Sophocles’ OedipustheKing

2020 ◽  
pp. 139-162
Author(s):  
Jon Stewart
Keyword(s):  
Free Will ◽  
Natural Law ◽  
Scientific Revolution ◽  
Religious Traditions ◽  
Greek Culture ◽  
The World ◽  
Human World ◽  
Human Responsibility

After a brief introduction to the life and work of the Greek dramatist Sophocles, Chapter 5 interprets Oedipus the King as a critical story of the human search for knowledge. Oedipus is known for his intelligence as is exemplified by his ability to defeat the Sphinx by figuring out the answer to its riddle. The tragedy also portrays the idea of natural law as an extension of the world of nature. In the play natural law is portrayed in terms of the laws prohibiting patricide and incest, which are regarded not just as violations of the human world but rather of nature itself. This picture is set against the threat of relativism and subjectivism that was starting to arise in Greek culture. The story also illuminates the Greek concept of fate, to which Oedipus falls victim, although he at every step tries to avoid it. This raises difficult questions about human responsibility, culpability, and free will. Sophocles’ tragedy is read as a criticism of the Greek scientific revolution and the Socratic spirit which puts value on learning new things based on reason instead of relying on the ancient customs and religious traditions.

What Is Our Sacred Responsibility in the World?

2017 ◽  
Author(s):  
Madhuri M. Yadlapati
Keyword(s):  
Religious Ethics ◽  
Human Beings ◽  
Relationship With God ◽  
The World ◽  
Human World ◽  
Human Responsibility ◽  
The Relationship

This chapter examines four particular ways in which faith has been expressed as a commitment to one's responsibilities vis-à-vis one's community and God. It discusses Hindu epic illustrations of dharma, or sacred duty; an allegorical extrapolation of Christian responsibility in C. S. Lewis's Narnia series as well as his discussion of the relationship between faith and works; Islamic understanding of human beings as God's caliphs (khalifa) and the responsibility for jihad; and Jewish articulations of human responsibility in a covenantal relationship with God. These examples concern a specific interface of religious ethics and the commitment to faith, by which one embraces a tremendous sense of responsibility for the very fate of the human world.

scholarly journals Perbandingan Konsep Teodise John Calvin dan C. S. Lewis serta Relevansinya terhadap Sikap Fatalistik dalam Menghadapi Covid-19

2021 ◽  
Vol 6 (1) ◽  
pp. 153-175
Author(s):  
Thio Christian Sulistio ◽  
Esther Gunawan
Keyword(s):  
Free Will ◽  
Christian Theology ◽  
John Calvin ◽  
Literature Research ◽  
Making Choices ◽  
God's Word ◽  
The World ◽  
Theological Fatalism ◽  
Human Responsibility ◽  
The Right

Abstract. The world is currently enduring an epidemic of COVID-19 which causes suffering and pain. Facing the COVID-19 pandemic, Indonesian people have shown various responses. One pupular respond is theological fatalism, which believe that God has determined everything so that human efforts and actions are not necessary. In connection to this, the question arouse whether Christian theology, especially Christian theodicy, which was represented in this paper by John Calvin and C. S. Lewis, fell into fatalism? To answer this question, the writer would compare of the two theodicies by using a literature research. Through this research, it was concluded that neither John Calvin's theodicy nor C. S Lewis's had fallen into theological fatalism. Both emphasized free will and human responsibility in making choices and actions. The right attitude is to submit to the authority of God's word which commands us to act by doing good to others who are suffering and sick.Abstrak. Dunia saat ini sedang dilanda wabah penyakit COVID-19 yang menyebabkan penderitaan dan kesakitan. Berhadapan dengan pandemi COVID-19, manusia Indonesia menunjukkan berbagai respon. Salah satu yang umum adalah fatalisme teologis yakni kepercayaan bahwa Allah sudah menetapkan segala sesuatu sehingga usaha dan perbuatan manusia tidak membuat perbedaan dan dampak di dalam sejarah kehidupan. Berkaitan dengan hal tersebut muncul pertanyaan apakah teologi Kristen, khususnya teodise Kristen, yang diwakili di dalam paper ini oleh John Calvin dan C. S. Lewis jatuh ke dalam fatalisme? Untuk menjawab pertanyaan tersebut penulis akan membandingkan kedua teodise tersebut dengan menggunakan studi pustaka. Melalui penelitian tersebut disimpulkan bahwa baik teodise John Calvin maupun C. S Lewis tidak jatuh ke dalam fatalisme teologis. Kedua-duanya sama-sama menekankan kehendak bebas dan tanggung jawab manusia di dalam melakukan pilihan dan tindakan. Sikap yang tepat adalah tunduk kepada otoritas firman Tuhan yang memerintahkan kita untuk bertindak dengan berbuat baik kepada sesama yang menderita dan sakit.

5. The problem of evil

2018 ◽  
pp. 64-78
Author(s):  
Tim Bayne
Keyword(s):  
Free Will ◽  
Natural Law ◽  
Problem Of Evil ◽  
Good Strategy ◽  
Belief In God ◽  
The World ◽  
The Problem Of Evil ◽  
Greater Good ◽  
Almost All

Evil represents the most serious challenge to belief in God. Philosophers of religion typically distinguish between two versions of the problem of evil: the logical and the evidential problem. ‘The problem of evil’ focuses on theists who provide two types of response to the problem without modifying the classical theistic conception of God: defences and theodicies. Almost all responses involve an appeal to the ‘greater good strategy’, including soul-making, natural law, and free will. A very different approach to the problem of evil is the sceptical response, which aims only to make plausible the idea that we can’t tell whether or not the evils of the world are absorbed.

Consciousness, law of nature, and nomological determinism

2018 ◽  
Author(s):  
Xiaoyang Yu
Keyword(s):  
Free Will ◽  
Important Thing ◽  
Law Of Nature ◽  
The World ◽  
The Law ◽  
The Brain

Nomological determinism does not mean everything is predictable. It just means everything follows the law of nature. And the most important thing Is that the brain and consciousness follow the law of nature. In other words, there is no free will. Without life, brain and consciousness, the world follows law of nature, that is clear. The life and brain are also part of nature, and they follow the law of nature. This is due to scientific findings. There are not enough scientific findings for consciousness yet. But I think that the consciousness is a nature phenomenon, and it also follows the law of nature.

A Long, Long Way

2020 ◽  
Author(s):  
Greg Garrett
Keyword(s):  
People Of Color ◽  
Racial Reconciliation ◽  
Cultural Narratives ◽  
Truth Telling ◽  
Religious Traditions ◽  
The Past ◽  
Hollywood Films ◽  
The World ◽  
History Of ◽  
Race And Culture

Hollywood films are perhaps the most powerful storytellers in American history, and their depiction of race and culture has helped to shape the way people around the world respond to race and prejudice. Over the past one hundred years, films have moved from the radically prejudiced views of people of color to the depiction of people of color by writers and filmmakers from within those cultures. In the process, we begin to see how films have depicted negative versions of people outside the white mainstream, and how film might become a vehicle for racial reconciliation. Religious traditions offer powerful correctives to our cultural narratives, and this work incorporates both narrative truth-telling and religious truth-telling as we consider race and film and work toward reconciliation. By exploring the hundred-year period from The Birth of a Nation to Get Out, this work acknowledges the racist history of America and offers the possibility of hope for the future.

scholarly journals Getting off the Omnibus: Rejecting Free Will and Soul-Making Responses to the Problem of Evil

Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 35-42
Author(s):  
Brian C. Macallan
Keyword(s):  
Free Will ◽  
Problem Of Evil ◽  
Christian Tradition ◽  
John Hick ◽  
Religious Traditions ◽  
The Problem Of Evil ◽  
Key Issues ◽  
Greater Good ◽  
The Dead ◽  
Powerful Process

AbstractThe nature of suffering and the problem of evil have been perennial issues for many of the world’s religious traditions. Each in their own way has sought to address this problem, whether driven by the all too present reality of suffering or from philosophical and religious curiosities. The Christian tradition has offered numerous and diverse responses to the problem of evil. The free-will response to the problem of evil, with its roots in Augustine, has dominated the landscape in its attempt to justify evil and suffering as a result of the greater good of having free will. John Hick offers a ‘soul-making’ response to the problem of evil as an alternative to the free will response. Neither is effective in dealing with two key issues that underpin both responses – omnipotence and omniscience. In what follows I will contrast a process theological response to the problem of evil and suffering, and how it is better placed in dealing with both omnipotence and omniscience. By refashioning God as neither all-knowing nor all-powerful, process theodicy moves beyond the dead ends of both the free will and soul-making theodicy. Indeed, a process theodicy enables us to dismount the omnibus in search of a more holistic, and realistic, alternative to dealing with the problem of evil and suffering.

The Divided Self in the Fiction of Henry James

PMLA ◽  
1975 ◽  
Vol 90 (3) ◽  
pp. 447-460
Author(s):  
Daniel J. Schneider
Keyword(s):  
Free Will ◽  
Henry James ◽  
Free Spirit ◽  
Divided Self ◽  
Structural Consequence ◽  
The World ◽  
To Come

AbstractThe divided self in James’s fiction may be regarded as an inevitable structural consequence of James’s desire to dramatize the problem of the free spirit in an enslaving world. But the divided self required by art is not essentially different from the divided self known to psychology, and an understanding of the anxieties of that self, particularly of the “obsessive imagery” James uses to depict those anxieties, enriches our understanding of James’s work. The fear of a world that threatens one’s being issues in an elaborate development of an escape motif; of imagery of seizure by the eye and by the world of appearances; and of imagery of petrification, reflecting a dread of being turned into a mere tool or machine. James’s vision of “the great trap of life” permits him to come to terms with his own limitations and culminates in a searching philosophic examination of the problem of free will and determinism.

Aesthetics of the presence of women in Afghan cinema

2021 ◽  
Author(s):  
Abbas Mohammadi
Keyword(s):  
19Th Century ◽  
Human Beings ◽  
Positive View ◽  
The World ◽  
Human World ◽  
Different Dimensions ◽  
Male Dominated ◽  
The 19Th Century

Cinema consists of two different dimensions of art and instrument. A tool that mixes with art and represents society in which anything can be depicted for others. But art has always sought to portray the beauties of this universe. The beauty that lies within philosophy. Since the advent of human beings, men have always sought to dominate and abuse women for their own benefit. In the 19th century, cinema entered the realm of existence and found its place in the human world. With the empowerment of cinema in the world, filmmakers tried to achieve their goals by using this tool.Many filmmakers use women as a propaganda tool to attract a male audience. In many films, when the hero of a movie succeeds in reaching a woman, or in doing so, she is succeeded by a woman. In this way, of course, women themselves are not faultless and have helped men abuse women. Afghanistan, a traditional and male-dominated country, has not been the exception, and in many Afghan films women have been instrumental zed and used in various ways to benefit men, and we have seen fewer films in which women be a movie hero or a woman in a movie like a man. This kind of treatment of women in Afghan films has caused other young Afghan girls to not have a positive view of Afghan cinema.

Symbolic Macroconcept of the Universe in the Aspect of the First Cognitive Sign in Russian Linguoculture

2021 ◽  
Vol 16 (1) ◽  
pp. 92-101
Author(s):  
Marina V. Pimenova ◽  
◽  
Aigul A. Bakirova ◽  
Keyword(s):  
Middle Part ◽  
Russian Language ◽  
The World ◽  
Symbolic Meanings ◽  
New Type ◽  
Human World ◽  
Internal Volume ◽  
Definition Of ◽  
Universe Structure ◽  
The Universe

The article analyzes the cognitive signs of the macroconcept universe in Russian linguoculture. The relevance of the research is determined by the prospect of studying a new type of mental structures - symbolic macroconcepts. The purpose of the article is to describe the specifics of the macroconcept universe structure formation from the standpoint of the definition of syncretic primordial signs. The main methods in the work are the historical and etymological analysis of the studied macroconcept representative, descriptive and interpretive methods. During the study, seven motivating signs of the macroconcept universe were noted: 'earth', 'live', ‘world’，‘inhabit’，‘inhabited’，‘settlement’，‘light’. All identified motivating signs are syncretic symbolic primordial signs 'house' (conceptum, according to V. V. Kolesov). Motivating signs express two main symbolic meanings of Russian linguoculture: home is a place where people live, settle; home is the world of people and all living beings, this world-light (unlike that world-light where the souls of the dead go: that world-light is located in the sky), it is built on earth. The macroconcept universe is objectified by erased metaphors of a closed space (in particular, the metaphor of a key), which has an internal volume, center-middle, limits, parts, edges, corners, people live in this house, they live and exist in it, it is inhabited and settle down in Russian linguoculture. The model of the universe in the Russian language picture of the world is three-parted: the middle part in it represents the human world, in which the principle of anthropocentrism is manifested - a person measures space and chooses himself as a reference point. The syncretic primary sign ‘house’ unites in itself all the motivating signs of the studied macroconcept, keeping their relevance to our days. Keywords: macroconcept, motivating signs, first sign, language picture of the world, linguoculture, comparative studies

Cultural and communicative formulae as a reflection of the concepts of culture as an expression of the spiritual content of civilizations

2021 ◽  
Author(s):  
Nataliya Alekseevna Zavyalova
Keyword(s):  
Social Life ◽  
Educational Institution ◽  
Cultural Codes ◽  
Cultural Life ◽  
The World ◽  
Cultural Standards ◽  
Human World ◽  
The Common ◽  
Similarity And Difference ◽  
And Behavior

The analysis of civilizational pictures of the world through the prism of linguistic universals allows one to reveal the general and the particular in the «human — world» system, which contributes to a more complete understanding of their cultural semantics. Cultural standards vary across civilizations. Their description on the material of multi-structural, genetically heterogeneous languages, civilizations and cultures makes it possible to reveal the common foundations of people's social life despite the fact that their cultural codes are different, often creating the impression of a complete incompatibility of the thinking and behavior of their representatives. Therefore, studies based on the description of fundamentally dissimilar civilizations and cultures, demonstrating the groundlessness of such impressions, are relevant. The article examines cultural and communicative formulae as a reflection of the civilizational pictures of the world. Cultural and communicative formulae (CCF) are defined by the author as the simplest, stable, high-frequency units of culture used at all levels of social and cultural life, which, being a combination of signs, compactly represent the culture in its similarity and difference with other cultures and make it possible to establish a dialogue of cultures in minimum of data involved. CCF provide communication through verbal forms of language, gestures, styles, etc., i.e. through all cultural forms that can be translated into signs of a given culture and are sufficient to have a minimal idea of it. The article examines the CCF using the example of concise verbal forms belonging to folk speech, which include proverbs and sayings, «winged words», precedent phrases that are a component of the civilizational picture of the world. The materials of the article may be of interest for preparation at the higher educational institution in the framework of the fields of «Linguistics», «International relations» and «Culturology».

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