“To Love the Rest of His Thoughts as Myself” – Translating Mendelssohn’s Singular Bildung

Naharaim ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Yuval Kremnitzer
Keyword(s):  
Image Of God ◽  
Active Process ◽  
Conceptual History ◽  
Self Actualization ◽  
History Of ◽  
To Come ◽  
The Image Of God ◽  
Self Formation ◽  
Modern Term ◽  
The Ideal

Abstract The conceptual history of Bildung, the German term for self-formation, encapsulates the ethical revolution of modern German thought, associated with the Kantian moment and its aftermath. Reshaped in modernity to respond to a post-Kantian, critical sensibility, the modern term emphasizes the reflexive, active process of self-formation, in contrast with the medieval theological sensibility which emphasized the receptive imprint of the image of God. In this article, I unpack Moses Mendelsohn’s idiosyncratic notion of Bildung. I show that what is unique, indeed, singular in Mendelssohn’s notion of Bildung is the way it merges the traditional, theological notion with the modern one. For Mendelssohn, to imitate God is to come to value one’s contingent being. The imitation of the ideal, the most perfect, is tantamount to embracing the perfectible, and the process of perfection or self-actualization. Jacobi, Mendelssohn, Bildung, Contingency, Pantheism affair, Moral Perfectionism

scholarly journals A Meatless Dominion: Genesis 1 and the Ideal of Vegetarianism

2017 ◽  
Vol 47 (3) ◽  
pp. 144-154 ◽  
Author(s):  
Ryan Patrick Mclaughlin
Keyword(s):  
Cultural Context ◽  
Image Of God ◽  
Moral Ideal ◽  
Near Eastern ◽  
The Earth ◽  
Genesis 1 ◽  
Unique Manner ◽  
The Image Of God ◽  
Enuma Elish ◽  
The Ideal

I argue that a strand of biblical tradition, represented in Genesis 1:26–29, depicts a nonviolent relationship between humans and nonhumans—indicated by the practice of vegetarianism—as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the “image of God” entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different—a relationship that is built upon terror.

Naive Experience, Religious Root Unity, and Human Identity

2021 ◽  
pp. 1-26
Author(s):  
James W. Skillen
Keyword(s):  
Cosmic Time ◽  
Image Of God ◽  
The Other ◽  
Common Denominator ◽  
Human Identity ◽  
Human Community ◽  
To Come ◽  
The Image Of God ◽  
The Way

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.

RELASI DAN EKSISTENSI LAKI-LAKI DAN PEREMPUAN SEBAGAI GAMBAR RUPA ALLAH MENURUT KEJADIAN 1:26-28

2018 ◽  
Vol 2 (2) ◽  
pp. 34-44
Author(s):  
Grecetinovitria Merliana Butar-butar
Keyword(s):  
Image Of God ◽  
Men And Women ◽  
Female Image ◽  
The Image Of God ◽  
The Ideal

Abstract The P Source tells us that God created man in His image and likeness (Gen 1: 26-27), which makes man different from other creations. In understanding the position of men and women, it is necessary to understand the great difference between the ideal picture (perspective) and the factual state. By that difference, this becomes the background of this research, the writer uses method Library Researc method and build a hypothesis "man and women as the Image of God is the ideal relationship embodied in its duties and responsibilities ". Keywords: Male, Female, Image of God.

Das Alte Testament in christlicher Perspektive

2017 ◽  
Vol 77 (2) ◽  
pp. 88-100
Author(s):  
Bernd Oberdorfer
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Image Of God ◽  
Historical Criticism ◽  
Christian Perspective ◽  
Christian View ◽  
The New Testament ◽  
Human Reality ◽  
History Of ◽  
The Image Of God

Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.

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

2010 ◽  
Vol 42 (1) ◽  
pp. 3-11 ◽  
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).

Inseparable virtue and theimago Deiin Augustine: a speculative interpretation ofDe Trinitate6.4

2019 ◽  
Vol 72 (2) ◽  
pp. 146-165
Author(s):  
Adam Ployd
Keyword(s):  
Image Of God ◽  
Human Soul ◽  
Soft Or ◽  
Divine Attributes ◽  
Extended Treatment ◽  
De Trinitate ◽  
The Face ◽  
History Of ◽  
The Image Of God ◽  
The Trinity

AbstractInDe Trinitate6.4, Augustine compares the inseparability of virtues within the human soul to the divine attributes within the simple divine substance of the Trinity. In this paper, I will suggest that this is more than a convenient analogy. Rather, I contend, the soul's virtues become inseparable as the soul itself conforms to the image of God through the primary virtue of love. My argument includes an analysis of the history of inseparable virtue in Graeco-Roman philosophy and a comparison of Augustine's use of the concept inTrin. 6.4 with his more extended treatment inEpistle167. In the face of a seeming conflict in these two texts, I argue for a ‘soft’ or ‘imperfect’ version of inseparability in Augustine's view of the virtues. Finally, I suggest that the cultivation of the virtues within the unity of love may be understood as the way we come to image the Trinity.

scholarly journals Deathbed, Breathing the Last, and Funeral Procession: Musing under the canopy of history

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
R.K. K. Rajarajan ◽  
Keyword(s):  
John Keats ◽  
Image Of God ◽  
Young Age ◽  
Antony And Cleopatra ◽  
Great Loss ◽  
History Of ◽  
Pass Through ◽  
The Buddha ◽  
Near Future ◽  
The Image Of God

“In Nature’s book of infinite secrecy/ A little I can read”. These words of the soothsayer in Shakespeare’s ‘Antony and Cleopatra’ (Act I, Scene ii) is symbolic. It is uttered in the company of Charmian and Iras, maidens attending on Cleopatra (Hutchinson n.d.: pl. facing p. 39); perhaps designed to foretell the end of Mark Antony[i] in the near future after the battle of Actium. Everything existing on this earth must pass through nature to eternity that is denoted by the common word “death”. But, death at a young age is cruel whether natural, volunteered, accidental or due to any injunction. The brilliant Tamil woman-mystic ?????[ii] and the versatile English poet, John Keats[iii] died at a young age that was a great loss to the world of literature. The Buddha as a novice-monk was in pursuit of death but gave up the unnatural process of suicidal mortification (Le-Bon 1974: fig. p. 55, Yiengpruksawan 2007: 44-63, Ahuja 2013: fig. 6, pp. 21-24) and resorted to yoga to realize cosmic realities under the Bodhi tree at S?ran?th (Parimoo et al. 1991: I, pls. 50-45, 106-107)[iv]. Jesus of Nazareth (cf. Gallico 1999: figures on pages 111, 20 & 42, Ahuja 2013: fig. 39) and Mu?ammad of Mecca (cf. Stewart 1980: figures on pages 36-37) died at a relatively young age; otherwise the history of world’s greatest religions would have been different. If they had lived long […]; this “if” factor in history is difficult to answer. Neither Jesus nor Mu?ammad “invited” nor “pursued” death (Settar 1986, 1990); one was crucified by Jewish treachery of those times and other of some other malady. Preachers of terrorism do not die under a peaceful environment. “Whoso sheddeth man’s blood, by man shall his blood be shed for in the image of God made he man” (Genesis 9.6).

scholarly journals The Relationship between the Image of God and Self Actualization with the Death Anxiety in the Students of Tehran University

2018 ◽  
Vol 20 (3) ◽  
pp. 225-234
Author(s):  
Naser Ahmadi ◽  
Faramarz Sohrabi ◽  
Bagher Ghobari Bonab ◽  
Esmaeil Azadi ◽  
◽  
...  
Keyword(s):  
Death Anxiety ◽  
Image Of God ◽  
Self Actualization ◽  
The Relationship ◽  
The Image Of God

scholarly journals Pelagius’ View of Ideal Christian Women in his Letters

Scrinium ◽  
2020 ◽  
Vol 16 (1) ◽  
pp. 67-88
Author(s):  
Nozomu Yamada
Keyword(s):  
Free Will ◽  
Married Woman ◽  
Image Of God ◽  
Church Fathers ◽  
Christian Women ◽  
Ideal Woman ◽  
John Chrysostom ◽  
Women Disciples ◽  
The Image Of God ◽  
The Ideal

Abstract The Pelagians’ ascetical practices were aiming at neither a kind of elitism nor perfectionism, rather, they simply tried to instruct their women disciples on the physical and spiritual care management in Eastern Christian ascetic manners. Pelagius emphasized the free will of women and their dignity as being in the image of God. This was quite different from the negative evaluations of women’s free will by Jerome, Augustine, and later Western priests, but quite similar to the affirmative perspectives of women’s freedom of will by Eastern Church fathers like John Chrysostom. In this presentation, I would like to focus on the letters to Demetrias from Jerome, Pelagius, and Ps. Prosper; Pelagius’ letters to a widow and a married woman; and Chrysostom’s letter to Olympias. Critically considering the previous research on the letters to Demetrias (by A.S. Jacobs 2000, A. Kurdock 2003 and 2007, and K. Wilkinson 2015), I would like to evaluate the unique perspective that Pelagius offers of the ideal woman as described in the letters to Christian women, from an Eastern theological viewpoint.

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