Hope

2018 ◽  
Author(s):  
Philip Stratton-Lake
Keyword(s):  
Moral Theory ◽  
Essential Role ◽  
Central Place ◽  
The Other ◽  
Christian Theology ◽  
Ernst Bloch ◽  
Gabriel Marcel ◽  
Theological Virtues ◽  
The One

In Christian theology ‘hope’ has a central role as one of the three theological virtues. As theology has gradually become separated from moral theory, the inclusion of ‘hope’ within a theory of ethics has become rare. Hope can be either intentional or dispositional. The former is a specific hope for something, whereas the latter is a state of character. Kant gave a central place to intentional hopes in his moral theory with his doctrine of the postulates. Hope also played an essential role in the moral and political writings of Ernst Bloch and Gabriel Marcel. Bloch regarded hope as concerned with a longing for utopia, whereas Marcel regarded hope as a disposition to rise above situations which tempt one to despair. In each of these writers the Christian connection between hope, on the one hand, and faith and love, on the other, remained, although Kant and Bloch did not oppose these categories to reason, but sought to ‘subsume’ them under it.

Der Fall des Philosophen

2019 ◽  
Author(s):  
Hanna Gekle
Keyword(s):  
20Th Century ◽  
Oedipus Complex ◽  
The Other ◽  
Philosophical Theory ◽  
Ernst Bloch ◽  
The Uncanny ◽  
History Of ◽  
Painful Experience ◽  
The Moment ◽  
The One

The history of mental development on the one and the history of his writings on the other hand form the two separate but essentially intertwined strands of an archeology of Ernst Bloch´s thought undertaken in this book. Bloch as a philosopher is peculiar in that his initial access to thought rose from the depths of early, painful experience. To give expression to this experience, he not only needed to develop new categories, but first and foremost had to find words for it: the experience of the uncanny and the abysmal, of which he tells in Spuren, is on the level of philosophical theory juxtaposed by the “Dunkel des gerade gelebten Augenblicks” (darkness of the moment just lived) and his discovery of a “Noch-nicht-Bewusstes” (not-yet-conscious), thus metaphysically undermining the classical Oedipus complex in the succession of Freud. In this book, psyche, work and the history of the 20th century appear concentrated in Ernst Bloch the philosopher and contemporary witness, who paid tribute to these supra-individual powers in his work as much as he hoped to transgress them.

scholarly journals « L’espace indicible »: conceptions et textualités

2015 ◽  
Author(s):  
Mickaël Labbé
Keyword(s):  
Le Corbusier ◽  
Central Place ◽  
Spiritual Experience ◽  
The Other ◽  
Architectural Theory ◽  
Mots Clés ◽  
The Past ◽  
Other Hand ◽  
The One ◽  
Experiential Quality

Résumé: La notion d’« espace indicible » occupe sans conteste une position centrale dans la théorie architecturale de Le Corbusier après 1945. Loin d’être un simple mot-valise ou un signifiant vide de sens, le concept d’espace indicible vise à penser le sommet de l’expérience esthétique et spirituelle dont est passible l’architecture, cela tant pour rendre compte de l’émotion plastique ressentie face aux chefs-d’œuvre du passé que pour décrire la qualité de l’expérience que l’architecte cherche à produire par ses propres œuvres. Ainsi, dans l’œuvre de Le Corbusier, l’expression « l’espace indicible » désigne non seulement un concept, mais également un ensemble textuel dans lequel la notion est thématisée et au travers duquel elle se constitue progressivement. L’objectif de cet article est double : d’une part, proposer une description des déterminations principales du contenu donné par Le Corbusier à la notion d’« espace indicible » ; d’autre part, à partir de l’examen des archives, faire le point sur les textes dans lesquels ce concept se formule. Abstract: The concept of “ineffable space” unquestionably occupies a central place in Le Corbusier's architectural theory after 1945. Far from being a portmanteau or a signifier devoid of meaning, the concept of ineffable space is aimed at conceiving the height of aesthetic and spiritual experience rendered possible by architecture. This is as much to realise plastic emotion felt in front of masterpiece from the past as to describe the experiential quality that the architect seeks to produce in his/her own work. Thus, in Le Corbusier’s oeuvre, the expression “ineffable space” not only denotes a concept but also a textual whole in which the concept is thematised and through which it is progressively constituted. The aim of this article is two-fold. On the one hand, I propose a description of the principle determinants of the content that Le Corbusier assigns to the concept of “ineffable space”, and on the other hand, analysing the archives, I wish to take stock of the texts in which this concept is formulated.  Mots-clés: Le Corbusier; espace indicible; théorie architecturale. Keywords: Le Corbusier; ineffable space; architectural theory. DOI: http://dx.doi.org/10.4995/LC2015.2015.470

Dic cur hic?

2006 ◽  
Vol 11 ◽  
pp. 103-158
Author(s):  
Sascha Salatowsky
Keyword(s):  
Present Article ◽  
Good Life ◽  
Basic Problem ◽  
The Other ◽  
Human Being ◽  
Ethical Life ◽  
Theological Virtues ◽  
Aristotle's Ethics ◽  
The One ◽  
Definition Of

In order to attain a deeper understanding of Aristotelian philosophy in the Renaissance, it is necessary to consider the theological implications of given facts. This article discusses a basic problem centring on the reception of Aristotle’s Ethics. The Nicomachean Ethics was widely regarded as the basis for a virtuous ethical life, yet how could a pagan philosophy, with its concepts of happiness, virtue, justice, etc., be the basis of a Christian society? The aim of the present article is to show how Lutheran scholars solved this problem in confrontation with Catholic and Calvinist scholars of the time. The first part deals with the two basic components of Aristotle’s Ethics, namely the doctrines of happiness (Eudaimonologia) and virtue (Aretologia), and attempts to show that Aristotle’s Ethics should not be understood as a system of rules, but rather as a handbook for the cultivation of practical habits in the free human being who strives to live a good life. The second part examines two key ideological confrontations in relation to Aristotle’s philosophy: between Lutherans and Calvinists in respect of definition of theology and philosophical and theological virtues on the one hand, and between Lutherans and ›the Enthusiasts‹ in respect of the concept of virtues on the other.

MARTIN HEIDEGGER E A MÍSTICA MEDIEVAL. EM BUSCA DE UMA COMPREENSÃO FENOMENOLÓGICA

2016 ◽  
Vol 43 (136) ◽  
pp. 279
Author(s):  
Bento Silva Santos
Keyword(s):  
Mystical Experience ◽  
Phenomenological Approach ◽  
History Of Philosophy ◽  
The Other ◽  
Christian Theology ◽  
Religion And Theology ◽  
Philosophical Foundations ◽  
History Of ◽  
The One ◽  
Do So

Resumo: O artigo comenta globalmente algumas anotações da Vorlesung não proferida – “Os Fundamentos Filosóficos da Mística Medieval” (1918-1919) – na tentativa ainda fragmentária de esboçar uma compreensão fenomenológica da experiência mística. Assim, destaco, primeiramente, as duas observações iniciais de Heidegger sobre o sentido ambíguo da formulação “fundamentos filosóficos da mística medieval” ora com base na história da filosofia (1), ora com base na abordagem fenomenológica. Em segundo lugar, optando pela mística medieval como expressão (Ausdruck) da religiosidade cristã, Heidegger estabelece uma dupla distinção: de um lado, a religiosidade se distingue tanto da filosofia da religião como da teologia; de outro lado, a separação entre o problema da teologia e problema da religiosidade cristã (2). Por fim, em função desta oposição problemática entre teologia escolástica e mística medieval, trato brevemente da permanência ambígua do esquema de pensamento da teologia cristã no Denkweg de Heidegger, que pressupõe inegavelmente suas origens católicas (3).Abstract: This article broadly discusses Heidegger’s notes for his undelivered Vorlesung - “The Philosophical Foundations of Medieval Mysticism” (1918-1919) - in a still fragmentary attempt to outline a phenomenological understanding of the mystical experience. In order to do so, I first highlight the two initial observations of Heidegger concerning the meaning of the ambiguous wording “philosophical foundations of medieval mysticism”, sometimes referring to the basis of mysticism in the history of philosophy (1), sometimes to its phenomenological approach. Second, I discuss Heidegger’s option to consider medieval mystic as expression (Ausdruck) of Christian religiousness. Thus, the author establishes a double distinction: on the one hand, religiousness distinguishes itself from both the philosophy of religion and theology, and on the other hand, the problem of theology is separated from that of Christian religiousness (2). Finally, in light of this problematic opposition between scholastic theology and medieval mysticism, I briefly deal with the ambiguous persistence of the model of thinking of the Christian theology in Heidegger’s Denkweg, that unmistakably presupposes his Catholic origins (3).

scholarly journals Mythology of object world in Maxim Garetsky’s works

2020 ◽  
Vol 65 (3) ◽  
pp. 345-354
Author(s):  
L. P. Leska
Keyword(s):  
Human Life ◽  
Central Place ◽  
Partial Identification ◽  
The Other ◽  
The Novel ◽  
Complete Protection ◽  
Fine Line ◽  
Surrounding World ◽  
The One ◽  
Native Root

A hypothetical proposition is stated that mythologization of objects in M. Garetsky’s works is a way to harmonize the surrounding world and man in it, and also a precise picture of the reality, a sign of changes and calamities.In accordance with M. Garetsky’s mythopoetical concept, the tragic spirit of human life is vivid in simultaneous personi­ fication of objects and objectivation of people; it is revealed in such moments as hiding face (“Winter”), or partial identification of man with clothes (“Guiet current”). Complete and irrevocable objectivation of man is presented by the author in the story “Winter” and the novel “Guiet current”.In the story “Winter” the central place, or a scene where objects attack man is a mythological image of a house, which fulfills various content and conceptual functions in the author’s mythmaking. On the one hand, the house is a protective hearth, which gives man complete protection, like in the stories “In a Sauna”, “Native Root”. On the other hand, it is a place of uncomfortable and constrained human life.It is stressed that in M. Garetsky’s descriptions we see a transition from life precision to dethronement of social myth. There is a similar fine line between life plane and myth in the story “In a Sauna”, but this work, unlike the story “Tar”, depicts not destruction of myth, but its growth and reinforcement, which is symbolically revealed in sentences and in magical charms (the story “Winter”).

scholarly journals Li Shangyin and the Art of Poetic Ambiguity

2016 ◽  
Vol 10 (2) ◽  
pp. 163-177
Author(s):  
Maja Lavrač
Keyword(s):  
Personal Experience ◽  
Tang Dynasty ◽  
Essential Role ◽  
The Other ◽  
High Price ◽  
Secret Message ◽  
Love Poetry ◽  
Li Shangyin ◽  
The One ◽  
Unique Style

Li Shangyin (813–858), one of the most respected, mysterious, ambiguous and provocative of Chinese poets, lived during the late Tang period, when the glorious Tang dynasty was beginning to decline. It was a time of social riots, political division and painful general insecurity. Li Shangyin is famous as a highly original and committed poet who developed a unique style full of vague allusions and unusual images derived from the literary past (the traditional canon, myths and legends) as well as from nature and personal experience. The second important feature of his poetry is a mysteriousness which finally leads to ambiguity. Ambiguity plays an essential role in most of his renowned poems, and he uses it to superbly connect present and past, reality and fantasy, and history and mythology. Thus, ambiguity and obscurity, respectively, often engender different interpretations among Chinese critics. These interpretations reflect the poems’ imaginative qualities, hypotheses and contradictions. Since each interpretive direction emphasizes but a single aspect of the poet’s character, it is more fitting to understand his ambiguous poems in symbolic terms. Such understanding entails that the meaning of the poem is not limited to one interpretation; rather, the poem’s poetic landscape opens itself up to various interpretations.Li Shangyin is actually most popular for his melancholic love poetry that reveals his ambiguous attitude to love. In this poetry, love is shrouded in a secret message. On the one hand, we can sense his moral disapproval of a secret but hopeless love; on the other, we can sense his passion. This leads to a paradox: the pleasing temptations of an illicit romance also exact a high price. In these love poems Li investigates various aspects of the worlds of passion which stoke in him feelings of rapture, satisfaction, joy and hope as well as feelings of doubt, frustration, despair and even thoughts of death.

The Global South and International Security

2018 ◽  
pp. 381-396
Author(s):  
Rita Abrahamsen ◽  
Adam Sandor
Keyword(s):  
International Security ◽  
Global South ◽  
Central Place ◽  
The Other ◽  
Weak State ◽  
Major Threat ◽  
Policy Debates ◽  
The One ◽  
Peacekeeping Missions

This chapter shows how areas of the global South have moved from the periphery to the center of academic and policy debates about international security. It argues that speaking about the global South as a singular, uniform unit is fraught with difficulties, analytically and politically, and that areas of the global South are occupying an increasingly central, yet ambivalent and contradictory position, within contemporary international security. On the one hand, the global South appears in the figure of the “weak state” as a major threat. On the other, the global South performs as the “intervener state” by contributing the majority of personnel to peacekeeping missions in the world’s trouble spots. The chapter seeks to capture this contradictory position of being part problem, part solution. It concludes that the global South is likely to continue to occupy a central place within international security and that the contradictions are likely to multiply.

Justice and the Division of Labour: A Reconsideration of Durkheim's Division of Labour in Society

1984 ◽  
Vol 32 (3) ◽  
pp. 449-470 ◽  
Author(s):  
Carmen J. Sirianni
Keyword(s):  
Critical Analysis ◽  
Social Evolution ◽  
Central Place ◽  
Division Of Labour ◽  
The Other ◽  
Structural Integration ◽  
Critical Methodology ◽  
Other Hand ◽  
Organic Solidarity ◽  
The One

Durkheim's Division of Labour in Society is re-evaluated in terms of its profound theoretical tensions. On the one hand, his analysis of an emergent organic solidarity assigns a central place to the values of individuality and justice, and articulates a critical methodology for determining their progressive realization. Justice becomes the overriding requirement of social evolution, and the condition for structural integration and normative legitimation. On the other hand, various empirical claims, as well as naturalistic and functionalist assumptions, allow for an overly easy, and quite un-Durkheimian, resolution of the problems posed by justice and individuality in a highly stratified division of labour. An attempt is made to understand how these profound tensions are sustained theoretically, and how Durkheim's own conception of the division of labour as socially interactive and morally constitutive can be rescued for a critical analysis committed to democratic and egalitarian reform.

„Das Neue und Immergleiche“. Benjamin, Nietzsche und die ewige Wiederkehr

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Marco Brusotti
Keyword(s):  
Nineteenth Century ◽  
Structural Change ◽  
Central Place ◽  
The Other ◽  
Eternal Recurrence ◽  
The Past ◽  
Other Hand ◽  
The One

AbstractAfter discovering the short cosmological treatise L’éternité par les astres at the end of 1937, Benjamin ‘constellates’ the author, Louis-Auguste Blanqui, with Baudelaire and Nietzsche under the sign of eternal recurrence. From then on, eternal recurrence is given a central place in Benjamin’s analysis of modernity. Under many aspects his thoughts are rooted in the dramatic years in which they were developed: a conception of myth problematic in itself is misapplied to Nietzsche, the analogy with Blanqui’s cosmology leads to misunderstandings, and Benjamin does not grasp the connection between a task relevant for himself, the redemption of the past, and Zarathustra’s thought of eternal recurrence. Nevertheless, this constellation charged with tension is theoretically productive. Benjamin interprets the two faces of Nietzsche’s eternal recurrence in the context of his own theory of the structural change of experience in modernity. On the one hand, eternal recurrence is linked in multiple ways to the new forms of technical reproduction and compulsory repetition arising in the nineteenth century. On the other hand, it is assigned the task of compensating for an irretrievable loss. Is this compensation thoroughly illusory? Or does it contain a ‘motive of salvation’? Guided by these questions, the paper investigates the ‘polyphony’ of Benjamin’s remarks on Nietzsche’s thought of eternal recurrence and their heuristic potential.

scholarly journals Incurably Religious? Consensus Gentium and the Cultural Universality of Religion

Numen ◽  
2014 ◽  
Vol 61 (1) ◽  
pp. 5-32 ◽  
Author(s):  
Jakob De Roover
Keyword(s):  
Twentieth Century ◽  
Ad Hoc ◽  
Scientific Research ◽  
The Other ◽  
Christian Theology ◽  
Human Species ◽  
Heated Debate ◽  
The Subject ◽  
Western Scholarship ◽  
The One

Abstract For centuries, the question whether there were peoples without religion was the subject of heated debate among European thinkers. At the turn of the twentieth century, this concern vanished from the radar of Western scholarship: all known peoples and societies, it was concluded, had some form of religion. This essay examines the relevant debates from the sixteenth to the twentieth century: Why was this issue so important? How did European thinkers determine whether or not some people had religion? What allowed them to close this debate? It will be shown that European descriptions of the “religions” of non-Western cultures counted as evidence for or against theoretical claims made within a particular framework, namely that of generic Christian theology. The issue of the universality of religion was settled not by scientific research but by making ad hoc modifications to this theological framework whenever it faced empirical anomalies. This is important today, because the debate concerning the cultural universality of religion has been reopened. On the one hand, evolutionary-biological explanations of religion claim that religion must be a cultural universal, since its origin lies in the evolution of the human species; on the other hand, authors suggest that religion is not a cultural universal, because many of the “religions” of humanity are fictitious entities created within an underlying theological framework.

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