scholarly journals STRUKTUR RASA ADORASI

LOGOS ◽  
2021 ◽  
Vol 18 (2) ◽  
pp. 1-34
Author(s):  
Leo Agung Srie Gunawan
Keyword(s):  
Real World ◽  
The Self ◽  
The Other ◽  
Human Soul ◽  
Experience Of God ◽  
Self Recognition ◽  
Religious Feeling ◽  
The World ◽  
The Subject ◽  
The Universe

The true religious feeling is rooted in adoration. The taste of adoration is derived from the experience of God which indeed shake one’s soul. On one side, the experience of God leads to the recognition of God as the Great Creator of the universe. In this case, God is experienced as the everything. On the other side, it causes that human being encounters the self-recognition as a helpless creature. One feels as a nothingness of creature here. The feeling of adoration, therefore, has a religious structure in human soul that has a direction to God. As the structure of soul, the adoration is likely to be subjective which means that the subject experiences God (the world of ideas) and at the same time, it is objective that God is experienced by the subject (the real world). The object of the experience of adoration is, particularly, transcendent. Finally, the sense of adoration is needed to revive the living of faith for the believers.

Some words on Jung, self, and mandala

2020 ◽  
Vol 1 (100) ◽  
pp. 71-76
Author(s):  
T.V. Danylova ◽  
◽  
I.M. Hoian ◽  
Keyword(s):  
Modern Human ◽  
Natural Process ◽  
Analytical Psychology ◽  
The Self ◽  
Human Soul ◽  
The Unconscious ◽  
Contemporary World ◽  
The World ◽  
The Universe ◽  
Spiritual Unity

Trying to reconcile the continuity of being with the discreteness of consciousness, modern seekers for the truth appeal to the Eastern mystical traditions based on the idea of the unity of all things and singularity of the world. In terms of analytical psychology, to overcome the human alienation from the world and from themselves is to return to his/her Self. C.G. Jung considered the reintegration of a personality to be a prerequisite for solving the spiritual, social, ethical, and political problems humanity is facing now. This process is the basis for the integrity of the psyche. Successful reintegration requires centering, that is, unification with everything that exists into one organic whole. Observing his patients, the psychoanalyst concluded that the idea of centering was archetypal to the spiritual pole of the unconscious. His therapy was aimed at achieving the Self in the process of individuation, i.e., the reintegration of the instinctive and spiritual poles of the psyche. The process of individuation is similar to the reintegration process in Yoga philosophy, which is symbolized by a mandala that reintegrates the perception of the world and helps us to reconcile with the total cosmic reality. According to C.G. Jung, a mandala is the universal psychic image, the symbol of the Oneness, the deep essence of the human soul. C.G. Jung believed that the achievement of the Self was a natural process embedded in the individuals. The questions posed by a great psychoanalyst push us into searching for ourselves, the golden mean in ourselves, our actions, and our views. The salvation of a modern human in the contemporary world full of conflicts is to find the way to the spiritual unity with humankind, which is the highest manifestation of the spiritual unity with the universe. This becomes possible due to a return to our Self. The paper aims at analyzing the Jungian concept of the Self in the context of oriental religious and philosophical teachings.

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.

Schleiermacher and the Problem of Divine Immediacy

1968 ◽  
Vol 3 (2) ◽  
pp. 499-512 ◽  
Author(s):  
Charles E. Scott
Keyword(s):  
Philosophy Of Religion ◽  
Religious Faith ◽  
The Other ◽  
Human Consciousness ◽  
Religious Feeling ◽  
The World ◽  
Human Understanding ◽  
Rational Reflection ◽  
The Universe

A problem which was widely recognised during Schleiermacher's life, and one which I think is not yet satisfactorily solved, concerned the integration of feeling and concepts within human consciousness. Within the domain of philosophy of religion it may be phrased as follows: How does religious feeling relate to rational reflection such that each complements and enriches the other? Schleiermacher was convinced that religion never originates in human understanding or autonomy and that one's understanding of the world is not necessarily dependent on religious faith. But he was equally convinced that reflection and religion ought to enjoy a harmony which reflects the harmony of the universe, and this ideal motivated his continuous attempt to construct a complementary philosophy and theology. His hope was to show that ‘understanding and feeling… remain distinct, but they touch each other and form a galvanic pile.… The innermost life of the spirit consists in the galvanic action thus produced in the feeling of the understanding and the understanding of the feeling, during which, however, the two poles always remain deflected from each other.’

scholarly journals Encounters with the Other: Orientalism and Religious Feeling of a Madeiran Pilgrim, Maria Celina Câmara (1899)

2019 ◽  
Vol 3 (1) ◽  
pp. 26-38
Author(s):  
Fernanda de Castro ◽  
Maria Manuel Baptista
Keyword(s):  
Religious Community ◽  
The Self ◽  
The Other ◽  
Sociocultural Context ◽  
Spiritual Journey ◽  
Religious Difference ◽  
Religious Feeling ◽  
Sacred And Profane ◽  
The Subject ◽  
Travel Journal

Abstract This paper analyzes the travel journal of Madeiran author Maria Celina de Sauvayre da Câmara, De Nápoles a Jerusalém [From Naples to Jerusalem],3 dated 1899, from a Cultural Studies perspective. The present study focuses on pilgrimage, a physical and spiritual journey, as a ritualistic and mystical performance which, by means of staging and writing, composes a practice that allows physical and spiritual deterritorialization and reterritorialisation and the negotiation, through the sacred and through religion, of tolerances, concessions and availabilities of the subject regarding the acceptance of the Other’s religious difference, giving rise to new senses. The treatment of pilgrimage as a means of promoting contact with the Other(s), leading to deep processes of self and hetero-knowledge linked to rituals that contemplate sacred and profane space(s) and time(s) and binomial or culturally constructed representations, wherein discourses of power emerge, is inextricable in this discussion. The travel journal is a testimony to the articulations between sacred and profane and a mechanism perpetuating hegemonic and orientalist discourses derived from intrinsic relations and practices of power in the sociocultural context of individuals. We envisage pilgrimage as a transforming practice and a means of (re-)cognition and (re)construction of the Self/Other, through a personal and sacred/profane cartography promoted by writing and exalting the feeling of religious community.

Cosmology and Moral Philosophy

1998 ◽  
pp. 63-68
Author(s):  
Vladimir N. Dubrovsky
Keyword(s):  
Gravitational Field ◽  
Moral Philosophy ◽  
Real World ◽  
The Other ◽  
Theoretical Physics ◽  
The Real ◽  
The Earth ◽  
The World ◽  
Basic Characteristics ◽  
The Universe

The universe as a whole can be shown to consist of two worlds: the real world and the transcendental world. The real world is a multitude of passing things in a gravitational field: it is the world of nature, every unit of which is born (from the transcendental world), develops, degrades and dies (that is, it returns to the transcendental world). The transcendental world is the world of the integrated, nonpassing, unborn and undying, internally functioning Unity, which is the other side of the real world (so to speak) as roots to a tree and its branches in relation to the surface of the Earth. The fundamental science of the real world is theoretical physics. The transcendental world is also a 'physical' but energyless world. In this paper, I outline characteristics of the real world, and the basic characteristics of the transcendental world which are essential for constructing a theory about the functioning of the cosmological vacuum.

scholarly journals POETICS OF LIFELOGGING: ON INTERSUBJECT FORMS OF UTTERANCE IN IGOR KHOLIN’S POEMS

2020 ◽  
Vol 6 (4) ◽  
pp. 84-94
Author(s):  
Aleksei S. Bokarev ◽  
◽  
Yulia V. Tkachuk ◽  
Keyword(s):  
Focus Of Attention ◽  
The Body ◽  
The Self ◽  
The Other ◽  
Field Of View ◽  
The World ◽  
Inner World ◽  
The Subject ◽  
Literary Metaphor ◽  
Lyrical Subject

The article is addressed to the consideration of the subject organization of lyrics by I. Kholin, a representative of the Lianozovo literary group, who became widely known as the author of the book of poems “Residents of the Barack”. Already in the presented, debut for the poet, composition there were outlined the types of speech widely presented to him, in which the subject is likened to a life-log camera, and the focus of attention is shifted from “Self” to “you”, from internal to external to the speaking world. The term “life-logging”, meaning the automatic fixation of a person's life using a video medium fixed to the body, is used in the article as a literary metaphor, “highlighting” the difficulty of personal speaking and self-expression of the protagonist. However, just as the environment of a life logger who does not fall into his own lens gives him a sufficient (if not exhaustive) idea, the life realities in the subject's field of view can tell about his inner world no less than he by himself. The analysis of a number of poems (the most detailed is considered “Fences. Garbage cans. Posters. Advertising”) allows you to demonstrate the intersubjective nature of life-logic “optics”. The latter is used by Kholin in three different forms: as the “dissolution” of the speaker in the text, as the construction of the statement on behalf of the syncretic subject and as the priority of the “other” over the “self” when creating the verbal “self-portrait” of the hero. The impossibility of distancing from hostile reality, but also the inadequacy of selfdetermination in its conditions, testify to the formation of a kenotic model of the artist's relationship with reality. In Kholin's poetry, the lyrical subject is not only a detached viewer, but also a protagonist who fully shares his sins and suffering with the world.

scholarly journals Well-Being, the Self, and Radical Change

2019 ◽  
pp. 251-270
Author(s):  
Jennifer Hawkins
Keyword(s):  
Well Being ◽  
Radical Change ◽  
The Self ◽  
The Other ◽  
Personal Change ◽  
Future Time ◽  
Prudential Value ◽  
The World ◽  
The Future ◽  
The Subject

Chapter 12 explores radical personal change and its relationship to well-being, welfare, or prudential value. Many theorists of welfare are committed to what is here called the future-based reasons view (FBR), which holds (1) that the best prudential choice in a situation is determined by which possible future has the greatest net welfare value for the subject and (2) what determines facts about future welfare are facts about the subject and the world at that future time. Although some cases of radical change are intuitively prudentially good, many cases of really radical change are not. Yet FBR has trouble explaining this. Many people instinctively reach for the notion of identity to solve this problem—arguing that really radical change cannot be good because it alters who someone is. Yet, as the chapter argues, there are reasons to doubt that appeals to identity are appropriate. The chapter ends with the suggestion that prudential facts may explain why and when retaining identity matters, rather than the other way around, and points to a possible way forward for a theorist of welfare committed to FBR.

scholarly journals Conception of a man in Bataille’s anthropology of chance

2020 ◽  
Vol 23 (6-7) ◽  
pp. 75-83
Author(s):  
Anastasiia Prushkovska
Keyword(s):  
Twentieth Century ◽  
Modern Philosophy ◽  
Theoretical Basis ◽  
The Other ◽  
Human Model ◽  
The World ◽  
The Subject ◽  
The Difference ◽  
Creative Self ◽  
The Universe

The purpose of this article is to present the conceptшщт of G. Bataille’s philosophy (the anthropology of chance) through the analysis of the nature of concept of «chance» and its relation to the conception of a man in the «ontologies of negativity» of M. Heidegger, J.-P. Sartre and A. Kojève. Theoretical basis. The author defines Bataille's anthropology as anthropology of chance based on its comparison with the ontologies of negativity of the twentieth century. Scientific novelty. The author presents the anthropological concept of G. Bataille, in which a person is understood as a "chance". The author introduces the concept of "anthropology of chance" as a replacement for the classical metaphysical concept of a person and as an alternative to understanding a person in the ontologies of negativity of the twentieth century. Results. It has been established that G. Bataille grouds his understanding of a man in contravention of the subject in classic paradigm. On the place of concepts that have been defining a traditional comprehension of human place in the world, like God, rationality or productivity, Bataille places chance. At the same time, the author highlights the difference between Bataille's anthropology and the “ontologies of negativity” of the twentieth century, built around the concepts of impersonal being (M. Heidegger) or nothing (J.-P. Sartre). The essence of the concept of chance are defined to be openness and meeting with the Other (Autrui) and the other (Autre). It is shown that Bataille’s person-chance consists has a contingent nature and defined through the instability of his place in the universe and society. Community has been identified as a key concept in defining the specifics of the “anthropology of chance”. It might be reached by the subject mystical, erotic and poetic experience. Conclusion. The main difference between the human model proposed by Bataille and existentialism is revealed. Man is described by Bataille not as a creative self isolated in himself, but as “imperfection” opened to another. The Other in this paradigm turns out to be a condition, not a limit of freedom. In Bataille's Inner Experience, man appears as a wound through which it is possible to create a message. Thus, Bataille's concept of a person as a chance becomes a springboard for the emergence of an understanding of the heterogeneous contingent subject in modern philosophy.

The horizon of another world: Foucault’s Cynics and the birth of radical cosmopolitics

2021 ◽  
pp. 019145372098786
Author(s):  
Tamara Caraus
Keyword(s):  
Michel Foucault ◽  
The Self ◽  
The Other ◽  
Bottom Up ◽  
The Core ◽  
The World ◽  
The Future ◽  
The Government ◽  
The Universe

The ancient Cynic Diogenes was the first to declare ‘I am a citizen of the world ( kosmopolitês)’ and the other Cynics followed him. In The Courage of the Truth, Michel Foucault analyses the Cynic mode of parrhēsia and living in truth, however, his text expands the cosmopolitical amplitude of Cynics since the Cynics’ true life contains an inherent cosmopolitan logic. Identifying the core of the Cynic true life in the care for the self that leads to the care for the others within the horizon of the possibility of another life and another world, Foucault shows how the Cynic establishes ‘an intense bond with the whole of humankind’, cares ‘for all mankind’ and for the whole world as a ‘functionary of humanity’ and, as ‘the scout of humanity’, the Cynic prefigures the future and exercises the ‘government of the universe’. This article argues that Foucault’s account on Cynics maps the very first moments of becoming cosmopolitan and offers an insightful perspective on the process of achieving a cosmopolitan subjectivity, a process displayed by different expressions of cosmopolitanism, and especially the ‘insurgent cosmopolitanism’ from the bottom up.

scholarly journals The spectrum of subjectal forms: Towards an Integral Semiotics

Semiotica ◽  
2020 ◽  
Vol 2020 (235) ◽  
pp. 27-49
Author(s):  
Sebastián Mariano Giorgi
Keyword(s):  
Point Of View ◽  
The Self ◽  
The Other ◽  
Integral Model ◽  
Other Hand ◽  
The Subject ◽  
The Individual ◽  
The Relationship ◽  
The Universe ◽  
Collective Dimension

AbstractWhat is the relationship between consciousness and semiosis? This article attempts to provide some clues to answer this question. For doing it, we explore the application of the Integral model to semiotics; that is to say, the metatheory that integrates the inside, the outside, the individual, and the collective dimension, on one hand and, on the other hand, the levels of development, states and types of consciousness. Our principal hypothesis is that the semiosis depends on the “subjectal” form where the self is located temporarily or permanently. To validate it, we analyze the way in which the universe of meaning changes between the self located below the subject (as a form), and the self located beyond of it. According to the Integral semiotics point of view outlined here, the relationship between consciousness and the meaning has to do with the reduction or expansion of the subjectal spectrum, and the trajectory of the self along of it.

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