The Kerygma and the Cuckoo's Nest

1978 ◽  
Vol 31 (4) ◽  
pp. 301-318
Author(s):  
Peter Slater
Keyword(s):  
The Other ◽  
Presence Of God ◽  
I And Thou ◽  
The World ◽  
Affirmation Of Life ◽  
Method Of Correlation ◽  
As If ◽  
Existential Concerns

Influenged by Tillich's so-called method of correlation, theologians in recent decades have been inclined to approach existential situations as if they simply raised questions to which the dogmatic tradition provided answers. Accordingly, in my teaching for example, I have often read Camus'sThe Plaguetogether with Buber'sI and Thou, Tillich'sThe Courage To Bewith Brecht'sMother Courageand so on. However, the effect of such correlations has, as often as not, been to set the questions moving in the other direction. The traditional ‘answers’ of theologians have been challenged by the existential concerns of the secular writers. In particular the veryraison d'êtreof theology, the articulation of the transcendent presence of God in the world, has become problematical.Granted that Buber's I-You relationship correlates with Camus's portrayals of authenticity, for instance, why do we need to mention Buber's ‘Eternal You’? Can we even make sense of such talk? Granted that Tillich's types of anxiety correlate with his sense of faithful courage, must his affirmation of life in spite of the negativities of existence be ontologically rooted in some ‘Ground of Being’? As we ponder such questions the existential contexts discussed seem to have evaporated all content from the theological answers.

Alterity and the other person: the anatomy of recognition

2016 ◽  
Author(s):  
Giovanni Stanghellini
Keyword(s):  
Emotional Experience ◽  
The Other ◽  
Natural Attitude ◽  
Life World ◽  
The World ◽  
As If

This chapter argues that another kind of teleology at play in human emotional experience is the desire for recognition. I long for the Other to appreciate me as I am rather than how I should be. Recognition entails five basic steps. First, I must acknowledge that the life-world of the other person is not like my own. Second, I need to grant the meaningfulness of the other person’s actions as embedded in the other person’s life-world. Third, I must learn to neutralize my natural attitude that would make me evaluate the other’s experience as if it took place in a world like my own. Fourth, I must try to reconstruct the existential structures of the world the other lives in. Fifth, I can finally attempt to understand the other’s experience as meaningfully situated in a world that is indelibly marked by the other person’s particular existence.

Event, Death, and Poetry

2018 ◽  
Vol 62 (1) ◽  
pp. 253-268
Author(s):  
Harris B. Bechtol ◽  
Keyword(s):  
Jacques Derrida ◽  
Focal Point ◽  
Continental Philosophy ◽  
The Other ◽  
Current Debate ◽  
Paul Celan ◽  
The World ◽  
Novel Approaches ◽  
Existential Concerns

Since Heidegger, at least, the theme of the event has become a focal point of current debate in continental philosophy. While scholars recognize the important contributions that Jacques Derrida has made to this debate, the significance of his considerations of the death of the other for his conception of the event has not yet been fully appreciated. This essay focuses on Derrida’s efforts to develop the notion of the event in reference to the death of the other through his engagement with Paul Celan in “Rams—Between Two Infinities, The Poem.” I argue that Derrida’s approach results in a three-fold contribution to the debate about the character of the event. Derrida turns to one of Celan’s poems in an effort to find the kind of speech that attests to the event in its singularity, and in this turn, he develops not only the structure of the event’s appearance in the death of the world when the other dies but also the ethical impetus that accompanies this event of the death of the other, namely a call for workless mourning. Through Derrida’s contribution, we learn that the concern for the event not only includes novel approaches to ontology but also attempts to weave together ontological, ethical, as well as existential concerns.

Force and Enterprise in the Creation of Oceanic Commerce

1950 ◽  
Vol 10 (S1) ◽  
pp. 19-31 ◽  
Author(s):  
Frederic C. Lane
Keyword(s):  
Great Element ◽  
The Other ◽  
Climatic Zones ◽  
The World ◽  
The Creation ◽  
Human Kind ◽  
As If

Among the other excellent and extraordinary gifts that God has given to human kind is the knowledge of the motion of the spheres, the course of the planets and stars, and of the climatic zones under which is placed this marvelous world machine. With this knowledge we furrow that very great element, the water, and betake ourselves into almost any part of the world that we wish, with the same facility as if there were in the wide ocean a fixed road showing signs of its use, and a through highway.

scholarly journals Seeing God. Thomas Aquinas on Divine Presence in the World

2019 ◽  
Vol 79 (3) ◽  
pp. 739-749 ◽  
Author(s):  
Piotr Roszak ◽  
Tomasz Huzarek
Keyword(s):  
Thomas Aquinas ◽  
The Other ◽  
Divine Presence ◽  
Natural Level ◽  
Presence Of God ◽  
Other Hand ◽  
The World ◽  
The Subject ◽  
The One ◽  
Changing World

Abstract: How to recognize the presence of God in the world? Thomas Aquinas' proposition, based on the efficient, exemplary and intentional causality, including both the natural level and grace, avoids several simplifications, the consequence of which is transcendent blindness. On the one hand, it does not allow to fall into a panentheistic reductionism involving God into the game of His variability in relation to the changing world. The sensitivity of Thomas in interpreting a real existing world makes it impossible to close the subject in the ''house without windows'', from where God can only be presumed. On the other hand, the proposal of Aquinas avoids the radical transcendence of God, according to which He has nothing to do with the world.

Abraham Kuyper’s Lectures on Calvinism

2020 ◽  
pp. 327-341
Author(s):  
Richard J. Mouw
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Seminary ◽  
Human Beings ◽  
World Views ◽  
Presence Of God ◽  
Fundamental Relationship ◽  
The World ◽  
Other World ◽  
Princeton Theological Seminary

Abraham Kuyper’s Lectures on Calvinism make available in printed form his 1898 Stone Lectures delivered at Princeton Theological Seminary, locating ‘Calvinism’ amongst other major philosophies and religions. Given the erroneous manner in which each of these other world-views—Paganism, Islamism, Romanism and Modernism—depict the fundamental relationship between God and the world, they cannot help but fall far short in their understandings of the other two basic relationships: between human and human, and between humankind and the rest of created reality. Calvinism alone, then, with its conception of human life as lived directly (in an unmediated manner) in the presence of God, can preserve the all-important conviction that all of human life, including the relationships of human beings to the non-human creation, be carried out in obedience to the Creator who desires the flourishing of the whole creation.

scholarly journals The Void of God, or The Paradox of the Pious Atheism: From Scholem to Derrida

2020 ◽  
Vol 12 (2) ◽  
pp. 109
Author(s):  
Agata Bielik-Robson
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Divine Presence ◽  
Negative Experience ◽  
Presence Of God ◽  
The World ◽  
The One ◽  
Angelus Silesius ◽  
Further Development ◽  
Point Of Departure

My essay will take as its point of departure the paragraph from Gershom Scholem’s “Reflections on Jewish Theology,” in which he depicts the modern religious experience as the one of the "void of God" or as "pious atheism". I will first argue that the "void of God" cannot be reduced to atheistic non-belief in the presence of God. Then, I will demonstrate the further development of the Scholemian notion of the ‘pious atheism’ in Derrida, especially in his Lurianic treatment of Angelus Silesius, whose modern mysticism emerges in Derrida’s reading as the ‘almost-atheism’ (presque-atheisme). The interesting feature of this development is that, while for Scholem, the ‘void of God’ is a predominantly negative experience, for Derrida, it becomes an affirmative model of modern – not just Jewish, but more generally, Abrahamic – religiosity which, on the one hand, touches upon atheistic non-belief in the divine presence here and now, yet, on the other, still insists on commemorating the ‘withdrawn God’ through his ‘traces.’ What, therefore, for Scholem, constitutes the ultimate cry of despair, best embodied in Kafka’s work – for Derrida, reveals the more positive face of the modern predicament in which God has absented himself in order to make room for the creaturely reality. And while Scholem envisages redemption as the full restoration of the divine presence – Derrida redefines redemption as the ‘pious’ work of deconstruction to be undertaken in the ‘almost-atheistic’ condition of irreversible separation between God and the world.

scholarly journals Diary from Sri Lanka's east coast: departure

2006 ◽  
Vol 30 (10) ◽  
pp. 387-388 ◽  
Author(s):  
Nick Rose
Keyword(s):  
Sri Lanka ◽  
East Coast ◽  
The Other ◽  
Security Guards ◽  
The Road ◽  
The Past ◽  
The World ◽  
On The Road ◽  
Fatal Attack ◽  
As If

The day I leave Ampara on Sri Lanka's east coast, a wild elephant kills a woman and severely injures two others on the road near my house. This is the second fatal attack in town this year and, as before, the animal is rounded up and bundled back to the jungle in a truck. The incident seems to encapsulate something important about the nature of Sri Lanka: dark forces coiled beneath an appearance of calm. In the past month, for example, three security guards have been gunned down at hospitals in Ampara, Batticaloa and Sammanthurai. Yet the world of crisp nursing bonnets and clinical order remains intact throughout. No one knows who the killers were or how they chose their victims, but in this smoke and mirror conflict, rumours are fuelled of a final push by one side or the other. Then nothing happens, just more of the same, daily isolated encounters, as if it were in no one's interest to go for all-out war. Meanwhile the world's attention moves on to Lebanon.

scholarly journals Karl Johann Freudenberg, 29 January 1886 - 3 April 1983

1984 ◽  
Vol 30 ◽  
pp. 168-189 ◽  
Keyword(s):  
Working Life ◽  
The Other ◽  
Other Hand ◽  
The World ◽  
Joseph Black ◽  
As If

Karl Freudenberg (he did not use the name Johann) notably exemplified the correlation between chemical eminence and longevity. He was born a contemporary of Michel Eugène Chevreul, who was himself for some years contemporary with Joseph Black. It was observed of Chevreul that he worked as if he had all the time in the world, but Providence vouchsafed him just that. Freudenberg, on the other hand, laboured strenuously and fruitfully all through a long working life.

Philosophy, Religion, and the End of Hegel

2003 ◽  
Vol 24 (1-2) ◽  
pp. 61-72
Author(s):  
John Walker
Keyword(s):  
World History ◽  
History Of Philosophy ◽  
The Other ◽  
Objective Reality ◽  
Objective World ◽  
The World ◽  
History Of ◽  
The Absolute ◽  
As If

I want to begin with two of Hegel's endings, one well known, the other less so. First, some words from the closing paragraphs of Hegel's Lectures on the History of Philosophy:A new epoch has arisen in the world. It seems as if the world spirit has succeeded in casting off everything in objective reality which is alien to itself, in order to comprehend itself as absolute spirit: to produce its own objective world from itself and to keep that world serenely in its own power. The struggle of the finite self-consciousness with the absolute self-consciousness, which once appeared as an alien reality, is now coming to an end. The finite self-consciousness has ceased to be finite; and, by the same token, the absolute self-consciousness has achieved the reality which it formerly lacked. The whole of world history and especially the history of philosophy is the representation of this conflict. History now seems to have achieved its goal, when the absolute self-consciousness is no longer something alien; when the spirit is real as spirit. For spirit is this only when it knows itself to be absolute spirit; and this it knows in speculative science (Wissemchaft).

scholarly journals When God Fell Out of Heaven and Reemerged as Consciousness

2014 ◽  
Vol 6 (1) ◽  
pp. 39-53
Author(s):  
Ruth Golan
Keyword(s):  
Orthodox Jews ◽  
Spiritual Experience ◽  
The Other ◽  
New Name ◽  
Presence Of God ◽  
Clinical Observations ◽  
The World

Today we face the consequences of ‗God's death‘, or falling out of heaven, and with him the collapse of many ideologies and values. We witness the disintegration of the Other, the dissolution of prohibition, and the confusion and angst it creates. Also we witness a growing movement back to dogmatic religion and the emergence of persecuting fathers or small Gods: like the rise of totalitarianism of the laws of the market and rating, and the compulsion to enjoy.  Is there another alternative? Can psychoanalysis deal with these changes in new ways? This paper addresses these issues through clinical observations which show the tangent points of psychoanalysis, and spiritual and religious concepts. Examples include two cases of orthodox Jews, a man and a woman who obeyed the ceremonial aspects of religion to the letter; but there was no presence of god or spiritual experience whatsoever in their discourse. Therefore, they were struggling with broken identity, suffering and cynicism, and lost their defined place in the world. Two others: secular, atheistic man and woman discovered god and its representatives and found a new "name of the father".

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