scholarly journals Toward the philosophy of creation: Maximus the confessor

2011 ◽  
Vol 22 (4) ◽  
pp. 127-155
Author(s):  
Vladimir Cvetkovic

The article aims to present the philosophical argumentation in favor of the Christian idea of the creation of the world exposed in the work of the seventh century author Maximus the Confessor. Maximus the Confessor developed his doctrine of creation on the basis of the philosophical arguments of his Christian predecessors, above all, Gregory of Nyssa, Nemesius of Emesa and Dionysius the Areopagite. The core of Maximus? argumentation on the creation of the world is similar to the position of the Alexandrian philosopher John Philoponus (6th century), but it is additionally enriched with ideas deriving from the works of the aforementioned Christian authors. Some of the ideas that form the scaffolding of Maximus? doctrine of creation are: the fivefold division of beings, which has its climax in the division between the created and uncreated nature, the movement of creatures towards God, who alone is the true goal of their movement, the eternal existence of the world in logoi as expressions of divine will, God?s providential care not only for the universal but also for the individual beings and the deification of the entire created world as the initial purpose of creation. Maximus? views on creation are conveyed in a language that combines Aristotelian, Stoic and Neoplatonist philosophical vocabulary.

Author(s):  
AMIR AHMADI

Abstract The main scheme of creation in Zoroastrian Pahlavi literature is adopted from the Young Avesta. In this scheme Ohrmazd creates the world in the manner of a skillful craftsman who conceives of the form of his product and then fashions it in matter. The number of the constituents of the world and the sequence in which they are created are already fixed in the Avesta. Pahlavi authors draw on Greek philosophical tradition to rationalise their account of the creation of the world. The article also explores some of the complications that their philosophical elaboration of the Avestan scheme occasions.


2019 ◽  
Vol 7 (12) ◽  
pp. 17
Author(s):  
Sangram Keshari Mallik ◽  
Dr. Braja Kishore Sahoo

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine.  Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.  Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness.  Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy.  Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904.  The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.


2019 ◽  
Vol 1 (2) ◽  
pp. 207
Author(s):  
Noormawanti, Iswati

The concept of self is an understanding of the attitude of the individual towards himself so that it results in the interaction of two or more people. Self-concept is a factor that communicates with others. The concept of self is the views and attitudes of individuals towards themselves, characteristics and individual and self-motivation. The self-view includes not only individual strengths but also weaknesses and even failures. This self-concept is psychological, social and physical. Self-concept is our views and feelings about ourselves, which include physical, psychological and social aspects. The concept of self is not just a descriptive picture, but also an assessment of ourselves, including what we think and how we feel. Anita Taylor defines self-concept as "all you think and feel about you, the entire complex of beliefs and attitudes you hold abaout yourself '. Human behavior is a product of their interpretation of the world around them through social interaction. Behavior is often a choice as a feasible thing to do based on how it defines the existing situation. The definition they give to other people, situations, objects and even themselves determines their behavior. So it is individuals who are considered active to regulate and determine their own behavior and environment. While the core of the individual is consciousness (consciousness). self-development depends on communication with others, which shape or influence themselves


2019 ◽  
pp. 66-76
Author(s):  
Natalia Holikova

The article explores the intertextual interaction of stylists, who in the works of I. Kotlyarevsky and P. Zahrebelny represent the concept of «laugh culture». The linguistic and aesthetic signs in the epic burlesque-travesty poem «Aeneid» by I. Kotlyarevsky, which served as a model for the creation of expressive and pictorial means – carriers of humorous axiology in the language of a number of P. Zahrebelny's novels, are revealed. Attention is drawn to the fact that the foundations for the formation of a ridiculous culture as a genre segment of Ukrainian literature are laid in the poem «Aeneid» by I. Kotlyarevsky, which is written in a syllabic-tonic verse (iamb) – the size most appropriate for the Ukrainian language. The linguistic and literary traditions of ridicule are at the heart of the humorously narrative tonality of P. Zahrebelny's two novels – «The Lion's Heart» and «Exile from Paradise», which form the thematic-storyline. It is emphasized that the figure of I. Kotlyarevsky is a significant creative personality for P. Zagrebelny, who often appeals to the creator of the creator of Ukrainian literary language in his prose. The novelist dialogues with the artistic texts of the laughingstock, introducing meaningfully expressive fragments of them into the intersemiotic field of prose works. The intertextual interplay of linguistic components of the individual-linguistic paintings of the world of two writers can be traced in the functional and structural-semantic similarity of a number of style word, which are often the result of stylistic reception of the language game: intertext (linguocultural and ethno-language characters), literary and artistic anthroponyms, as well as words-symbols, which are functionally significant components of the peripheral-evaluative sphere. The individual and authorial rhetorical figures of P. Zahrebelny are comprehensively analyzed within the limits of linguistics, ethno-linguistics, theory of intertextuality, literary onomastics. It has been concluded that the linguistic creation of the prose contains an important humorous-axiological segment of artistic narrative, which is organically incorporated into the context of Ukrainian laugh culture.


Author(s):  
Vladimir Cvetkovic

The article aims to present how the Byzantine scholar St Maximus the Confessor perceived the notion of movement (kinesis). St Maximus exposed his teaching on movement in the course of his refutation of Origenism, which regarded the movement of created beings away from God as the cause of breaking the original unity that existed between the Creation and the Creator. By reversing Origen?s triad ?rest? - ?movement? - ?becoming? into the triad ?becoming? - ?movement? - ?rest?, St Maximus viewed the movement toward God as the sole goal of created beings, finding in the supreme being the repose of their own movement. In addition to the cosmological view of the movement, St Maximus developed a psychological and an ontological view on movement, relying on previous Christian tradition. By transforming and adapting Aristotelian and Neoplatonic notions to the basic principles of Christian metaphysics, St Maximus creates a new Christian philosophy of movement which he supported primarily with the views of the Cappadocian Fathers and Dionysius the Areopagite.


2017 ◽  
pp. 2041-2061
Author(s):  
Neeta Baporikar

Entrepreneurship has assumed super importance for accelerating economic growth both in developed and developing countries. It promotes capital formation and creates wealth in country. It is hope and dreams of millions of individuals around the world. It reduces unemployment and poverty and it is a pathway to prosper. The word entrepreneur is of French origin and literally means the person that takes between – the middlemen; in a more free translation, the individual who pursues a commercial activity. In spite of various studies, defining entrepreneurship is still a major dispute among researchers and the word entrepreneur still has no common meaning among the academic community. So, espousing a very broad definition for entrepreneurship that incorporates business owners and self-employed individuals and adopting a grounded theory approach with in depth literature review of published documents and data, the core of this chapter is to review critically entrepreneurship in the Middle East with specific focus on Oman.


2020 ◽  
Vol 72 (3) ◽  
pp. 242-259
Author(s):  
Hoda Mahmoudi

This paper describes the central role of peace in the Bahá’í Faith. For Bahá’ís, peace begins at the level of the individual and migrates outward to the community, nation, and the world. The article explains how the Bahá’í Faith outlines a covenant – an agreement between Bahá’ís and between Bahá’ís and the world – made manifest in an Administrative Order in which the ascertainment of peaceful principles and the establishment of peaceful practices are developed. The paper explains how concepts like the oneness of humanity, the symbiosis between science and religion, and the unity of religion and God combine with ideals like justice, equality, and consultation to form a Bahá’í approach to the creation and maintenance of peace. Integration and disintegration – broad-structured, dynamic effects that shift societies and the world – will help to usher in two main aspects of a present and future Bahá’í order: the Lesser Peace and the Most Great Peace. The Lesser Peace is defined by the efforts of nations and international actors to form a broad-based, global peace. The Most Great Peace describes the arrival and ascendance of the Bahá’í Administrative Order, which will result in an unprecedented level of global peace and security.


Phainomenon ◽  
2009 ◽  
Vol 18-19 (1) ◽  
pp. 157-174
Author(s):  
Emmanuel Alloa

Abstract Philosophical speech is required to reach the core of the things themselves, often at the risk of subsuming the individual thing under the law of a general concept and ruining its singularity. Is another approach available to philosophy at all ? The question of the violence of the discourse has been raised by many thinkers in the 20th century. Just as Wittgenstein, Husserl demanded for a replacement of deduction by description which would let the things appear in their own light. Merleau-Ponty has rephrased the task of a maieutic phenomenology in terms of”letting see through words” (faire voir par les mots), whereas the direct, exhaustive thematization is given up for an indirect speech, letting the world speak in its own “prose”. While the “indirect ontology” in Merleau-Ponty’s last works has received wide attention these last years, little case has been made of the linguistic implications of the figure of its philosophical operator, the “indirect speech”. What is the status of the “ logos” in Merleau-Ponty’s phenomeno-”logy”? By relating Merleau-Ponty’s reflections on the language of philosophy (rather than on philosophy of language) to the linguistic discussion on free indirect speech (Tobler, Kalepky, Bakhtin) as well as to its use in literature, from Dostoyevsky to Claude Simon, a new perspective opens up of an “indirect ethics”, which implies that whoever speaks in the name of the Other is already spoken by him or by her.


2018 ◽  
pp. 5-30
Author(s):  
Erika Ann Sumilang-Engracia

Pokémon is arguably one of the most enduring brands in Japanese pop culture. As of March 2014 the Pokémon video game franchise alone has sold more than 260 million units worldwide (Lien, 2014). The Pokémon series has been the most well known game that the Nintendo Game Boy series has ever produced and marketed internationally. This study looks at Pokémon as a cultural product. Information contained in the Pokédex, an electronic encyclopedia of Pokémon found in the game points to the use of Japanese folklore as inspiration for some of the Pokémon released. There is an intricate give and take in the process of telling and retelling of folktales that is argued to be present even in its currently newer forms. This study explores the digitalization of folklore by looking at the incorporation of Japanese folktales into the Pokémon video game. Looking at how folkloric motifs were integrated in the creation of these pocket monsters inhabiting the world of Pokémon points to the importance of the Japanese folklore in the character designs. These folklore motifs infused in the game characters, and the world itself gives the franchise a Japanese cultural flavor which, as pointed out by other authors like Allison, make the experience more enjoyable (2003, p. 384). As such, this study looks at how the Pokémon franchise fuses socio-cultural elements in the creation Pokémon’s individual and unique pocket monsters. In effect, these new game creatures called Pokémon become new conduits by which old Japanese folktales are revisited, revised, and ultimately renewed. More importantly, it becomes one important avenue in the creation and proliferation of a Japanese cultural identity that is marketed abroad. It is argued that Pokémon is indeed a new medium where Japanese folklore has been appropriated and digitalized. According to Iwabuchi, influence of products of different cultures on everyday life cannot be culturally neutral. Instead, they inevitably carry cultural imprints called “cultural odor.” In terms of cultural odor, this makes Pokémon Japanese in fragrance. The creation of these newly formed folklore is a dynamic interaction between Japanese culture, the technology they are coursed through and gameplay as a form of performance by the consumers. The whole franchise now serves as a digital archive for folkloric beings that influenced directly or indirectly their creation. This resulted in enabling participative interaction between folklore and the individual. For international consumers, they also potentially serve as entryway into picking up an interest and learning more about Japanese culture. More than the ukiyo-e paintings and monster catalogs that proliferated during the Edo Period, Pokémon has fleshed out these folklore motifs and has put them at the front and center through their games, allowing for players to interact with and bond with them in an ever expanding virtual space called the Pokémon world.


Author(s):  
Anna Marmodoro

The Church Fathers held that God created the world from nothing, by an act of will, at a particular time. But how can an immaterial entity be the cause of the material world? Isn’t this a violation of the causal principle that ‘the like causes the like’ which all ancient thinkers endorsed? Gregory of Nyssa (c.335–395) is a very interesting player in this debate. Marmodoro argues that Gregory’s solution to the philosophical conundrum of the world’s creation is to posit that an immaterial God created immaterial qualities of objects; but such qualities are physical aspects of objects, and they compose with one another to give rise to material bodies.


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