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The idea of incarnation is one of the Christian theological concepts that has exerted the strongest influence on philosophical thought in Europe and which was repeatedly referred to in the twentieth century. The paper presents three reinterpretations of this biblical category. Carl Gustav Jung interprets incarnation in the spirit of Gnosticism, as a process of the psychological individuation of God and man; Hans‑Georg Gadamer employs the idea of the inner Word, Verbum interius, to analyse the dogmas of incarnation and the Trinity: seeking in them a solution to the mystery of language; while Michel Henry reaches for the Bible and theology to face anew the issue of human corporeality. These attempts to rethink the theological aspects of the Incarnation of the Son of God reveal the role of this notion in the development of modern psychology, the hermeneutic philosophy of language as well as in anthropology. At the same time, a philosophical reinterpretation of incarnation provides an impulse to rephrase the questions about the relationship between philosophy and theology, as well as faith and reason, good and evil, the relationship between God and man, the mind and the body, as well as speech and thinking. On the other hand, provisional answers to these questions may rekindle theological thought and contribute to the revival of reflection on issues such as the Holy Trinity, the Immaculate and Virgin Conception, or a privation theory of evil. The article provides a starting point for just such a multi‑faceted analysis.
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The paper present selected approaches to ancient and modern idealistic thought and its ability to influence how we think about education. Idealism has evolved from systemic understanding and interpreting reality to more subjective forms where an idea is rooted within the subject, its consciousness or self-consciousness in the first place. It turns out that idealism understood in such a way can still inspire the way educational activities are viewed. This refers in particular to the following categories: subjectivity, individualism, cognition, understanding, surrounding world, experienced world, mutual infiltration of individuals and systems.
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Are Augustine’s views of creation still relevant today, after the scientific revolution, and especially post-Darwin? Surely, much of his interpretation cannot withstand the onslaught of modernity and its concomitant increase in scientific knowledge. Perhaps not, but we can still learn from Augustine. It is a modern myth that the scientific revolution alone began—or forced—the church to come up with interpretations that were amenable to the science of their time. Augustine is a prime example of this “wrestling with the Divine”. However, we cannot go to Augustine with the hopes of settling the debate on origins and scriptural inter- pretation. Augustine erred mightily when he sought to use the bible as a prover- bial science textbook. In this essay, we will encounter a presentation of Augus- tine’s theolog(ies) of creation through examining his views of “seminal seeds”, simultaneous creation, and his interpretive acrobatics with regard to Genesis 1–3. Whereas his initial persuasion on this matter was sound, Augustine nevertheless contradicted it in his own writings, to our corporate detriment.
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A handful of John Ireland’s works have become relatively popular and these have tended to attract the label “English pastoral”, a stereotype which does not reflect the range of genres, styles and emotions that can be found in the composer’s œuvre. The Ballade of 1929 is a case in point exploring, as it does, an array of moods, topics and emotions that are a long way from pastoralism, and it also features a structural economy and directional intensity which place the work in the tradition of 19th-century musical narration. It thus presents itself as a richly-endowed vehicle for both conventional and hermeneutic analysis, raising a number of research questions: how do structural and hermeneutic analyses interrelate? What role do topics and the composer’s biography play in the musical narrative? How do the foregoing questions relate to a performance of the work? Answers to these questions form the substance of the article which concludes by offering thoughts on how the various strands may be projected in performance. The article is illustrated with extracts from the author’s own video recording.
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It is a research building a hermeneutics that tries to find an episteme for two abstract ontological entities- one ancient the other modern, gathered in a formal frame called analogical root and focusing on analysis of three modern poets under this grid.
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The aim of the paper is to answer a question that has often been raised but not thoroughly explored, namely, whether there are masculine and feminine values. In axiology values are mostly considered in a gender-blind way, while in feminist critique, e.g., in difference feminism, there is a valorization of the feminine but a differentiated axiological consideration is not undertaken. By the use of the hermeneutic method of interpretation and linguistic analysis, as well as of an axiological and feminist critical approach, the paper will unfold some ambiguities, and respectively the possible answers of the question, by showing the crucial importance of the value system, which defines the order of discourse and thus legitimizes or puts in question the sociocultural order.
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This paper is concerned with the problem of speaking past one another due to an asymmetry of the interlocutors' backgrounds. When individuals with different levels of relative privilege interact, the party with relative privilege may fail to engage with what is being communicated. I take up critical Gadamerian hermeneutics to ask how we, as individuals with relative privilege, can 'unstop' our ears so that the burden of explanation does not (unfairly) remain on those we hurt by our mishearing/non-hearing. I offer two methods to achieve this 'unstopping': 'critical self-knowledge' through Quassim Cassam's 'Vice Epistemology' framework and 'critical world-knowledge' through the Frankfurt School of Critical Theory (Max Horkheimer and Jürgen Habermas, specifically). I then take up contemporary critical hermeneutics (Lorenzo Simpson) to show how, through the application of the critical methods, one might be able to achieve a useful, cross-cultural dialogue. This is imperative given our inexorably multi-cultural world today.
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This article retrieves ancient and modern perspectives on the status and role of myth in education by revisiting Plato’s critique of myth in the light of recent scholarship and spotlighting Plato’s so-called “allegory of the cave,” particularly the latter’s (in)famous interpretation by Martin Heidegger. Reviving the question of myth in the philosophy of education through engaging Plato and Heidegger’s mythical elements, the paper provides a more extensive background to recent deliberations on mytho-poetic curriculum theory and the hermeneutics of education.
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One of the most powerful challenges of being in the world with Others is learning when to be affected by power beyond our wanting and doing. The hermeneutic experience of art highlights the power of letting things show themselves to us and provoke cathartic transformation. The message of the Gospel teaches us the need for sensitivity to divine inspiration and radical openness to Revelation. The power of philosophical thinking can humble us to wonder at the paradoxes and finitude of human wisdom. A close reading of Heraclitus in conversation with Aristotle, Heidegger, and Gadamer faces us with the power of the contradictions and “unstable equilibrium” of the cosmos in which we must ever learn to play with fire. The hermeneutics of power between art, poetry, theology, and philosophy brings into relief the transformation that is called for in the formation (Bildung) of human beings and which exposes the indivisibility and unpredictability of education and life. The groundbreaking insight of the hermeneutic dialectic of power is rediscovering the capacity to let oneself be led, let oneself learn, and let oneself be overpowered and empowered in the inspired and inspiring sway of being between other humans and the divine.
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Power is not merely something external or imposed or a problem to be solved. Rather, power is a task calling for understanding as the mode of being in the world with Others. Power has creative and destructive, challenging and inspiring aspects. As finite human beings thrown into a seemingly overpowering world, we find ourselves in the midst of dynamics and dialectics of power. We have powerful experiences that empower us to respond, to take up the power of faith and the decision to think and be here and now. The hermeneutic experiences of the Gospel, prayer, poetry and art, conversations with ourselves and others, the lives of philosophers, and the power of language all reveal the need for radically responsible approaches to power in lived time. Rather than merely critiquing power, the hermeneutics of power calls for cultivating human attentiveness to power, recognizing the power in and of our lives, and transforming our experiences of power into meaningful events that empower our capacity for timely understanding.
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Present moment holds a unique power in various spiritual traditions. Dwelling in the past, marked by memories, or the future, filled with dreams and imagination, does not possess the same transformative potential as being fully present in the “here and now.” This text delves into the complex concept of presence and its three different forms that are experienced at three edges of awareness – intimate edge, innermost edge, and inmost edge underlining the importance of awareness and attentiveness in comprehending and harnessing this state of being. It also elucidates various forms of active presence, such as therapeutic presence, joyful presence, mindful presence, and pure presence, each offering unique attributes and profound transformative potential. In terms of intimacy, it is suggested that it involves a paradox where both individuals are fully present and slightly vulnerable, creating a sense of safety and revelation. This is often described as “to me thee see” and involves a deep knowing between two people. The qualities of intimacy drawn from research are elaborated. The text highlights the contagious quality of presence, explaining how one’s presence can radiate outward, inviting others to join in their essential presence, thus underscoring its transformative power in fostering personal growth, healing, and spiritual awakening.
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The article is devoted to the study of the Gospel metaphor in L. M. Leonov’s novel “The Pyramid” (1940–1994). The theme of associative and symbolic nature, religious, mysterial, and metaphorical context of the writer’s works is at the initial stage of research. The study material comprised the sea and fire metaphors, as well as other metaphorical images taken from the three synoptic Gospels of the Russian Synodal Bible, as well as the Revelation of John the Theologian with their abundance, miracles, visions and prophecies. Certain features of metaphorization in the “Pyramid” related to the philosophical and artistic essence of Leonov’s creative persona, ontologically sharpened vision of man and the world are studied. The proposed observations are of a preliminary and fragmentary nature. The task of the work is to reveal the metaphors that have become the most important element of Leonov’s artistic thinking and style. The methodology of the article is integrated with the Christian tradition of interpretation of the Old and New Testaments, patristic hermeneutics, and modern ideas about metaphor. The author uses cognitive and linguistic tools, as well as the modern studies of metaphor, to comment on the metaphorical images of the Gospel. The unity of the writer’s spiritual and aesthetic experience is revealed in the suprastructural figurative system generated by the craving for symbolization of events and characters. The metaphoric images of the novel serves as a bridge between the content of the Gospel canon and the author’s artistic logic, materialized in a chain of transformed biblical allegories, parables, and prophecies. In the text of the novel, they are replaced by metaphorical idioms that have a syncretical synthesized integrity. Leonov’s accretion metaphors form a new metaphorical field. Without losing their original spiritual and moral semantics, they become self-sufficient. Leonov’s philosophical and aesthetic intuition, which integrates different levels of reality and generates additional meanings . We can talk about the combination of metaphors , the double metaphor, the mixed, non-contradictory metaphor that unfolds in the novel and forms the basis of the narrative system. The result of the semantic explication of the direct Gospel metaphor was the assimilation of the meanings given by the Gospel text. With the help of extended metaphors and paraphrases, Leonov signifies the key ideas of the Pyramid. The main one is the tragic shifts in national destiny caused by the apostasy from Orthodoxy, from the foundations of Russian cultural identity. The metaphors considered in the article are graphically highlighted in the text of the “Pyramid.” Graphic accents in phrase metaphors are essential for the reader’s perception of the work. Metamorphic image archetypes of the Way, the Ship, and the Truth highlight the ideological and philosophical depths of Leonov’s last work.
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Povjesničari filozofije, interprete i mislioci su iz opusa Martina Heideggera izdvojili mnoštvo fenomena sukladno njihovoj izrazitoj frekventnosti u odnosu na druge fenomene Heideggerova mišljenja, pa je tragom toga zbog svoje prividne nefrekventnosti jedan fenomen gotovo u potpunosti zanemaren - iako zapravo prožima cjelokupni Heideggerov opus i posebice drugi period mišljenja (1934–1946). Naime, ono po čemu je osoben Heideggerov drugi period mišljenja jeste njegovo interpretiranje djela ili dijelova djela mnoštva drugih mislilaca poput primjerice Hegela, Anaksimandra, Aristotela, ali posebice Hӧlderlina i Nietzschea – kojima Heidegger posvećuje mnoštvo predavanja, rasprava i govora. U tomu kontekstu, a tragom spomenute osobenosti drugoga perioda Heideggerova mišljenja, fenomen koji je umakao povjesničarima filozofije, interpretima i misliocima – iako obuhvata i sve druge fenomene, bili oni frekventni u Heideggerovu opusu ili ipak manje frekventni - jeste fenomen koji možemo odrediti sintagmom: hermeneutika učitavanja! Tako, hipoteza ovoga rada ogleda se u dokazivanju da su u Heideggerovu drugom periodu mišljenja prikaz teksta i interpretacija teksta toliko sjedinjeni da zapravo čine prikaz interpretacije ili interpretaciju prikaza na način da se više ne zna šta je prikaz teksta, a šta je interpretacija teksta. Upravo, na takav način učitavanje interpretacije u prikaz ili prikaza u interpretaciju ozbiljuje fenomen hermeneutike učitavanja što ima biti dokazivano školskom hermeneutikom heideggerijanske hermeneutike kroz mnoštvo pojedinih primjera u Heideggerovim govorima, predavanjima i raspravama o djelima Hӧlderlina i Nietzschea u drugom periodu mišljenja.
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Pristupiti onome što proizlazi iz biti pjesništva kao sveti udes ljepote znači smjerno ući u gusto tkanje misaone pređe kakvu je satkao Heidegger u svojem intenzivnome bavljenju Friedrichom Hölderlinom. Nije to u 20. stoljeću bio samo ekscentrični eksces mislioca da jednom pjesniku formalno pripadnome njemačkoj romantici posveti dostojnu pozornost bez presedana u suvremenoj filozofiji, nakon čega su otpočela različita nova hermeneutičko-fenomenologijska čitanja zagonetke Hölderlinova puta u kazivanju o odbjeglim bogovima Grka i življenju modernoga čovjeka u obezboženome svijetu mrtvih znakova bez poezije, poput onih kakve su poduzeli Hans-Georg Gadamer u okružju njemačke filozofije, te Maurice Blanchot, Jean-Luc Nancy i Philippe Lacoue-Labarthe u okružju francuske filozofije i književnosti. Jedinstveni i navlastiti način razotkrivanja mogućnosti onog što Gadamer naziva mitopoetikom, Heideggera je u pjesništvu Hölderlina dovelo do uistinu radikalnoga obrata u samoj biti metafizike. Riječju, baveći se pjesništvom kao iskonskim kazivanjem smisla bitka u doba bezuvjetne vladavine postava (Gestell) kao biti tehnike, otvorio mu se posve drugi i drukčiji put u razumijevanju ne tek sudbine umjetnosti u suvremenosti, već ponajprije onog što još u razdoblju razotkrića pojma događaja ili prigode (Ereignis) koncem 1930-ih godina naziva nadolazećim "posljednjim bogom".
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The method that has been used in the research is hermeneutics or the interpretation of scientific texts on the most important aspects of online research, such as the research subjects, methods, research techniques and tools, the research site, and the factors conducive to the high quality of this research and its credibility have been subjected to scientific discourse.
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This article explores the symbolic meaning of silver in Jewish culture, especially in relation to the Torah and its adornments. The author argues that silver, unlike gold, represents the highest and purest spiritual value of God's love and grace, as expressed in the Kabbalah and the works of Rabbi Löw-Maharal. The author also discusses the historical and religious reasons for the exclusive use of silver for the Torah ornaments, and the different categories of these ornaments according to their sacredness. The article illustrates the influence of Kabbalah and mysticism on the Jewish art and philosophy of the Renaissance and Baroque periods, especially in Prague.
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This paper delves into the analysis of the content of Husein Đozo’s scripts on tafsir (interpretation of the Qur’an) published in his Selected Works (2006). It focuses on various research questions concerning these scripts: their origins, content, structure, sources, terminological tools, and methodological foundations. The concluding section critically evaluates these scripts. The author addresses these questions due to the absence, as far as we know, of any scholarly or scientific work on these scripts and their content.
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Among contemporary topics within the Sunnah, the theme of business ethics and the legacy of God’s Messenger, Muhammad, p.b.u.h., holds a significant place. It is particularly relevant considering the tendencies in relationships with material wealth and the crucial need to establish the principles and teachings of the Qur’an and Sunnah as sources of Islam in all relevant spheres of human action, especially in societies and communities where there is freedom and other prerequisites for their establishment. This text examines the relevant concepts of the prophetic legacy and business ethics, it explores the depth and breadth of the topic in the Qur’an and Sunnah, highlights the main guidelines in understanding and applying the prophetic approach to business, and clarifies the position of social responsibility and business ethics in the Sunnah.
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Strategies, approaches, methods, techniques, and means of education are crucial assumptions for every educational process. The direction, quality, and effect of the educational message largely depend on their selection. The paper begins by defining the above-mentioned terms and then presents a classification of educational approaches. The focus of the paper is on three educational approaches of the Prophet Muhammad, peace be upon him, with a reflection and analysis through the prism of the theory of confluence education. Under the approach of enhancing leadership and encouragement, as the primary and most prevalent approach in the practice of the Prophet, methods of teaching, narration, conversation, persuasion, and exemplary upbringing are described. The second approach, prevention and intervention, is presented through methods of prevention, redirection, and warning, while the disciplining and sanctioning approach is described through methods of reprimand, sanctioning, and self-discipline (restitution). By using the educational approach of enhancing leadership and encouragement, and then the approach of prevention and intervention, educators will reduce the need for disciplining and sanctioning the one who is being brought up.
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