Value, Freedom, Responsibility

2018 ◽  
Author(s):  
Sophie Loidolt
Keyword(s):  
Ethical Issues ◽  
Phenomenological Approach ◽  
The Other ◽  
Common Thread ◽  
History Of ◽  
Affective Experiences ◽  
Ethical Approaches ◽  
The Common ◽  
Key Terms ◽  
Ethical Experience

This chapter traces the common thread running through the three main ethical approaches in the history of phenomenology: a personalistic ethics of values and feelings, an existentialist ethics of freedom and authenticity, and an ethics of alterity and responsibility. Although their topics and results may plainly differ, the chapter argues that what makes each of them a specifically phenomenological approach is that the key terms of subjectivity, experience, and intentionality become relevant for ethical argumentation. In this way, phenomenological approaches demonstrate how ethical issues can gain relevance for us in the first place. Furthermore, they elaborate on different forms of “ethical experience”—ranging from emotions (such as love) as a way of experiencing values, and affective experiences (such as anxiety) as a form of existential self-encounter, to experiences that exceed the realm of emotions and embrace the dimensions of speech and interaction (such as the experience of the other).

The symptomatology of a surpassing disaster: Narrativization and temporality in the work of Walid Raad

Maska ◽  
2020 ◽  
Vol 35 (200) ◽  
pp. 84-101
Author(s):  
Kaja Kraner
Keyword(s):  
Standard Treatment ◽  
Arab World ◽  
The Other ◽  
Historical Documents ◽  
American Artist ◽  
History Of Art ◽  
Common Thread ◽  
History Of ◽  
The Common ◽  
The One

Since the 1990s, the common thread to artistic practices based on the collection, archiving and presentation of historical documents can be derived from what is happening with the space, time and the regimes of visibility and knowledge as part of digital reproductivity. Nevertheless, roughly two separate key approaches can be identified: construction approaches that are often designed as an intervention in the dominant historiographical practice, on the one hand, and approaches focusing on the study of infrastructural, epistemological and other conditions for the possibility of archiving and historicization in general, on the other. The latter approaches frequently question the standard treatment of documents that is most often based on the ability to trace their origin as well as on their presumptive expressive and narrative potentials. The article therefore analyses the approach to studying history adopted by Lebanese-American artist Walid Raad, drawing from the performance-lecture Les Louvres and/or Kicking the Dead, which is part of a broader project about “a history of art in the Arab world”. In the process of defining the specifics of Raad’s approach based on the concepts of “spaces of interrupted histories” and “self-historicization”, the article draws a comparison between artistic uses of documents in the context of former socialist countries and the Middle East or, more specifically, the Lebanese socio-political context. Instead of unifying both “spaces of interrupted histories” by focusing on narrativization and temporality in Raad’s work, I concentrate mostly on the differences.

XXIII. On the water-barometer erected in the hall of the Royal Society

1832 ◽  
Vol 122 ◽  
pp. 539-574 ◽  
Keyword(s):  
Royal Society ◽  
Physical Science ◽  
The Other ◽  
Metallic Tube ◽  
French Academy ◽  
History Of ◽  
The Subject ◽  
The Common ◽  
Academy Of Sciences ◽  
Made In

I have for some time entertained an opinion, in common with some others who have turned their attention tot he subject, that a good series of observations with a Water-Barometer, accurately constructed, might throw some light upon several important points of physical science: amongst others, upon the tides of the atmosphere; the horary oscillations of the counterpoising column; the ascending and descending rate of its greater oscillations; and the tension of vapour at different atmospheric temperatures. I have sought in vain in various scientific works, and in the Transactions of Philosophical Societies, for the record of any such observations, or for a description of an instrument calculated to afford the required information with anything approaching to precision. In the first volume of the History of the French Academy of Sciences, a cursory reference is made, in the following words, to some experiments of M. Mariotte upon the subject, of which no particulars appear to have been preserved. “Le même M. Mariotte fit aussi à l’observatoire des experiences sur le baromètre ordinaire à mercure comparé au baromètre à eau. Dans l’un le mercure s’eléva à 28 polices, et dans Fautre l’eau fut a 31 pieds Cequi donne le rapport du mercure à l’eau de 13½ à 1.” Histoire de I'Acadérmie, tom. i. p. 234. It also appears that Otto Guricke constructed a philosophical toy for the amusement of himself and friends, upon the principle of the water-barometer; but the column of water probably in this, as in all the other instances which I have met with, was raised by the imperfect rarefaction of the air in the tube above it, or by filling with water a metallic tube, of sufficient length, cemented to a glass one at its upper extremity, and fitted with a stop-cock at each end; so that when full the upper one might be closed and the lower opened, when the water would fall till it afforded an equipoise to the pressure of the atmo­sphere. The imperfections of such an instrument, it is quite clear, would render it totally unfit for the delicate investigations required in the present state of science; as, to render the observations of any value, it is absolutely necessary that the water should be thoroughly purged of air, by boiling, and its insinuation or reabsorption effectually guarded against. I was convinced that the only chance of securing these two necessary ends, was to form the whole length of tube of one piece of glass, and to boil the water in it, as is done with mercury in the common barometer. The practical difficulties which opposed themselves to such a construction long appeared to me insurmount­able; but I at length contrived a plan for the purpose, which, having been honoured with the approval of the late Meteorological Committee of this Society, was ordered to be carried into execution by the President and Council.

Does Theology Belong in the University? Schleiermacherian Reflections from an Australian Context

2021 ◽  
Vol 15 (4) ◽  
pp. 484-495
Author(s):  
Ben Myers
Keyword(s):  
The Other ◽  
Public Theology ◽  
Christian Leadership ◽  
Christian Community ◽  
Practical Science ◽  
History Of ◽  
The Common ◽  
The University ◽  
Academic Theology ◽  
The Church

Abstract This article argues that theology belongs in the university not because of its relationship to the other disciplines but because of its relationship to the church. It discusses Schleiermacher’s understanding of theology as a practical science oriented towards Christian leadership in society. It argues that Schleiermacher’s account provides an illuminating perspective on the history of academic theology in Australia. Theology belongs in the university not for any internal methodological reasons but because of specific contextual conditions in societies like Australia where Christianity has exerted a large historical influence. The article concludes by arguing that the ecclesial orientation of university theology is compatible with the aims of public theology, given that service to the Christian community is a means by which the common flourishing of society can be promoted.

Richard William Southern 1912–2001

2003 ◽  
Author(s):  
Alexander Murray
Keyword(s):  
The Other ◽  
Practical Action ◽  
Contemporary World ◽  
The World ◽  
History Of ◽  
The Common ◽  
Deep Thought ◽  
Life Work ◽  
Made In ◽  
Do So

People with a logical turn of mind say that the history of the world can be summarised in a sentence. A précis of mediaval historian Richard William Southern's work made in that spirit would identify two characteristics, one housed inside the other, and both quite apart from the question of its quality as a work of art. The first is his sympathy for a particular kind of medieval churchman, a kind who combined deep thought about faith with practical action. This characteristic fits inside another, touching Southern's historical vision as a whole. Its genesis is traceable to those few seconds in his teens when he ‘quarrelled’ with his father about the Renaissance. The intuition that moved him to do so became a historical fides quaerens intellectum. Reflection on Southern's life work leaves us with an example of the service an historian can perform for his contemporary world, as a truer self-perception seeps into the common consciousness by way of a lifetime of teaching and writing, spreading out through the world (all Southern's books were translated into one or more foreign language).

scholarly journals The role of interreligious dialogues on religious tolerance

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Mahmood Vaezi
Keyword(s):  
The Other ◽  
Human Society ◽  
Human Relations ◽  
Religious People ◽  
Inherent Feature ◽  
Inner Self ◽  
Religious Dialogue ◽  
History Of ◽  
The Common

The application of the word ‘dialogue’ has a life as long as history and the old texts of religions are full of dialogues prevailing among different religious people. Reviewing and analysing the background and history of religious dialogue in the world, more than anything else, we understand the principle of necessity and position of dialogue as a common and public principle among religions, which in a broader view has been acceptable to most, if not all, religious people. This issue indicates that a spiritual and inherent sense is within the substantial core of all humans towards dialogue, which as a natural and inherent feature has been prevailing from the beginning of creation up to the present, and it will continue so. Firstly, employing the dialogue or saying and listening either to the inner self or the other people, when it is being formed with a commitment to human principles, will make human overpass a self-oriented attitude and recognition other persons. Secondly, it makes him/her listen and tolerate others’ views. Thirdly, it makes him/her be committed towards the principle of tolerance and recognise of the other(s) as well. On this basis, the continuity of the principle of dialogue and emphasis on this innate tradition will cause the spread of the culture of tolerance, peace and tranquillity. Furthermore, distancing from dialogue will lay down grounds for a self-oriented attitude, prejudice, pride, omission of others and violence in human society. On this case, while giving originality to dialogue, Islam clearly and firmly puts dialogue forth as a basic principle in human relations and a base to achieve the common ideals of human communities, which are discussed in detail in this article.

MARTIN HEIDEGGER E A MÍSTICA MEDIEVAL. EM BUSCA DE UMA COMPREENSÃO FENOMENOLÓGICA

2016 ◽  
Vol 43 (136) ◽  
pp. 279
Author(s):  
Bento Silva Santos
Keyword(s):  
Mystical Experience ◽  
Phenomenological Approach ◽  
History Of Philosophy ◽  
The Other ◽  
Christian Theology ◽  
Religion And Theology ◽  
Philosophical Foundations ◽  
History Of ◽  
The One ◽  
Do So

Resumo: O artigo comenta globalmente algumas anotações da Vorlesung não proferida – “Os Fundamentos Filosóficos da Mística Medieval” (1918-1919) – na tentativa ainda fragmentária de esboçar uma compreensão fenomenológica da experiência mística. Assim, destaco, primeiramente, as duas observações iniciais de Heidegger sobre o sentido ambíguo da formulação “fundamentos filosóficos da mística medieval” ora com base na história da filosofia (1), ora com base na abordagem fenomenológica. Em segundo lugar, optando pela mística medieval como expressão (Ausdruck) da religiosidade cristã, Heidegger estabelece uma dupla distinção: de um lado, a religiosidade se distingue tanto da filosofia da religião como da teologia; de outro lado, a separação entre o problema da teologia e problema da religiosidade cristã (2). Por fim, em função desta oposição problemática entre teologia escolástica e mística medieval, trato brevemente da permanência ambígua do esquema de pensamento da teologia cristã no Denkweg de Heidegger, que pressupõe inegavelmente suas origens católicas (3).Abstract: This article broadly discusses Heidegger’s notes for his undelivered Vorlesung - “The Philosophical Foundations of Medieval Mysticism” (1918-1919) - in a still fragmentary attempt to outline a phenomenological understanding of the mystical experience. In order to do so, I first highlight the two initial observations of Heidegger concerning the meaning of the ambiguous wording “philosophical foundations of medieval mysticism”, sometimes referring to the basis of mysticism in the history of philosophy (1), sometimes to its phenomenological approach. Second, I discuss Heidegger’s option to consider medieval mystic as expression (Ausdruck) of Christian religiousness. Thus, the author establishes a double distinction: on the one hand, religiousness distinguishes itself from both the philosophy of religion and theology, and on the other hand, the problem of theology is separated from that of Christian religiousness (2). Finally, in light of this problematic opposition between scholastic theology and medieval mysticism, I briefly deal with the ambiguous persistence of the model of thinking of the Christian theology in Heidegger’s Denkweg, that unmistakably presupposes his Catholic origins (3).

Pastoral Visitations: Spaces of Negotiation in Andean Indigenous Parishes

2016 ◽  
Vol 73 (1) ◽  
pp. 39-57 ◽  
Author(s):  
Gabriela Ramos
Keyword(s):  
Colonial Period ◽  
Academic Interest ◽  
Local Society ◽  
Standard Means ◽  
The Andes ◽  
Common Thread ◽  
History Of ◽  
The Common ◽  
Pastoral Visitation ◽  
The Church

In the Andes, the pastoral visitation of Indian parishes usually evokes the idea of a strongly oppositional relationship between the Church and local society. This vision, lacking in nuance, has been widely disseminated both within the academy and outside it. Although it derives from a serious academic interest in discovering and analyzing the common thread of the Church's evangelization policy in Peru, this stance, centered on the problem of the “extirpation of idolatry,” has been progressively emptied of content and today tends to serve as the standard means of filling gaps in the understanding of the history of Andean peoples during the colonial period.

scholarly journals Attacks on the Judiciary: Undercurrents of a Political versus Legal Constitutionalism Dilemma?

2018 ◽  
Vol 21 ◽  
pp. 1-23
Author(s):  
Herbert Kawadza
Keyword(s):  
South Africa ◽  
Judicial Review ◽  
Unintended Consequences ◽  
The Other ◽  
The Political ◽  
Political Space ◽  
Common Thread ◽  
The Common ◽  
Political Backlash

A number of landmark judicial review decisions and the resultant political backlash are arguably to supportive of the claim that political and legal constitutionalism are entrenched in South Africa. The common thread in the legislature and executive's reaction to judicial review decisions is that government supremacy is under threat from legal constitutionalism. More specifically, there is a perception that courts are meddling in the political space through judgments that are aimed at weakening the government's authority and power. Nonetheless, such decisions have had an effect of reinforcing the judiciary's legal constitutional role of reviewing the lawfulness of the other branches' activities. There is need for strategies to minimize this tension as the continued antagonism can have unintended consequences such as the delegitimisation of the judiciary    

scholarly journals Happiness, Life, Liberty (A Catholic View)

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 49 ◽  
Author(s):  
Balázs M. MEZEI
Keyword(s):  
The Core ◽  
Common Structure ◽  
Post Modernism ◽  
The New Testament ◽  
Michel Henry ◽  
History Of ◽  
The Common ◽  
Main Defect ◽  
Traditional Approaches ◽  
Key Terms

Happiness, life and liberty are central terms in the history of philosophy. At the same time, they belong to the core of Christianity. We find these key terms already in the New Testament and we also find that reflections on these terms have defined their meanings in new ways throughout the centuries. I show the way how the original meanings have gradually changed. In contemporary reflections, we find interesting attempts to reform the traditional meanings, in which the influence of the natural sciences and twentieth century philosophies (such as phenomenology, existentialism, Marxism and post-modernism) have proven to be decisive. Christianity-oriented philosophies in contemporary academia, such as those of Michel Henry or Jean-Luc Marion, offer versions of these thoughts. The main defect of the traditional understandings may be seen simply their isolationist approach, that is to say, their approach to consider these terms as unrelated to one another. My own solution finds the common structure in the reality of revelation and considers life, liberty, and happiness as moments only insufficiently grasped by traditional approaches.

Communism in the Islamic World

2013 ◽  
Author(s):  
Anne Alexander
Keyword(s):  
Global Economy ◽  
The Other ◽  
National Liberation ◽  
Capitalist Development ◽  
Islamic World ◽  
Post Colonial ◽  
History Of ◽  
Muslim Majority ◽  
The Common ◽  
The Impact

This essay explores some of the common patterns in the history of communism in Muslim-majority societies. The most important of these had little to with Islam. Rather, they reflected the impact of European imperialism and nationalist resistance, the uneven tempo of integration into the global economy, the timing of the anti-colonial revolutions and the location of the post-colonial regimes in the great games of geopolitics. However, the other side of this narrative is the interwoven story of the decline of communist movements in most Muslim-majority societies and the rise of their Islamist competitors. It is argued that this trajectory is best explained not by recourse to essentialist explanations about the appeal of Islamist politics to Muslim believers, but by the failures of the post-colonial states on which the communists had pinned their hopes for national liberation and non-capitalist development.

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