scholarly journals The Genesis of St. Augustine's Idea of Original Sin

1917 ◽  
Vol 10 (2) ◽  
pp. 159-175 ◽  
Author(s):  
Ernesto Bonaiuti
Keyword(s):  
Original Sin ◽  
The Other ◽  
Christian Theology ◽  
Spiritual Life ◽  
Starting Point ◽  
The Reformation ◽  
Freedom Of The Will ◽  
History Of ◽  
The Will ◽  
Catholic Tradition

The thought of Augustine on the two ethical categories of sin and grace is of great importance in the history of Christian theology. His system of grace and predestination prevailed for many centuries, although not without strong opposition, and underwent, through scholastic elaboration, substantial changes in order to save the freedom of the will; and finally it reappeared in the conception of the spiritual life shaped by Luther and the other teachers of the Reformation. It is on account of his doctrine about grace and predestination that Protestant theologians like to call Augustine “der Paulus nach Paulus und der Luther vor Luther.” Whatever may be the exactness of this genealogy, it shows at least the value and efficacy of the Augustinian conception of the natural and supernatural life on the development of the European spirit. In the Catholic tradition this thought of Augustine is at the very basis of the ethical, ecclesiological, and sacramental systems; in the Christian but non-Catholic movements this doctrine, interpreted in a rather paradoxical way, gave a starting-point to the Reformation.

scholarly journals U-2 Hazrat Umar’s power of judgment and his methodology of reasoning from the Quran

2021 ◽  
Vol 5 (1) ◽  
pp. 14-29
Author(s):  
Muhammad Yaqoob Gondal ◽  
Hadi Bux Chhijan ◽  
Amanullah Rana
Keyword(s):  
Religious Freedom ◽  
Daily Life ◽  
Close Association ◽  
The Other ◽  
The Reformation ◽  
Holy Quran ◽  
History Of ◽  
The Holy Quran ◽  
The Will ◽  
Will Power

This paper attempts to highlight the will power and wisdom of Hazrat Umar(R.A) in solving the problems he faced in his life. It highlights that how he sought guidance from Quranic verses on different occasions to settle different problems during his caliphate. On one hand this paper illustrates his intelligence and on the other hand it invites us to see guidance from the Holy Quran in daily life affairs. The rationale of present research is that the researcher felt a dire need to follow the footsteps of Hazrat Umar (RA) . So that all the Muslims should seek guidance from the Holy Quran as was done by Hazrat Umar(RA) . A lot of books on lives of companions (SahabaKiram RA) and history of Islam urge the Muslims to follow his footsteps in gaining determinations and forethought. Moreover, this paper focusses different aspects of Hazrat Umar (RA)’s life such as the conceding of Qasar prayer during sea voyage, religious freedom, decision about Landin the conquered territory and rights of minorities in the Muslim state have also been discussed. All these issues which have been discussed in relation to Hazrat Umar (RA)’s life have a close association with the reformation of society. Ignorance of Hazrat Umar (RA)’s examplary life may lead the muslim society to degradation. The findings suggest that in difficult situationsmuslim society must follow Hazrat Umar (RA)’s footsteps.

The Wild and Woolly West: Early Irish Christianity and Latin Orthodoxy

1989 ◽  
Vol 25 ◽  
pp. 1-23
Author(s):  
Brendan Bradshaw
Keyword(s):  
Historical Development ◽  
Western Europe ◽  
Roman Catholic ◽  
Religious Culture ◽  
The Other ◽  
Word Of God ◽  
Latin West ◽  
The Reformation ◽  
History Of ◽  
Catholic Tradition

In recent historiography a rather unlikely alliance has emerged which is concerned to normalize Early Irish Christianity by emphasizing its links with the religious culture of Western Europe. One wing of the alliance represents a historiographical tradition that originated in the debates of the Reformation with the introduction of a formidable Aunt Sally by the erudite ecclesiastical historian Archbishop Ussher, who purported to discover in the Early Irish Church a form of Christianity in conformity with the Pure Word of God, uncorrupted by papal accretions. Ussher’s A Discourse of the Religion anciently professed by the Scottish and Irish initiated a debate that has reverberated down the centuries around the issue of which of the two major post-Reformation Christian traditions may claim Early Irish Christianity for its heritage. The debate continues to echo, even in these ecumenical times, in a Roman Catholic tradition of writing about the history of the Early Irish Church which emphasizes its links with Roman Orthodoxy—which were, in reality, tenuous and tension-ridden—and glosses over its highly characteristic idiosyncrasies. More recently that tradition has received unlikely and, indeed, unwitting support in consequence of the development of a revisionist trend in Celtic historical studies against a perception of Celtic Ireland that originated in the romantic movement of the nineteenth century and that was taken over holus-bolus by the cultural nationalists. This romantic-nationalist interpretation pivots upon an ethnographic antithesis between the Celt and the other races of Western Europe which endows the former with singular qualities of spirit and of heart and interprets Early Irish Christianity accordingly. By way of antidote modern scholarship has taken to emphasizing external influences and the European context as the key to an understanding of the historical development of Christianity in Ireland, playing up its debt to the Latin West and playing down the claims made on its behalf as the light of Dark Age Europe.

Liberalism Without Transcendence

1997 ◽  
Vol 9 (1) ◽  
pp. 1-18
Author(s):  
William R. Marty ◽  
Keyword(s):  
The Other ◽  
Western Thought ◽  
Gradual Decline ◽  
The Reformation ◽  
The Will ◽  
The One

John Hallowell's seminal study, originally published in 1943, treats modem Western thought since the Renaissance and the Reformation as, in its core, liberal, and its foundations as based on an uneasy synthesis of potentially warring elements: On the one hand, the primacy of the will as embodied in the autonomous individual; on the other, the ability of these autonomous wills to bind themselves together freely, by contract and consent, on the basis of their acknowledgment of transcendent moral truths discoverable by reason. Conscience, then, enabled independent wills to acknowledge and submit to justice as found by reason or revelation. But Hallowell described also the gradual decline in the confidence in reason to find transcendent truths, and the subsequent decline in the ability of autonomous individuals to find grounds for genuine community. Where will alone reigns, all standards collapse, and increasingly the arbiter between wills becomes force. Western civiltation, even as it approaches becoming world civilization, increasingly manifests symptoms of dissolution and an inability to provide the foundation for genuine communities.

Sartre, Jean-Paul (1905–80)

2018 ◽  
Author(s):  
Christina Howells
Keyword(s):  
Collective Choice ◽  
Personal History ◽  
The Other ◽  
Jean Paul ◽  
Starting Point ◽  
The World ◽  
Dialectical Reason ◽  
History Of ◽  
Phenomenological Account ◽  
Material Conditions

Sartre was a philosopher of paradox: an existentialist who attempted a reconciliation with Marxism, a theorist of freedom who explored the notion of predestination. From the mid-1930s to the late-1940s, Sartre was in his ‘classical’ period. He explored the history of theories of imagination leading up to that of Husserl, and developed his own phenomenological account of imagination as the key to the freedom of consciousness. He analysed human emotions, arguing that emotion is a freely chosen mode of relationship to the outside world. In his major philosophical work, L’Être et le Néant(Being and Nothingness) (1943a), Sartre distinguished between consciousness and all other beings: consciousness is always at least tacitly conscious of itself, hence it is essentially ‘for itself’ (pour-soi) – free, mobile and spontaneous. Everything else, lacking this self-consciousness, is just what it is ‘in-itself’ (en-soi); it is ‘solid’ and lacks freedom. Consciousness is always engaged in the world of which it is conscious, and in relationships with other consciousnesses. These relationships are conflictual: they involve a battle to maintain the position of subject and to make the other into an object. This battle is inescapable. Although Sartre was indeed a philosopher of freedom, his conception of freedom is often misunderstood. Already in Being and Nothingness human freedom operates against a background of facticity and situation. My facticity is all the facts about myself which cannot be changed – my age, sex, class of origin, race and so on; my situation may be modified, but it still constitutes the starting point for change and roots consciousness firmly in the world. Freedom is not idealized by Sartre; it is always within a given set of circumstances, after a particular past, and against the expectations of both myself and others that I make my free choices. My personal history conditions the range of my options. From the 1950s onwards Sartre became increasingly politicized and was drawn to attempt a reconciliation between existentialism and Marxism. This was the aim of the Critique de la raison dialectique (Critique of Dialectical Reason) (1960) which recognized more fully than before the effect of historical and material conditions on individual and collective choice. An attempt to explore this interplay in action underlies both his biography of Flaubert and his own autobiography.

The Rationality of Probabilities for Actions in Decision Theory

1998 ◽  
pp. 32-37
Author(s):  
Marion Ledwig
Keyword(s):  
Decision Theory ◽  
Decision Maker ◽  
Decision Model ◽  
The Other ◽  
Subjective Probabilities ◽  
Newcomb’S Problem ◽  
Freedom Of The Will ◽  
The Will ◽  
The One ◽  
The Given

Spohn's decision model, an advancement of Fishburn's theory, is valuable for making explicit the principle used also by other thinkers that 'any adequate quantitative decision model must not explicitly or implicitly contain any subjective probabilities for acts.' This principle is not used in the decision theories of Jeffrey or of Luce and Krantz. According to Spohn, this principle is important because it has effects on the term of action, on Newcomb's problem, and on the theory of causality and the freedom of the will. On the one hand, I will argue against Spohn with Jeffrey that the principle has to be given up. On the other, I will try to argue against Jeffrey that the decision-maker ascribes subjective probabilities to actions on the condition of the given decision situation.

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.

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 Ejvind Larsen: Grundtvig - om noget om Marx

1974 ◽  
Vol 27 (1) ◽  
pp. 86-90
Author(s):  
Kaj Thaning
Keyword(s):  
Research Work ◽  
German Idealism ◽  
Original Sin ◽  
Political Activity ◽  
The People ◽  
Starting Point ◽  
Conception Of Man ◽  
History Of ◽  
The One ◽  
The Church

Grundtvig and MarxEjvind Larsen: Grundtvig - og noget om Marx. Studenterkredsen, ÅrhusReviewed by Kaj ThaningEjvind Larsen has put a considerable amount of work into his book. It is obvious that he not only knows his Grundtvig and his Marx, but he has also studied the sociology of Grundtvigianism and is thoroughly conversant with the research work on Grundtvig. But above all, what he writes is based on strong personal commitment, which leads to criticism of both Grundtvig and Marx, but at the same time to a synthesis of both, since, to Ejvind Larsen, between them they indicate solutions to the social problems of today.The starting-point for both of them is a clash with German idealism on the one hand and the materialistic conception of man on the other. To Grundtvig man is a »Divine Experiment« of dust and spirit, to Marx man is the creator of history, while he is also a product of history, of production. Ejvind Larsen asserts emphatically that Marx is no economic determinist. The two great rebels can also be compared in that they oppose the dissociation of manual and spiritual work and are against all elites, hierarchies and bureaucracies. The people must be liberated from all this, but they must liberate themselves.Ejvind Larsen stresses, however, the influence that Grundtvig had on the emancipation of the Danish peasants and in connection with this gives the quotation, »Åndens løsen er bedrifter« (The watchword of the Spirit is deeds). It is in the significance of the spirit and in Grundtvig’s emphasis on dialogue as a basis for any emancipation of the people that he finds the explanation of the fact that the Danish peasantry was made free »despite the economic conditions« and »even though the prevailing tendencies should have reduced it to a powerless pettybourgeoisie and reactionary proletariat.«Ejvind Larsen emphasizes Grundtvig’s dissociation of his work in the Church and his work for the people, and is himself opposed to any mingling of religious and political activity. He rejoices in the fact that Grundtvig does not talk of »original sin« in a historical and political context, as opposed to the Church, which makes use of this concept to stop political progress. But he has not noticed that Grundtvig has, in a sense, secularized original sin, and as a mythologian and a historian talks of the »great calamity«, which »very early on« befell man, making his existence one of conflict and predicament. In Ejvind Larsen’s book there is a discrepancy, in that his reduction of the obvious conflicts of existence to historical calamities (in the plural), which can and should be overcome by mankind (as opposed to the sin that faith alone reveals in man and which can only be overcome through the grace of God), is at variance with his constant emphasis on the »principle of contradiction« and on the fight for man being considered a living person placed between absolute contradictions. Ejvind Larsen will, however, undoubtedly continue his work - and will deal with this inner contradiction in his book, which, despite its lack of clarity on various other points, is an inspiring achievement.

Tastes for blubber: diversity and locality of whale meat foodways in Japan

2020 ◽  
Vol 10 (1) ◽  
pp. 105-114
Author(s):  
Jun Akamine
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Design Methodology ◽  
The Other ◽  
Early 20Th Century ◽  
Early 19Th Century ◽  
Content Type ◽  
Lean Meat ◽  
Starting Point ◽  
History Of

PurposeThis paper aims to discuss how whale meat foodways in Japan is a local practice, contrary to the prevailing political belief that it is national, and to examine two local whale meat foodways in Japan by focusing on the usage of blubber. To understand complexity of whaling issue, one needs to be careful of species rather than general “whale.”Design/methodology/approachBy investigating two kinds of recipe books, one published in the early 19th century and the other the early 20th century on whale meat dish, the paper clarifies blubber has been widely consumed rather than lean meat, and blubber was more important than lean meat as whale meat.FindingsThe western part of Japan has rich whale meat foodways compared to other parts of Japan. It is because of their history of whaling since the 17th century. They have inherited rich whale meat foodways.Originality/valueAlthough whale sashimi and deep-fried lean meat are popular nationwide regardless of their communities' history, former whaling communities in the western part of Japan developed a preference for blubber, skin, tongue and offal over lean meat. Whale meat foodways in Japan, therefore, is a local heritage. This fact should be the starting point for analyzing Japanese whaling and whale meat foodways.

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