Ivan Ozhienko about the role of religion in Ukrainian national life

2001 ◽  
pp. 54-61
Author(s):  
K. Nedzelsky
Keyword(s):  
Ethnic Identity ◽  
Spiritual Life ◽  
Human Soul ◽  
National Unity ◽  
Terrestrial Life ◽  
Dedicated Service ◽  
National Life ◽  
Role Of Religion ◽  
Spiritual Unity

Ivan Ogienko (1882-1972), also known as Metropolitan Hilarion, devoted much attention to the role and place of religion in the national life of Ukrainians and their ethnic identity in their scholarly and theological works. Without exaggeration it can be argued that the problem of national unity of the Ukrainian people is one of the key principles of all historiosophical considerations of the famous scholar and theologian. If the purpose of the spiritual life of a Ukrainian, according to his views, is to serve God, then the purpose of state or terrestrial life is the dedicated service to his people. The purpose of heaven and the purpose of the earthly paths, intersecting in the life of a certain group of people through the lives of its individual representatives, give rise to a unique alliance of spiritual unity, the name of which is "people" or "nation." Religion (faith) in the process of transforming the anarchist crowd into a spiritually integrated and orderly national integrity serves as the transformer of the imperfect nature of the human soul into perfect.

Kants kritische Psychologie als Aufklärung

2020 ◽  
Vol 74 (2) ◽  
pp. 253-273
Author(s):  
Hyeongjoo Kim ◽  
Carina Pape
Keyword(s):  
Important Change ◽  
Pure Reason ◽  
Human Soul ◽  
Critique Of Pure Reason ◽  
Ongoing Process ◽  
The Enlightenment ◽  
Complete Rejection ◽  
Age Of Enlightenment

In his famous essay from 1784, Kant denied that we "live in an enlightened age"; yet he claimed that we "live in an age of enlightenment". If we should answer the question if we live in an enlightened age now, we could basically give the same answer. The enlightenment as an ongoing process can be found throughout Kant's whole work. This article focuses on how the concept of enlightenment can be applied to the Kantian psychology, which marks an important change of theory of the soul within modern western metaphysics. Kant's idea of enlightenment and 'critique' will be illustrated with reference to the "Paralogisms" of the Critique of Pure Reason. Finally, an analysis of some passages of the "Paralogisms" shall demonstrate that Kant's critique of the previous metaphysical doctrine of the human soul should not be understood as a complete rejection of this doctrine; rather, Kant's critique of what is called rational psychology should be understood as a critical transformation.

Serpents in the Soul

2017 ◽  
Author(s):  
Richard Hunter
Keyword(s):  
Civil War ◽  
Historical Time ◽  
Human Soul ◽  
Narrative Technique ◽  
Libyan Desert

This chapter discusses Dio Chrysostom’s ‘Libyan myth’, which tells of savage serpent-women who ate any man they found, until they were destroyed by Heracles; Dio explains that this myth is an allegory about destructive passions in the human soul. The chapter discusses the narrative technique with which Dio tells a story which mixes mythic and historical time; the chapter also traces the intellectual roots of the essay back to Plato and discusses what it can teach us about how myth was understood and used in antiquity. In addition, the chapter considers the relation between Dio’s myth and the scenes in the Libyan desert in Apollonius’ Argonautica and Lucan’s Civil War.

The East-Syriac Reception of Evagrius’s Gnostic Chapters

2017 ◽  
Author(s):  
Jason Scully
Keyword(s):  
Detailed Comparison ◽  
Fifth Century ◽  
Sixth Century ◽  
Human Soul ◽  
The Future

The first chapter demonstrates that even though Isaac quotes Evagrius throughout much of his writing, Isaac does not adopt Evagrius’s eschatological framework. In order to reach this conclusion, this chapter conducts a detailed comparison of two Syriac translations of the Gnostic Chapters, which is the Evagrian text that Isaac quotes most often. While the sixth-century Syriac version of the Gnostic Chapters includes a detailed eschatological consideration of the human soul in the future world, the fifth-century Syriac version is void of any distinctive eschatological framework. Since Isaac only used the fifth-century Syriac version of the Gnostic Chapters, he cannot have derived his eschatological framework from Evagrius. Rather, following Babai the Great, who established a framework for interpreting the fifth-century Syriac version of the Gnostic Chapters, Isaac interprets Evagrius’s Gnostic Chapters as a work describing the journey of asceticism.

Freedom and Responsibility in Neoplatonist Thought

2020 ◽  
Author(s):  
Ursula Coope
Keyword(s):  
First Principle ◽  
Human Beings ◽  
Human Soul ◽  
The One ◽  
Freedom And Responsibility

The Neoplatonists have a perfectionist view of freedom: an entity is free to the extent that it succeeds in making itself good. Free entities are wholly in control of themselves: they are self-determining, self-constituting, and self-knowing. Neoplatonist philosophers argue that such freedom is only possible for nonbodily things. The human soul is free insofar as it rises above bodily things and engages in intellection, but when it turns its desires to bodily things, it is drawn under the sway of fate and becomes enslaved. This book discusses this notion of freedom, and its relation to questions about responsibility. It explains the important role of notions of self-reflexivity in Neoplatonist accounts of both freedom and responsibility. Part I sets out the puzzles Neoplatonist philosophers face about freedom and responsibility and explains how these puzzles arise from earlier discussions. Part II looks at the metaphysical underpinnings of the Neoplatonist notion of freedom (concentrating especially on the views of Plotinus and Proclus). In what sense (if any) is the ultimate first principle of everything (the One) free? If everything else is under this ultimate first principle, how can anything other than the One be free? What is the connection between freedom and nonbodiliness? Part III looks at questions about responsibility, arising from this perfectionist view of freedom. Why are human beings responsible for their behaviour, in a way that other animals are not? If we are enslaved when we act viciously, how can we be to blame for our vicious actions and choices?

scholarly journals The Myth of King Kong and the Religious Background That Nests in the Human Soul

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 185
Author(s):  
Juan Antonio Roche Cárcel
Keyword(s):  
New York ◽  
Social Structure ◽  
Human Soul ◽  
Religious Background ◽  
The Social ◽  
Tribal Society ◽  
The Impact

The four most important King Kong films (1933, 1976, 2005, and 2017) contain religious sentiments that are related to the numinous and mysterious fear of Nature and death that gives meaning to life, and to the institutionalization of society. In this way, as observed in the films, the Society originated by religion is a construction against Nature and Death. Based on these hypotheses, the objective of this work is to (a) show that the social structure of the tribal society that lives on Skull Island is reinforced by the religious feelings that they profess towards the Kong divinity, and (b) reveal the impact that the observation of the generalized alterity that characterizes the isolated tribal society of the island produces on Western visitors—and therefore, on film viewers. The article concludes that the return to New York, after the trip, brings an unexpected guest: the barbarism that is installed in the heart of civilization; that the existing order is reinforced and the society in crisis is renovated; and that the rationality subject to commercial purposes that characterizes modernity has not been able to escape from the religiosity that nests in the depths of the human soul.

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