scholarly journals Είναι και λόγος. Μονή και ίδρυσις των υποστάσεων

2000 ◽  
Author(s):  
Ιωάννης Πλεξίδας
Keyword(s):  
The Body ◽  
Specific Work ◽  
Human Being ◽  
The Real ◽  
Saint John ◽  
John Of Damascus ◽  
Flowing Material ◽  
The Individual ◽  
The Church

Our choice to study the meaning of hypostasis in the work of Saint John of Damascus, is not accidental. The hypostasis, which is assimilated with the person and the individual, constitutes the cornerstone of the holy author’s tuition. Before we proceed to the formulation of the conclusions in which our inquiry was led, we are obliged to make a short reference to the interpretative method we pursued in order to approach the flowing material.We chose consciously to confine to the minimum the bibliographical data, in order to allow the text to speak for itself, revealing to us its intimate truth. Additionally, we adopted two fundamental principles of reading. The first one is related with the entire reading of the flowing material. The entire reading presumes the study of a whole specific work, for example the work of Dialectica, but it is also necessary to study all the books of the specific writer. The second principle refers to the structural reading, which is the greatest development of the textual connections and which helps us to achieve the inner connection of the treatise’s sections. The restriction of the bibliographical data does not indicate imperfect informing on the particular bibliography. Very important studies about John of Damascus, like the studies of B. Studer and G. Richter were utilized but their role is purely subsidiary.As we have already said, our inquiry exhibited the conception of hypostasis into a basic conception, on which the theological edifice of Damascene was structured. John of Damascus identifies the meanings of hypostasis, person, individual and attributes to them the sense of the exact human being. Oppositely to the meaning of the person (hypostasis, individual), we can find the meaning of essence. It is identified with the notion of nature and the notion of form. We observed the passage from the essence, that is the final result of a rational subtractive proceeding, to the hypostasis, which is the only factual. We attended this passage in the thought of the out wise and in the thought of the Church’ s Fathers. Moreover, we searched for the role of the unseparated accidents (external corporal features) and the separated (wishes-actions) in the proceeding of the hypostasis’ formation.Afterwards, we examined the role of the accidents into Christ’s hypostasis. We perceived that Christ had only one face and not two. We examined the possibility of the existence of a sententious wish a possibility, which we rejected. Finally, we mentioned Christ’s example as a human being’s icon.We scrutinized the acceptation of the Triadic hypostasis. We investigated the resembalncies and differences which exist between the human and the divine hypostasis. We denied the adjustment of Aristotle’s denominations related to God’s case, and we were restricted to talk about the relative character that we can gave comparatively to God’s existence.Finally, we referred to the inner of human’ s existence and we sought the soul’ s forces that can help us be aware of the prudent proceeding.We discussed especially the role of fantasy that is able to create images composing pieces of the real, according to John of Damascus. These images are presented to be real. Fantasy can offer to mind a false reality, preventing it from distinguishing the real and the untrue.Damascene’s phrase: «I will not say something that is mine» (έρώ έμόν ούδέν), which is found almost in all his works, became the body of this project. We followed roads which were engraved by the predecessors of our tradition concerning our apprenticeship on the texts. We were subjected to them, while listening and taking all these edifying elemets they can give.

The Christian Concept of Person

2018 ◽  
Author(s):  
Michael Mawson
Keyword(s):  
Crucial Role ◽  
Human Being ◽  
Real Situation ◽  
The Real ◽  
Sanctorum Communio ◽  
The Individual ◽  
Individual Human

This chapter examines the role of Bonhoeffer’s Christian concept of person in Sanctorum Communio. Many of Bonhoeffer’s readers identify this concept as the cornerstone and foundation of Sanctorum Communio, and sometimes of Bonhoeffer’s theology more broadly. Against this view, this chapter argues that this concept of the person plays a much more delimited (albeit still crucial) role in Sanctorum Communio’s argument. Rather than providing a foundation, this concept clarifies at the outset how God encounters and judges the individual human being through a concrete other following the fall. With this concept, Bonhoeffer is clarifying the real situation or standing of the human being before God and others.

scholarly journals Time to Live: Christian Formation through the Christian Year

2018 ◽  
Vol 12 (1) ◽  
pp. 25-33
Author(s):  
Matthew Erickson
Keyword(s):  
Spiritual Formation ◽  
Christian Formation ◽  
Liturgical Year ◽  
Average Work ◽  
Time Structures ◽  
Local Congregations ◽  
The Individual ◽  
The Church

This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

scholarly journals Worms, worms, everywhere, and not a one to see: The connotative role of worms in Shakespeare’s canon

2021 ◽  
Author(s):  
◽  
Christine Reid
Keyword(s):  
Early Modern ◽  
The State ◽  
The Body ◽  
Cultural Constructs ◽  
Body And Soul ◽  
The Individual

The study of animals in Shakespeare’s collected works has expanded over the last 30 years. While a number of different animals have been discussed, the importance of the worm in the larger scope of the canon has largely been ignored. By focusing on the perception and presentation of worms in relation to cultural ideas of death, corruption, and consumption, ideas surrounding the body and soul are brought to the forefront. Worms are integral to our understanding of the Early Modern cultural constructs of the body and soul as the presence of worms reveals the state of the individual or the broader environment. Overall, the depiction of worms in Shakespeare’s works serves as a way to understand the metaphysical processes surrounding death and corruption.

scholarly journals Role of Stress on Women’s Health: Causes and Prevention

2016 ◽  
Vol 3 (4) ◽  
Author(s):  
Razia Saleem ◽  
Shamsul Siddiqui
Keyword(s):  
General Condition ◽  
Preventive Measures ◽  
The Body ◽  
Poor Health ◽  
Research Attention ◽  
Stress Effects ◽  
After Hours ◽  
The Individual ◽  
Intense Research

In recent years, stress has been the focus of intense research attention. Stress is a misfit between the demands of the environment and the individual’s abilities; the imbalance may be corrected, according to the situation, either by adjusting external demands to fit the individual or by strengthening the individual’s ability to cope or both. Everyone is exposed to stress, and a great number of people have experienced the traces of stress. Women are socialized to be the caretakers of others. More women than men have both a career outside the home and continue to try to juggle traditional responsibilities after hours. It has often been shown that women are the worriers and often do not make time to manage their health and take care of themselves. Stress is on the rise for women as they struggle to find a balance between their homes and careers. The recession has caused a greater need for women to work outside of the home to support their families. Health is a general condition of the body or mind with reference to soundness and vigor; it will be reflected by good or poor health. A poor health affects our mind, as a stressed life affects our health. The struggle that women confront each days trying to achieve the standards of being a daughter, women, wife, mother, house, and/ or career keeper puts us in a vulnerable position of presenting stress effects that may affect our health. And there are some preventive measures to cope with stress such as meditation, yoga, quality time etc.

scholarly journals Molecular Politics, Wearables, and the Aretaic Shift in Biopolitical Governance

2020 ◽  
Vol 37 (3) ◽  
pp. 71-96
Author(s):  
Peter Lindner
Keyword(s):  
Human Body ◽  
Common Ground ◽  
New Technologies ◽  
Expert Knowledge ◽  
The Body ◽  
Life Itself ◽  
The Common ◽  
The Individual ◽  
Individual Body

Since the publication of Nikolas Rose’s ‘The Politics of Life Itself’ (2001) there has been vivid discussion about how biopolitical governance has changed over the last decades. This article uses what Rose terms ‘molecular politics’, a new socio-technical grip on the human body, as a contrasting background to ask anew his question ‘What, then, of biopolitics today?’ – albeit focusing not on advances in genetics, microbiology, and pharmaceutics, as he does, but on the rapid proliferation of wearables and other sensor-software gadgets. In both cases, new technologies providing information about the individual body are the common ground for governance and optimization, yet for the latter, the target is habits of moving, eating and drinking, sleeping, working and relaxing. The resulting profound differences are carved out along four lines: ‘somatic identities’ and a modified understanding of the body; the role of ‘expert knowledge’ compared to that of networks of peers and self-experimentation; the ‘types of intervention’ by which new technologies become effective in our everyday life; and the ‘post-discipline character’ of molecular biopolitics. It is argued that, taken together, these differences indicate a remarkable shift which could be termed aretaic: its focus is not ‘life itself’ but ‘life as it is lived’, and its modality are new everyday socio-technical entanglements and their more-than-human rationalities of (self-)governance.

scholarly journals A Too-Future Eschatology? The Limits of the Phenomenology of Liturgy in Jean-Yves Lacoste

Open Theology ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 386-402
Author(s):  
Jan Černý
Keyword(s):  
Lord's Supper ◽  
Christian Faith ◽  
Second Step ◽  
Human Being ◽  
Social Changes ◽  
Middle Position ◽  
The Real ◽  
Social Lives ◽  
15Th Century ◽  
The Individual

Abstract The article first outlines Jean-Yves Lacoste’s phenomenological description of “liturgy”, i.e. the encounter between God and the human being. It argues that Lacoste’s rejection of the religious apriori on the side of the human being and emphasis on God’s transcendence and otherness leads to decontextualization of the experience of Christian faith, as his strongly future eschatology does not allow for the real transformation of both the individual and social lives of believers. In the second step, the article gives two counterexamples to Lacoste’s attitude that represent an attempt to recontextualize the experience of Christian faith within concrete historical and cultural coordinates. The examples come from the work of American theologian William Cavanaugh and Czech philosopher Robert Kalivoda, whose focus lies in the hermeneutics of a sacramental experience and the question of the history-making of Christian faith. Cavanaugh recontextualizes the understanding of the sacramental experience in terms of globalization. Kalivoda interprets the transformation of Christian eschatological ideas into a program of real social changes with special attention devoted to the Hussite revolution of the 15th century and the Hussite conception of the Lord’s Supper. The article concludes that Kalivoda’s emphasis on present eschatology stands in opposition to Lacoste’s emphasis on future eschatology, whereas Cavanaugh holds a middle position with balanced emphasis on both poles of Christian eschatology.

Politics, Power, and the Role of the Village Priest in Paraguay

1967 ◽  
Vol 9 (2) ◽  
pp. 273-282 ◽  
Author(s):  
Frederic Hicks
Keyword(s):  
Latin American ◽  
Rural People ◽  
The People ◽  
Church Hierarchy ◽  
Personal Qualities ◽  
The Individual ◽  
The Village ◽  
Latin American Countries ◽  
The Church

The parochial priests in small Paraguayan towns are generally reputed, in Paraguay, to exercise an extraordinary amount of power and influence over the people of their parishes—to a greater extent, it would seem, than in most other Latin American countries. This is, moreover, despite the fact that the church, as an institution, is considerably weaker, economically and politically, than in all but a handful of such countries. Therefore, what power the individual priest may have can not be viewed as simply an extension of the power of the church. Most urban Paraguayans, including at least some members of the church hierarchy, are inclined to attribute this situation to the alleged superstitious or credulous nature of the Paraguayan peasants. The rural people themselves, on the other hand, are apt to explain the influence of their own local priest, at least, as due to his personal qualities or strength of character, as did the Services when referring to the prestige of the local priest of Tobati.

Ayer on Personal Identity

Philosophy ◽  
1976 ◽  
Vol 51 (195) ◽  
pp. 47-55
Author(s):  
Geoffrey Madell
Keyword(s):  
Personal Identity ◽  
The Body ◽  
Close Attention ◽  
The Real ◽  
Bodily Continuity ◽  
The Individual ◽  
In Virtue Of

In ‘The Concept of a Person’ Ayer presents a theory of personal identity which has never, to my knowledge, attracted the close attention which it deserves. The theory puts forward bodily continuity as the central criterion of personal identity. In this, of course, Ayer does not differ from many other philosophers who have written on this subject. The real interest of Ayer's view is that it is quite explicit that the body is taken as the principle of unity underlying one's experiences, as that in virtue of which a series of experiences are the experiences of one person. Without the body, ‘not only is it not clear how the individual experiences are to be identified, but there appears to be no principle according to which they can be grouped together; there is no answer to the question what makes two experiences which are separate in time the experiences of the same self’ (pp. 113–114). Some link between experiences there must be. Memory cannot serve as this link, since remembering an experience already implies thinking of it as one's own. The only acceptable candidate is the body.

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