Creatio ex nihilo and Ancient Chinese Philosophy: A Revisiting of Robert Neville's Thesis

2018 ◽  
Vol 68 (2) ◽  
pp. 352-370
Author(s):  
Yonghua Ge
Keyword(s):  
Chinese Philosophy ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

COLLATERALITY IN EARLY CHINESE COSMOLOGY: AN ARGUMENT FOR CONFUCIAN HARMONY (HE和) ASCREATIO IN SITU

Early China ◽  
2014 ◽  
Vol 37 ◽  
pp. 445-470 ◽  
Author(s):  
Roger T. Ames
Keyword(s):  
Chinese Philosophy ◽  
Early China ◽  
Important Benefit ◽  
Shanghai Museum ◽  
Classical Chinese ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

AbstractOne important benefit of the Guodian and Shanghai Museum slips is the new insights they are providing in our understanding of the early intellectual evolution of classical Chinese philosophy. But there is a second important opportunity that the newly recovered documents provide. Beyond what is new in them, these same materials can be used to qualify, corroborate, and reiterate perhaps old but still undervalued insights into the interpretive context within which we construct our understanding of early China. Indeed, our best interpreters of classical Chinese philosophy are explicit in rejecting the idea that Chinese cosmology begins from some independent, transcendent principle and entails the metaphysical reality/appearance distinction and the plethora of dualistic categories that arise from such a worldview. In fact, the recently recovered Guodian materials provide us with both the resources and the occasion to revisit three related cosmological issues: What is distinctive about classical Chinese cosmogony and its notion of origins? What is the Chinese alternative to the assumptions about our own familiarcreatio ex nihilosource of meaning? And how is “creativity” expressed in the Chinese philosophical vocabulary?

scholarly journals Existential Chaos: A Critique of Catherine Keller’s Position Towards Creation and Divine Omnipotence

Lumen et Vita ◽  
2014 ◽  
Vol 4 (1) ◽  
Author(s):  
Emily Linthicum
Keyword(s):  
Divine Omnipotence ◽  
Creation Theology ◽  
Catherine Keller ◽  
The Feminine ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

The two dominant concepts Catherine Keller examines in her study of creatio ex profundis, creation out of chaos, are the feminine tehomic language and refutation of divine omnipotence. She studies both these concepts through a feminist lens as well as with an overarching question as to why creatio ex nihilo, creation from nothing, has commandeered the thought behind Genesis exegesis and creation theology. Using various literary styles, both religious and secular, Keller attempts to deconstruct creation out of nothing and argue how a theology of becoming is more appropriate given the language of Genesis and creation as a whole. Rather than merely substitute the present masculine understandings of God and creation with the feminine, she persuades for a return to the foundation of tehomic language in an effort to reconstruct the negative feminine connotations of chaos and support a theology of becoming without a “divine dominology.” The purpose of this paper is to offer an examination of Keller’s text and counterarguments to her understanding of creatio ex nihilo and ex profundis. There are various examples of male dominant thought in theology throughout history; however, divine omnipotence, both in general and as associated with creation theology, is not an affront to the feminine and creatio ex profundis. Keller’s fault does not lie in the notion of creatio ex profundis and its validity; rather, her argument concerning the domineering power of divine omnipotence and its association with creatio ex nihilo remains insufficient.

Creatio ex nihilo and the Bible

2017 ◽  
pp. 15-36
Author(s):  
Gary A. Anderson
Keyword(s):  
The Bible ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

Institution und Person

Rechtstheorie ◽  
2019 ◽  
Vol 50 (3) ◽  
pp. 329-334
Author(s):  
Rainer Schröder
Keyword(s):  
Creatio Ex Nihilo ◽  
Ex Nihilo

Wie selbstverständlich statuiert § 1 BGB den Grundsatz, dass die Rechtsfähigkeit des Menschen mit der Geburt beginnt. Gemeint ist die sog. „natürliche Person“, die als solche von sog, „juristischen Personen“ abgegrenzt wird. Als letztere wiederum sind im öffentlichen Recht gemeinhin anerkannt Körperschaften, Anstalten, Stiftungen und Beliehene, von denen die letzten drei Fälle bei dieser Gelegenheit in den Hintergrund treten. Bleiben wir also bei der natürlichen Person und bei der Körperschaft und bemühen zunächst ein viel beachtetes Zitat aus den Römischen Digesten: „Corpus enim habet.“ – meint Gaius 3.4.1 mit Blick auf das Römische Gemeinwesen (SPQR) und prägt damit einen Satz, der am Anfang des frühen Staates ganz selbstverständlich vorausgesetzt scheint. Öffentliche Verbände bekommen also einen Körper zugesprochen, jedenfalls ist es ihnen für Gaius, so lesen es breite Teile der gegenwärtigen Forschung, durch ihren kaiserlichen Gründungsakt erlaubt, einen solchen zu haben, wogegen die Persönlichkeiten des zivilrechtlichen Raums nur qua gesonderter hoheitlicher Erlaubnis gegründet werden dürfen. Der Unterschied besteht also schon hier in der Konstitution der Persönlichkeit, genauer der Rechtspersönlichkeit: Beim natürlichen Menschen beginnt diese römisch-rechtlich mit der Geburt, der ja irgendwie immer etwas Zauberhaftes anhaftet, bei den juristischen personae bleibt dazu ein künstlicher, im Römischen Reich vielleicht ebenso partiell „göttlicher“ Schöpfungsakt erforderlich: Also keine creatio ex nihilo? Gehen wir dem weiter nach und fragen beherzt, warum das Ganze?

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