Empathy and divine union in Kierkegaard: solving the faith/history problem in Philosophical Fragments

2015 ◽  
Vol 51 (4) ◽  
pp. 455-476 ◽  
Author(s):  
JOSHUA COCKAYNE
Keyword(s):  
Historical Evidence ◽  
Second Person ◽  
Divine Union ◽  
Person Experience

AbstractSøren Kierkegaard's account of faith in Philosophical Fragments claims that the historical Incarnation is necessary for faith, but that historical evidence for the Incarnation is neither necessary nor sufficient for faith. It has been argued that the defence of these two claims gives rise to a faith/history problem for Kierkegaard and that it is incoherent to defend an account of faith which affirms both the necessity of the historical Incarnation and rejects the necessity and sufficiency of the historical evidence for the Incarnation. I argue that this problem can be solved by applying Eleonore Stump's (2013) account of divine–human union. I argue that the Incarnation is necessary because it allows us to enjoy a kind of mutual empathy with Christ which is the basis of divine–human union and that the historical evidence is neither necessary nor sufficient since faith is grounded in a second-person experience of Christ. I claim that this solves the faith/history problem and offers a way of defending Kierkegaard's account of faith as coherent.

Intercorporeality and Intersubjectivity: A Phenomenological Exploration of Embodiment

2017 ◽  
Author(s):  
Dermot Moran
Keyword(s):  
Twentieth Century ◽  
First Person ◽  
Second Person ◽  
Person Plural ◽  
Person Experience ◽  
First Person Experience ◽  
The Way ◽  
Phenomenological Exploration

In this paper I explore the connections, especially in the work of Husserl and Merleau-Ponty, between the phenomenological concepts of embodiment and intercorporeality in relation to their role in the constitution of intersubjective sociality and, more generally, culture. From its origins at the outset of the twentieth century to the present, phenomenology has led the way not only in exploring the first-person experience of lived embodiment (Leiblichkeit), but also in the first- and second person plural experience of “intertwining” (Verflechtung, l’interlacs) and “intercorporeality” (intercorporéité), the latter being a concept that is found in a few scattered places in Merleau-Ponty’s later writings but which is first elaborated—although not in name—by Husserl and later Sartre. In this paper I examine how embodiment and intercorporeal intertwining are necessary steps in the constitution of culture.

Experiencing Christian art

2015 ◽  
Vol 51 (3) ◽  
pp. 431-439 ◽  
Author(s):  
DAVID EFIRD ◽  
DANIEL GUSTAFSSON
Keyword(s):  
Christian Faith ◽  
Second Person ◽  
Experience Of God ◽  
Christian Art ◽  
Person Experience

AbstractIn this article, we argue that a secularist cannot experience Christian art in the same way that a Christian can. To defend this claim, we argue that Christian faith is best conceived as an engagement with God, such that coming to have faith is a transformative, second-person experience where a person comes to know what it is like to be loved by God and that Christian art is best conceived as iconic, such that it is an occasion for, and a mode of, experiencing God. Thus, for the Christian, but not for the secularist, experiencing Christian art consists in an experience of God himself.

What is truth? A Johannine theological epistemology

2021 ◽  
Vol 74 (2) ◽  
pp. 158-167
Author(s):  
Matthew Andrew
Keyword(s):  
Second Person ◽  
Theological Language ◽  
Person Experience ◽  
The Way ◽  
Beloved Disciple

AbstractThis essay begins with Pilate's question – ‘What is truth?’ – and notes the way it sets us up to long for a second-person experience of Jesus. I argue that this longing is met in the literary function of the Beloved Disciple, which prepares us for our own second-person encounter with Jesus. This raises some puzzles: can the Spirit convey to us a second-person encounter with Jesus? How do we know we have been so addressed by Jesus? Given John's above/below dualism, what does such an encounter mean for our theological language? I answer these questions in turn.

scholarly journals Experiencing the Real Presence of Christ in the Eucharist

2017 ◽  
Vol 5 ◽  
pp. 175-196 ◽  
Author(s):  
Joshua Cockayne ◽  
David Efird ◽  
Gordon Haynes ◽  
Daniel Molto ◽  
Richard Tamburro ◽  
...  
Keyword(s):  
Second Person ◽  
The Real ◽  
Real Presence ◽  
Person Experience ◽  
The Way

We present a new understanding of Christ’s real presence in the Eucharist on the model of Stump’s account of God’s omnipresence and Green and Quan’s account of experiencing God in Scripture. On this understanding, Christ is derivatively, rather than fundamentally, located in the consecrated bread and wine, such that Christ is present to the believer through the consecrated bread and wine, thereby making available to the believer a second-person experience of Christ, where the consecrated bread and wine are the way in which she shares attention with him. The consecrated bread and wine are then, in a sense, icons of Christ.

Nasty and Brutish? an Empirical Assessment of the Violence Hypothesis

2017 ◽  
Author(s):  
Karl Widerquist ◽  
Grant S. McCall
Keyword(s):  
Historical Evidence ◽  
Contemporary State ◽  
Empirical Assessment ◽  
Early States ◽  
Consensus View

This chapter empirically investigates two hypotheses often used to support the claim that virtually everyone is better off in state society than they could reasonably expect to be in any stateless environment. “The strong violence hypothesis” is the claim that violence in stateless societies is necessarily intolerable. “The weak violence hypothesis” is the claim that violence in stateless societies tends to be higher than in state society. Section 1 uses anthropological and historical evidence to examine violence in prehistoric stateless societies, early states, and contemporary states. Section 2 reviews evidence from modern stateless societies. Section 3 attempts to assemble anthropologists’ consensus view of violence in stateless societies. Section 4 evaluates the strong and weak hypotheses in light of this information, arguing that societies in which sovereignty is most absent maintain the ability to keep violence at tolerable levels. Although it is reasonable to suppose that stateless societies tend to have higher violence than contemporary state societies, some stateless societies have lower violence than some states. Because these findings reject 350 years of accumulated theory of sovereignty, Section 5 briefly discusses how bands are able to maintain peace without state-like institutions. Section 6 concludes.

“You Were Not There,” The Creation of Humility and Knowledge in Qur?anic Stories: A Rhetorical and Narratological Analysis

2017 ◽  
Vol 11 (1) ◽  
pp. 65-94 ◽  
Author(s):  
Leyla Ozgur Alhassen
Keyword(s):  
Second Person ◽  
Literary Style ◽  
Rhetorical Device ◽  
The Creation ◽  
Lack Of Knowledge

In this study, I explore verses in the Qur?an that come towards the end of stories and use a second-person address to say, “you were not there” when this happened. I seek to understand what literary function in the story it serves to address the second person and her/ his lack of knowledge, whomever s/he is. I locate all of these verses (3:44, 11:49, 12:102 and 28:44–46) and analyze them in order to obtain a better understanding and analysis of Qur?anic literary style. I focus on what these stories have in common and how the verses function. In addition, I analyze the verses and their roles in their respective stories. Through this analysis, we see that these verses are generally seen by commentators and modern scholars as asserting the Prophet’s authority and the Qur?an’s authenticity. However, I argue that these verses function as a sophisticated Qur?anic literary and rhetorical device that works to put people in their place: Prophet Mu?ammad, his contemporaries, and all of the Qur?an’s audience, by showing them their lack of knowledge and their temporality.

ANALISIS NILAI KOHESI DAN KOHERENSIDALAM TERJEMAHAN AL-QUR’AN SURAH AL AL ZALZALAH

2016 ◽  
Vol 1 (2) ◽  
pp. 23
Author(s):  
MUNIRAH MUNIRAH ◽  
HUSAIN SYARIFUDDIN
Keyword(s):  
Data Analysis ◽  
Data Collection ◽  
Data Classification ◽  
Research Data ◽  
Relative Pronoun ◽  
Second Person ◽  
Record Keeping ◽  
Descriptive Research ◽  
Qualitative Descriptive

This study aimed to describe the value of cohesion and coherence contained in the translation of the Qur'an surah Al Zalzalah. This study was a qualitative descriptive research, research data collection techniques using three techniques namely, inventory, rading and understanding, and record keeping. The data analysis used the coding of data, classification data, and the determination of the data. The results showed that the cohesion markers used in the translation of surah Al Zalzalah discourse are: 1) reference, 2) pronouns, ie pronouns second person, and third, the relative pronoun, the pronoun pointer, pen pronouns and pronouns owner, 3 ) conjunctions, namely temporal conjunctions, coordinating conjunctions, subordinating conjunctions, and conjunctions koorelatif, and 4) a causal ellipsis. It mean that there was a coherence in the translation of surah Al Zalzalah discourse are: the addition or addition, pronouns, repetition or repetition, match words or synonyms, in whole or in part, a comparison or ratio of conclusions or results. Keywords: Cohesion, Coherence, sura Al Zalzalah AbstrakPenelitian ini bertujuan untuk mendeskripsikan nilai kohesi dan koherensi yang terdapat dalam terjemahan Al-Qur’an surah Al Zalzalah. Jenis penelitian ini termasuk jenis penelitian deskriptif kualitatif, Teknik pengumpulan data penelitian menggunakan tiga teknik yakni, inventarisasi, baca simak, dan pencatatan. Teknik analisis data menggunakan pengodean data, pengklasifikasian data, dan penentuan data. Hasil penelitian menunjukkan bahwa pemarkah kohesi yang digunakan dalam wacana terjemahan surah Al Zalzalah adalah: 1) referensi, 2) pronomina, yaitu kata ganti orang kedua, dan ketiga, kata ganti penghubung, kata ganti penunjuk, kata ganti penanya dan kata ganti empunya, 3) konjungsi, yaitu konjungsi temporal, konjungsi koordinatif, konjungsi subordinatif, dan konjungsi koorelatif, dan 4) elipsis kausal. Sarana koherensi yang terdapat di dalam wacana terjemahan surah Al Zalzalah adalah: penambahan atau adisi, pronomina, pengulangan atau repetisi, padan kata atau sinonim, keseluruhan atau bagian, komparasi atau perbandingan simpulan atau hasil.Kata Kunci: Kohesi, Koherensi, surah Al Zalzalah

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