Nihilsmo, Fin de la Metafisica y Secularizacion en el Pensamiento de Nietzsche, Heidegger y Vattimo

1998 ◽  
pp. 165-172
Author(s):  
Laura Laiseca
Keyword(s):  
The Other ◽  
Death Of God ◽  
Eternal Recurrence ◽  
History Of ◽  
Postmodern Philosophy ◽  
The Will ◽  
The Subject ◽  
The One

The purpose of this article is to articulate Nietzsche's criticism of morality which is centered in his experience of the death of God and the end of the subject of Modernity. Nietzsche considers nihilism as a nihilism of morality, not of metaphysics: it is morality and its history that has given rise to nihilism in the Occident. That is why Nietzsche separates himself from metaphysics as well as from morality and science, which differs from Heidegger's reasons. According to Heidegger, Nietzsche places himself in a primal position in the history of metaphysics, by which he means the consummation (Vollendung) of metaphysics' nihilism, which Heidegger tries to transcend. On the one hand, Heidegger shows us how Nietzsche consummates the Platonic philosophy by inverting its principles. On the other, Nietzsche consummates the metaphysics of subjectivity. Consequently he conceives the thought of the will of power and of the eternal recurrence as the two last forms of the metaphysical categories of essence and existence respectively. On this ground it is possible to understand Nietzsche's and Heidegger's thought as the necessary first stage in the transition to Vattimo's postmodern philosophy and his notion of secularization.

Albert Schweitzer and the Jews

2014 ◽  
Vol 107 (3) ◽  
pp. 363-398
Author(s):  
James Carleton Paget
Keyword(s):  
Jewish Community ◽  
Academic Career ◽  
Significant Degree ◽  
The Other ◽  
Personal Contact ◽  
Christian Communities ◽  
History Of ◽  
The Subject ◽  
Long Life ◽  
The One

Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasizes the need to see these topics against the background of a specific set of Jewish assumptions. It is also noteworthy because Schweitzer married a baptized Jew, whose father's academic career had been disadvantaged because he was a Jew. Moreover, Schweitzer lived at a catastrophic time in the history of the Jews, a time that directly affected his wife's family and others known to him. The extent to which this personal contact with Jews and with Judaism influenced Schweitzer either in his writings on Judaism or in his life will in part be the subject of this article.

scholarly journals Dialogue with The Master: Early Shī‘a Encounters with Akbarīan Mysticism

2020 ◽  
Vol 10 (1) ◽  
pp. 155-178
Author(s):  
Leila Chamankhah
Keyword(s):  
Seventh Century ◽  
The Other ◽  
Future Generations ◽  
Lively Discussion ◽  
History Of ◽  
The Subject ◽  
Ibn Arabi ◽  
The One

Muḥy al-Dīn Ibn ‘Arabī’s theoretical mysticism has been the subject of lively discussion among Iranian Sufis since they first encountered it in the seventh century. ‘Abdul Razzāq Kāshānī was the pioneer and forerunner of the debate, followed by reading and interpreting al-Shaykh al-Akbar’s key texts, particularly Fuṣūṣ al-Ḥikam (Bezels of Wisdom) by future generations of Shī‘ī scholars. Along with commentaries and glosses on his works, every element of ibn ‘Arabī’s mysticism, from his theory of the oneness of existence (waḥdat al-wujūd) to his doctrines of nubuwwa, wilāya, and khatm al-wilāya, was accepted by his Shī‘ī peers, incorporated into their context and adjusted to Shī‘a doctrinal platform. This process of internalization and amalgamation was so complete that after seven centuries, it is difficult, if not impossible, to distinguish between Ibn ‘Arabī’s theory of waḥdat al-wujūd, or his doctrines of wilāya and khatm al-wilāya and those of his Shī‘ī readers. To have a clearer picture of the philosophical and mystical activities and interests of Shī‘ī scholars in Iran under Ilkhanids (1256-1353), I examined the intellectual and historical contexts of seventh century Iran. The findings of my research are indicative of the contribution of mystics such as ‘Abdul Razzāq Kāshānī to both the school of Ibn ‘Arabī in general and of Ṣadr al-Dīn al-Qūnawī in particular on the one hand, and to the correlation between Sufism and Shī‘īsm on the other. What I call the ‘Shī‘ītization of Akbarīan Mysticism’ started with Kāshānī and can be regarded as a new chapter in the history of Iranian Sufism.

PRESIDENT'S MESSAGE

PEDIATRICS ◽  
1961 ◽  
Vol 28 (6) ◽  
pp. 1019-1019
Author(s):  
Carl C. Fischer
Keyword(s):  
American Academy ◽  
Subject Matter ◽  
Growth And Development ◽  
The Other ◽  
American Academy Of Pediatrics ◽  
Mutual Interest ◽  
History Of ◽  
The Subject ◽  
The One ◽  
Do So

FROM TIME to time Presidents of the American Academy of Pediatrics have used this means of sharing with the fellowship, thoughts which seem to them to be of mutual interest. Last year, President George Wheatley had such a message in every issue, covering a wide variety of interesting and stimulating topics. I will not plan to necessarily continue this policy of having a message for each issue, but will do so whenever the subject matter seems to warrant one. At this, the beginning of a new year for the Academy, it seems appropriate to present to the membership at large a few of the thoughts which I presented in Chicago upon my inauguration as your President. It has recently been my pleasure to reread the two little volumes sent to all Academy Fellows a few years ago, the one containing the Presidential addresses of the first 20 presidents, and the other, Dr. Marshall Pease's stimulating "History of the Academy." I heartily recommend these to any of you who might be interested in the conception, delivery and growth and development of our organization. Of first importance at this time, it seems to me, is the review of the primary objectives of our Academy as originally drawn up by Dr. Grulee and his associates more than 30 years ago. These are: "The object of the Academy shall be to foster and stimulate interest in Pediatrics and correlate all aspects of the word for the welfare of children which properly come within the scope of pediatrics."

The Cognitive Value of Religious Truth Statements

2020 ◽  
pp. 133-176
Author(s):  
Tamar Ross
Keyword(s):  
Mystical Experience ◽  
World View ◽  
The Other ◽  
Jewish Tradition ◽  
Religious Truth ◽  
Willingness To Adopt ◽  
Realist Position ◽  
History Of ◽  
Postmodern Philosophy ◽  
The One

This chapter tackles the problem of religious truth in a broader theological context, and not simply with reference to one of the prevailing challenges, typically the challenge of the reliability of tradition or the confrontation with science. It makes us aware of the surprising anti-realist position of Rav Kook, wherein he is willing to consider various truth statements as not capturing truth fully and completely. The chapter explores Rav Kook's position against the history of non-realism in Jewish tradition, but more significantly against the broader orientations of postmodern philosophy. In seeking to distinguish Rav Kook from postmodern thinkers, the chapter allows us to appreciate the fine balancing act between the theoretical flexibility that allows him to adopt an instrumentalist view of truth statements and the relativism that characterizes postmodern philosophy. Rav Kook, then, offers an intriguing balance between non-realist understandings on the one hand and an ontological grounding of his spiritual life on the other, largely by virtue of his mystical experience and panentheistic world-view. This balance opens up promising avenues in a contemporary educational context, wherein one seeks to integrate willingness to adopt a view that does not rely on heavy ontological claims for grounding truth with religious fervour and devotion.

Noi credevamo (We Believed): Story and history of emotions

2021 ◽  
Vol 9 (2) ◽  
pp. 211-223 ◽  
Author(s):  
Alejandro Patat
Keyword(s):  
Eighteenth Century ◽  
The Other ◽  
History Of Emotions ◽  
Historical Film ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
History Of ◽  
The Subject ◽  
New Interpretation ◽  
The One

In the last ten years, Noi credevamo (We Believed) (Martone 2010) has been the subject of a very careful criticism interested not only in its historical-ideological implications but also in its semiotic specificities. The purpose of this article is to summarize the cardinal points of these two positions and to add to them some critical observations that have not been noted so far. On the one hand, it is a matter of highlighting how, as a historical film, the work is connected with the history of emotions, a recent historiographical trend that aims to detect the narrative devices of ideological propaganda and the diffusion of feelings since the late eighteenth century. On the other hand, the article proposes a new interpretation of Mario Martone’s film, starting with the analysis of phenomena that are not only historical but also technical and structural.

The Two Ends and the Middle Way A Suggested Reconstruction

1932 ◽  
Vol 64 (1) ◽  
pp. 114-125
Author(s):  
C. A. F. Rhys Davids
Keyword(s):  
Religious History ◽  
Middle Way ◽  
Historical Importance ◽  
History Of ◽  
The Will ◽  
The Subject ◽  
The Many ◽  
The One ◽  
The Mind ◽  
General Assent

Of the five opportunities given me these thirty-nine years for such a talk on such an occasion as this, the present one may well be the last. I have on these occasions considered, in the Buddhist field, Women, the Will, Natural Causation, and the Man as Real. I would now say a few words on that which is, historically speaking, the most central subject of all—the subject which is, by general assent, within and without that religion, the New Word with which it was introduced, the first Mantra recorded as of the Founder of it, the so-called Benares ‘sermon’. For we may talk much about legends of him on the one hand, or about the many ways in which his teaching expanded at later periods, in so-called philosophy and in this and that word-value, obscuring the man-value, but the one thing of chief historical importance is and remains the Mantras he first uttered as teacher, and their significance in the religious history of the there and then. To this I would add, in the pertinent phrase of a recent synoptical narrative, “the meaning which these will have had in the mind of their original author.”

scholarly journals XIX. A Second Letter on the Court of Star Chamber, addressed by John Bruce, Esq. F.S.A. to Thomas Amyot, Esq. F.R.S. Treasurer

Archaeologia ◽  
1832 ◽  
Vol 25 ◽  
pp. 361-393
Author(s):  
John Bruce
Keyword(s):  
The Other ◽  
Henry Vi ◽  
History Of ◽  
The Subject ◽  
Judicial Authority ◽  
Star Chamber ◽  
The One

The letter which I some time since did myself the honour to address to you, upon the subject of the Court of Star Chamber, contains a sketch of the history of the judicial authority of the Consilium Regis down to the reign of Henry VI., during whose minority there occurred something like a parliamentary acquiescence in the interference of the Council in all causes, in which there appeared to be too great might on the one side and “unmight” on the other, or in which there existed other reasonable cause for the withdrawal of the dispute from the ordinary tribunals. I shall now trace the subsequent history of this celebrated Court, commenting, as I proceed, upon some of the cases which came under its notice.

Postmodernism, Geography, and the Social Semiotics of Space

1993 ◽  
Vol 11 (3) ◽  
pp. 255-278 ◽  
Author(s):  
A P Lagopoulos
Keyword(s):  
Urban Design ◽  
Final Section ◽  
Social Processes ◽  
The Other ◽  
Social Semiotics ◽  
Humanistic Geography ◽  
The Social ◽  
Postmodern Philosophy ◽  
The Subject ◽  
The One

The nucleus of postmodern philosophy and theory is derived primarily from French neostructuralist writings. The ontological foundation of such literature is the idealist rejection of the possibility of knowing reality and, as a consequence, the enclosure of the subject within the signifying universe, which in turn results in the exaltation of the signifying processes as the only social processes. The same emphasis, but through nonverbal means, is demonstrated by postmodern architectural and urban design. In geography, however, postmodernism is interpreted differently. In two recent books (by Soja and by Harvey) the postmodern era in human geography is related to the heightened importance of space for social reality and theory. But the split of geography itself between Marxist geography on the one hand, and behavioural and humanistic geography on the other, shows the pertinence of the signifying dimension for the field of geography. In this paper, it is argued that the roles of space and meaning are equally important for geography, and it is proposed that an analysis of the signifying aspect of space may be achieved through semiotics, currently the most complete and sophisticated theory of meaning and culture. The main problem for geography, which is addressed in the final section of this paper, is the integration of a renewed version of the semiotics of space with an equally renewed Marxist geography, the most powerful explanatory approach to geography we have at our disposal.

Nietzsches Wiederholung Spinozas. Ein problemgeschichtlicher Bezug der Konzepte des conatus und des Willens zur Macht

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Timon Boehm
Keyword(s):  
The Other ◽  
Special Focus ◽  
Will To Power ◽  
Main Work ◽  
History Of ◽  
The Will ◽  
The One ◽  
Conceptual Setting ◽  
Temporal Shifts

AbstractTo what extent does Nietzsche’s concept of Will to Power succeed Spinoza’s concept of conatus? In our approach, based on the history of problems, concepts are viewed as an answer to certain philosophically relevant issues. The concept of conatus is an attempt to solve, among others, the problems of creatio continua, teleology, the will as a faculty, and normativity. Nietzsche reconsiders them, explicitly or implicitly, in a conceptual setting that has much changed over the subsequent two hundred years, and reacts on them with his concept of Will to Power. Such a reconsideration of problems can be conceived as a repetition in the sense of Deleuze, i. e. a repetition that comprises temporal shifts and differences. It is required if problems are considered still as unsolved, or if their former solution seems no longer plausible. The concept of conatus appears therefore in a particular way as an impulse and stimulus for Nietzsche’s own philosophy of Will to Power which is discussed here mainly by recurring to Boscovich. The above mentioned problems arise from ontological concerns, but are ethically oriented in the end, according to Spinoza’s main work The Ethics. A special focus is put on understanding affects as expressions of the conatus on the one hand, and the Will to Power on the other.

The Place of Psychoanalysis in the History of the Jews

2006 ◽  
Vol 8 (2) ◽  
pp. 235-254 ◽  
Author(s):  
Eli Zaretsky
Keyword(s):  
Jewish History ◽  
The Other ◽  
Personal Life ◽  
Other Hand ◽  
Hebrew Language ◽  
History Of ◽  
The Subject ◽  
Abstract Notion ◽  
The One

Situating psychoanalysis in the context of Jewish history, this paper takes up Freud's famous 1930 question: what is left in Judaism after one has abandoned faith in God, the Hebrew language and nationalism, and his answer: a great deal, perhaps the very essence, but an essence that we do not know. On the one hand, it argues that ‘not knowing’ connects psychoanalysis to Judaism's ancestral preoccupation with God, a preoccupation different from that of the more philosophical Greek, Latin and Christian traditions of theology. On the other hand, ‘not knowing‘ connects psychoanalysis to a post-Enlightenment conception of the person (i.e. of personal life), as opposed to the more abstract notion of the subject associated with Kant.

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