Women, Human Identity, and the Image of God: Antiochene Interpretations

Abstract Resolving Dooyeweerd’s temporal/supratemporal dialectic opens the way to a deeper appreciation of naive experience and human identity as the image of God. This essay makes a case for that proposition, building on my critique of Dooyeweerd’s idea of cosmic time published previously in this journal. There I hypothesized that time—temporality—should be recognized as the first modal aspect rather than as a transaspectual common denominator of the other aspects. The religious root unity of the human community is not a supratemporal, spiritual concentration point but rather humans themselves in their generations answering to God in all that they are and do. Humans are not temporal bodies directed by imperishable souls but whole persons-in-community, subject to all the modal laws and norms (including the temporal), living by faith in the true God or in false gods throughout this age, which opens to creation’s fulfillment in the age to come.

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Dancing the Animal to Open the Human: For a New Poetics of Locomotion

Dance Research Journal ◽

10.1017/s0149767700000796 ◽

2010 ◽

Vol 42 (1) ◽

pp. 3-11 ◽

Cited By ~ 3

Author(s):

Gabriele Brandstetter

Keyword(s):

Sigmund Freud ◽

Image Of God ◽

Human Identity ◽

The Bible ◽

Nature Versus Nurture ◽

History Of ◽

Self Discovery ◽

The Relationship ◽

The Image Of God ◽

Made In

Animals have provided a theme and a model for movements in dance from time immemorial. But what image of man do danced animal portrayals reflect? What questions of human identity and crisis do they reveal? Do the bodies of animals provide symbolic material for the ethical, political, and aesthetic questions raised by man's mastery of nature?The exploration of the boundary between man and animal—in myths and sagas, in the earliest records of ritual and art, and in the history of knowledge—is part of the great nature-versus-nurture debate. In the Bible the relationship is clear: Adam, made in the image of God, gives the animals in Paradise their names. In this way he rules over them—but Thomas Aquinas's commentary on this biblical text makes clear that the act of naming animals in Paradise is a step toward man's experiential self-discovery. Since then the hierarchy seems to be beyond doubt.Homo sapien, as theanimal significans, is distinguished from other animals by his ability to speak, his upright gait, the use of his hands, and the capacity to use instruments and media—man as what Sigmund Freud called the “prosthetic god” (1966, 44).

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The privatised self? A theological critique of the commodification of human identity in modern technological age in an African context professing Ubuntu

HTS Teologiese Studies / Theological Studies ◽

10.4102/hts.v75i1.5288 ◽

2019 ◽

Vol 75 (1) ◽

Author(s):

Collium Banda

Keyword(s):

Human Life ◽

Modern Technology ◽

Image Of God ◽

Main Question ◽

Human Identity ◽

Self Sufficiency ◽

African Context ◽

Technological Age ◽

Theological Critique ◽

The Image Of God

Modern technology has significantly improved human life. However, its serious negative element in Africa is fostering human self-sufficiency and independence that ultimately subvert human solidarity and interdependence that are highly valued by ubuntu philosophy. The main question of this article is: From the perspective of the African communal tenet of ubuntu that places human identity within communal solidarity and interdependence, how can we theologically respond to the commodification of human identity in the modern technological age? Consequently, a description is made of how modern technological age promotes human self-sufficiency that leads to the commodification of human identity. Further, the link between the commodification of human identity and privatisation of self is described. The challenge of ubuntu philosophy expressed by the Nguni proverb umuntu ngumuntu ngabantu is unpacked, and its challenge to the human self-sufficiency promoted by the technological age is explored. The image of God is proposed as an important theological tool of responding to the commodification of human identity. Finally, some steps that the churches can use to mitigate the commodification of human identity are presented. Technology is here to stay; rather than resist it, Christians must embrace it from a perspective informed by the image of God.

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Persons Together

10.23943/princeton/9780691176277.003.0005 ◽

2018 ◽

Author(s):

Alan L. Mittleman

Keyword(s):

Human Nature ◽

Well Being ◽

Image Of God ◽

Jewish Tradition ◽

The Political ◽

Human Beings ◽

Human Flourishing ◽

Political Dimensions ◽

Market Relations ◽

The Image Of God

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.

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Gandhian Method of Conflict Resolution: Perception of Educated Youths

SMART MOVES JOURNAL IJELLH ◽

10.24113/ijellh.v1i6.24 ◽

2017 ◽

Vol 1 (6) ◽

pp. 1 ◽

Cited By ~ 1

Author(s):

Dr. P. K. Kar

Keyword(s):

Conflict Resolution ◽

Image Of God ◽

Integral Approach ◽

Human Beings ◽

Life Itself ◽

The Image Of God ◽

Negative Concept

Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.

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