Spiritual Ideal and Legal Realities

Keyword(s):  
1996 ◽  
Vol 27 (4) ◽  
pp. 1162
Author(s):  
Dilwyn Knox ◽  
Peter Auski
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2013 ◽  
Vol 40 (3-4) ◽  
pp. 428-450
Author(s):  
Claudio Sergio Nun-Ingerflom

This article attempts to interpret the insurrection led by Razin in the seventeenth century as the beginning of modern politics, because it was founded on the immanence of the social in contrast to the transcendent conceptions of power maintained by the court and church. This advance was made possible by the working of magic. Through performative speech, magic permitted the creation of a verbal presence for the non-existent tsarevich Alexis, who, however, was never given material form. In keeping the self-appointed heir invisible and by declaring his father’s rule illegitimate, the rebels reduced the role of the tsar to a pure signifier. The proof that this uprising represented a turn toward modern politics is that it did not rely upon the invocation of an intangible philosophical or spiritual ideal (as in the West); it was built instead upon an armed people, expressing itself in a language that was still archaic but already oriented toward a new representation of power as socially legitimatized. This analysis opens an important line of argument that has power beyond this specific case.


2005 ◽  
pp. 299-304
Author(s):  
A. Yatyschuk ◽  
O. Yatyschuk

The future of any society, its moral climate, is determined by what happens in the souls of the younger generation. The most responsible mission for the formation of a spiritually developed personality, and therefore the level of spirituality of society as a whole, is entrusted to education as a social branch. The main task of the modern school is to form a new person of the biosocial level, who would live and act in accordance with the universal laws of the Cosmos. It is for this purpose that education must be made so that the priority in it belongs to the question of the formation and development of the spiritual ideal. This issue has always been at the forefront of time and has been given considerable attention. There are many views on the ways and methods of accomplishing this task.


Author(s):  
Mark R. Wynn

This chapter introduces some of the guiding questions of the investigation, here drawing on Pierre Hadot’s text Philosophy as a Way of Life. These questions include: how should we understand the nature of spiritual goods? What is the relationship between a tradition’s world view and its conception of the well-lived human life? How should we conceive of the connection between the different vocabularies that can be used to describe progress in the spiritual life, for instance, those involving metaphysical and experiential categories? What epistemic conditions, if any, does a world view need to meet if it is to be capable of informing a spiritual ideal of life? And what is the contribution of tradition in shaping our understanding of the spiritual life? The key concept that runs through this volume is Thomas Aquinas’s notion of infused moral virtue, and this chapter also introduces this notion and considers its fruitfulness for addressing the second of these questions, concerning the relationship between world view and ideal of life. A contrast is drawn between Aquinas’s account of these matters, according to which some spiritual goods—the goods that are the object of the infused moral virtues—cannot be identified independently of reference to our theological or metaphysical context, and Hadot’s account, according to which ethical or spiritual ideals come first, and provide the basis for metaphysical commitments. We note some reasons for thinking that this distinction between the two authors should not be too sharply drawn.


2002 ◽  
Vol 38 (1) ◽  
pp. 63-75 ◽  
Author(s):  
JOSEPH SHAW

In this paper I give an account and defence of the thought and practice associated with the notion of obedience in religious ethics, especially in reply to the claim that obedience is necessarily unconscientious. First, I argue that it is conscientious to give weight to commands if they are identifiable as pieces of authoritative advice, or, as theists commonly believe, if they have intrinsic moral force. Second, I argue that a theist's strictly moral reasons for fulfilling obligations are not replaced but reinforced by reasons arising out of a personal relationship with God. Anyone who loves God will want to please God, to act in accordance with His teaching and to avoid His punishment, and theists can do these things by respecting existing moral reasons for action. Third, I show how it can be valuable that people submit to God in further ways, by doing what God commends, and by committing themselves to obeying divine commands which would not otherwise be addressed to them. Finally, I argue that subordinating oneself to God's will is itself a partial attainment of the spiritual ideal of mystical union with God.


2021 ◽  
Vol 01 (01) ◽  
pp. 30-36
Author(s):  
Matlyuba Qaxxarova ◽  
Keyword(s):  

The article analyzes the issue of the spiritual ideal, which is the basis of the spiritual factor, and its role in the development of society.


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