L’immagine musicale nelle Enarrationes in Psalmos di Agostino

Augustinianum ◽  
2016 ◽  
Vol 56 (1) ◽  
pp. 207-233
Author(s):  
Vittorino Grossi ◽  

This article regarding musical language and its interaction with affective theology according to the study carried out by Laurence Wuidar (La Simbologia musicale nei Commenti ai salmi di Agostino, Mimesis 11, Milano - Udine 2014, 127) explains musical images in relation to inner images, as in the Commentaries on the Psalms by Augustine of Hippo. By combining beauty and love, the Augustinian coordinates for the singing of Psalms as a perception of a love received as a gift and of a response composed of a love which expresses itself by “singing well” leads to an interaction between musical language and affective theology, the latter being one of the privileged sources of the former. When developing the relationship between musical language and feelings, Augustine works out with regard to the singing of Psalms, a form of Christian paideia which in turn becomes a locus theologicus of affective theology, the story of God’s love for human beings set to music.

2021 ◽  
pp. 25-36
Author(s):  
Rafael Hurtado ◽  
Mikel Gotzón Santamaría

En el presente artículo se explorará la necesidad imperante de todo ser humano por experimentar el amor de Dios a través del amor de su origen físico y espiritual, a saber, sus propios padres de familia. En la primera parte del análisis se desarrolla un breve marco teórico, partiendo de la experiencia de ser persona, que explica la relación entre la noción de amor y felicidad humanos. Posteriormente se establece la conexión indeleble entre la necesidad de experimentar el amor de Dios y corresponderlo, pasando por el reconocimiento excelso de la libertad. Amar y ser amado en la tierra, en ese sentido, pasa por el acto libre humano de aceptar la posibilidad de ser copartícipes de la procreación y educación de los hijos de Dios. Finalmente, se exalta el compromiso de toda sociedad por revalorar la función que ejercen los padres de familia en la construcción del “hogar global” de los seres humanos. Abstract: The following article will explore the human need to experience the love of God, through the love of those who are our physical and spiritual origin, that is, our parents. The first part of the analysis will stablish a theoretical framework, drawn from our human experience, that explains the relationship between the notion of human love and happiness. Secondly, the connection between the need to experience God’s love in order to reciprocate it through freedom will be brought to our discussion. In that sense, to love and being loved on earth becomes a matter of acknowledging the true nature of human freedom up to the point of, willingly, co-participating in God’s plan to become parents, that is: to procreate and educate the children of God. Finally, the commitment of every society to rethink and value the function of parents to build society from the inside, the “global home” for human beings, will be exalted. Key Words: Love, Family, Parenthood, Freedom, Happiness.


Author(s):  
T.J. Kasperbauer

This chapter applies the psychological account from chapter 3 on how we rank human beings above other animals, to the particular case of using mental states to assign animals moral status. Experiments on the psychology of mental state attribution are discussed, focusing on their implications for human moral psychology. The chapter argues that attributions of phenomenal states, like emotions, drive our assignments of moral status. It also describes how this is significantly impacted by the process of dehumanization. Psychological research on anthropocentrism and using animals as food and as companions is discussed in order to illuminate the relationship between dehumanization and mental state attribution.


Author(s):  
Christine M. Korsgaard

This book argues that we are obligated to treat all sentient animals as “ends in themselves.” Drawing on a theory of the good derived from Aristotle, it offers an explanation of why animals are the sorts of beings who have a good. Drawing on a revised version of Kant’s argument for the value of humanity, it argues that rationality commits us to claiming the standing of ends in ourselves in two senses. As autonomous beings, we claim to be ends in ourselves when we claim the standing to make laws for ourselves and each other. As beings who have a good, we also claim to be ends in ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us to joining with other autonomous beings in relations of reciprocal moral lawmaking. The second claim commits us to treating the good of every sentient animal as something of absolute importance. The book also argues that human beings are not more important than, superior to, or better off than the other animals. It criticizes the “marginal cases” argument and advances a view of moral standing as attaching to the atemporal subjects of lives. It offers a non-utilitarian account of the relationship between the good and pleasure, and addresses questions about the badness of extinction and about whether we have the right to eat animals, experiment on them, make them work for us, and keep them as pets.


Author(s):  
Rainer Forst

This chapter addresses the classical question of the relationship between enlightenment and religion. In doing so, the chapter compares Jürgen Habermas's thought to that of Pierre Bayle and Immanuel Kant. For, although Habermas undoubtedly stands in a tradition founded by Bayle and Kant, he develops a number of important orientations within this tradition and has changed his position in his recent work. The chapter studies this change to understand Habermas's position better. It also draws attention to a fundamental question raised by the modern world: what common ground can human reason establish in the practical and theoretical domain between human beings who are divided by profoundly different religious (including antireligious) views?


Author(s):  
Jordan Wessling

This book provides a systematic account of the deep and rich love that God has for humans. Within this vast theological territory, the objective is to contend for a unified paradigm regarding fundamental issues pertaining to the God of love who deigns to share His life of love with any human willing to receive it. Realizing this objective includes clarifying and defending theological accounts of the following: • how the doctrine of divine love should be constructed; • what God’s love is; • what role love plays in motivating God’s creation and subsequent governance of humans; • how God’s love for humans factors into His emotional life; • which humans it is that God loves in a saving manner; • what the punitive wrath of God is and how it relates to God’s redemptive love for humans; • and how God might share His intra-trinitarian love with human beings. As the book unfolds, a network of nodal issues are examined related to God’s love as it begins in Him and then overflows into the creation, redemption, and glorification of humanity. The result is an exitus-reditus structure driven by God’s unyielding love.


1994 ◽  
Vol 49 (1) ◽  
pp. 50-74 ◽  
Author(s):  
Howard W. Fulweiler

Our Mutual Friend, published just six years after Darwin's The Origin of Species, is structured on a Darwinian pattern. As its title hints, the novel is an account of the mutual-though hidden-relations of its characters, a fictional world of individuals seeking their own advantage, a "dismal swamp" of "crawling, creeping, fluttering, and buzzing creatures." The relationship between the two works is quite direct in light of the large number of reviews on science, evolution, and The Origin from 1859 through the early 1860s in Dicken's magazine, All the Year Round. Given the laissez-faire origin of the Origin, Dicken's use of it in a book directed against laissez-faire economics is ironic. Important Darwinian themes in the novel are predation, mutual relationships, chance, and, especially, inheritance, a central issue in both Victorian fiction and in The Origin of Species. The novel asks whether predatory self-seeking or generosity should be the desired inheritance for human beings. The victory of generosity is symbolized by a dying child's "willing" his inheritance of a toy Noah's Ark, "all the Creation," to another child. Our Mutual Friend is saturated with the motifs of Darwinian biology, therefore, to display their inadequacy. Although Dickens made use of the explanatory powers of natural selection and remained sympathetic to science, the novel transcends and opposes its Darwinian structure in order to project a teleological and designed evolution in the human world toward a moral community of responsible men and women.


2018 ◽  
Vol 1 (2) ◽  
pp. 110-121
Author(s):  
Rivanti Muslimawaty

Many parents do not understand the concept of faith education inchildren. This could be based on an assumption that children are stilltoo young to be educated in matters of faith. Whereas the family, in thiscase the parents, is an educational institution that is directly related tothe child since he was born. So there is a thought that the family isbelieved to have a very strong influence on children’s religiouseducation. This happens because the relationship that exists betweenparents and children for 24 hours is very important in education.Zakiah Daradjat is an education expert who also believes that theimportance of faith education is given to children as early as possible,so the purpose of this study is to find out how Zakiah Daradjat’sthoughts about children’s religious education are in the family. Byusing qualitative research methods, the author seeks to explain theeducation of children’s faith in the family according to ZakiahDaradjat. The author found that Zakiah Daradjat had clear thoughtsabout children’s religious education in the family, which aims to makechildren as human beings, through the six pillars of faith, with methodsof exemplification, habituation, wrong correction, erroneous quarrelsthat occur and reminding the forgotten. The evaluations carried out inthe form of memorization tests, tests of understanding and practice ofworship. This makes Zakiah Daradjat’s thoughts still relevant to beapplied in today’s life and become a reference for psrents, teachers abdother related parties.


Augustinus ◽  
2019 ◽  
Vol 64 (1) ◽  
pp. 111-134
Author(s):  
Susanna Elm ◽  

Toward the end of his life, Augustine of Hippo wrote two letters (10* and 24*) to legal experts in which he reacted to recent attempts by slave-traders to sell 120 Roman North Africans «overseas» as slaves. Prompted by the fact that members of his clergy had offered them refuge in the episcopal compound at Hippo, Augustine sought to clarify the actual personal legal status of these men, women, and children. Were they slaves, coloni, or illegally captured free Roman citizens? What were their actual temporal, legal, personal conditions? Such concerns surrounding the condicio hominum temporalis, brought to light as a result of selling human beings, and their relevance and ramifications for Augustine’s thoughts and actions, especially with regard to the sin to which we are sold per originem of the First Man, are the focus of my remarks.


Author(s):  
Thomas Teo

Critical psychology comprises a broad range of international approaches centered around theories and practices of critique, power, resistance, and alternatives of practice. Although critical psychology had an axial age in and around the 1970s, many sources can be found decades and even centuries earlier. Critical psychology is not only about the critique of psychology, which is a broader historical and theoretical field, but about doing justice in and through theory, justice with and to groups of people, and justice to the reality of society, history, and culture as they powerfully constitute subjectivity, as well as the discipline and profession of psychology. Doing justice in and through psychological theory has a strong basis in Western critical approaches, representing a privileged position of reflection in Euro-American research institutions. Critical psychologists argue that traditional psychology is missing its subject matter and hence is not doing justice in methodology, and its practices of control and adjustment are not doing justice to the emancipatory possibilities of human agency or human science. Critical psychologists who are attempting to do justice with and to human beings are not neglecting the onto-epistemic-ethical domain, but are instead focusing on people, often marginalized or oppressed groups. Critical psychologists who want to do justice in history, culture, and society have argued that traditional psychological practice means adaption and adjustment. This means that not only subjectivity, but also the discipline and profession of psychology need to be connected with contexts. Psychologists have attempted to conceptualize the relationship between society and the individual, as well as the ability of humans not only to adapt to an environment but to change their living conditions and transform the status quo. This conceptualization also means providing concrete analyses of how current society, based in neoliberal capitalism, not only impacts individuals but also the discipline of psychology. Despite the complexities of critical psychology around the world, critical psychologists emphasize the importance of reflexivity and praxis when it comes to changing the conditions of social reality that create mental life. Given that subjectivity cannot be limited to intra-psychological processes, critical psychologists attend to relational and structural societal realities, requiring inter- and transdisciplinarity in the discipline and profession.


2018 ◽  
Vol 23 (1) ◽  
pp. 105-123
Author(s):  
Elizabeth Li

AbstractThis article will show that the relationship between divine grace and human activity in the Anti-Climacus works should be understood as an inverted dialectic. Although Anti-Climacus communicates the strictness of Christianity and the importance of undertaking the Christian task, I will argue that the Anti-Climacus works are ultimately aimed at deepening the reader’s understanding of grace. By exploring Anti-Climacus’ accounts of human imagination and will in coming to faith and in the task of following Christ, it becomes clear that human activity ultimately reveals human beings’ limitations and their dependence on grace.


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