scholarly journals KARL JASPERS, A HISTÓRIA COMO TOTALIDADE

2018 ◽  
Vol 45 (142) ◽  
pp. 345
Author(s):  
José Maurício Carvalho
Keyword(s):  
Time History ◽  
Philosophical Question ◽  
Human Beings ◽  
Karl Jaspers ◽  
End Of History ◽  
The End Of History ◽  
The Creation ◽  
Spiritual Reality ◽  
The One

Resumo: Esse artigo examina como Jaspers aborda a totalidade da História e a importância desta questão. Esclarece que tentativas de estabelecer tal unidade pelos fatos empíricos estão fadadas ao fracasso, porque a totalidade somente pode ser buscada como realidade espiritual, ou criação do homem. Assim con­siderada, tal totalidade é resultado da comunicação entre os seres humanos. Isso significa que como jornada humana no tempo, a História não se completa nunca, pois está em processo. Por consequente, indicar-lhe uma meta ou assinalar-lhe uma unidade perfeita significaria o fim da História. Com efeito, todas as repre­sentações da unidade são ideias e se engana quem quiser olhá-las como mais do que isso. Assim é, porque o Uno transcende a origem e a meta da História, caracterizando o problema como questão filosófica fundamental, que envolve a noção de realidade.Abstract: This article examines how Jaspers addresses the whole of history and the importance of the issue. It clarifies that attempts to establish such a unity by empirical facts are doomed to failure, because wholeness can only be sought as spiritual reality, or the creation of man. Thus considered, wholeness is the result of the communication between human beings. It means that, as a human journey in time, history is never completed, since it is in process. Therefore, indicating a goal or a perfect unity would mean the end of History. Indeed, all the representations of unity are ideas and should not be considered otherwise. This is so because the One transcends the origin and goal of History, characte­rizing the problem as a fundamental philosophical question that involves the notion of reality.

scholarly journals Historiography at the Crossroads

2020 ◽  
Vol 13 (33) ◽  
pp. 229-270
Author(s):  
Dmitri Starostin
Keyword(s):  
Old Testament ◽  
End Of History ◽  
The End Of History ◽  
The Creation ◽  
The Times ◽  
First Time ◽  
Sacred History

This article suggests that the Carolingian effort in resetting the calendar of history at the time of Charlemagne’s coronation to the year 6000 from the Creation and 801 from the Incarnation of Christ must be considered as only one of the period in the cycle of the processes of realigning, resetting and redeploying the calendar since the times of Augustine. During this period, the calculations necessary for the construction of the calendars and timelines lead to concerns regarding the end of history and the “end of times”. The first time scholars like Jerome and Augustine had to address the ending of the calendar of the universal sacred history that the Christians inherited from the Old Testament was during the 4th and 5th centuries. The Carolingian period witnessed the second “time of reckoning” when Eusebius’ date for the Incarnation of the Anno Mundi 5199 prompted scholars to reconsider the meaning of the Carolingian rule around the year 801, that is, the Anno Mundi 6000.

scholarly journals Liturgia: lugar da teologia – A relevância de um antigo princípio

2019 ◽  
Vol 66 (261) ◽  
pp. 5
Author(s):  
Sinivaldo Silva Tavares
Keyword(s):  
Human Existence ◽  
The Other ◽  
Human Beings ◽  
De Se ◽  
The Creation ◽  
The Law ◽  
The One ◽  
Relationship Of

Esta reflexão quer resgatar a antiga intuição eclesial expressa no princípio: legem credendi statuat lex supplicandi (“a lei da oração estabeleça a lei da fé”). Assim sendo, a norma do culto cristão determinará a lógica do crer, explicitando que entre a Liturgia e a Teologia vige uma relação de intrínseca reciprocidade. De um lado, concebe-se a Liturgia como fonte da Teologia e, do outro, a Teologia surge como a instância de verificação da Liturgia. As interpelações que a Liturgia lança à Teologia se reúnem em torno de três elementos: a eclesialidade como o húmus da teologia; o evento pascal de Cristo como a seiva da teologia; a criação, a história e o ser humano como o espaço vital da teologia. A conclusão frisa a necessidade de se aceitar a sacramentalidade da existência humana e a contingência de suas manifestações, e sugere que tanto a Liturgia como a Teologia se tornem mais simbólicas e se aproximem mais da poesia.Abstract: This reflection intends to retrieve and preserve the old ecclesiastical intuition expressed in the principle: legem credendi statuat lex supplicandi (“the law of the prayer should establish the law of faith”). Thus, the norm of the Christian cult will determine the logic of the belief, making it clear that between Liturgy and Theology there prevails a relationship of intrinsic reciprocity. On the one hand, Liturgy is conceived as the source of Theology and, on the other, Theology appears as the instance that confirms Liturgy. The challenges Liturgy places before Theology centre around three elements: the ecclesiastical principles as the humus of theology; the paschal event of Christ as the sap of Theology; and the creation, history and human beings as the vital space of Theology. The conclusion emphasizes the need to accept the sacramental character of human existence and the contingency of its manifestations and suggests that both Liturgy and Theology should become more symbolic and closer to poetry.

Formation of a New Person as a Formational Meaning. The Era of Transformation in the History of Europe

2021 ◽  
Vol 13 (4-2) ◽  
pp. 366-383
Author(s):  
Gennady Pikov ◽  
Keyword(s):  
Middle Ages ◽  
End Of History ◽  
History Of ◽  
New Type ◽  
Transitional Processes ◽  
The End Of History ◽  
History Of Europe ◽  
Bourgeois Culture ◽  
Main Thing ◽  
The One

The article draws attention to the fact that the phenomenon of marginality is the formation of one's own environment, although not completely dissolving into it. Traditional culture goes into the "basements" of society or manifests itself in the life and mentality of marginals. In a society affected by crisis, several cultural trajectories collide: descending, ascending and, for the marginalized, breaking traditional ties and creating their own, completely different world. In fact, marginality is the third culture, a special socio-cultural state. The article discusses its corresponding components. The prerequisites of global transformation are considered. The situation in Europe begins to change fundamentally at the turn of the I-II millennia. The formation of the era of European Transformation can begin with the XI-XIII centuries, when "Catholic" Europe appears. Phenomenal in its results was the "Renaissance of the XII century", the first truly pan-European Revival at the origins of the era of Transformation. With this, the movement towards a High Renaissance began. The Crusades (XI-XIII centuries) are particularly highlighted. After the Crusades, two variants of capitalism become promising and predominant in Europe and North America, and then their slow convergence continues. The XIII century became a milestone for contemporaries. On the one hand, Europe, it would seem, reached the end of history by creating some kind of optimal model. On the other hand, the reverse side of the idea of the "end of history" became clearly visible. The Mongols, having captured most of Eurasia, reformatted the ethno-political space. In this century, capitalist Europe is born, in fact, as a special development option. Highlighting the era of transformation does not mean that we should abandon the usual division of European history into known periods: antiquity, the Middle Ages, modern times. This periodization successfully emphasizes social and economic aspects and provides a chronological understanding of transitional processes. The era of Transformation is more voluminous, since we are talking about the transition from a centuries-old traditional society to a new stage of human development. Neither the Renaissance nor the Reformation created a new culture, the so-called bourgeois culture will have many faces, both international and national. The main thing is seen in the liberation of man from the former powerful civilizational model, Latin-Christian, i.e. Imperial-ecclesiastical, and ultimately - in the formation of a new type of man.

Marxism and The End of History and the Last Man: A Critical Review

2000 ◽  
Vol 12 (1) ◽  
Author(s):  
Nuhu O. Yaqub
Keyword(s):  
Liberal Democracy ◽  
Capitalist System ◽  
End Of History ◽  
Liberal Democratic ◽  
Core Concepts ◽  
Democratic System ◽  
The End Of History ◽  
Last Man ◽  
The One ◽  
The Last Man

This review of The End of History and the Last Man sets out to achieve two major objectives: first, to establish whether or not the collapse of the Soviet state system and the alleged triumph as well as reconsolidation of liberal democracy have finally sounded the death knell of Marxism as a body of thought and a guide to action. The paper tries to achieve thisobjective by examining some of the core concepts of Marxism e.g., alienation and exploitation; inequality and freedom; the question of the state; and the nature of imperialism to see the extent to which they have been made otiose by the alleged triumph of liberal democratic system. The evidence emerging from their analyses, however, is not only the correctness and profundity of the position of Marx and his disciples Engels, Lenin, Stalin, Hoxher, Castro, Cabral, Fanon, Mao, Machel, etc. but that as long as Fukuyama attempts to mystify the insidiousness of the capitalist cum liberal democracy visavis alienation and exploitation of the worker on the one hand, and the predatoriness of imperialism over other peoples and lands on the other, so long shall the unscientific assertions and assumptions of the book continue to be subjected to critical pulverizations and attacks. Arising from this conclusion, the second and related objective is to exhort workers in both the advanced capitalist and the superexploited Third World countries towards greater and more focused struggles to bring down the moribund capitalist system, which is to be replaced with socialism/communism

The Destroyer and the Peacemakers, 1984–1990

2017 ◽  
Author(s):  
David J. Howlett
Keyword(s):  
Jesus Christ ◽  
Collective Identity ◽  
Latter Day Saints ◽  
Collective Memories ◽  
End Of History ◽  
History Of ◽  
The End Of History ◽  
The Creation ◽  
The Temple

This chapter explores the 1980s Reorganized Church of Jesus Christ of Latter Day Saints' schism by the ways individuals mapped the Kirtland Temple within their sacred universes. Such mapping involved revelations about temples, conferences at or near the building, the construction of worship spaces near the temple, the creation of eschatological maps about the temple and its role in the end of history, and the creation of collective memories through commemorative rituals. In this, Reorganized Church of Jesus Christ of Latter Day Saints members followed practices that had helped establish their church's collective identity in previous decades. What was different, of course, was the Reorganized Church of Jesus Christ of Latter Day Saints' schism that allowed for an opening to extreme, even violent, mappings of the Kirtland Temple. The chapter then recounts the history of Jeffrey Lundgren, his apocalyptic group, and his violent mapping and actions.

scholarly journals Hjertets gudbilledlighed

1977 ◽  
Vol 30 (1) ◽  
pp. 65-96
Author(s):  
Erik Krebs Jensen
Keyword(s):  
Human Heart ◽  
Image Of God ◽  
Images Of God ◽  
End Of History ◽  
Word Of Faith ◽  
God's Word ◽  
The End Of History ◽  
The Creation ◽  
God's Image ◽  
The Image Of God

The Heart as the Image of Godby Erik Krebs JensenThe image of God in the heart and the heart as the image of God are at one and the same time the divine and the truly human in man. Since the Creation the image of God has been hidden in the human heart, and in the course of history it will be illuminated more and more until at the end of history it will be completely revealed.The image of God is a riddle for man. By feeling and understanding, that is, receiving impressions of other images of God (in nature, in poetry or of Christ) the image of God in the heart can be illuminated. This meeting of images happens through the living interplay of the word between heart and heart. The word with God’s Spirit is an image of God - it is in fact Christ Himself in His resurrected form, speaking to man. This word must be heard audibly for it to make an impression on the heart so that the Spirit can touch it and move it. For the heart is created precisely in order to be open to spirit (both God’s and the Devil’s), and where the heart does not harden against it but is stirred by hearing God’s word, there the image of God in the heart’s core is revived, and this echoes in the mouth of man as a confession in a word of faith, hope or love. In this echo (an echo of God’s word) it is revealed to God and men and to man himself that he has adopted God’s word. Grundtvig puts it as strongly as this: God has reincarnated Himself. Every time a man hears God’s word, Jesus is reconceived, and He is reborn in the echoing word and thereby revealed to the world.This revelation of Christ in the word on the lips of men is an expression of God’s continuing creation and activity. God’s creative deed is always the same two-pronged action with one and the same result. At the Creation God made man out of clay and breathed His Spirit into him so that man could talk to God. In the fullness of time God made His power overshadow Mary and His Spirit descend upon Jesus, so that Jesus could talk to God on earth. (Jesus healed by touch and by speaking words). At baptism the sign of the cross is made and the child is baptized, thereby giving it the child’s right to pray, to confess and praise. Where God’s word touches the heart and the Spirit captivates the heart, and the heart responds with a “Yes and Amen!” as an echo of what it has heard, there God’s creative presence in the word is experienced. And in the heart’s core the image of God is illuminated by the Spirit through the meeting between God’s image and its imprint.

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  on the one hand, and theism, creationism, antiscientism, providentialism – 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  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’ statement on the worldview similarity of atheism and pantheism, each of which is a specific substantiation of anthropological voluntarism  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.

Karl Jaspers’ existential concept of psychotherapy

2013 ◽  
Author(s):  
Jann E. Schlimme
Keyword(s):  
The Other ◽  
Human Beings ◽  
Karl Jaspers ◽  
General Psychopathology ◽  
Other Hand ◽  
The One

Karl Jaspers developed and portrayed his existential understanding of psychotherapy in a number of papers and in the different editions of his General Psychopathology. In this chapter I will first describe Jaspers’ own understanding of psychotherapy and will argue that for Jaspers’ we, as human beings, need to philosophize with respect to existential questions, as they cannot be tackled in a scientific manner. This entails that there is a gap between the two kinds of liberty which can be achieved through a psychotherapeutical modulation of our behaviour, on the one hand, and which can be grasped as existence in a Jaspersian sense, on the other hand. Accordingly I will argue that due to methodological reasons, Jaspers did not intend to develop an existential form of psychotherapy, but an existential understanding of psychotherapy. I will demonstrate that his writings offer a rich framework for such an understanding.

From Derrida's Deconstruction to Stiegler's Organology: Thinking after Postmodernity

Derrida Today ◽  
2020 ◽  
Vol 13 (1) ◽  
pp. 33-47
Author(s):  
Anne Alombert
Keyword(s):  
Philosophical Critique ◽  
End Of History ◽  
The Subject ◽  
The End Of History

The aim of this paper is to question the significance of Derrida's deconstruction of the concepts of subject and history. While ‘postmodernity’ tends to be characterized by philosophical critique as the ‘liquidation of the subject’ or the ‘end of history’, I attempt to show that Derrida's deconstruction of ‘subjectivity’ and ‘historicity’ is not an elimination or destruction of these concepts, but an attempt to transform them in order to free them from their metaphysical-teleological presuppositions. This paper argues that this transformation, which begins in Derrida's and continues in Stiegler's texts, leads to the notions of ‘psycho-social individuation’ and ‘doubly epokhal redoubling’. I maintain that such notions ‘supplement’ the metaphysical concepts of subject and history by forcing a reconsideration of the technical conditions of psychic individuation and the technological conditions of ‘epochality’.

The End of History Museums: What's Plan B??

2008 ◽  
Vol 30 (4) ◽  
pp. 9-27 ◽  
Author(s):  
Cary Carson
Keyword(s):  
Historic Sites ◽  
The Public ◽  
End Of History ◽  
House Museums ◽  
The Past ◽  
History Museums ◽  
Plan B ◽  
The End Of History ◽  
The Way

Abstract Are historic sites and house museums destined to go the way of Oldsmobiles and floppy disks?? Visitation has trended downwards for thirty years. Theories abound, but no one really knows why. To launch a discussion of the problem in the pages of The Public Historian, Cary Carson cautions against the pessimistic view that the past is simply passéé. Instead he offers a ““Plan B”” that takes account of the new way that learners today organize information to make history meaningful.

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