scholarly journals Amos: ’n teologie van bedreiging?

1998 ◽  
Vol 32 (3) ◽  
Author(s):  
J. L. Helberg
Keyword(s):  
Space Time ◽  
The Other ◽  
Moral Justification ◽  
The Real ◽  
Other Hand ◽  
Personal Approach ◽  
History Of

The book of Amos contains many undertones of threat, except in the epilogue which, according to many scholars, is redactional The question thus comes to the fore whether this characteristic implies that God is seen by Amos as a God of threat for whom one can only have fear. This article, however, points out Amos’ moral justification of God's deeds. Israel's actions, on the other hand, display a self-centredness and a lack of theocentric and personal approach. Within this framework the history of salvation, especially the exodus and the conquest of the land, as well as the election, covenant and the idea of the remnant, is fossilised and God is made a captive of space, time and relations. However, Amos' proclamation implies that in reality God cannot be made captive - neither of such a religion nor of a theology of threat. Amos envisions a situation in which everything will comply with the real aim set for it/him.

scholarly journals Architecture and new ontologies

2010 ◽  
Vol 2 (3) ◽  
pp. 203-214
Author(s):  
Rado Riha
Keyword(s):  
The Other ◽  
The Real ◽  
Central Thesis ◽  
Other Hand ◽  
History Of ◽  
History Of Architecture ◽  
The One

The history of architecture and contemporary architectural discussion show that the encounters of architecture and philosophy are neither rare nor exceptional. The central thesis of this article is that today architecture and philosophy are connected in a way that goes beyond the variety of their interdisciplinary co-operation. The two domains of thought are connected in a more "existential" sense: they both need to address certain issues that concern the conditions of the possibility of their future existence. The article focuses on two such issues: it seeks to demonstrate in what way the existence of architecture and philosophy depends, on one hand, on the ancient alternative between the logic of the One and the logic of the Multiple; and on the other hand, on the concept of the indiscernability of thought and act. In so doing it draws on the Lacanian triad of the symbolic, the imaginary and the real.

scholarly journals VI. Buddhist Notes: Vedanta and Buddhism

1910 ◽  
Vol 42 (1) ◽  
pp. 129-140
Author(s):  
Louis de la Vallee Poussin
Keyword(s):  
The Other ◽  
The Real ◽  
Relative Truth ◽  
Main Thesis ◽  
Real Nature ◽  
Other Hand ◽  
History Of ◽  
The Subject ◽  
The Absolute

There is much to support the opinion of Rāmānuja, Dr. Thibaut, and many others, that Śaṃkara's doctrine of “illusion” is a biassed rendering of the old Vedānta, Bādarāyaṇik as well as Aupanishadic. If that be granted, it is by no means self-evident that Buddhism has been without influence on Śamkara's speculation; and the last writer on the subject, Vasudev Anant Sukhtankar, a very able pupil of Professor Jacobi, does not conceal his opinion, or his surmise, that Śaṃkara is indebted to Nāgārjuna. That may be true, but I would object that we really know little or nothing about the history of Vedānta, and that conclusions based on philosophical parallels are by no means definitive. Autonomous developments— autonomous if not absolutely independent—are admissible. Nāgārjuna (or his predecessors, the anonymous authors of the oldest Mahāyānasūtras), by the very fact that he proclaims “voidness” to be the real nature of things, was prepared to distinguish the relative truth (saṃvṛtisatya) and the absolute one (pāramārthika); and his nihilism coupled with “idealism” might lead to the Vijñānavāda: “existence of pure non-intelligent (?) intellect.” On the other hand the Aupanishadas, from their main thesis (tat tvam asi, etc.), could derive the distinction of the two brahmans, of the two vidyās. Both developments are natural enough; the conception of the universal void (o) and the intuition of the infinite (∞) are convergent, in the end; but parallel and convergent as they are, these developments do not lose their primitive tinge.

scholarly journals Bullet-time in Simulation City

2012 ◽  
pp. 19-33
Author(s):  
Randy  Laist
Keyword(s):  
American Culture ◽  
Space Time ◽  
The Other ◽  
Interactive Simulation ◽  
Jean Baudrillard ◽  
The Real ◽  
Other Hand ◽  
The Matrix ◽  
Historical Moment

The writers and directors of The Matrix famously claimed Jean Baudrillard as a source of inspiration for their movie, going as far as to feature a copy of Baudrillard’s signature book, Simulacra and Simulation, as a prominent prop in one of the movie’s first scenes. Baudrillard, however, explicitly disowned The Matrix as a representation of his worldview. When we follow the story of The Matrix from the perspective of the protagonist Neo, as the story compels us to do, we encounter a dualistic, Platonic division between reality and illusion which, as Baudrillard rightly observes, annuls the implosive dynamic that is the heart of the hyperreal condition. On the other hand, when we consider The Matrix from the perspective of its audience, the citizens of the “real 1999” (as opposed to the simulacral 1999 generated by the Matrix), we find late-century American culture refracted back to us as the kind of world that lends itself to “neural-interactive simulation.” By performing a reading of The Matrix that emphasizes its reference to its contemporary historical moment, we can identify a sense in which the film authentically captures a Baudrillardian variety of space-time.

scholarly journals Bargmann–Wigner formulation and superradiance problem of bosons and fermions in Kerr space–time

2015 ◽  
Vol 30 (11) ◽  
pp. 1550052 ◽  
Author(s):  
Masakatsu Kenmoku ◽  
Y. M. Cho
Keyword(s):  
Negative Energy ◽  
Space Time ◽  
The Other ◽  
Positive Energy ◽  
Independent Components ◽  
Consistent Description ◽  
Other Hand ◽  
Kerr Space

The superradiance phenomena of massive bosons and fermions in the Kerr space–time are studied in the Bargmann–Wigner formulation. In case of bi-spinor, the four independent components spinors correspond to the four bosonic freedom: one scalar and three vectors uniquely. The consistent description of the Bargmann–Wigner equations between fermions and bosons shows that the superradiance of the type with positive energy (0 < ω) and negative momentum near horizon (p H < 0) is shown not to occur. On the other hand, the superradiance of the type with negative energy (ω < 0) and positive momentum near horizon (0 < p H ) is still possible for both scalar bosons and spinor fermions.

scholarly journals Distribution of rational points on the real line

1973 ◽  
Vol 15 (2) ◽  
pp. 243-256 ◽  
Author(s):  
T. K. Sheng
Keyword(s):  
Algebraic Number ◽  
Rational Number ◽  
Real Line ◽  
Rational Points ◽  
The Other ◽  
Liouville Numbers ◽  
The Real ◽  
Other Hand ◽  
Image Position

It is well known that no rational number is approximable to order higher than 1. Roth [3] showed that an algebraic number is not approximable to order greater than 2. On the other hand it is easy to construct numbers, the Liouville numbers, which are approximable to any order (see [2], p. 162). We are led to the question, “Let Nn(α, β) denote the number of distinct rational points with denominators ≦ n contained in an interval (α, β). What is the behaviour of Nn(α, + 1/n) as α varies on the real line?” We shall prove that and that there are “compressions” and “rarefactions” of rational points on the real line.

On the Other Hand

2016 ◽  
Vol 2 (4) ◽  
Author(s):  
Robert Freidin ◽  
Juan Uriagereka ◽  
David Berlinski
Keyword(s):  
Generative Grammar ◽  
The Other ◽  
Noam Chomsky ◽  
Other Hand ◽  
History Of

The following remarks attempt to place Jean-Roger Vergnaud’s letter to Noam Chomsky and Howard Lasnik more centrally within the history of modern generative grammar from its inception to the present.

Jargon, Bullshit, sinnlos

2021 ◽  
Vol 69 (4) ◽  
pp. 646-660
Author(s):  
Max Beck
Keyword(s):  
Critical Theory ◽  
Logical Empiricism ◽  
Social Conditions ◽  
The Other ◽  
Social Content ◽  
Relevant Today ◽  
Other Hand ◽  
Personal Approach ◽  
The 1960S ◽  
Theological Language

Abstract Theodor W. Adorno’s Jargon of Authenticity (1964) is one of the bestknown, but also most controversial works of Critical Theory. Many philosophers, writers and editorialists have attacked the text in recent decades and accused Adorno of cultivating his own “jargon”. In his book, Adorno develops a critique of metaphysical and theological language, which he observed in Germany from the 1920s up to the 1960s. In my paper, I argue that the mode of critique Adorno deploys is still relevant today, even if its object has largely disappeared. This becomes clear in comparison to the language criticism of the analytical tradition, namely logical empiricism or Harry G. Frankfurt’s critique of “bullshit,” which are comparably more widespread today in academic debates. While Adorno examines linguistic expressions in terms of their social content and places them in a historical constellation, the critique of “bullshit” following Frankfurt remains constrained to a personal approach. In the language criticism of logical empiricism, on the other hand, the possibility of understanding linguistic phenomena as expressions of social conditions is still present. From this comparison, much can be learned for an up-to-date language criticism.

scholarly journals “The Bearers of Unholy Potential”: Confessing Church Sermons on the Jews and Judaism

2016 ◽  
Vol 11 (1) ◽  
Author(s):  
William Skiles
Keyword(s):  
Hebrew Bible ◽  
The Other ◽  
Nazi Regime ◽  
Confessing Church ◽  
Nazi Ideology ◽  
Other Hand ◽  
History Of ◽  
Mixed Messages ◽  
German People ◽  
The One

This article examines the nature and frequency of comments about Jews and Judaism in sermons delivered by Confessing Church pastors in the Nazi dictatorship.  The approach of most historians has focused on the history of antisemitism in the German Protestant tradition—in the works, pronouncements, and policies of the German churches and its leading figures.  Yet historians have left unexamined the most elemental task of the pastor—that is, preaching from the pulpit to the German people.  What would the average German congregant have heard from his pastor about the Jews and Judaism on any given Sunday?  I searched German archives, libraries, and used book stores, and analyzed 910 sermon manuscripts that were produced and disseminated in the Nazi regime.  I argue that these sermons provide mixed messages about Jews and Judaism.  While on the one hand, the sermons express admiration for Judaism as a foundation for Christianity, an insistence on the usage of the Hebrew Bible in the German churches, and the conviction that the Jews are spiritual cousins of Christians.  On the other hand, the sermons express religious prejudice in the form of anti-Judaic tropes that corroborated the Nazi ideology that portrayed Jews and Judaism as inferior: for instance, that Judaism is an antiquated religion of works rather than grace; that the Jews killed Christ and have been punished throughout history as a consequence.  Furthermore, I demonstrate that Confessing Church pastors commonly expressed anti-Judaic statements in the process of criticizing the Nazi regime, its leadership, and its policies.

Art. XIX.—An old Hebrew Romance of Alexander

1897 ◽  
Vol 29 (3) ◽  
pp. 485-549
Author(s):  
M. Gaster
Keyword(s):  
Middle Ages ◽  
Early Period ◽  
Point Of View ◽  
The Other ◽  
The West ◽  
The Real ◽  
History Of ◽  
Bibliographical Information ◽  
Ancient Times ◽  
Great Mass

More marvellous and more remarkable than the real conquests of Alexander are the stories circulated about him, and the legends which have clustered round his name and his exploits. The history of Alexander has, from a very early period, been embellished with legends and tales. They spread from nation to nation during the whole of the ancient times, and all through the Middle Ages. Many scholars have followed up the course of this dissemination of the fabulous history of Alexander. It would, therefore, be idle repetition of work admirably done by men like Zacher, Wesselofsky, Budge, and others, should I attempt it here. All interested in the legend of Alexander are familiar with those works, where also the fullest bibliographical information is to be found. I am concerned here with what may have appeared to some of these students as the bye-paths of the legend, and which, to my mind, has not received that attention which is due to it, from more than one point of view. Hitherto the histories of Alexander were divided into two categories; the first were those writings which pretended to give a true historical description of his life and adventures, to the exclusion of fabulous matter; the other included all those fabulous histories in which the true elements were smothered under a great mass of legendary matter, the chief representative of this class being the work ascribed to a certain Callisthenes. The study of the legend centred in the study of the vicissitudes to which this work of (Pseudo-) Callisthenes had been exposed, in the course of its dissemination from the East, probably from its native country, Egypt, to the countries of the West.

scholarly journals Kant, Nietzsche and the idealization of friendship into nihilism

2013 ◽  
Vol 54 (128) ◽  
pp. 401-417
Author(s):  
Paul van Tongeren
Keyword(s):  
19Th Century ◽  
Literary Imagination ◽  
The Other ◽  
Other Hand ◽  
History Of ◽  
The One ◽  
Articles Of Faith ◽  
The 19Th Century

Is friendship still possible under nihilistic conditions? Kant and Nietzsche are important stages in the history of the idealization of friendship, which leads inevitably to the problem of nihilism. Nietzsche himself claims on the one hand that only something like friendship can save us in our nihilistic condition, but on the other hand that precisely friendship has been unmasked and become impossible by these very conditions. It seems we are struck in the nihilistic paradox of not being allowed to believe in the possibility of what we cannot do without. Literary imagination since the 19th century seems to make us even more skeptical. Maybe Beckett provides an illustration of a way out that fits well to Nietzsche's claim that only "the most moderate, those who do not require any extreme articles of faith" will be able to cope with nihilism.

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