Devotional Emerson

2015 ◽  
Vol 22 (1) ◽  
Author(s):  
Jennifer Gurley
Keyword(s):  
The Other ◽  
Modes Of Action ◽  
The World ◽  
The Universe

AbstractAgainst anti-realist readings of the Emersonian self, perhaps most influentially Cavell’s reading, this essay argues that Emerson is a devotional writer. Emerson’s notion of subjectivity is based in two complementary modes of action - one receptive and the other expressive - as one works to “align” oneself with the larger forces that constitute and order the universe. How the world is and how we humans make our way through it are not the same and must not be confused. Such confusion is the decisive mistake the anti-realist critic of Emerson makes. The Emersonian subject must experience the laws of reality directly, on one’s own, rather than “secondhand.” Emerson is a dramatist telling the story of how we come to ideas and learn to judge and to act: of how, that is, we come to have experience. Emerson seeks an unshifting ground through a moment of receptivity and a moment of activity. That he often rarely achieves insight does not make him an anti-realist. This essay demonstrates how, by showing - albeit briefly - that Emersonian experience is fundamentally religious: a work of devotion rather than aversion.

Dualism in Iranian and Christian Traditions

2000 ◽  
Vol 10 (1) ◽  
pp. 1-19 ◽  
Author(s):  
François de Blois
Keyword(s):  
Cosmological Models ◽  
The Other ◽  
Human Race ◽  
Indefinite Number ◽  
The World ◽  
History Of ◽  
The Universe ◽  
Origin Of The Universe

Since the time when the human race first began to speculate about the origin of the universe there have been two cosmological models that have seemed particularly attractive to its imagination. One has been to derive everything in the world from a single primal origin, out of which the cosmos, in all its apparent complexity, evolves. The other has been to view the history of the universe as a battle between two opposing forces which contradict and undermine each other. The two views can be called monism and dualism. They are not the only possibilities. There have been systems that posit three, four or an indefinite number of principles, but most of these have also tended to assume one basic pair of opposites with one or more neutral or intermediate principles beside them; this too can be seen as a form of dualism.

scholarly journals 2012: Ideas Mayas Acerca De La Renovación Cí­clica Del Universo

Xihmai ◽  
2013 ◽  
Vol 5 (9) ◽  
Author(s):  
Manuel Alberto Morales Damián
Keyword(s):  
Key Words ◽  
The Other ◽  
Western Thought ◽  
Global Crisis ◽  
Other Hand ◽  
Palabras Clave ◽  
The World ◽  
The One ◽  
The Universe

2012:  IDEAS  MAYAS  ACERCA  DE  LA  RENOVACIÓN CíCLICA DEL UNIVERSO. 2012:                MAYA‟S    CIVILIZATION     IDEAS   ABOUT    THE CYCLIC RENEWAL OF THE UNIVERSE.       Resumen El pensamiento maya con respecto a la astronomí­a y el calendario poseen una gran originalidad y corresponden a una forma de entender la realidad completamente  diferente  a  la  del  pensamiento  occidental.  Los  mayas conciben que el tiempo está sujeto a recurrencias cí­clicas (dí­a-noche, año solar, perí­odos de 52 años), cada una de las cuales supone la destrucción y renovación del cosmos. Por otra parte, las supuestas profecí­as mayas acerca de un evento astronómico el próximo 21 de diciembre de 2012, en realidad no son acordes a la cosmovisión maya prehispánica, coinciden sin embargo con temores milenaristas propios del pensamiento occidental que se agudizan en una época de crisis global.   Palabras Clave: Mayas, religión, astronomí­a, profecí­as del 2012.   Abstract Mayan  thought  in  respect  to  astronomy  and  the  calendar  have  a  great originality and correspond to a way of understanding a complete different reality to the one of the western thought. Mayan people conceive that time is subject to cycle recurrences (day-night, solar year, and periods of 52 years), each one supposes destruction and renovation of cosmos. On the other hand, the supposed Mayan prophecies about an astronomical event next December 21st  2012, do not in fact agree with the view of the world of the pre Hispanic Mayans, however they coincide with millennial fear proper of the western thought that worsen in this times of global crisis.   Key words: Mayans, religion, astronomy, 2012 prophecies.      

scholarly journals The Evolution of The Language from the Philosophers’ Viewpoint

2016 ◽  
Vol 6 (5) ◽  
pp. 201
Author(s):  
Ahmadova Khanim Salim
Keyword(s):  
The Other ◽  
The World ◽  
The Given ◽  
The Universe

<p>The article investigates linguistic sources about the language which have been investigated by the linguists for many years. The author has been studying linguistic sources comprehensively since the time of V. fon Humboldt, F. de Saussure etc. The main purpose of the author is to search the essence of the language and try to find the answer of the question how the language was evoluated. The questions “how life began? how the universe began? and how the language evoluated?” are highlighted in the given article. The author gives explanation to two theories about the essence of the language. The first one is the theory about the essence of the language which is supported by N. Chomsky and his followers. The content of their theory is that the language is innate. N. Chomsky always emphasized that the language is at least as much a system structuring and thinking about the world as it is a vehicle for communication. Though some linguists don’t agree with this idea. The second theory which is supported by a biologist Derek Bickerton and others is that the language is not innate. The author gives her comments on both of the theories. Sometimes one theory wins, sometimes the other one. But no concrete result has been found yet, either by linguists or by bilologist, etc. <strong></strong></p>

Schleiermacher and the Problem of Divine Immediacy

1968 ◽  
Vol 3 (2) ◽  
pp. 499-512 ◽  
Author(s):  
Charles E. Scott
Keyword(s):  
Philosophy Of Religion ◽  
Religious Faith ◽  
The Other ◽  
Human Consciousness ◽  
Religious Feeling ◽  
The World ◽  
Human Understanding ◽  
Rational Reflection ◽  
The Universe

A problem which was widely recognised during Schleiermacher's life, and one which I think is not yet satisfactorily solved, concerned the integration of feeling and concepts within human consciousness. Within the domain of philosophy of religion it may be phrased as follows: How does religious feeling relate to rational reflection such that each complements and enriches the other? Schleiermacher was convinced that religion never originates in human understanding or autonomy and that one's understanding of the world is not necessarily dependent on religious faith. But he was equally convinced that reflection and religion ought to enjoy a harmony which reflects the harmony of the universe, and this ideal motivated his continuous attempt to construct a complementary philosophy and theology. His hope was to show that ‘understanding and feeling… remain distinct, but they touch each other and form a galvanic pile.… The innermost life of the spirit consists in the galvanic action thus produced in the feeling of the understanding and the understanding of the feeling, during which, however, the two poles always remain deflected from each other.’

scholarly journals СВОБОДА ЯК ОСНОВА ФІЛОСОФІЇ ЛЬВА ШЕСТОВА

2019 ◽  
pp. 195-201
Author(s):  
Т. Прудка
Keyword(s):  
World Order ◽  
Fundamental Principle ◽  
Human Mind ◽  
The Other ◽  
Central Position ◽  
The World ◽  
Lev Shestov ◽  
Main Ideas ◽  
The Universe ◽  
Individual Human

The philosophy of Lev Shestov has a close connection with life. The thinker considered it necessary to pay attention to the most burning issues, one of which is the problem of freedom. The article analyzes the phenomenon of freedom as the fundamental principle of Shestov's philosophy. It also reflects the main philosophical ideas of the thinker, analyzes the correlation of religion and philosophy in his work. It is noted that freedom occupies the central position for Shestov. Real philosophy doesn’t exist and can’t exist without it. At the same time, Shestov insists that logic is the main opponent of freedom. The article analyzes Shestov's argumentation concerning this issue. It is emphasized that the philosopher puts faith in God above reason, since God is the Truth, and the human mind tends to wander. It was also revealed that Shestov considered it impossible to judge the meaning of the universe rationally. The philosopher asserts that logic cannot be the only one method of perception of the existance, he is looking for the other forms of penetration into the secrets of the world order. Exactly such method for him occurs the faith in God. Only the faith gives an opportunity to comprehend the secrets of the world. Shestov anticipated the main ideas of late existentialism. The philosopher was worried about the problems of individual human existence, the search for a way out of hopelessness. The philosophy of Lev Shestov deserves careful and detailed studying. But, unfortunately, not enough attention was paid to his work, that fact determined the relevance of this work. The purpose of the study is to identify the importance of freedom as the basis of the philosophy of Lev Shestov, to reflect the central ideas of the thinker. It is concluded that Lev Shestov considered the faith in God is the only possible way of perception, since only faith can give a true freedom. The thinker sees a direct correlation between faith in God and philosophy.

scholarly journals On the Theological-Practical Importance of the Relation between a Scientific Paradigm of Understanding of Man, the World and the Universe and the Paradigm of Faith

2019 ◽  
Vol 79 (1) ◽  
pp. 33-45
Author(s):  
Nikola Vranješ
Keyword(s):  
Practical Importance ◽  
The Other ◽  
Scientific Paradigm ◽  
Technological Paradigm ◽  
Primary Object ◽  
The World ◽  
Moral Nature ◽  
The Universe ◽  
Practical Field ◽  
Church Communities

One of the most actual theological and cultural questions nowadays is the question of a harmonious relation between the scientific-technological paradigm of the understanding of man, the world and the universe and the paradigm of faith. This question does not just have relevance of a biblical, dogmatic or ethical-moral nature, but it also has the relevance of a theological-practical or pastoral nature as well. This theological-practical field of discernment of the relation that is pointed out above is the primary object of this article. Undertaking a discernment of this kind, it is possible to start with the problem of the so-called cosmic pessimism. This problem has immeasurable consequences in the cultural and practical area of life and many other problems are connected to it. On the theological side of the coin, many segments of understanding the faith with respect to the paradigm of science today do not always show an attempt at the harmonious fitting of the elements of the faith into the totality of the realization of life. There is the issue of developing theology in the modern and postmodern periods and the often lack of recognition of the scientific picture of the world. There are also some other theological elements which are very challenging regarding this entire debate, such as the question of the motives for genuine moral living, relations to people with different beliefs and worldviews, some practical issues regarding the models of evangelization, and practical actions of the parish and the other Church communities, etc.

scholarly journals Kalam cosmological argument

2011 ◽  
Vol 22 (1) ◽  
pp. 29-51
Author(s):  
Drago Djuric
Keyword(s):  
Causal Chain ◽  
The Other ◽  
Cosmological Argument ◽  
Islamic Theology ◽  
Actual Infinity ◽  
The World ◽  
Kalam Cosmological Argument ◽  
Kalām Cosmological Argument ◽  
Theology And Philosophy ◽  
The Universe

In this paper it will be presented polemics about kalam cosmological argument developed in medieval islamic theology and philosophy. Main moments of that polemics was presented for a centuries earlier in Philoponus criticism of Aristotle?s thesis that the world is eternal, and of impossibilty of actual infinity. Philoponus accepts the thesis that actual infinity is impossible, but he thinks that, exactly because of that, world cannot be eternal. Namely, according to Philoponus, something can?not come into being if its existence requires the preexistence of an infinite number of other things, one arising out of the other. Philoponus and his fellowers in medieval islamic theology (Al-Kindi and Al-Ghazali), called kalam theologians, have offered arguments against the conception of a temporally infinite universe, under?stood as a succesive causal chain. On other side, medieval islamic thinkers, called falasifah /philosophers/ or aristotelians (Al-Farabi, Avicenna, and Averro?s), have offered arguments in favor of Aristotele?s conception of the eternity of the universe. Decisive problem in disccusion between kalam i falsafa medieval muslim thinkers was the problem of infinity. They have offered very interesting arguments and counterarguments about concept of infinity. In this paper it will be presented some of the crucial moments of that arguments.

Semiotics – Another Window on the World

2018 ◽  
Vol 14 (2) ◽  
pp. 129-135 ◽  
Author(s):  
Jie Zhang ◽  
Hongbing Yu
Keyword(s):  
Social Studies ◽  
Laws Of Nature ◽  
Ways Of Knowing ◽  
The Other ◽  
Marshall Mcluhan ◽  
Book Series ◽  
Intellectual Inquiry ◽  
The World ◽  
Normal University ◽  
The Universe

Abstract Contemporary semiotics proceeds and progresses along two major paths of human intellectual inquiry in general: One is to constantly extend and deepen social studies; the other is to use theoretical and logical reasoning to examine and even predict the laws of nature and the universe. To highlight these two paths and reflect the latest trends in current semiotic inquiry, we have launched the book series of “Select Works of Eminent Contemporary Semioticians,” published by the Nanjing Normal University Press. The first five English monographs included in this book series are Basics of semiotics (eighth expanded edition) and Logic as a liberal art by John Deely, Marshall McLuhan: The unwitting semiotician by Marcel Danesi, Signs in society and culture by Arthur Asa Berger, and The way of logic by Christopher S. Morrissey. These five books afford not only revelations in the ways of knowing and the dimensions of thought, but also new perspectives for interpreting contemporary sociocultural phenomena and their developments.

scholarly journals Dialectics of the formation and development of the human personality’s spatiotemporal structure. Opening up and crash of the for-self existential horizon

2020 ◽  
pp. 531-540
Author(s):  
Andrey V. Politov ◽  
Keyword(s):  
Public Space ◽  
The Other ◽  
Spatiotemporal Structure ◽  
Human Personality ◽  
The Public ◽  
Social Sphere ◽  
The World ◽  
Ecstatic Experience ◽  
The Universe ◽  
Opening Up

The goal is to study the essence of dialectical principles for-other and for-self and their modes, which form one of the levels of the spatiotemporal structure of human existence — personal chronotopology. The theoretical and methodological basis is due to the synthesis of the cultural centrism, dialectical and organicist models of the universe, the relational interpretation of time and space and the chronotopological concept. As a result, the dialectical foundations of the formation of the spatiotemporal frame of the human personality are revealed according to the principles for-other and for-self. The principle for-other forms the personal chronotope, placing it in a situation of communication with others, depriving the personal being of independence, isolation, immersing it in the sphere of alienation and care that characterizes the public space of social chronotopology. But it is precisely in the event of alienation and the existential fall of communication for-other that the personal world is reconstructed through deformation and destruction into a sphere that has the ability to copresence with the personal worlds of Others, who are firstly discovered as equal and independent actors of social sphere. At the for-other stage, the person joins social chronotopology, gets the ability to orientate in the world around him and opens the way to finding the next for-self stage. The chronotopological principle for-self serves as the final generative model of space and time of the human personality, according to which the personal world opens up the possibility of existence, freedom, involvement with the transcendent, catharsis and ecstatic experience, fullness of being, existentially genuine coexistence with the Other. The principle for-self finally constructs a personal chronotope and enriching him with an ethical, aesthetic, axiological and existential horizon.

scholarly journals Theism, atheism and pantheism in the context of solution of the central philosophical question: anthropological aspect

2021 ◽  
pp. 92-113
Author(s):  
Alexey Viktorovich Suslov ◽  
Dmitrii Alekseevich Gusev ◽  
Vasilii Aleksandrovich Potaturov
Keyword(s):  
The Other ◽  
Philosophical Question ◽  
Life Orientation ◽  
The World ◽  
The Subject ◽  
Spiritual Reality ◽  
The One ◽  
The Universe

The object of this research is a centuries-old worldview polemic between the philosophical representations on the world and human associated with theism, atheism and pantheism. The subject of this research is the theoretical and practical attitudes and conclusions of anthropological nature that result from these intellectual models. The authors dwell on the worldview correlations of materialism and idealism with their worldview companions, such as atheism, evolutionism, scientism, anthropological voluntarism &nbsp;on the one hand, and theism, creationism, antiscientism, providentialism &ndash; on the other. Special attention is given to examination of ideological link of atheism and pantheism with the anthropocentric attitude, as well as the questions of life navigation of a human in the context of confrontation and polemics of anthropological voluntarism &nbsp;and providentialism. The novelty of this research consists in substantiation of authenticity of the philosophical idealism as a model that implies theistic and creationist view of the universe and fundamental incompatibility of the central idealistic thesis on the primacy of spiritual reality with the nature of being from the perspective of pantheism. The novelty also lies in the authors&rsquo; statement on the worldview similarity of atheism and pantheism, each of which is a specific substantiation of anthropological voluntarism &nbsp;that is opposed to theistic providentialism. The conclusion consists in acknowledgment of the fundamental dichotomy of the worldview choice and life orientation of a human between the anthropocentric and providential poles, despite all ideological multifacetedness and diversity of the philosophical and religious representations.

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