7. On knowing and not knowing God

2014 ◽  
pp. 104-115
Author(s):  
John Bowker
Keyword(s):  
Human Form ◽  
The Third ◽  
The World ◽  
The Universe

How can God be known? ‘On knowing and not knowing God’ proposes that it could only be if God creates the means of that knowing, and of that being known. What are the effects through which God becomes known? They are gathered in three groups: the first is ‘the apparel of creation’, the beauty, order, reliability, vastness of the universe. The second is through the interactive enterprise with humans that is referred to as ‘inspiration’. The third set are ways in which God is believed to have become manifest in human form and through which God continues to reach into the world. But what God is cannot be known.

PRIMORDIAL SYMBOLS – THE COMMON TREASURY OF MANKIND

2021 ◽  
pp. 223-238
Author(s):  
VESNA GAJIĆ
Keyword(s):  
Wide Distribution ◽  
Active Imagination ◽  
Modern World ◽  
Human Form ◽  
Religious Traditions ◽  
The World ◽  
Mundus Imaginalis ◽  
Essential Questions ◽  
Definition Of ◽  
The Universe

The paper explores the wide distribution of symbols whose religious and folklore interpretations are the same or similar among different cultures. The definition of symbols and their origin are considered, with reference to the theory of the "Mundus Imaginalis" of the orientalist Henry Corben, and its similarity with the "active imagination" of the psychoanalyst Carl Gustav Jung. The resemblances of the legends about the Cosmic man and the Centre of the world are followed through various mythologies, folklore traditions and cults. The Cosmic man – the first human being – who usually makes a sacrifice in order for the world to emerge and survive, in many cultures represents the embodiment of the highest virtues, towards which one should strive. The human form as the basis for temples or various sacral diagrams can be found in all ancient religious traditions and always symbolizes Imago Mundi – image of the world. At its center is the "navel" of the world, the Pillar of the Universe, Axis Mundi, which connects the earth with the sky and the underworld, and represents the axis around which the world revolves. Exploring these sets of symbols, we see that their essential aspect should not be understood as geographical places to be located, or personifications of some historical figures whose true identity needs to be interpreted. On the contrary, the symbols indicate that the search for meaning is, above all, internal; immersing ourselves in the domain of the archetype, we reflect on the essential questions of the purpose and origin of the universe, the nature of the self, kinship with the rest of humanity, which is why the symbolic layer of the human psyche helps us fight against the general alienation of the modern world.

Third Ennead

2017 ◽  
Author(s):  
Paul Kalligas
Keyword(s):  
English Translation ◽  
Physical Reality ◽  
The Third ◽  
The World ◽  
The Universe ◽  
General Perspective ◽  
The Way

This chapter presents the English translation of Paul Kalligas’s commentary on the third Enneads of Plotinus. The third Ennead is focused on physical reality and cosmological issues, but viewed from a more general perspective, “dealing with considerations about the universe” (VP 24.59–60). It is the most miscellaneous in character, and Porphyry spends some time in trying to justify his inclusion of treatises like III 4, III 5 and III 8 (VP 25.2–9), without mentioning III 9, which is but a cento of disparate notes without any unity. Nevertheless, this Ennead consistently revolves around issues and concepts central to Plotinus’s understanding of how the universe functions, the forces that pervade it and make it work as it does, and the way in which the various kinds of soul that Plotinus postulates (and which, according to the standard Platonic doctrine, are the cause of every change and motion in the world) govern and organize it into an integrated and coherent whole.

scholarly journals Notes towards an anthropology of the internet

2004 ◽  
Vol 10 (21) ◽  
pp. 15-40 ◽  
Author(s):  
Keith Hart
Keyword(s):  
World History ◽  
The Political ◽  
The Internet ◽  
Digital Revolution ◽  
The Third ◽  
Human Creativity ◽  
Third Stage ◽  
The World ◽  
History Of ◽  
The Universe

What might an anthropology of the internet look like? It require a combination of introspection, personal judgment and world history to explore the universe of cyberspace. This world is not sufficient to itself, nor is it 'the world'. People bring their offline circumstances to behaviour online. The virtual and the real constitute a dialectic in which neither can be reduced to the other and 'virtual reality' is their temporary synthesis. Heidegger's metaphysics are drawn on to illuminate this dialectic. Before this, the internet is examines in the light of the history of communications, from speech and writing to books and the radio. The digital revolution of our time is marked by the convergence of telephones, television and computing. It is the third stage in a machine revolution lasting just 200 years. The paper analyses the political economy of the internet in terms of the original three classes controlling respectively increase in the environment (land), money (capital) and human creativity (labour). It ends with a consideration of Kant's great example for a future anthropology capable of placing human subjectivity in world history.

scholarly journals Art. XVII.—The Ante-Brahmanical Religion of the Hindus

1846 ◽  
Vol 8 (15) ◽  
pp. 330-339 ◽  
Author(s):  
Stevenson
Keyword(s):  
Religious Belief ◽  
Small Proportion ◽  
General View ◽  
The Third ◽  
The World ◽  
Female Divinity ◽  
The Universe

It is a matter of no small difficulty to give a general view of the Religion of India, and so to arrange the different Deities composing the Hindu Pantheon, as to place before the student of Hindu Mythology a connected and harmonious system of the religious belief of the natives of Hindustan. Brahmá for example is styled the Creator of the Universe, and yet almost totally disregarded, not even a single temple being erected to his honour, although creation is one of the chief grounds of religious worship. Vishnu in the system stands forth as the Preserver, but in the eye of his votaries consisting of myriads in every part of the country, the world owes its origin, as well as its preservation to him; and Siva, though systematic writers tell us he is to be regarded as the author of Destruction, and the third God of the Hindu Triad, is worshipped by millions as the Supreme God, the Preserver as well as the Destroyer, the Imparter equally with the Taker away of life. Again, no small proportion of the Hindu nation ascribe the origin of the system of the Universe to a female divinity, whom they consider the Mother of all the Gods, and to whom also they attribute a principal share in its government.

scholarly journals Dualism or Duality?

1913 ◽  
Vol 6 (2) ◽  
pp. 156-171 ◽  
Author(s):  
John Wright Buckham
Keyword(s):  
The Third ◽  
The World ◽  
Principle Of Duality ◽  
The Mind ◽  
The Universe

Do we live in an intrinsically rent and warring world? or is the schism only apparent, veiling a fundamental and all-pervasive harmony? or is the universe of such a nature as to admit of a conflict which, though it has sprung up within it, is not of it?These three possibilities offer themselves to the mind that is trying to push through the world of appearances into the world of reality. The first is the conclusion of Dualism. The second is the conclusion of Monism. The third is an undifferentiated, but long prevalent and well-grounded, conviction, sometimes wrongly identified with dualism, sometimes with monism, but in reality independent of both. For want of a better term we may call it the principle of Duality.

scholarly journals From semiosis to semioethics: The full vista of the action of signs

2008 ◽  
Vol 36 (2) ◽  
pp. 437-491
Author(s):  
John Deely
Keyword(s):  
Physical World ◽  
The Other ◽  
The Third ◽  
The World ◽  
The Future ◽  
Distinct Individual ◽  
Fundamental Error ◽  
Contemporary Development ◽  
The Universe ◽  
Sign Vehicle

How anything acts depends upon what it is, both as a kind of thing and as a distinct individual of that kind: “agere sequitur esse” — action follows being. This is as true of signs as it is of lions or centipedes: therefore, in order to determine the range or extent of semiosis we need above all to determine the kind of being at stake under the name “sign”. Since Poinsot, in a thesis that the work of Peirce centuries later confirmed, the proper being of signs as signs lies in a relation, a relationship irreducibly unifying three distinct terms: a foreground term representing another than itself — the representamen or sign vehicle; the other represented — the significate or object signified; and the third term to or for whom the other-representation is made — the interpretant, which need not be a person and, indeed, need not even be mental. The action of signs then is the way signs influence the world, including the world of experience and knowledge, but extending even to the physical world of nature beyond the living. It is a question of what is the causality proper to signs in consequence of the being proper to them as signs, an indirect causality, just as relations are indirectly dependent upon the interactions of individuals making up the plurality of the universe; and a causality that models what could or might be in contrast to what is here and now. To associate this causality with final causality is correct insofar as signs are employed in shaping the interactions of individual things; but to equate this causality with “teleology” is a fundamental error into which the contemporary development of semiotics has been inclined to fall, largely through some published passages of Peirce from an essay within which he corrects this error but in passages so far left unpublished. By bringing these passages to light, in which Peirce points exactly in the direction earlier indicated by Poinsot, this essay attempts a kind of survey of the contemporary semiotic development in which the full vista of semiosis is laid out, and shown to be co-extensive with the boundaries of the universe itself, wherever they might fall. Precisely the indirect extrinsically specificative formal causality that signs exercise is what enables the “influence of the future” according to which semiosis changes the relevance of past to present in the interactions of Secondness. Understanding of this point (the causality proper to signs) also manifests the error of reducing the universe to signs, the error sometimes called “pansemiosis”.

The Personified Wisdom in the Wisdom Literature

2020 ◽  
pp. 25-32
Author(s):  
Peter Schäfer
Keyword(s):  
Holy Spirit ◽  
Third Century ◽  
Wisdom Literature ◽  
The Third ◽  
God's Word ◽  
The World ◽  
The Holy Spirit ◽  
The Creation ◽  
Wisdom Tradition ◽  
The Universe

This chapter analyzes the wisdom tradition in the biblical Book of Proverbs, which goes back around the third century BCE. Wisdom emerged prior to the creation of the world, before the universe had taken on its final form. The chapter emphasizes that Wisdom is to be understood as a person and even enthroned on a cloud throne in heaven. But in contrast to Proverbs, Wisdom comes forth from the mouth of God and is obviously God's word, which is nevertheless interpreted as a person, since she lives in heaven, sits on a throne, compasses the heavenly and earthly vaults, and rules over the land, seas, and all people. The chapter also talks about Wisdom or the holy spirit as gifts from God to the righteous person.

The Contemporary Relevance of Muhammad Iqbal

2015 ◽  
Author(s):  
Basit Bilal Koshul
Keyword(s):  
Modern Science ◽  
Religion And Science ◽  
Existence Of God ◽  
The Third ◽  
The Core ◽  
The World ◽  
The One ◽  
The Universe ◽  
Philosophical Importance

This chapter analyses Muhammad Iqbal's continuing relevance in three parts. The first part examines the ‘One/Many’ problem in the universe through Iqbal's concepts of khudi and the reality of God. It shows how Iqbal's philosophy is an ‘achievement possessing a philosophical importance far transcending the world of Islam’. The second part offers an illustrative example of how religion and science come into dialogue in Iqbal's thought. It shows Iqbal critiquing and repairing the cosmological, teleological, and ontological arguments for the existence of God by combining the findings of modern science with the wisdom of the Qur'an. Lastly, the third part suggests that the dialogue between religion and science at the core of Iqbal's thought can be better understood through the lens provided by Charles Peirce's pragmatism.

Optimum Structure of the Banking Market: How Many Banks Are Necessary for Russia?

2006 ◽  
pp. 75-92 ◽  
Author(s):  
S. Moiseev
Keyword(s):  
Banking Sector ◽  
Optimum Structure ◽  
Population Number ◽  
The Third ◽  
Banking Market ◽  
The World ◽  
The Usa ◽  
Per Capita ◽  
The Empirical Analysis ◽  
Equilibrium Number

The number of classical banks in the world has reduced. In the majority of countries the number of banks does not exceed 200. The uniqueness of the Russian banking sector is that in this respect it takes the third place in the world after the USA and Germany. The paper reviews the conclusions of the economic theory about the optimum structure of the banking market. The empirical analysis shows that the number of banks in a country is influenced by the size of its territory, population number and GDP per capita. Our econometric estimate is that the equilibrium number of banks in Russia should be in a range of 180-220 units.

Overcoming “The Third Way” Concept

2006 ◽  
pp. 126-134
Author(s):  
L. Evstigneeva ◽  
R. Evstigneev
Keyword(s):  
Economic Research ◽  
Economic Uncertainty ◽  
Third Way ◽  
The Third ◽  
Linear Approach ◽  
The World ◽  
Non Linear

“The Third Way” concept is still widespread all over the world. Growing socio-economic uncertainty makes the authors revise the concept. In the course of discussion with other authors they introduce a synergetic vision of the problem. That means in the first place changing a linear approach to the economic research for a non-linear one.

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