The Death of God

2011 ◽  
Author(s):  
Krzysztof Michalski
Keyword(s):  
Human Nature ◽  
Gospel Of Matthew ◽  
Human Life ◽  
Death Of God ◽  
New Beginning ◽  
The World ◽  
The Face ◽  
The Cross

This chapter turns to Plato's Phaedo as well as the Gospel of Matthew: two narratives about death, and two visions of human nature. Christ's cry on the cross, as told by Matthew, gives voice to an understanding of human life that is radically different from that of Socrates. For Phaedo's Socrates, the truly important things in life are ideas: the eternal order of the world, the understanding of which leads to unperturbed peace and serenity in the face of death. The Gospel is the complete opposite: it testifies to the incurable presence of the Unknown in every moment of life, a presence that rips apart every human certainty built on what is known, that disturbs all peace, all serenity—that severs the continuity of time, opening every moment of our lives to nothingness, thereby inscribing within them the possibility of an abrupt end and the chance at a new beginning.

Conclusion

2018 ◽  
Author(s):  
Alan L. Mittleman
Keyword(s):  
Human Nature ◽  
Human Dignity ◽  
Human Life ◽  
Jewish Tradition ◽  
The World ◽  
The Face

This concluding chapter returns to the theme of the worth or dignity of human life. What are the implications, in the face of the contemporary challenges of biotechnology and scientistic materialism, of a Jewish understanding of human nature and human dignity for our common human future? It argues that the ambivalence of the Jewish tradition toward human nature is an attitude well worth cultivating. We are holy—and capable of unimaginable evil. Judaism reminds us of both. We have the creativity and freedom to remake the world, and now, increasingly, to remake ourselves. Our own survival might depend on cultivating anew a sense of limits. Limits there will always be, many imposed by human nature. Our dignity inheres in knowing when and how to master them, and when and how to accept them with respect.

Apocalyptic Ethics, End-Time Christians, and the Storming of the US Capitol

2021 ◽  
pp. 095394682110313
Author(s):  
Nancy J. Duff
Keyword(s):  
Human Life ◽  
Divine Revelation ◽  
Donald Trump ◽  
The Us ◽  
The World ◽  
Theological Foundation ◽  
The Cross ◽  
End Of The World

This article argues that an apocalyptic interpretation of divine revelation provides the theological foundation for discerning the appropriate space for human life to thrive. This apocalyptic theological ethic is contrasted with that of end-time Christians who have supported Donald Trump as God’s chosen one and who joined the storming of the US Capitol on 6 January 2021. It contrasts five features of apocalyptic thinking for both groups: (1) expectation of the end of the world, (2) ethics, (3) Christ, nation, and the first commandment (4) Christians and Jews, and (5) the cross. While the article seeks to give a fair description of the beliefs of end-time Christians, it argues that their beliefs have taken a heretical and dangerous turn.

The Essence of Christianity and the Cross of Christ

1914 ◽  
Vol 7 (4) ◽  
pp. 538-594
Author(s):  
Benjamin B. Warfield
Keyword(s):  
New Haven ◽  
Liberal Theology ◽  
Religious System ◽  
The World ◽  
Cross Of Christ ◽  
The Face ◽  
Divinity School ◽  
The Common ◽  
The Cross ◽  
The Right

In a recent number of The Harvard Theological Review, Professor Douglas Clyde Macintosh of the Yale Divinity School outlines in a very interesting manner the religious system to which he gives his adherence. For “substance of doctrine” (to use a form of speech formerly quite familiar at New Haven) this religious system does not differ markedly from what is usually taught in the circles of the so-called “Liberal Theology.” Professor Macintosh has, however, his own way of construing and phrasing the common “Liberal” teaching; and his own way of construing and phrasing it presents a number of features which invite comment. It is tempting to turn aside to enumerate some of these, and perhaps to offer some remarks upon them. As we must make a selection, however, it seems best to confine ourselves to what appears on the face of it to be the most remarkable thing in Professor Macintosh's representations. This is his disposition to retain for his religious system the historical name of Christianity, although it utterly repudiates the cross of Christ, and in fact feels itself (in case of need) quite able to get along without even the person of Christ. A “new Christianity,” he is willing, to be sure, to allow that it is—a “new Christianity for which the world is waiting”; and as such he is perhaps something more than willing to separate it from what he varyingly speaks of as “the older Christianity,” “actual Christianity,” “historic Christianity,” “actual, historical Christianity.” He strenuously claims for it, nevertheless, the right to call itself by the name of “Christianity.”

scholarly journals Metaphysics and the Existential Problematic of Human Finitude

Lumen et Vita ◽  
2017 ◽  
Vol 7 (2) ◽  
Author(s):  
Taylor Nutter
Keyword(s):  
Human Life ◽  
Practical Importance ◽  
Human Person ◽  
Finite Horizon ◽  
The World ◽  
The Face ◽  
The Subject ◽  
Intentional Structure ◽  
Working Out ◽  
Human Finitude

Rather than being of little practical importance, the metaphysical underpinnings of a given horizon determine the character of its existential problematic. With the breakdown of classical metaphysics concomitant with the modern turn to the subjective, the existential problematic of finitude as ultimate horizon arose. According to this subjective turn, the human person can no longer engage the world as though it were in itself constituted by transcendently grounded meaning and value. Standing within this genealogical lineage, Martin Heidegger undertook a phenomenological investigation into the existential constitution of the human person which defines authenticity in terms of finitude. For the early Heidegger, human life is essentially ‘guilty’. This guilt, however, is not the traditional cognizance of one’s sinfulness, but the foundational Nichtigkeit (‘nullity’) of life and its attendant possibilities in the light of the ultimate finality of death. Authenticity, then, consists of a resolute working out of one’s life in the face of such inevitable finality. For the later Heidegger, the finite horizon of a particular epochal disclosure gifts Being to thought and determines it thereby. Authenticity in this case consists of giving oneself over to be appropriated by an event of Being. In contrast, Lonergan understands authenticity as being true to that primordial love which beckons us to intellectual probity and responsibility in working out life’s possibilities. This essay will illustrate how Lonergan’s analysis of the intentional structure of human conscious operations stands as a corrective to Heidegger’s early existential analysis of human being-in-the-world and later thought about Being. While Lonergan defines authenticity as loving openness to transcendent Being, Heidegger, because of his forgetfulness of the subject in her conscious operations, does not allow for a transcendence which stands beyond any finite horizon. 

MULTIKULTURALISMEDALAM SASTRAKONTEMPORERAMERIKA Analisis Kumpulan Cerita Pendek Karya Brian Leung

2013 ◽  
Vol 8 (1) ◽  
pp. 29
Author(s):  
Arido Laksono
Keyword(s):  
Human Nature ◽  
Human Life ◽  
Literary Work ◽  
Culture Time ◽  
Work Spaces ◽  
The World ◽  
Capital Constraints ◽  
Close Distance

The understanding towards values, norms ana culture of societies is a crucial matter nowadays considering the close distance among countries in the world. This phenomenon is undoubtedly considered as the result of the advancement of technology distributed and understood by people around the world as a big leap to comprehend societies with their various culture and customs. Thus, the understanding towards multiculturalism is an important issue in global societies to avoid prejudice and stereotypes of other ethnic and tribes. One of the ways is studying the values of multiculturalism either implicitly or explicitly through the work of literature as a reflection of human life. Literary work is regarded as an excellent medium for studying the richness of human nature and its culture considering the fact that only a few people are fortunate to have the opportunity to see and experience other culture. Time and capital constraints have given literary work spaces to accommodate someone's interest in experiencing values, norms and culture of other societies in different areas of the world.

scholarly journals Kultura i mit — iluzje demitologizacji

2021 ◽  
Vol 16 (2) ◽  
pp. 35-46
Author(s):  
Leszek Kleszcz ◽  
Krzysztof Sztalt
Keyword(s):  
Human Life ◽  
Protective Atmosphere ◽  
Story Telling ◽  
Eternal Return ◽  
Death Of God ◽  
The Core ◽  
The World

One of the most fundamental existential experiences is the “indifference of the world”. Faced with the awareness of the insignificance of human fate, the lack of meaning, the indifference of the world, man creates various strategies of depotentialising reality. One of them is “story-telling”, working on a myth. Nietzsche also believed that “life needs a protective atmosphere woven from illusions, dreams, delusions”, so he tried to create a myth to fill the void left by the “death of God”. He began with Wagner’s “aesthetic myth” and went on to create a “myth of the aestheticisation of existence”. His next attempts to give meaning to human life were the story of the Übermensch and the revitalization of the myth of eternal return. Another myth which can be found at the core of Nietzsche’s philosophy is “the myth of the myth-maker”.

Conclusion

2020 ◽  
pp. 151-154
Author(s):  
Olivier Roy
Keyword(s):  
Public Sphere ◽  
Human Nature ◽  
Social Contract ◽  
The Other ◽  
The Public ◽  
Secular Culture ◽  
The Social ◽  
The World ◽  
The Face ◽  
The Public Sphere

This concluding chapter discusses how values are returning today in the guise of dominant norms, both in the secular world and in religion. Today's crisis is not simply a crisis of values, but of referring to values at all. For what should values be founded on? On one hand, religions, which are no longer in sync with Europe's dominant cultures, are returning to the public sphere on behalf of a normative demand. On the other hand, the secular culture that professes freedom and rights is coming to a head in a burst of normative production. This is a normativity toward all forms of religion and religiosity, of course, but also normativity with respect to its own foundation, the social contract, and human nature, that of the desiring subject. Ultimately, the chapter argues that it is time to re-examine the question of values, to restore the particular cultural and social aspects of norms and to reinject them into society. In the face of globalization, the issue is at once to be more in touch with society and to act as a counterweight to other influences in the world: only Europe can meet these two objectives.

Medical Progress and the Influenza Pandemic of 1918

2012 ◽  
Vol 41 (1) ◽  
pp. 68-91
Author(s):  
SARAH FRANCES VANNESTE
Keyword(s):  
Medical Treatment ◽  
Yellow Fever ◽  
Human Life ◽  
Influenza Pandemic ◽  
Medical Professionals ◽  
Medical Progress ◽  
Influenza Outbreak ◽  
The World ◽  
The Face ◽  
Rational Thought

ABSTRACT The influenza outbreak of 1918 spread around the world and left millions of people dead. This pandemic was both a crisis for human life and a crisis for medical professionals attempting to combat the disease. During a period when medicine had become thoroughly professionalized and had made numerous advances in medical treatment, medical professionals perceived their field to be rapidly and consistently progressing, and many believed that there was little medicine could not overcome. Success against such diseases as yellow fever fed the idea that science and rational thought could conquer society's ills drove medical professionals' efforts. However, these modern ideas of progress, perfectibility, and medicine's pending triumph over disease adversely affected the medical profession's ability to deal effectively with the influenza pandemic of 1918. Physicians' efforts had not prevented a serious outbreak, and once it had exploded, they could not control it. Looking specifically at the British medical profession's struggle with the pandemic, as it coursed through both Britain and Britain's armies abroad, this paper examines physicians' own writings and investigates both their initial confidence in the face of disease and their disappointment, fear, and lack of clear direction as the pandemic exploded. In the aftermath of the pandemic, their confusion, dearth of understanding, and pressure to fill the void in knowledge are evident. This paper, then, discusses how confidence affected their mindset when they confronted the pandemic, and how the pandemic, in turn, affected their concept of progress, the ability of medicine, and their duty thereafter.

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

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