Helvétius, Claude-Adrien (1715–71)

2018 ◽  
Author(s):  
Mark Hulliung
Keyword(s):  
The Other ◽  
Free Love ◽  
Major Work ◽  
Environmental Determinism ◽  
The Social ◽  
French Enlightenment ◽  
Human Understanding ◽  
Madame De Pompadour ◽  
The Mind ◽  
The Church

Helvétius was one of the most noteworthy and notorious figures of the French Enlightenment. In common with his fellow philosophes, he asserted that all philosophical discussions should be based on the empiricism of Locke’s Essay on Human Understanding (1689). But unlike Voltaire, d’Alembert, and the other members of ‘the party of humanity’, Helvétius took literally the notion that each person is a tabula rasa at birth – he boldly argued the case for unabashed environmental determinism. We are what our surroundings have made us, and nothing more. Immediately after Helvétius published De l’Esprit in 1758, the Catholic authorities cited his book as definitive proof that the philosophes were out to destroy religion, throne, family, and all that is sacred. Only the struggle between court and parliament over control of censorship, along with his ties to Madame de Pompadour and the Duc de Choiseul, saved Helvétius. After suffering the indignity of three recantations, he decided upon posthumous publication of his second major work, De l’Homme (1773). Not a single philosophe accepted Helvétius’ view that the mind is a completely passive recipient of data received through the senses; nor did any of his comrades second his constantly reiterated claim that all sensibility may be reduced to physical sensations. Some privately expressed their exasperation that Helvétius published so much that seemed to vindicate every charge the Church lodged against them: that they were materialists, advocates of free love, and champions of a scandalous hedonism. Nevertheless at least a few of the philosophes, after setting aside the philosophical suppositions of De l’Esprit, came to appreciate that the larger concern of Helvétius was with their own search for the social and political preconditions of an independent intelligentsia, the would-be agents of Enlightenment.

Sachs, Chavafambira, Maggie: Prurience or the Pathology of Social Relations?

2002 ◽  
Vol 32 (2) ◽  
pp. 43-48 ◽  
Author(s):  
Grahame Hayes
Keyword(s):  
South Africa ◽  
Social Relations ◽  
Traditional Healer ◽  
The Other ◽  
Research Subject ◽  
The South ◽  
The Social ◽  
Southern Rhodesia ◽  
And Gender ◽  
The Mind

Black Hamlet (1937; reprinted 1996) tells the story of Sachs's association with John Chavafambira, a Manyika nganga (traditional healer and diviner), who had come to Johannesburg from his home in Southern Rhodesia (Zimbabwe). Sachs's fascination with Chavafambira was initially as a “research subject” of a psychoanalytic investigation into the mind of a sane “native”. Over a period of years Sachs became inextricably drawn into the suffering and de-humanization experienced by Chavafambira as a poor, black man in the urban ghettoes that were the South Africa of the 1930s and 1940s. It is easy these days to want to dismiss Sachs's “project” as the prurient gaze of a white, liberal psychiatrist. This would not only be an ahistorical reading of Black Hamlet, but it would also diminish the possibilities offered by what Said (1994) calls, a contrapuntal reading. I shall present a reading of Black Hamlet, focusing on the three main characters - Sachs, Chavafambira, and Maggie (Chavafambira's wife) - as emblematic of the social relations of the other, racial(ised) bodies, and gender.

Weavers into Heretics? The Social Organization of Early-Thirteenth-Century Catharism in Comparative Perspective

1997 ◽  
Vol 21 (1) ◽  
pp. 111-137
Author(s):  
Lutz Kaelber
Keyword(s):  
Social Organization ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Social Processes ◽  
The Other ◽  
Comparative Perspective ◽  
The Social ◽  
The Church ◽  
The Middle Ages

How did a person become a heretic in the Middle Ages? Then, once the person was affiliated with a heretical group, how was the affiliation sustained? What social processes and mechanisms were involved that forged bonds among heretics strong enough, in some cases, for them to choose death rather than return to the bosom of the Church? Two competing accounts of what attracted people to medieval heresies have marked the extremes in historical explanations (Russell 1963): one is a materialist account elucidated by Marxist historians; the other one focuses on ideal factors, as proposed by the eminent historian Herbert Grundmann.

scholarly journals ’n Verkennende studie met die oog op die identifisering en kategorisering van leerteorieë met verwysing na die prediking

1994 ◽  
Vol 50 (3) ◽  
Author(s):  
C. M. Van den Berg ◽  
T. F.J. Dreyer
Keyword(s):  
Social Sciences ◽  
Problem Solving ◽  
Learning Process ◽  
Well Being ◽  
The Other ◽  
Creative Problem Solving ◽  
The Social ◽  
Creative Problem ◽  
To Come ◽  
The Church

An introductory study to identify and classify theories of learning with regard to the task of preaching Learning is a lifelong process in which man must be what he can be, namely a being interacting with his world in a creative problem-solving manner for the well-being of himself and others. In a similar sense the church has always seen her task in preaching, supported by all the other domains of churchlife, as that of teaching people to come to terms with the gospel of Jesus Christ in their daily existence. This article proposes to identify, categorize and integrate the acknowledged theories underlying the learning process, as they exist in the social sciences, into an allencompassing model for learning; a model from which conclusions are drawn in the hope that further studies can spell out the implications of these conclusions as they are applicable to the task of preaching within the church.

scholarly journals Euodia, Syntyche and the Role of Syzygos: Phil 4:2–3

2018 ◽  
Vol 109 (2) ◽  
pp. 222-234
Author(s):  
Richard G. Fellows ◽  
Alistair C. Stewart
Keyword(s):  
Church Leaders ◽  
The Other ◽  
Church Members ◽  
The Mind ◽  
The Church

Abstract In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.

scholarly journals LGBT dalam Perspektif Alkitab Sebagai Landasan Membentuk Paradigma Etika Kristen terhadap Pergaulan Orang Percaya

2020 ◽  
Vol 1 (1) ◽  
pp. 1-14
Author(s):  
Christian Bayu Prakoso ◽  
Yonatan Alex Arifianto ◽  
Aji Suseno
Keyword(s):  
Social Media ◽  
Social Environment ◽  
Preventive Measures ◽  
The Other ◽  
Faith Formation ◽  
The Social ◽  
God's Love ◽  
Access Information ◽  
Lgbt People ◽  
The Church

The LGBT phenomenon is increasingly spreading among the wider community. The existence of social media allows everyone to access information quickly and easily. The church, which is directly related to the social environment, also takes an attitude towards this phenomenon. There are many different attitudes raised by a particular church or denomination. Therefore, this paper aims to find out carefully about the Bible's view of LGBT as the basis for forming a Christian ethical paradigm. The result of this research is that LGBT acts are a sin in God’s view. God does not want people to commit LGBT acts. But on the other hand, as an agent that embodies the application of God's love, the church is required to continue to follow LGBT people and provide faith formation and preventive measures to the congregation.

Prokofieff's Seventh Symphony

Tempo ◽  
1955 ◽  
pp. 24-27
Author(s):  
Edward Lockspeiser
Keyword(s):  
The Other ◽  
Major Work ◽  
Technical Problems ◽  
The Social ◽  
The Many ◽  
Late Works ◽  
Vaughan Williams

Prokofieff's seventh and last symphony presents a fluent, melodious aspect of the composer's many sided work: music that unfolds itself simply and naturally, individual certainly in its turn of phrase, but not provocative or challenging in the daring manner of Prokofieff's earlier works. The symphony thus represents a phase of Prokofieff's work, his last phase, and the curious fact here is that the many aesthetic and technical problems which this original composer raised in the Scythian Suite, The Gambler and the second symphony should have been resolved in music of such bland simplicity. If indeed one can refer to this work as a resolution of these problems at all. For the deliberately naiïve character of this last major work of Prokofieff, appealing as it is in its uncomplicated way, does not reflect that final triumph of serenity which one might have expected such a composer to have reached: it does not correspond to the other-worldly idealism of the late works of other composers of an adventurous turn of mind, such as Fauré and Vaughan Williams. Its conventionality, shot through with a sprightliness that is generally disciplined into polite musical behaviour but which nevertheless does occasionally assume the form of one of Prokofieff's ironic grimaces—this conventionality can only be interpreted as a surrender to the social demands which we know are from time to time re-imposed on Soviet composers.

The Revised Roman Liturgy and the Gospel Restored: The Problems and Promises of a Crucial Reform

Horizons ◽  
1980 ◽  
Vol 7 (1) ◽  
pp. 37-48
Author(s):  
John Barry Ryan
Keyword(s):  
New Testament ◽  
The Other ◽  
Major Work ◽  
The New Testament ◽  
The Hours ◽  
The Church

AbstractA major work of reform of the Roman liturgy was the restoration of more extensive biblical selections at the worship of the church. This article studies the reform insofar as it applies to the use of the New Testament at the liturgy of the hours, at mass, and in the other rites of the church. It judges the restoration to be admirable from a theoretical viewpoint. However, before this reform can take root, serious problems in the practical order must be addressed. The reform places pressures on the liturgical homilist, the celebrant of the liturgy of the hours, the faithful who hear the Word, and those who plan liturgies.

L'église d'aujourd'hui une exploration de la Hollande catholique en 1966 *)

1967 ◽  
Vol 14 (3) ◽  
pp. 165-202
Author(s):  
Th. M. Steeman
Keyword(s):  
Close Contact ◽  
Religious Practice ◽  
The Other ◽  
Educational Institutions ◽  
Total View ◽  
The Social ◽  
History Of ◽  
The One ◽  
Large Groups ◽  
The Church

This study is intended as an attempt, on the one hand, to collect and order a number of salient facts concerning modern Dutch Catholicism, on the other hand, on the basis of these facts to render more compre hensible the movement at present stirring in the Church and which appears at first sight to be a confusion of conflicting tendencies, in a historico-sociological perspective. The author employs in his observations both the available statistical information, relative to the present-day vitality of Dutch Catholicism, and the likewise clearly evident tendencies toward renewal, and attempts to bring both aspects to a synthesis in a total view. Here it is primarily a matter of placing the ascertainable decline in religious practice, which incidentally goes hand in hand with a greater stability of Catholic social, political and educational institutions, into a closer connection with the tendencies toward renewal. Therefore, the general conclusion of this study is not that Dutch Catholicism is declining but that it has taken a different form now that the social emancipation struggle in this country may be considered over. It is in essence no loss in vitality but a vitality with a different objective. Dutch Catholicism is strong but finds itself, precisely because it has successfully fought a hard battle for emancipation, in a completely different situation, forcing it to re-orientate itself. From this inner strength it is now experiencing a crisis in a search for forms in which, in the world of today, now that it is full-grown, it can express itself adequately. The study thus states that what is going on at present in Dutch Catholicism is comprehensibly seen from its own history, albeit in close contact with the more general tendencies in the history of the West. At the heart of the renewal lies a striving for a more authentic Christianity, just as the alienation of ecclesiastical Christianity lies at the heart of de-churching with regard to modern man. In essence here we are concerned with the fact that the Catholic of our times, who has himself become a modern man in every respect in the emancipation struggle, now wishes to be modern in his religious life too, or rather, by his being modern has become conscious in a different way of the significance of his faith in the Gospel and in Jesus Christ. He consequently experiences the tension between modern life and ecclesiastical life as an inner tension. For those who find themselves at the heart of the renewal, the phase of dialogue between Church and world - in which Church and world are involved in discussion as independent entities - is past; for them it is an inner struggle for an understanding of Christ's message now, in this world. This theme is explained by various examples. In this it is not the concern of the author to take up a personal position in the discussions, but more to arrive at an understanding of the tendencies in the light of the dynamics revealed in them, which must be made understandable in their turn historically and sociologically. Moreover, the author presents a few principles from which the fact that the situation itself appears so confused, can be understood. The dynamics emerge at a moment in which the traditional ecclesiastical forms for large groups have, it is true, lost their meaning, but for others have retained their full significance. All these things cannot go without conflict, without pain and sorrow on the one hand, without courage and impatience on the other.

The Catholic Church in Communist Poland, 1945–1955

1956 ◽  
Vol 18 (3) ◽  
pp. 305-326 ◽  
Author(s):  
Elizabeth Valkenier
Keyword(s):  
Catholic Church ◽  
The Other ◽  
The Past ◽  
Bilateral Agreement ◽  
The Mind ◽  
The Church ◽  
The Catholic Church

In poland, unlike the other satellites, Communist policy toward the Church in the past ten years has been largely cautious and at times even conciliatory. There were no wholesale persecutions, no spectacular trials like those of Mindszenty or Stepinac. That is not to say that the Communists were willing to tolerate the rival claims of the Church to shape the mind and soul of the population. They merely found it wiser to pursue their goal slowly. The progress toward that goal, involving among other things the signing of a bilateral agreement, provides some insights into the course and outcome of a seemingly mild Communist policy.

scholarly journals The priesthood of Christ in the light of John Paul II’s letters to priests for Maundy Thursday

2021 ◽  
pp. 191-205
Author(s):  
Tomasz Nawracała
Keyword(s):  
The Other ◽  
Special Topic ◽  
John Paul Ii ◽  
Starting Point ◽  
The Subject ◽  
The One ◽  
The Mind ◽  
The Sacrifice ◽  
The Church ◽  
Broad Approach

The long pontificate of John Paul II was a time for the Church to continue reflecting on the fundamental themes that constitute the identity of the community of Christ’s disciples. Among many subjects, the priesthood appears to be a special topic: on the one hand, through the pope himself and his pastoral activity, and on the other - through a series of documents devoted to the priesthood. This article will present the person of Christ as a priest since it is the starting point for reflection on the priesthood as such. In the mind of the Polish Pope, Christ is the only priest who connects His priesthood with the sacrifice on the cross. This sacrifice includes the perfection of mediation between God and people, and simultaneously, the completion of what Christ possesses eternally as the Son. Sonship, mediation and the priesthood are topics that should be considered together as they not only interpenetrate but also complement each other. Such a broad approach to the subject, however, is limited to the analysis of the Letters to priests for Maundy Thursday.

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