scholarly journals Revelation in Nicolas Berdyaev’s Religious Philosophy

Open Theology ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Brian McKinlay
Keyword(s):  
Spiritual Development ◽  
The Self ◽  
Human Consciousness ◽  
Religious Philosophy ◽  
Knowledge Of God ◽  
Relational Knowledge

AbstractNicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God-fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found.

scholarly journals Alternative Forms of Spirituality and the Socialization of a Self-Enhancing Subjectivity: Features of the Post-Secular Religious Space in Contemporary Romania

2016 ◽  
Vol 61 (2) ◽  
pp. 97-124 ◽  
Author(s):  
Sorin Gog
Keyword(s):  
Spiritual Development ◽  
Religious Community ◽  
The Self ◽  
Traditional Religion ◽  
Religious Transformation ◽  
Technologies Of The Self ◽  
Counselling Services ◽  
Distinctive Type ◽  
Self Discovery ◽  
Development Literature

AbstractMy paper focuses on the shift in religious values in post-socialist Romania and explores the emergence of alternative spiritual beliefs and practices among the younger generations socialized during the post-communist period. It analyses some of the changes that occurred in the wider traditional religious field and looks at the various spiritualized technologies of the self that produce a distinctive type of religious subjectivity and an immanent ethics of authenticity. By departing from the idea of an integrated religious community and from the relational understanding of religious transformation, the field of alternative spiritualities operates a radical break with traditional religion and emphasizes the possibility of spiritual self-realization and self-discovery. It is this process of the individualizing sacralization of the self that constitutes the object of various workshops, blogs, personal and spiritual development literature, courses, spiritual retreats and counselling services. My research looks at how innovative technologies of the self are developed within these spaces that emphasize creativity, wellbeing and a new understanding of subjective interiority that learns how to find in itself the resources it needs to live in a spiritualized ontology of the present.2

Response to Reviews of Spirit Hermeneutics

2018 ◽  
Vol 27 (2) ◽  
pp. 222-244
Author(s):  
Craig S. Keener
Keyword(s):  
Factual Knowledge ◽  
Biblical Text ◽  
Knowledge Of God ◽  
Relational Knowledge ◽  
Grand Rapids

In this response to the reviews by John Christopher Thomas, Robby Waddell, and Chris E.W. Green of Craig Keener’s book, Spirit Hermeneutics: Reading Scripture in Light of Pentecost (Grand Rapids: Eerdmans, 2016), the author argues that it is important both to hear the biblical text in its original setting and to hear its message for us today. He states that the latter should have some relation to the former if we want to claim canonical authority for what we are saying. Keener insists that even the strongest critiques raised by his reviewers do not reveal substantial disagreement on these points. He states with assurance that he and his reviewers agree on this: the Spirit impassions us with not merely factual knowledge but with the intimate, relational knowledge of God.

scholarly journals Global Workspace, Self, and Mathematical Intuition

2018 ◽  
Vol 2 (4) ◽  
pp. 01-05
Author(s):  
Robert Skopec
Keyword(s):  
Neural Network ◽  
Molecular Mechanisms ◽  
Temporal Information ◽  
The Self ◽  
Human Consciousness ◽  
Mathematical Intuition ◽  
The World ◽  
Global Workspace

In human consciousness a world of separated objects is perceived by an inner observer as an feeling of One-self. A topological correlation of the Self to the world, by either emerging all separated objects into one or splitting the Self in as many disconnected Sub-selves as there are objects perceived. The Self is generated in a neural network by algorithmic compression of spatial and temporal information into a toponeuronal structure (TNS). A correlation of an inner observer to parts of a structure inevitably entails a correlation to the whole, serving of the Self. Molecular mechanisms for the generation of a TNS in a neural network will be discussed.

Stutter and phenomena: The phenomenology and deconstruction of delayed auditory feedback

2020 ◽  
Vol 5 (2) ◽  
pp. 197-213
Author(s):  
Roshaya Rodness
Keyword(s):  
Auditory Feedback ◽  
The Self ◽  
Husserlian Phenomenology ◽  
Human Consciousness ◽  
Delayed Auditory Feedback ◽  
The Voice ◽  
Internal Division

Jacques Derrida’s early critique of Husserlian phenomenology discusses the production of the ‘phenomenological voice’ as the consummate model of human consciousness. Challenging Husserl’s conviction that consciousness is produced from the self-enclosed act of ‘hearing-oneself-speak’, Derrida points to vocality as the complex site of the self’s relationship to presence and exteriority. The internal division between hearing and speaking, he argues, introduces difference into the generation of conscious life. The use of delayed auditory feedback (DAF) as a prosthetic for stuttering provides an opportunity to engage Derrida’s insights on the connection between consciousness and voice with an ear to the speech of people who stutter. DAF, which may reduce or increase dysfluency depending on the speech of the user, introduces a series of delays, alterations and supplements to speech that underwrite the heterogeneous experience of conscious life. What can the philosophy of deconstruction add to conversations about the function of DAF, and what can theory about and experiences with DAF teach us about the self’s presence to itself and the role of alterity in shaping speech? What does stuttering teach us about the necessity of dysfluency for all speech? This article examines the relation between the voice and the phenomenological voice, and between stuttering and prosthetics. Concluding with an analysis of Richard Serra’s experimental recording, Boomerang (1974), it argues that voice is always already prostheticized with alterity, and that in hearing-oneself-speak we exist with voice in an expansive and unfinished conversation with our own mystery.

2. The human brain

2017 ◽  
pp. 17-33
Author(s):  
Susan Blackmore
Keyword(s):  
Body Image ◽  
Motor Control ◽  
Human Brain ◽  
Brain Function ◽  
The Self ◽  
Central Processor ◽  
Human Consciousness ◽  
The Brain ◽  
Vast Network ◽  
Successful Science

‘The human brain’ considers the brain as a vast network of connections from which come our extraordinary abilities: perception, learning, memory, reasoning, language, and somehow or another—consciousness. Different areas deal with vision, hearing, speech, body image, motor control, and forward planning. They are all linked, but this is not done through one central processor, but by millions of criss-crossing connections. By contrast, human consciousness seems to be unified. A successful science of consciousness must therefore explain the contents of consciousness, the continuity of consciousness, and the self who is conscious. Research linking consciousness to brain function is discussed along with conditions such as synaesthesia, blindsight, stroke damage, and amnesia.

Work, philosophy of

2018 ◽  
Author(s):  
Richard Arneson
Keyword(s):  
Spiritual Development ◽  
John Locke ◽  
Social Contact ◽  
The Self ◽  
Good Work ◽  
Property Ownership ◽  
Market Economies ◽  
Work Related ◽  
Occupational Life

Unlike play, work is activity that has to involve significant expenditure of effort and be directed toward some goal beyond enjoyment. The term ‘work’ is also used to signify an individual’s occupation, the means whereby they gain their livelihood. In modern market economies individuals contract to work for other individuals on specified terms. Beyond noting this formal freedom to choose how one shall work, critics of market economies have maintained that one’s occupation should be a realm of substantive freedom, in which work is freely chosen self-expression. Against this unalienated labour norm, others have held that the freedom of self-expression is one good among others that work can provide, such as lucrative pay, friendly social contact and the satisfaction of the self-support norm, and that none of these various work-related goods necessarily should have priority over others. Some philosophers place responsibility on society for providing opportunities for good work for all members of society; others hold that the responsibility for the quality of one’s occupational life appropriately falls on each individual alone. Finally, some theorists of work emphasize that performance of hard work renders one deserving of property ownership (John Locke) or enhances one’s spiritual development (Mahatma Gandhi).

Blind Men Speaking of Colors: Paul's Recollection and the Self-Image of Early Thirteenth-Century Theologians

2014 ◽  
Vol 107 (4) ◽  
pp. 425-446
Author(s):  
Ayelet Even-Ezra
Keyword(s):  
Thirteenth Century ◽  
The Body ◽  
The Self ◽  
First Person ◽  
Knowledge Of God ◽  
The Third ◽  
Self Image ◽  
Third Person ◽  
The Subject ◽  
The Third Person

In the Second Epistle to the Corinthians, Paul writes: It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord: I know a man in Christ who fourteen years ago—whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know, God knows—how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities. (2 Cor 12:1–5 nkiv) This brief and enigmatic account is caught between multiple dialectics of power and infirmity, pride and humility, unveiling and secrecy. At this point in his letter Paul is turning to a new source of power in order to establish his authority against the crowd of boasting false apostles who populate the previous paragraphs. He wishes to divulge his intimate, occult knowledge of God, but at the same time keep his position as antihero that is prevalent throughout the epistle. These dialectics are enhanced by a sophisticated play of first and third person. The third person denotes the subject who experienced rapture fourteen years ago, while the first person denotes the narrator in the present. Only after several verses does the reader realize that these two are in fact the same person. This alienation allows Paul the intricate play of boasting, for “of such a one I will boast, yet of myself I will not boast.”

Spiritual Concerns in Eric Fromm

1988 ◽  
Vol 16 (3) ◽  
pp. 222-232 ◽  
Author(s):  
Daniel A. Helminiak
Keyword(s):  
Human Nature ◽  
Empirical Evidence ◽  
Spiritual Development ◽  
Human Consciousness ◽  
Human Tendency ◽  
Existential Needs ◽  
Definition Of

This article summarizes Erich Fromm's understanding of human nature and pinpoints his account of the human tendency ever to seek further perfection: biological dichotomy results in contradictions that produce existential needs whose various resolutions determine passions and strivings, which are incessant and inherently unquenchable. Though not wholly unambiguous, his position is basically correct. Empirical evidence and logical argument support it. It presupposes a spiritual component in human nature that strives toward what is objectively correct and truly worthwhile, and so it is not only useful as a secular transformation of many traditionally religious concerns but is also open to easy theistic and, ultimately, Christian interpretation. Here is the basis for an account of spirituality that cuts across cultures and religions. Fromm's account of the matter squares well with the more detailed and profound analysis of dynamic human consciousness–-“spirit”–-presented by Bernard J.F. Lonergan (1957, 1972) and used by Daniel Helminiak (1987) to provide a technical nontheistic definition of spiritual development.

scholarly journals Rozwój duchowy z perspektywy zagadnienia świadomości. Zarys problematyki

2019 ◽  
Vol 16 ◽  
pp. 123-138
Author(s):  
Adam Wysocki
Keyword(s):  
Spiritual Development ◽  
Human Subject ◽  
Stable State ◽  
The Self ◽  
Close Connection ◽  
Self Awareness ◽  
Conceptual Explanation ◽  
Self Knowledge ◽  
Proper Subject

The article focuses on the issue of spiritual development from the perspective of consciousness. The question of spiritual development exists in close connection with the concept of spirituality. The issue of consciousness can be reduced to three elements that make up a single act of consciousness: an empirical subject, complementing the object, and a non-act self-awareness, i.e. a non-empirical or proper subject. Self-awareness plays a key role in spiritual development in the fi eld of consciousness. The development of self-awareness should strive to reveal non-act self-awareness, but it has a similar structure and is experienced like any other acts of awareness. Spiritual development is the process of the of self-awareness growth and the constitution of the “Self” as an empirical subject that separates itself from a specifi c class of objects that are a component of the fi eld of possible experience for a person. The eff ects of spiritual development can also be described as self-knowledge, which can be a conceptual explanation of either actual experiences or a more stable state of the human subject.

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