The Construction of Paul’s Self in His Writings: Narrative Identity, Social Memory and Metaphorical Truth

2018 ◽  
Vol 26 (2) ◽  
pp. 244-265
Author(s):  
Simon Butticaz
Keyword(s):  
Collective Memory ◽  
Social Group ◽  
Narrative Identity ◽  
Human Life ◽  
Self Identity ◽  
The Past ◽  
Construction Of Self ◽  
The Individual ◽  
Narrative Mode ◽  
The Church

The article aims to investigate – in two autobiographical fragments of the Pauline writings (1 Cor. 15:8-10 and Gal. 1:13-24) – how the narrative mode enables the apostle to grasp the continuity and coherence of his identity, while integrating in the construction of his self disparate and discordant elements (like the Damascus event) which continually threaten the “narrative unity of a human life” (MacIntyre). Furthermore, since “collective memory” precedes and shapes the individual representation of the past (Halbwachs; Assmann), the article also examines how Paul integrates and negotiates in his construction of self-identity the “communal memories” shared by his social group, and in particular his past as persecutor of the Church. Finally, we shall describe the integration of these autobiographical fragments within their respective literary contexts and explore the “metaphorical truth” – or the “refiguration” of reality – which is produced by these different “configurations” of Pauline identity (Ricoeur).


ПСИХОЛОГІЧНА ДЕТЕРМІНАЦІЯ ДОМІНУЮЧОГО ІНСТИНКТУ У КОНСТРУКТИВНІЙ САМОРЕАЛІЗАЦІЇ ЖІНОК

1970 ◽  
Vol 6 (1) ◽  
pp. 184-193
Author(s):  
Ольга Віговська
Keyword(s):  
Human Life ◽  
Healthy Children ◽  
Self Disclosure ◽  
Self Identity ◽  
Social Nature ◽  
Self Actualization ◽  
Rational Organization ◽  
The Individual ◽  
Age Range

У статті теоретично обґрунтовано феномен конструктивного самозбереження особистості як ознаки самоактуалізації, розкриття власного потенціалу і побудови перспективи розвитку особистості та емпірично виявлено ознаки психологічної детермінації домінуючого інстинкту у конструктивній самореалізації жінок з різним соціальним статусом. Зазначено, що проблема самозбереження асоціюється з особливостями прояву інстинкту самозбереження людини, але потреби вищого порядку зумовлюють соціальну природу її поведінки, яка локалізована у найвищій точці самореалізації. Теоретично обгрунтовано, що самореалізація визначає тенденцію раціональної організації життя людини та проявляється у її почутті задоволеністю життям. З’ясовано, що психологічну основу конструктивного самозбереження становлять індивідуально-типологічні характеристики людини, які відображають психофізіологічні та психосоціальні резерви самореалізації особистості. Розроблена програма емпіричного дослідження, а також комплекс використаних методів математичної обробки результатів дослідження дає змогу конкретизувати психологічний зміст детермінації домінуючого інстинкту у конструктивній самореалізації жінок вікового діапазону 35-45 років та з різним соціальним статусом. У жінок, які виховують проблемну (хвору) дитину, домінує інстинкт "егофільного типу", що виражається у їх надмірному егоцентризмі і супроводжується низькими показниками самоактуалізації, на відміну від досліджуваних жінок, які виховують здорових дітей і у яких на фоні вираженої тенденції до самоактуалізації домінує базовий інстинкт "дослідницького типу" та "лібертофільного типу". This article theoretically proves constructive phenomenon of self identity as signs of self-disclosure own potential and prospects of development of individual construction. In addition, it empirically showes signs of psychological determination of the dominant instinct in a constructive self-determination of women with different social statuses. It was noted that the issue of self-preservation is associated with the peculiarities of manifestation of self-preservation instinct of man, but it needs higher-order cause social nature of the behavior that is localized at the highest point of self-realization. It theorized that self-realization determines the trend of rational organization of human life and manifests itself in its sense of life satisfaction. It was found that the psychological basis of constructive self-preservation of the individual make individually-typological characteristics of a person that reflect physiological and psychosocial reserves of self-realization. The developed program of empirical research, as well as the methods used complex mathematical processing of results of research allows to specify the content of the psychological determination of the dominant instinct of constructive self-realization а women age range of 35-45 years and with different social status. Women who bring up the problem child dominates the instinct of self-preservation, which is reflected in their excessive self-centeredness, and is accompanied by low levels of self-actualization, as opposed to the study of women who are raising healthy children and that against the backdrop of a pronounced tendency to self-actualization, dominated by basic instinct "research type" and "independent type."

Practising piety in a (post-) pandemic time: A spatial reading of piety in Psalm 66 from the perspectives of memory and bodily imagery

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Lodewyk Sutton
Keyword(s):  
Old Testament ◽  
Social Anthropology ◽  
The Past ◽  
Body Imagery ◽  
Research Article ◽  
Global Pandemic ◽  
Practical Theological ◽  
The Individual ◽  
Exodus Narrative ◽  
The Church

Situated in the larger collection of Psalms 51–72, also known as the second Davidic Psalter, the smaller group of Psalms 65–68 is found. This smaller collection of psalms can be classified mostly as psalms of praise and thanksgiving. The relation and compositional work in this cluster of psalms become apparent on many points in the pious expressions between groups and persons at prayer, especially in the universal praise of God, and in the imagery referring to the exodus, the Jerusalem cult and blessing. Such piety becomes most discernible in the imagery and expressions in Psalm 66. The psalm’s two main sections may be described as praise, with verses 1–12 being praise by the group or the ‘we’, and verses 13–20 being praise by the individual or the ‘I’. Personal or individual piety and private piety are expressed by the desire of the ‘we’ and the ‘I’, and the experienced immediacy to God by transposing the past into the present through the memory of the exodus narrative, the Jerusalem cultic imagery and the use of body imagery. In this research article, an understanding of piety in Psalm 66 in terms of the memory of past events and body imagery is discussed from a perspective of space and appropriated for a time of (post-) pandemic where normal or traditional ecclesiological formal practices cannot take place.Contribution: This article makes an interdisciplinary contribution based on knowledge from the Psalms in the Old Testament, social anthropology, literary spatial theories and practical theological perspectives on the church in order to contribute to the relevance and practice of theology today, during a time of turmoil and a global pandemic.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

scholarly journals Residential Aged Care Facilities: Places for Living and Dying

1970 ◽  
Vol 17 (1) ◽  
Author(s):  
Deborah Parker
Keyword(s):  
Social Institutions ◽  
Aged Care ◽  
Residential Aged Care ◽  
Self Identity ◽  
Political Discourses ◽  
Care Facilities ◽  
Construction Of Self ◽  
Aged Care Facilities ◽  
Residential Aged Care Facilities ◽  
The Individual

This article explores residential aged care facilities (RACFs) as places of dying and death, and the role these spaces and places have in the construction of self identity for dying residents.  It argues that RACFs, rather than being static places where events such as dying and death occur, are places that shape these experiences. They are social institutions where the construction of self identity for dying residents arises out of the individual experience within the setting, most specifically the experience of social interaction. Drawing on ethnographic work in two Australian facilities the article explores how macro level influences such as economic, social and political discourses intersect with micro level experiences of dying for those approaching death as well as family members and health professionals who support the dying.

Broken History and Crumbling Stones: The Romantic Conception of Architectural Preservation

Slavic Review ◽  
2012 ◽  
Vol 71 (4) ◽  
pp. 745-765 ◽  
Author(s):  
Andreas Schönle
Keyword(s):  
Collective Memory ◽  
Architectural Heritage ◽  
Romantic Period ◽  
Historical Landscape ◽  
The Past ◽  
Architectural Preservation ◽  
Romantic Conception ◽  
The Church ◽  
National Style

In this article Andreas Schönle explores the treatment of ruins in the Romantic period, in particular the propensity toward holistic reconstruction, rather than preservation of architectural heritage. He argues that the Romantic disregard of extant heritage harks back to the Sentimentalist infatuation with the fleetingness of life and dramatization of loss, that this melancholy feeling stoked a sense of national victimization, and that it legitimated an imaginary reinvention of the past and the constructedness of collective memory. The Church of the Tithe in Kiev serves as a case study illustrating that the Romantic commitment to totality has resulted in the significant destruction of architecture. Depictions of its ruins in travel accounts and in the writings of Vadim Passek and Andrei Murav'ev evidence a marked desire to exacerbate the sense of loss rather than to describe and valorize the remains. This disregard of heritage reprises the Sentimentalist infatuation with melancholy prominently deployed by Nikolai Karamzin. A comparison with Eugène Viollet-le-Duc in France and Augustus Pugin in England indicates that in Russia the invention of a national style of architecture required a much more radical imposition upon the historical landscape.

scholarly journals Space forming a community, community forming a space

2018 ◽  
Vol 5 ◽  
pp. 26-51
Author(s):  
Zorán Vukoszávlyev
Keyword(s):  
The Self ◽  
Church Architecture ◽  
Spatial Form ◽  
Self Identity ◽  
Protestant Churches ◽  
Aesthetic Sense ◽  
The Individual ◽  
The Church

The identity is expressed in a self-picture, which has visible and immaterial marks. The church architecture is the essential appearance form of this, because it represents not the individual but the community. It gives an account of the self-identity conscience of the church through the community. In this way, architecture gets a great task: physically visualising this immaterial identity. This picture is formed with respect to the technical and aesthetic knowledge.Does the basically recognizable protestant form exist? Are there ground-plans or spatial form elements, which are the obligate characteristics of these churches? Reflected well on the theological questions, we seek to detect what can determine the identity of the protestant churches in an aesthetic sense by a research highlighting the most important decesions on theological background and churches built in a term of a century.

scholarly journals СОЦІАЛЬНА ПОЛІТИКА ПРАВОСЛАВНИХ ЦЕРКОВ УКРАЇНИ В КОНТЕКСТІ ДЕРЖАВНОГО УПРАВЛІННЯ

2019 ◽  
Vol 82 (1) ◽  
pp. 58-67
Author(s):  
MARTYSHYN D.,
Keyword(s):  
Social Policy ◽  
Human Life ◽  
Positive Influence ◽  
Modern World ◽  
Professional Activity ◽  
The Social ◽  
Science Philosophy ◽  
The Individual ◽  
Doctrine Of The Church ◽  
The Church

У статті подано виклад сучасних теоретичних засад соціальноїполітики українських православних церков і практичної діяльностірелігійних громад в умовах процесів глобалізації. Показано взаємозв’язоксоціального вчення церкви з державним управлінням, політологією,філософією та соціологією. Осмислено актуальні проблеми в реалізаціїсоціального служіння церков та можливі шляхи модернізації соціальноїполітики церкви. Автор вважає, що соціальна сфера не лише суспільства,але й церковного буття являє собою складну й динамічну парадигмудуховного й соціального розвитку сучасного світу. Вонахарактеризується низкою різнобічних параметрів, які окреслюютьпарадигми життєдіяльності людства. Оскільки особисте життя,професійна діяльність і місія християнина відбуваються у життідержави, то й будь-які зміни у ній приводять до змін у становищіокремої людини, і навпаки. Соціальна політика церкви є одним з головнихнапрямів місії церкви у сучасному світі і має відповідати теологічнійдумці християнства. Ігнорування релігійними громадами питаннясоціальної політики може призвести до втрати конструктивного йпозитивного впливу релігії на життя суспільства. The article describes the modern theoretical foundations of social policy ofUkrainian Orthodox Churches and the practical activities of religiouscommunities in the conditions of globalization processes. The interrelation ofthe social doctrine of the Church with public administration, political science,philosophy and sociology is shown. The actual problems in implementing thesocial service of Churches and possible ways of modernizing the social policyof the Church are comprehensively understood. The author believes that thesocial sphere not only of society, but also of Church life is a complex anddynamic paradigm of spiritual and social development of the modern world. Itis characterized by a variety of versatile parameters that outline the paradigmsof human life. Since the personal life, professional activity and mission of aChristian occur in the life of the state, then any changes in it lead to changes inthe situation of the individual and vice versa. The social policy of the Church isone of the main directions of the mission of the Church in the modern worldand should correspond to the theological thought of Christianity. Ignoring byreligious communities the issue of social policy can lead to the loss of theconstructive and positive influence of religion on society

scholarly journals Between Individual Memory and Social Memory. What Do People in Poland Remember About 1989?

2020 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Aneta Ostaszewska
Keyword(s):  
Eastern Europe ◽  
Collective Memory ◽  
Central And Eastern Europe ◽  
Social Memory ◽  
Political Transformation ◽  
The Past ◽  
Individual Memory ◽  
Collapse Of Communism ◽  
The Individual ◽  
The Relationship

30 years have passed since the events of 1989 that led to the collapse of communism in Central and Eastern Europe. In the paper the themes of social memory of political transformation in Poland in 1989 are discussed. The content of online statements collected from popular Polish news portals are analysed. When asking the question what events and experiences do Poles bring back when they think of 1989, I am interested in the relationship between the individual (biographical) memory and collective memory – the socially reconstructed knowledge of the past.

An Intellectual Portrait of Pope John Paul II

Worldview ◽  
1979 ◽  
Vol 22 (1-2) ◽  
pp. 21-27
Author(s):  
George Huntston Williams
Keyword(s):  
Social Relations ◽  
Pope John Paul Ii ◽  
The Past ◽  
John Paul Ii ◽  
Lay Women ◽  
The Individual ◽  
Patron Saints ◽  
Santa Maria ◽  
The Church ◽  
First Words

Appearing on the balcony of St. Peter's, his first words as supreme pontiff were: “May Jesus Christ be praised!” At the close of the installation eucharist John Paul II lifted high the papal crozier, redesigned by Pope Paul as a staff surmounted by the crucified Christ. In all his utterances to date the new pope has emphasized Christ as the hope of the world but has also lifted up the mankind Christ came to save. He has illuminated the variousness of this mankind, from the individual in all his loneliness, even his alienation, to persons in collectivities of family, class, race, and nation. He has described many Christians too as people often filled with doubt about their ultimate meaning to themselves or for others, both on the level of social relations of all kinds and in the redemptive community of the Church. John Paul closed his installation homily: “I appeal to all men—to every man (and with what veneration the apostle of Christ must utter this word, ‘man’)—pray for me.“Some days later John Paul visited Santa Maria Sopra Minerva and declared that he dedicated his pontificate to the Dominican tertiary St. Catherine of Siena (d. 1380). This was one further gesture of his identification with the Italian people as their national primate, for St. Catherine and St. Francis of Assisi are the two patron saints of Italy. But he was also signaling his intention, in his choice of a lay woman, a reformer, a crusader, a mystic, and a doctor of the Church (so proclaimed in 1970), to assign high positions of decisionmaking to lay women and to female religious of all orders in recognition of the prominent role women have played in the past and of the much greater role, short of the priesthood, they would be playing under his pontificate.

Postcards from Europe: The Workings of Memory and the Role of Language in Tuvia Ruebner’s Postcard Poems

2016 ◽  
Vol 10 (2) ◽  
pp. 151-170
Author(s):  
Shahar Bram
Keyword(s):  
Collective Memory ◽  
Human Nature ◽  
The Past ◽  
Individual Memory ◽  
Presence And Absence ◽  
The Individual

Tuvia Ruebner’s postcard poems undermine the stereotypical, commercial image that tourist postcards wish to create. The name of the poem and the structure hint at such postcards, but attempt to change their appearance, to broaden the limits of the present, and integrate the past into it. The poet offers a memento that combines presence and absence, what is visual and what is verbal, and an inner and an outer reality. The individual memory is thus woven into a collective memory. These poems offer a sober worldview where Europe turns out to be the source of pain and longing, alongside great joys and pleasures. Ruebner’s postcard poems subvert the normative boundaries and binary divisions, providing the reader with a deeper look at human nature, and at the workings of memory.

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