scholarly journals Paradoksy w Dźiwy Goswamina koncepcji duszy, drogi do doskonałości oraz wyzwolenia

Adeptus ◽  
2019 ◽  
Author(s):  
Dagmara Wasilewska
Keyword(s):  
Sixteenth Century ◽  
Human Being ◽  
Specific Character ◽  
Phenomenal World ◽  
Main Category ◽  
Philosophical Thought ◽  
The Absolute

Paradoxes in Jīva Gosvāmi’s concept of the soul, path to perfection and liberationThis article is devoted to the role and significance of paradoxes in the philosophical thought and mysticism of the sixteenth-century Bengali Vaishnava theologian Jīva Gosvāmi. He situates his system within the Vedanta school, where the main category distinguishing its branches and deciding on their specific character is the relation between the Absolute, the phenomenal world and the human being. In Gosvāmi’s school, this relation involves identity and distinctness (bhedābheda) of those categories at the same time, referred to by the word acintya (“inaccessible to reason”), which further stresses this ontological paradox. Although doctrinally the most important, it is not the only paradox in Gosvami’s thought. Adopting this core metaphysical thesis engendered many other aporias, including those concerning the nature of the soul, the concept of bhakti (loving devotion to a deity) and the idea of liberation (mukti), which Goswami then attempts to solve in his most important philosophical treatise – Ṣaṭsandarbha. Paradoksy w Dźiwy Goswamina koncepcji duszy, drogi do doskonałości oraz wyzwoleniaPrzedmiotem artykułu jest rola i znaczenie paradoksów w myśli filozoficznej i mistyce teologa wisznuizmu bengalskiego – Dźiwy Goswamina (XVI w.). Sytuuje on swój system w obrębie szkoły wedanty, w której główną kategorią odróżniającą jej nurty i decydującą o ich specyfice jest relacja pomiędzy absolutem a światem zjawiskowym i człowiekiem. U Goswamina będzie to relacja jednoczesnej tożsamości i odrębności (bhedābheda) powyższych kategorii, dookreślona słowem acintya – „niedostępna rozumowi” – co dodatkowo uwydatnia ten ontologiczny paradoks. Chociaż doktrynalnie najistotniejszy, nie jest to jednak jedyny paradoks w myśli Goswamina. Poprzez przyjęcie tej nadrzędnej tezy metafizycznej powstało bowiem wiele innych aporii, między innymi dotyczących natury duszy, problemu wcielenia, a także koncepcji bhakti (nabożnego oddania dla bóstwa) oraz wyzwolenia (mukti), które następnie Goswamin stara się rozwiązać w swoim najważniejszym traktacie filozoficznym – Szatsandarbhsze.

Conceptions of Trust in the Qur'an

2011 ◽  
Vol 13 (2) ◽  
pp. 56-85 ◽  
Author(s):  
Nora S. Eggen
Keyword(s):  
Social Trust ◽  
Social Ethics ◽  
Religious Discourse ◽  
Human Being ◽  
Human Beings ◽  
Normative Claim ◽  
Trust Relationship ◽  
Trust Relationships ◽  
The Absolute ◽  
The Guardian

In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.

Troeltsch's Eschatological Absolute

2020 ◽  
Author(s):  
Evan F. Kuehn
Keyword(s):  
Twentieth Century ◽  
New Testament ◽  
Christian Theology ◽  
Christian Doctrine ◽  
Philosophical Thought ◽  
The Core ◽  
Divine Transcendence ◽  
The Absolute

This study argues that the core of Ernst Troeltsch’s theological project is an eschatological conception of the Absolute. Troeltsch developed his idea of the Absolute from post-Kantian religious and philosophical thought and applied it to the Christian doctrine of eschatology. Troeltsch’s eschatological Absolute must be understood in the context of questions being raised at the turn of the twentieth century by research on New Testament apocalypticism, as well as by modern critical methodologies in the historical sciences. The study is a revisionist response to common approaches to Troeltsch that read him as introducing problematic historicist and immanentist assumptions into Christian theology. Instead it argues that Troeltsch’s theological modernism presents a compelling account of the meaningfulness of history while retaining a commitment to divine transcendence that is unconditioned by history. As such, his theology remains relevant to theological research today, well beyond theological circles that normally take Troeltsch’s legacy to contribute in a constructive way to their work.

The Neuronal Crisis: Meditate to Comprehend the Nature of Psychosomatic Epidemic

2021 ◽  
Vol 64 (2) ◽  
pp. 110-127
Author(s):  
Henri Hude
Keyword(s):  
Major Part ◽  
The Body ◽  
Human Being ◽  
The West ◽  
The Unconscious ◽  
Experimental Knowledge ◽  
The World ◽  
The Absolute ◽  
Rational Consideration ◽  
Existential Problem

This articles describes the “neuronal crisis,” the epidemic of psychosomatic illnesses observed all over the world, particularly in the West. The paper looks into the deeper real causes and seeks the most effective kind of cure for this malady. This leads to rational consideration of the metaphysical dimension of the human being and the fundamental problems (those of evil, of freedom, of God, of the soul, and of the body), where lack of sufficiency plays a major part in the etiology of these pathologies, as the desire for the Absolute is the basis of the unconscious. This approach presumes the Freudian model but denies its purely libidinal interpretation that substitutes desire for the Absolute with libido. Hence, an explanatory system applied to increasingly serious pathologies: ailments, neuroses, depressions, and psychoses. Frustration of one’s desire for the Good gives rise to a sublimation of finite goodness. The inevitable desublimation, caused by anguish because of the Evil, intense guilt, and the dramatization of evils, causes neuroses as awkward but inevitable solutions to the existential problem that is still unresolved, due to lack of functional and experimental knowledge. Psychiatry and even medicine must take into account the metaphysical layer, and, therefore, operate within an existential dynamic, aiming to progress in wisdom and to discover man, man’s brain and body, as these are structured around the axis of his desire.

scholarly journals Pendidikan Pembebasan : Telaah Terhadap Pemikiran Paulo Freire

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Paulo Freire ◽  
Human Being ◽  
The Real ◽  
Outdoor Condition ◽  
Formal Institution ◽  
Human Individual ◽  
Education Today ◽  
The Absolute ◽  
Formal School

Nowadays, education tends to ignore the value of human being which consists of the liberation. The liberation value in human individual is taken by another person who yells out democracy. We can find the real fact in reality where one person takes another person’s right through an institution with democracy and quality reasons. An education scientist, Paulo Freire, gives an illustration that education today through formal institution makes robot in human who work as mechanic machine, where their independent to act and express the ideas is limited. In simple way, Freire points out that, “The absolute consistency will make life becomes worthless, discolor, and cannot be felt experience.” Based on the statement above, Freire has deschooling concept, the concept of study without schooling. It’s because the study can be done out of the formal school even in outdoor condition.

Constructing human agency

2011 ◽  
Author(s):  
Annabel S. Brett
Keyword(s):  
Sixteenth Century ◽  
Human Agency ◽  
The Political ◽  
Human Being ◽  
Human Beings ◽  
Political Space ◽  
Free Agency ◽  
Natural Agents ◽  
The World ◽  
Theological Differences

This chapter argues that human agency is free agency. It is freedom, or dominium over one's own actions, which makes a human being different from all other animals; and it is the foundation of the world of the moral, the juridical, and the political, which are all continuous with one another and from which animals—and a fortiori all other natural agents—are excluded. However, during the sixteenth century, the idea that human beings are essentially and ineradicably free to control their own actions came under severe pressure from new and irreconcilable theological differences over the freedom of the human will—differences that therefore implicitly pressured the primary threshold of political space.

Is Kierkegaard’s Absolute Paradox Hume’s Miracle?

1998 ◽  
pp. 119-125 ◽  
Author(s):  
Jyrki Kivelä
Keyword(s):  
Human Being ◽  
Historical Events ◽  
The Absolute ◽  
Truth Value

I clarify Hume's concept of miracle with Kierkegaard's concept of absolute paradox. I argue that absolute paradox is like that miracle which, according to Hume, allows a human being to believe Christianity against the principles of his understanding. I draw such a conclusion on the basis that Kierkegaard does not think Christianity is a doctrine with a truth value and, furthermore, he holds that all historical events (such as miracles) are doubtful. Kierkegaard emphasizes the absolute paradox as the condition of faith in such a way that it becomes close to Hume's idea of personal miracle which causes the subversion of the believer's principles of understanding. Hence, the absolute paradox cannot be a possible supporting event (Hume's first miracle) for the credibility of Christianity. Absolute paradox more closely approximates Hume's second miracle insofar as it makes persons believe contrary to their custom and experience.

Sergius Bulgakov in Exile

2020 ◽  
pp. 479-494
Author(s):  
Robert F. Slesinski
Keyword(s):  
Human Being ◽  
The Absolute ◽  
The Church

In the course of two theological trilogies, Bulgakov expounds his sophiological worldview governed by one central theological intuition concerning the necessary correlativity of the divine and human worlds, Divine Sophia (Wisdom) superabounding in creatural Sophia essentially orientated to the glorification of the Creator. Undergirding all his thought is an acute intuition of the self-presence of the Absolute, Transcendent to all creatural being, the very fact of a ‘trans’ a ‘beyond’ necessarily entailing relation, ultimately rendering the Absolute a Being-for-us, love and the Godhead being at one. With the kenosis of the Divinity in the Incarnation one grasps how the apotheosis of humanity becomes possible, human being bearing the ‘cryptogram of Divinity’. Humanity’s full realization is at one with the Church, nothing human being alien to the Church at her core, the essential goodness of creation bespeaking the final transformation of all in the loving embrace of an All-Provident Creator.

Mystical Union and Grief: The Ba‘al Shem Tov and Krishnamurti

1993 ◽  
Vol 86 (3) ◽  
pp. 309-321
Author(s):  
David Aberbach
Keyword(s):  
Human Perception ◽  
Human Being ◽  
Absolute Truth ◽  
Christian Mysticism ◽  
Jewish Mysticism ◽  
Mystical Union ◽  
Union With God ◽  
The Absolute ◽  
Divine Union

The idea of mystical union with God or a higher being is universal in theological systems, although it may take many forms, metaphorical and moral as well as metaphysical. In Hinduism this concept is expressed in the sayingTat twam asi(“This is thou”); a human being, by finding his or her true immortal self (atman), becomes united with Brahman and, in so doing, achievesnirvana. In Buddhism, similarly, humans must strive to recognize the unity of all within the eternal Buddha, thedharmakaya, the absolute truth or reality that transcends human perception. Jewish mysticism teachesdevekut, commonly translated as adhesion, cleaving, or union with God. Christian mysticism refers to Jesus' words “Abide in me and I in you” (John 15:4) as pertaining to divine union, which has its concrete expression in baptism and the Eucharist. Even Islam, which insists on the absolute transcendence of God, has developed the mystical doctrine oftawhid(“union”).

Derrida's Cat (Who Am I?)

2008 ◽  
Vol 38 (3) ◽  
pp. 404-423 ◽  
Author(s):  
Gerald Bruns
Keyword(s):  
Jacques Derrida ◽  
Animal Rights ◽  
Martha Nussbaum ◽  
Human Being ◽  
The Absolute ◽  
Cora Diamond

AbstractWhat is it to be seen (naked) by one's cat? In “L'animal que donc je suis” (2006), the first of several lectures that he presented at a conference on the “autobiographical animal,” Jacques Derrida tells of his discomfort when, emerging from his shower one day, he found himself being looked at by his cat. Th experience leads him, by way of reflections on the question of the animal, to what is arguably the question of his philosophy: Who am I? It is not so much that Derrida wants to answer this question as to be free of it. His task here is to determine the sense of it— where it leads, for example, when it comes to the nature of the diff erence between himself and his cat. Unlike animal rights activists (and unlike philosophers Martha Nussbaum and Cora Diamond, who have recently addressed this issue), Derrida does not want to erase this difference but wants to multiply it in order (among other things) to affirm the absolute alterity or singularity of his cat, which cannot be subsumed by any category (such as the animal). His cat is an Other in a way that no human being (supposing there to be such a thing, which Derrida is not prepared to grant) could ever be. And here is where “the question who?” leads as well, namely, to a path of escape from absorption into any identity-machine. As Derrida puts it in A Taste for the Secret: Who am I when I am not one of you? In a hospitable world one would be free not to answer.

scholarly journals Philosophical Aspect of Thinking

2021 ◽  
Vol 24 (3) ◽  
pp. 90-97
Author(s):  
Liliya Tishko ◽  
Diana Shchepova
Keyword(s):  
Western World ◽  
Human Intelligence ◽  
Human Being ◽  
Philosophical Thinking ◽  
Philosophical Thought ◽  
The World ◽  
Philosophical Aspect ◽  
Important Sign ◽  
Human Desire

The article examines the features and significance of philosophical thinking, understanding its content. The focusing on the fact that the love of wisdom without thinking would not be possible.The purpose: to understand the philosophical aspect of thinking.The relevance of the article is that on the basis of interpretation of the concept of "thinking" by representatives of various philosophical systems, understand the general essence and significance of philosophical thinking.The results. To date, it became very difficult to understand the essence of the thinking of ancient philosophers, even reading hundreds of their treatises. The reason for this is primarily translation of the original sources. It is necessary to understand that translators, in the first place, are guided by the recruitment of a successful vocabulary and connectivity of the language, neglecting the fact that the language of any thinker – this is its own thinking, the true depth and essence of which is lost in any translation of the original.In general, the problem of thinking has always been the center of attention of many philosophers. In particular, the essence and meaning of thinking studied Parmenide, Socrates, Aristotle, R. Descartes, I. Kant, G. Hegel and many other representatives of the philosophical thought of various epochs. Аll academic philosophers of the Western world converge on the fact that thinking is the most important sign of human being. By neglecting thinking, we will ignore the most important feature of man. After all, only a man who thinks can fully create his life. The same, for whom thinking is not characteristic – just exist, like the world of animals or plants. Therefore, the ability to evaluate reality, and not only to perceive it, appears a huge advantage of human intelligence, a guarantee of human desire to develop, to self-improvement.Conclusions. It is established that translating views of thinkers or interpretation of passages from their treatises is far from philosophical thinking. Philosophical thinking, to a greater extent, is thinking about thinking than thinking about some reality. This is due to the fact that philosophy tries to comprehend the partial phenomena, but a situation of human being in the world, taking into account the ability of a person to think and aware. It has been found that the main goal of thinking is to achieve the obvious and clear by formulating certain definitions (concepts) that make up the boundary of thinking and not allowed to move in a circle. Thus, philosophical thinking arises internally associated, logically consistent, and hence-argued and justified at the same time.

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