILA

2017 ◽  
Vol 5 ◽  
pp. 889-895
Author(s):  
Frăguța Zaharia
Keyword(s):  
World Wide ◽  
Meaning Of Life ◽  
Human Being ◽  
Philosophical Thinking ◽  
European Context ◽  
Philosophy And Religion ◽  
The World ◽  
Romanian Folklore ◽  
Human Destiny

The present European context challenges us to approach the issues of Romanian dignity, humanity and humanism. The purpose of this essay is to emphasize the interpretative and explanatory dimensions of Constantin Micu Stavila’s philosophical thinking focused on the meaning of life and the human destiny, no less on the significance of the Christian personalism that the Romanian-French philosopher has cultivated it. Some questions arise: What is the role of philosophy and religion in understanding the meaning of life? How do we have to consider the human being and by especially the characteristics defining the Human within the Romanian culture? Trying to provide an honest, coherent and enlightening response, the paper is organized into two parts: 1. The mission of Romanian philosophy – attempting to demonstrate that the Romanian culture is integrating itself in the world-wide one seeing that there is an intimate complementarity of philosophy and religion; and 2. Romanian cultural messianism – developing an interpretation of the Romanian folklore according to the topic of the paper.

scholarly journals COVID: GOD’S GREAT BLESSINGS

2020 ◽  
pp. 220-232
Author(s):  
Osmar Pogoy Labajo
Keyword(s):  
Ultimate Reality ◽  
Deep Surface ◽  
The World

Why are people worried and afraid of COVID? Why does the world consider this pandemic as a devastating crisis? Sad to say, the deep surface of its ultimate reality is not clearly seen by the reflective naked eyes by many.

scholarly journals The Ancient Syncretism and the Modern Syncretism

2020 ◽  
pp. 45-53
Author(s):  
Vadym Skurativskyi
Keyword(s):  
Technological Basis ◽  
Human Culture ◽  
Space And Time ◽  
Scientific Disciplines ◽  
The World ◽  
History Of ◽  
Lumiere Brothers ◽  
As If

The genesis of cinema (in 1890) is immediately accompanied by the almost global resonance around the "moving picture", a rather unusual communicative phenomenon. Unfortunately, all the root causes of the resonance have not yet been sufficiently studied. Today, however, given the achievements of a whole range of humanities and (not only) scientific disciplines, it becomes obvious that the "moving picture" invented by engineers Edison and the Lumière brothers arises, above all, as an upgrade to completely new aesthetic, technological and other settings of human culture of the ancient phenomenon of socalled "original syncretism". It is as if the breakdawn of the artistic and generally semiotic-communicative culture of the humanity. That syncretism combines all the receptive means of a man to create a holistic space-and-time picture of the world. The "moving picture", which characteristically arose almost synchronously with the advent of the efforts of the science of the time (the school of Academician Alexander Veselovsky and others) around the phenomenon of original syncretism with a surprising sequence restores decisively the whole semiotic sum of it — but clearly, on a completely new so-called technological basis. Accordingly, this circumstance immediately casts a new cognitive light on the whole history of the "moving picture" — from its debut to our present.

scholarly journals Tatiana Koltochikhina’s batiks: «From the beginning without the end»

2016 ◽  
Author(s):  
И.В. Октябрьская
Keyword(s):  
Space And Time ◽  
The World ◽  
Art Forms ◽  
The Subject

Батик роспись по ткани один из древнейших видов искусства, восходящих к ремеслам, преобразующим вещный мир по законам красоты. Рукотворная природа делает причастным это декоративное творчество к творению. Под руками художника по батику Татьяны Колточихиной пространство ткани превращается в пространство мира. Ее мир не имеет границ в пространстве и времени. Он древний и вечный. Поверхность бытия на полотнах художника растресканная, как поверхность старых картин, напоминает о глубине памяти и непреходящем характере творческих исканий. Batik, the textile painting, is one of the most ancient art forms, dating back to the crafts, transformed the subject world according to the laws of beauty. Manmade nature makes this decorative work involved into creation. At the Tatiana Koltochikhina’s hands, craftsman in batik, the space of textile turns into the space of the world. Her world does not have the borders of space and time. It is ancient and eternal. The surface of the existence on the artist’s canvases is cracked, as the surface of the old pictures, reminds the memory depth and the imperishable nature of the artistic explorations.

scholarly journals Space and time: Russian phraseological picture of the world vs scientific picture of the world

2020 ◽  
Vol 6 (1) ◽  
pp. 14-27
Author(s):  
Evgeniya V. Glazanova ◽  
◽  
Elena V. Erofeeva ◽  
Keyword(s):  
Space And Time ◽  
The World

God, Indian conceptions of

2018 ◽  
Author(s):  
Sibajiban Bhattacharyya
Keyword(s):  
Indian Philosophy ◽  
Human Life ◽  
Ultimate Reality ◽  
Arts And Crafts ◽  
The Sun ◽  
Advaita Vedanta ◽  
The Arts ◽  
Summum Bonum ◽  
The World ◽  
The Way

In the Ṛg Veda, the oldest text in India, many gods and goddesses are mentioned by name; most of them appear to be deifications of natural powers, such as fire, water, rivers, wind, the sun, dusk and dawn. The Mīmāṃsā school started by Jaimini (c.ad 50) adopts a nominalistic interpretation of the Vedas. There are words like ‘Indra’, ‘Varuṇa’, and so on, which are names of gods, but there is no god over and above the names. God is the sacred word (mantra) which has the potency to produce magical results. The Yoga system of Patañjali (c.ad 300) postulates God as a soul different from individual souls in that God does not have any blemishes and is eternally free. The ultimate aim of life is not to realize God, but to realize the nature of one’s own soul. God-realization may help some individuals to attain self-realization, but it is not compulsory to believe in God to attain the summum bonum of human life. Śaṅkara (c.ad 780), who propounded the Advaita Vedānta school of Indian philosophy, agrees that God-realization is not the ultimate aim of human life. Plurality, and therefore this world, are mere appearances, and God, as the creator of the world, is himself relative to the concept of the world. Rāmānuja (traditionally 1016–1137), the propounder of the Viśiṣṭādvaita school, holds God to be ultimate reality, and God-realization to be the ultimate goal of human life. The way to realize God is through total self-surrender to God. Nyāya theory also postulates one God who is an infinite soul, a Person with omniscience and omnipresence as his attributes. God is the creator of language, the author of the sacred Vedas, and the first teacher of all the arts and crafts.

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