scholarly journals The Russian Symbolist Viacheslav Ivanov on Aesthetic Experience as Religious

Religions ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 68
Author(s):  
Victor Bychkov
Keyword(s):  
Aesthetic Experience ◽  
Spiritual World ◽  
The Earth ◽  
The Arts ◽  
The Future ◽  
Three Stages ◽  
Divine Origin ◽  
Spiritual Reality ◽  
The Universe ◽  
The Ideal

Viacheslav Ivanov (1866, Moscow–1949, Rome) is one of the most prominent Russian symbolist poets and a leading theorist of symbolism at the beginning of the twentieth century. The article demonstrates that Ivanov understood art (and, more broadly, aesthetic experience) as one of the most effective forms of contact between the human being and the spiritual world, as well as with its first cause. Ivanov distinguishes between three “aesthetic principles” of the universe, which all together constitute “the beautiful”—the sublime, beauty, and the chaotic—and links them to the three stages of being of the artist in the process of creative activity. The artist first passes through the chthonian, subconscious stage of demonic chaos. Next, artists undergo the process of ascent into the ideal, spiritual sphere, where they gain experience, which cannot be expressed in words. After that, the process of the descent of the artist towards the earth takes place, where artists attempt to express in the form of artistic symbols the experience that they have acquired. Ivanov sees the artistic symbol as a materially given structure, which nevertheless cannot be described in words. This structure not only expresses a spiritual essence, but also really and energetically manifests it. Hence, Ivanov sees the creator of high, symbolic art (“realist symbolism”) as an artist-theurge (theurgy is the art of the future, of the future mystery on the basis of a synthesis of the arts that receives divine assistance), who contributes to the augmentation of being. For the recipient, the artistic symbol is anagogical (from the Greek ἀναγογή, “leading up”). It leads one up from the real world to a more real one (a realibus ad realiora). According to Ivanov, both the symbol and its content, myth, are of divine origin; they are “embodiments of the divine truth.” Therefore, high art is one of the principal ways of one’s ascent to spiritual reality by means of sensory reality.

scholarly journals Antropogeneza i jej związek z ewolucją wszechświata w teilhardyzmie

2007 ◽  
Vol 5 (1) ◽  
pp. 81-102
Author(s):  
Grzegorz Baczewski
Keyword(s):  
Catholic Church ◽  
Evolutionary Process ◽  
Human Beings ◽  
Human Race ◽  
Main Concept ◽  
Common Information ◽  
The World ◽  
The Future ◽  
Spiritual Reality ◽  
The Universe

This paper deals with the connection between the origin of the human race and the evolving universe in the works of Teilhard de Chardin, the French thinker analysed this problem from different points of view: scientific, philosophical and theological, showing its different aspects.The results of his reflections on this topic form a system of thought in which Teilhard tried to explain the mystery of man and the universe, the main concept of this system is the evolution of the whole universe from a material into a spiritual reality. Part of this cosmic evolutionary process is also the origin of the human race (considered by Teilhard as a species of living creatures and only accidentally as individual human beings). Creation of the world and man according to Teilhard is also a continual process in which God uses the natural law of evolution. Man is the best part and the summit of this cosmic process, the human race has been craeted by God as one philum (monophiletism) and not as a couple (Adam and Eve in the garden of Eden) or many phila (poliphiletism). While creating human souls, God also uses the material elements of the world, sublimating them into spirit, these opinions created many problems for the Catholic Church and were not accepted. Teilhardian analyses of the future of the universe and mankind are very interesting and inspiring and have been used by many modern thinkers. Teilhard wrote about one global society united by science and technology (globalisation). In the future people will also form one sphere of human spirit, the sphere of common information (noosphere). Eschatologically, the whole universe along with the human race will be united with God as the mover and final cause of the cosmic evolution (its point Alpha and Omega).The end of the history of all created reality will be the transformation into spiritual reality of the Cosmic Christ, thus anthropogenesis will be fulfilled in cosmogenesis and finally in Christogenesis.

The Lyre and the Cloak

2020 ◽  
pp. 243-276
Author(s):  
Emma Gee
Keyword(s):  
Ideal World ◽  
The Earth ◽  
Complete Synthesis ◽  
The World ◽  
Spherical Universe ◽  
The Universe ◽  
The Ideal

This chapter studies Plato’s Phaedo. In the Phaedo, the afterlife journey and the synoptic vision of the universe are collapsed into one another. In the myth of the dialogue, we are all, all the time, said to be on an underworld journey, since we live in the “creases” of the earth, not on its surface. At the same time, the True Earth of the Phaedo mirrors in its shape the spherical universe of the vision, as we also see it in the Spindle of Necessity in Plato’s Republic, and in the flight of souls around the universe in Plato’s Phaedrus. The Phaedo is a true geography of soul, in that the fate of the soul is integrated with the shape and motive forces of the earth seen as a whole. What we have in the Phaedo is a complete synthesis of the mythical underworld with the “geographic” earth. Tartarus (Phaedo 111e7–112e3) is the lowest point of the world, but it is also the center of the sphere. The result of Plato’s assimilation of the underworld, the landscape of the soul, with the “scientific” earth, is that earth and soul become analogous. They can be studied in the same way. In the ideal world, the universe itself is our eschatology.

scholarly journals Kosmoteologi Islam Indonesia

2015 ◽  
Vol 2 (2) ◽  
pp. 314
Author(s):  
Moh. Helmi Umam
Keyword(s):  
Technology Development ◽  
Environmental Issues ◽  
The State ◽  
Critical Questions ◽  
Religious People ◽  
The Earth ◽  
The Future ◽  
Epistemological Dimension ◽  
The Universe ◽  
Harmful Effects

<p>Environmental issues are critical questions about what will happen to the Earth in the future. Critical, because everyone agrees that humans’ behavior is bad implications for the future of the earth. Evils caused by obsession and ambition of development, deterioration due to residues of rationality and technology development, to the harmful effects of the practice of politics and the state. Although not considered to contribute directly, religious people are called and aware as people who share the responsibility of the crucial questions about the environment. Is the religion concerned with the environment, whether religion actually indifferent and become part of the destroyers of the environment? This is the urgency of reviewing the issue of Islamic Cosmo-theology as a new epistemological dimension of divinity juxtaposing religion with the study of the universe.</p>

scholarly journals Theology and the arts: The Corona crisis

2021 ◽  
Vol 28 (1) ◽  
pp. 23-36
Author(s):  
John L. Bell
Keyword(s):  
Theological Reflection ◽  
Protest Movements ◽  
The Earth ◽  
The Arts ◽  
The Future ◽  
The Face ◽  
Theological Critique ◽  
The Relationship

Seeking to offer more than just words of comfort in the face of suffering, this paper proposes three additional ways forward for theological reflection during the COVID-19 pandemic: (1) a rediscovery of the language of lament, drawing on the vocabularies of protest movements and the Psalms; (2) a theological critique of the pandemic built on reckoning with the reality of our finitude and the relationship between humanity and the earth; and (3) a re-imagination of the future employing the power of the arts and the imagination for this prophetic task.

Michael Chekhov and the Search for the ‘Ideal’ Theatre

2006 ◽  
Vol 22 (3) ◽  
pp. 227-234 ◽  
Author(s):  
Andrei Kirillov
Keyword(s):  
Twentieth Century ◽  
English Language ◽  
Keynote Address ◽  
Language Version ◽  
The Arts ◽  
The Future ◽  
History Of ◽  
The Ideal ◽  
History And Theory

In a keynote address delivered at the Michael Chekhov symposium ‘Theatre of the Future?’, held at Dartington Hall in November 2005, Andrei Kirillov argued that Chekhov’s ideas have not yet been fully assimilated, pointing out that merely to follow his exercises without understanding their connection to the actor’s imagination and meditative as well as spiritual dimensions is to fail fully to understand him. Andrei Kirillov is a researcher and Assistant Chair at the Theatre Department of the Russian Institute of the History of the Arts. His numerous publications on the history and theory of Russian theatre include Michael Chekhov: the Path of the Actor, co-edited with Bella Merlin (2005), and Teatr Mikhaila Chekhova: Russkoye Akterskoye Iskusstvo XX veca (The Theatre of Michael Chekhov: the Art of Russian Acting in the Twentieth Century, 1993). Bella Merlin originally enhanced the English-language version of this lecture, and with the author’s approval it has been further edited by NTQ for publication.

scholarly journals The Steaming Earth

2016 ◽  
Vol 3 (1) ◽  
pp. 142-157
Author(s):  
Annette Kristina Arlander
Keyword(s):  
Performing Arts ◽  
Performance Practices ◽  
The Past ◽  
The Earth ◽  
The Arts ◽  
Starting Point ◽  
The Future ◽  
A Site

The text presents the method developed by the author, called performing landscape, and discusses it in the context of the expanded field in performing arts. If we consider ourselves as earthlings, citizens of the planet earth, the question of meaningful performance practices can be approached inclusively. As citizens we are in relation to a city or society, as a site, too; as earthlings we are related to all beings living here, and to the earth. The essay takes as a starting point Elisabeth Grosz’s study Chaos, Territory, Art (2008), in which she develops new ways of addressing and thinking about the arts and the forces they enact and transform. She suggests that arts frame or compose chaos so that sensation can proliferate; they transform materials of the past into resources of the future. 

scholarly journals FIRE IN TURKISH CULTURE: A BRIEF EVALUATION ON THE AXIS OF PROVERBS, BEHAVIOURS AND BELIEFS

2020 ◽  
Vol 8 (51) ◽  
Keyword(s):  
Mental States ◽  
World Model ◽  
Daily Lives ◽  
Family Structures ◽  
Attitudes And Behaviors ◽  
The Earth ◽  
Turkish Culture ◽  
Earth Pole ◽  
Three Stages ◽  
The Universe

The beliefs of the ancient Turks also shaped their daily lives. Their perspectives on the universe also affected their world model, organization, family structures, mental states, attitudes and behaviors, and as a result of this effect, a unique Turkish culture was formed. Turks saw the universe in three stages. Accordingly, they believed and respected all living and non-living beings in the sky, earth and underground that they also had souls of their own. As a result of this belief, cosmological, cosmogonic and eschatological myths have emerged. The fire spirit, studied within the framework of this belief that affects the daily lives of Turks, is one of the spirits of the earth and also has a cosmic connection. It is aimed to evaluate the attitudes, behaviors, words and traditions that have changed and transformed with the effect of the fire cult from the ancient Turks. It is also aimed to examine the effect of fire, which is considered sacred in the Turks, on them. Keywords: Fire cult, cosmology, cosmogony, yer-sub (earth), Pole star

scholarly journals Nos êxitos e nos fracassos humanos. A mística da Terra na cosmovisão de Pierre Teilhard de Chardin

2019 ◽  
Vol 72 (285) ◽  
pp. 26
Author(s):  
Aparecida Maria de Vasconcelos
Keyword(s):  
Basic Structure ◽  
Religious Culture ◽  
The Earth ◽  
The Future ◽  
Present Context ◽  
Pierre Teilhard De Chardin ◽  
Three Stages

A mística vem sendo apontada por diversos teólogos como um dos caminhos para a humanização, como provocação para o diálogo inter-religioso e também como um dos pontos mais vigorosos quanto ao futuro do cristianismo. O objetivo deste artigo é expor as principais intuições da mística de Teilhard de Chardin, que pode ser considerada como a mística da Terra. Nossa reflexão seguirá três momentos. Primeiro, abordamos a estrutura básica do pensamento do autor. Segundo, desenvolvemos sua reflexão mística concernente às atividades e passividades. Finalmente, tratamos de algumas reações que brotaram do estudo para o atual contexto da cultura plurireligiosa.Abstract: The mystic has been mentioned by several theologists as one of the ways for humanization, once it stimulates the dialogue among religions and it is one of the most vigorous points regarding the future of Christianity. The aim of this article is to expose the main intuitions of Teilhard Chardin’s mystic which can be considered as the mystic of the Earth. Our reflection will focus on three stages. Firstly, we approach the basic structure of the author’s thought. Secondly, we develop his mystic reflection concerning activities and passivities. Finally, we address some reactions generated by his work to the present context of multi religious culture.

When Silence Strikes: Derrida, Heidegger, Mallarmé

2018 ◽  
Vol 40 (2) ◽  
pp. 238-262
Author(s):  
Rodrigo Therezo
Keyword(s):  
The Earth ◽  
The Future ◽  
The Way

This paper attempts to rethink difference and divisibility as conditions of (im)possibility for love and survival in the wake of Derrida's newly discovered—and just recently published—Geschlecht III. I argue that Derrida's deconstruction of what he calls ‘the grand logic of philosophy’ allows us to think love and survival without positing unicity as a sine qua non. This hypothesis is tested in and through a deconstructive reading of Heidegger's second essay on Trakl in On the Way to Language, where Heidegger's phonocentrism and surreptitious nationalism converge in an effort to ‘save the earth’ from a ‘degenerate’ Geschlecht that cannot survive the internal diremption between Geschlechter. I show that one way of problematizing Heidegger's claim is to point to the blank spaces in the ‘E i n’ of Trakl's ‘E i n Geschlecht’, an internal fissuring in the very word Heidegger mobilizes in order to secure the future of mankind.

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