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.

The Animistic Way: Contemporary Paganism and the Posthuman

Poligrafi ◽  
2021 ◽  
pp. 107-127
Author(s):  
Victoria Dos Santos
Keyword(s):  
Natural World ◽  
Julia Kristeva ◽  
The Other ◽  
Relational Ontology ◽  
Other Hand ◽  
The World ◽  
Human World ◽  
The Subject ◽  
The One ◽  
Contemporary Paganism

This article aims to explore the affinities between contemporary Paganism and the posthuman project in how they approach the non-human natural world. On the one hand, posthumanism explores new ways of considering the notion of humans and how they are linked with the non-human world. On the other hand, Neopaganism expands this reflection to the spiritual domain through its animistic relational sensibility. Both perspectives challenge the modern paradigm where nature and humans are opposed and mutually disconnected. They instead propose a relational ontology that welcomes the “different other.” This integrated relationship between humans and the “other than human” can be understood through the semiotic Chora, a notion belonging to Julia Kristeva that addresses how the subject is not symbolically separated from the world in which it is contained.

Ibn al-‘Arabi, Muhyi al-Din (1164–1240)

2018 ◽  
Author(s):  
Neal Robinson
Keyword(s):  
The Other ◽  
Inner Experience ◽  
Divine Essence ◽  
The World ◽  
The Subject ◽  
The Creation ◽  
One And Many ◽  
The One ◽  
Southeast Spain ◽  
The Way

Ibn al-‘Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus. He was born in Murcia (in southeast Spain) in AH 560/ad 1164, and died in Damascus in AH 638/ad 1240. Of several hundred works attributed to him the most famous are al-Futuhat al-makkiyya (The Meccan Illuminations) and Fusus al-hikam (The Bezels of Wisdom). The Futuhat is an encyclopedic discussion of Islamic lore viewed from the perspective of the stages of the mystic path. It exists in two editions, both completed in Damascus – one in AH 629/ad 1231 and the other in AH 636/ad 1238 – but the work was conceived in Mecca many years earlier, in the course of a vision which Ibn al-‘Arabi experienced near the Kaaba, the cube-shaped House of God which Muslims visit on pilgrimage. Because of its length, this work has been relatively neglected. The Fusus, which is much shorter, comprises twenty-seven chapters named after prophets who epitomize different spiritual types. Ibn al-‘Arabi claimed that he received it directly from Muhammad, who appeared to him in Damascus in AH 627/ad 1229. It has been the subject of over forty commentaries. Although Ibn al-‘Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience. He held that whereas the divine Essence is absolutely unknowable, the cosmos as a whole is the locus of manifestation of all God’s attributes. Moreover, since these attributes require the creation for their expression, the One is continually driven to transform itself into Many. The goal of spiritual realization is therefore to penetrate beyond the exterior multiplicity of phenomena to a consciousness of what subsequent writers have termed the ‘unity of existence’. This entails the abolition of the ego or ‘passing away from self’ (fana’) in which one becomes aware of absolute unity, followed by ‘perpetuation’ (baqa’) in which one sees the world as at once One and Many, and one is able to see God in the creature and the creature in God.

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 Seeing God. Thomas Aquinas on Divine Presence in the World

2019 ◽  
Vol 79 (3) ◽  
pp. 739-749 ◽  
Author(s):  
Piotr Roszak ◽  
Tomasz Huzarek
Keyword(s):  
Thomas Aquinas ◽  
The Other ◽  
Divine Presence ◽  
Natural Level ◽  
Presence Of God ◽  
Other Hand ◽  
The World ◽  
The Subject ◽  
The One ◽  
Changing World

Abstract: How to recognize the presence of God in the world? Thomas Aquinas' proposition, based on the efficient, exemplary and intentional causality, including both the natural level and grace, avoids several simplifications, the consequence of which is transcendent blindness. On the one hand, it does not allow to fall into a panentheistic reductionism involving God into the game of His variability in relation to the changing world. The sensitivity of Thomas in interpreting a real existing world makes it impossible to close the subject in the ''house without windows'', from where God can only be presumed. On the other hand, the proposal of Aquinas avoids the radical transcendence of God, according to which He has nothing to do with the world.

scholarly journals A Critic to Darwinian Theory on Resources Scarcity on the Basis of Quranic Verses

2021 ◽  
Vol 8 (9) ◽  
pp. 18
Author(s):  
Ramezan Mahdavi Azadboni
Keyword(s):  
Natural Selection ◽  
Evolutionary Theory ◽  
Resource Scarcity ◽  
The Other ◽  
Biological Resource ◽  
Biological Resources ◽  
Basic Assumptions ◽  
The World ◽  
The Subject ◽  
The One

One of the important components in the theory of the evolution of species is the idea of natural selection. The question is, are the assumptions of the subject in the idea of natural selection compatible with the religious conception of nature and the world around? In this study, the author will discover on the base of Quranic verses that how the theory of biological resource scarcity as one of the basic assumptions in the idea of natural selection conflicts with the Qur'anic interpretation regarding nature. If we can show the lack of credibility and inaccuracy of the idea of the biological resources scarcity and the inappropriateness of biological resources with the needs of the creatures-as one of the assumptions underlying evolutionary theory-in this case, an important step has been to distort the above-mentioned theorem. In the Holy Qur'an, traits such as selfishness are often warned that are considered as the basis of excesses leads to poverty and shortages. Quraanic promises according to which righteous individuals will govern on earth, on the one hand, and the divine promise of securing the living of the beings on the other hand effectively challenges the idea of natural selection.

Conditions for Discussing and Comprehending Georationality

2019 ◽  
Vol 62 (7) ◽  
pp. 7-20 ◽  
Author(s):  
Vadim M. Rozin
Keyword(s):  
Methodological Approach ◽  
The Other ◽  
Other Hand ◽  
Globalizing World ◽  
The World ◽  
Single Process ◽  
Pluralistic Approach ◽  
The Subject ◽  
The One ◽  
Independent Behavior

The article examines the debate between, on the one hand, the proponents of the position that European reason and logic are universal and therefore the dialogue between West and East will always be unequal and, on the other hand, the advocates of a pluralistic approach, who defend the equality of parties in the dialogue as well as the independence of cultures and ways of thinking in different regions of the world. The author expands the agenda of the debate, appealing to the authors of the book Dialogue of Cultures in a Globalizing World. In addition, the author clarifies the concept of globalization, used by many participants in the discussion, and also formulates his own understanding of philosophy. The author considers philosophy, firstly, as a way of deconstructing reality that has ceased to respond to the challenges of time, secondly, as a process of the creation of schemes defining new reality and objects and, thirdly, as personal and professional methods for solving these problems. The article also discusses the condition of the comprehension of procedural phenomena. Thus, there is a methodological approach that makes possible, according to Kant, to grasp the essence of complex systemic phenomena. Therefore, the author examines a case in which C.G. Jung talks about one of his own child experiences. The author argues that the conditions of the comprehension of processuality are, on the one hand, the formation of a special integrity that is personality and, on the other hand, its actions, which make it possible to assemble the discrete states identified by the researcher into a single process. The personality is considered as the subject who, starting from ancient culture, aims for independent behavior, partially overcomes social and cultural dependence, begins to build his own world and himself in this world.

THE POEM «THE EAGLE» BY N. GUMILYOV: REPRESENTATION OF THE PERFECT DEATH

2019 ◽  
pp. 20-38
Author(s):  
Arkadiy Chevtayev
Keyword(s):  
World Order ◽  
Narrative Structure ◽  
The World ◽  
Poetic Text ◽  
Self Actualization ◽  
Lyrical Subject ◽  
Spiritual Reality ◽  
The One ◽  
Alter Ego ◽  
The Universe

The article discusses the poetics of the poem «The Eagl» (1909) by N. Gumilyov in the aspect of mortal conceptualization of the poet’s literary worldview. It defines the meaning of his third book of poems «The Pearls». It is hypothesized that in Gumilyov’s poetic universe the death is a basis and guarantee of convergence found in the internal and external aspects of lyrical subject self-actualization. The study of this poetic text is carried out by combining structural-semiotic and mythopoetic methods that allow the researcher to detect deep semantic layers of Gumiltyov’s literary self-determination. The analysis of the the poem «The Eagle» narrative structure shows that the lyrical narration of the «ornithological» hero’s («the eagle’s») death represents death as an axiological ideal of N. Gumilyov’s lyrical subject. The sacrificial catastrophic nature of the «eagle» flight and the postmortem fusion of the bird with the cosmic universe becomes an ontological measure of existence. «The eagle’s» death is implicitly likened with an act of creative transformation of existance, due to which it is possible to comprehend secret movements of the world order and convergence of microcosm and macrocosm.In Gumilyov’s conception «the eagle» is presented as objectified outward incarnation of the lyrical hero. Therefore, the «the eagle’s» death is extremely alienated from the subjective «I» on the one hand, and it is inextricably assosiated with its thirst for magical overcoming of the universe laws, it is an act of ultimate existential heroism on the other hand. The bird’s sacral ability to posthumously exercise a «regal flight» in the universe gives this «ornithological » character status of an ideal «double» (alter ego) of the lyrical subject who wants to creatively get rid of death, thereby to achieve the world harmony. The author concludes that the ideal manner of the narrative hero’s death is entirely associated with the attainment of immortality in the light of the inviolability of the universe as a spiritual reality of the created world which possesses exceptional status in N. Gumilyov’s mythology.

scholarly journals The Spirit as the Subject Carrying out the Sublation of Nature

2009 ◽  
Vol 30 (1-2) ◽  
pp. 19-31
Author(s):  
Gilles Marmasse
Keyword(s):  
The Other ◽  
General Hypothesis ◽  
Know How ◽  
Rational Nature ◽  
The Subject ◽  
The Absolute ◽  
The One ◽  
Definition Of ◽  
The Universe

In this paper, I will try to propose a general characterisation of the spirit in Hegel'sEncyclopaedia. This characterisation is based on the opposition between nature and spirit. More precisely, in my view the Hegelian spirit can be defined as the activity of bringing the natural exteriority back to a living totality.We know that for Hegel the notion of spirit takes so many shapes that their unity is difficult to find. For instance, what does the soul in the subjective spirit, property in the objective spirit and the cult of the Greek gods in the absolute spirit have in common? Furthermore, when we consider property, for example, the problem is knowing if the spirit is here constituted by the owner, by the deeds of ownership or by the living relationship between the owner and the possessed goods.Moreover, the Hegelian spirit is a philosophical descendant of several different traditions. The question is, therefore, to know how these traditions are linked in the Hegelian notion. I will present these briefly before stating my general hypothesis about the definition of the spirit.First, the Hegelian spirit is connected to thenoûsof the Greek philosophers (the Latinspiritus, intellectus). Thenoûs— on the one hand, an immaterial entity leading the universe, and, on the other, a faculty of the soul — is most often distinguished by its separate and rational nature. For Hegel too, the spirit, as a non-perceptible entity, constitutes the freest and most rational stage in the development of the Idea.

scholarly journals Crossing the “Theory-practice Divide”: Learning to Be(come) a Teacher

2012 ◽  
Vol 2 (2) ◽  
Author(s):  
Sarah Gravett
Keyword(s):  
Teacher Education ◽  
Theory And Practice ◽  
The Other ◽  
Philosophical Question ◽  
Common View ◽  
Theory To Practice ◽  
The World ◽  
Apply Theory ◽  
The One ◽  
The University

A common view of theory and practice as domains is that it is difficult, if not impossible, to traverse the epistemological chasm between them. After all, theories are ways of organising our world abstractly in ideas and concepts. Practice is the world that we inhabit empirically. It is a tangible world that we can see, feel, act on, act in, and so on. So, how can one even begin to argue that these apparently disparate worlds can be unified or that they are in the first instance not separate at all? My stance on this is that we, the educators of teachers, are party to the separation. In fact, we teach students that they should ‘apply’ theory to practice. Working with our own struggle at the university where I am based, I will argue that there may be ways of opening the borders between what is, on the one hand a philosophical question, and on the other, a purely empirical question. How do we teach and how do we teach the doing of teaching? My argument explores one way we might begin to restore; to whatever extent this is possible, the unity of theory and practice in teacher education.

"Land und Meer, Land und Luft, Land und Erde: Schmitt und Sloterdijk – mit Husserl gelesen"

2006 ◽  
Vol 2006 (1) ◽  
pp. 5-20 ◽  
Author(s):  
Petra Gehring
Keyword(s):  
Subject Matter ◽  
The Other ◽  
Carl Schmitt ◽  
Contemporary Philosophy ◽  
Spatial Turn ◽  
The World ◽  
Peter Sloterdijk ◽  
The Subject ◽  
Two Phases ◽  
The One

There are two phases in the philosophy of the 20. and the beginning 21. century, in which not generally ‚the world‘, but actually issues like ‚land and sea‘, ‚land and air‘, ‚land and earth‘ became philosophical references. There are on the one hand the diagnoses of geopolitical crises in the 1950th and there is on the other hand the so-called ‚spatial turn‘ of the cultural sciences and related contemporary philosophy. The article presents two exemplary positions: the geo-philosophical reflections of Carl Schmitt as well as the considerations of Peter Sloterdijk in connection with his analyses of globalization. The article doesn’t intend an final appraisal of the subject matter (or the works of both authors). Following the guideline of Husserls considerations about „earth“ is however asked, which function may have the phenomenon (and topic) of a concretized spatiality in the context of the two exemplary presented philosophical diagnoses. What makes ‚land‘ or ‚space‘ attractive to Schmitt and Sloterdijk?

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