Torstein Tollefsen
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780199237142
- eISBN:
- 9780191717321
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199237142.001.0001
- Subject:
- Religion, Early Christian Studies
St Maximus the Confessor (580–662) is an influential Byzantine thinker. The book is a study of the basic features of his thought, his philosophical theology or metaphysics. The term ‘Christocentric ...
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St Maximus the Confessor (580–662) is an influential Byzantine thinker. The book is a study of the basic features of his thought, his philosophical theology or metaphysics. The term ‘Christocentric cosmology’ describes precisely the contents of his conception. God's Logos (the Word, Christ) contains the principles (divine ideas, logoi ) according to which a well‐ordered cosmos is created, and in accordance with which the cosmos returns (converts) to its origin. In accordance with these principles the created world participates in divine activity ( energeia , power, perfections), and the return (conversion) is the way from participation in being to participation in eternal well‐being or deification. Man is created as microcosm and mediator. Through his human nature, the incarnate Logos transforms the created totality and makes human beings able to participate in the redemptive movement. Maximus develops in a precise way the tension between God's transcendence and immanence. His philosophical theology makes it possible in the modern age to develop a conception of ecological theology and even to appreciate the modern concept of human rights.Less
St Maximus the Confessor (580–662) is an influential Byzantine thinker. The book is a study of the basic features of his thought, his philosophical theology or metaphysics. The term ‘Christocentric cosmology’ describes precisely the contents of his conception. God's Logos (the Word, Christ) contains the principles (divine ideas, logoi ) according to which a well‐ordered cosmos is created, and in accordance with which the cosmos returns (converts) to its origin. In accordance with these principles the created world participates in divine activity ( energeia , power, perfections), and the return (conversion) is the way from participation in being to participation in eternal well‐being or deification. Man is created as microcosm and mediator. Through his human nature, the incarnate Logos transforms the created totality and makes human beings able to participate in the redemptive movement. Maximus develops in a precise way the tension between God's transcendence and immanence. His philosophical theology makes it possible in the modern age to develop a conception of ecological theology and even to appreciate the modern concept of human rights.
Rebekah L. Miles
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195144161
- eISBN:
- 9780199834495
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195144163.001.0001
- Subject:
- Religion, Philosophy of Religion
Feminist theologians have commonly identified Reinhold Niebuhr's Christian realism as a prime example of a patriarchal theological ethic that promotes domination. In this study, the author claims ...
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Feminist theologians have commonly identified Reinhold Niebuhr's Christian realism as a prime example of a patriarchal theological ethic that promotes domination. In this study, the author claims that Niebuhr's thought can be usefully appropriated and revised in service of a new ethic – a feminist Christian realism. This new ethic is offered as an answer to the loss of moral grounding and critical judgment within some North American feminist theologies. She contends that an increasingly radical feminist emphasis on divine immanence and human boundedness has undercut key assumptions upon which feminism rests. Niebuhr's realism, she believes, can be the source of a necessary correction. Feminist theologians. Miles argues, would be better served by using the categories of Christian realism to retrieve critically, a more positive understanding of divine transcendence and human self‐transcendence while maintaining their emphasis on human boundedness and divine presence. This position is developed by drawing together the contributions of Niebuhr, Rosemary Radford Ruether, and Sharon Welch (two prominent feminist theologians). Ruether's turn to creation and Welch's turn to community together provide an important corrective to Niebuhr's Christian realism.Less
Feminist theologians have commonly identified Reinhold Niebuhr's Christian realism as a prime example of a patriarchal theological ethic that promotes domination. In this study, the author claims that Niebuhr's thought can be usefully appropriated and revised in service of a new ethic – a feminist Christian realism. This new ethic is offered as an answer to the loss of moral grounding and critical judgment within some North American feminist theologies. She contends that an increasingly radical feminist emphasis on divine immanence and human boundedness has undercut key assumptions upon which feminism rests. Niebuhr's realism, she believes, can be the source of a necessary correction. Feminist theologians. Miles argues, would be better served by using the categories of Christian realism to retrieve critically, a more positive understanding of divine transcendence and human self‐transcendence while maintaining their emphasis on human boundedness and divine presence. This position is developed by drawing together the contributions of Niebuhr, Rosemary Radford Ruether, and Sharon Welch (two prominent feminist theologians). Ruether's turn to creation and Welch's turn to community together provide an important corrective to Niebuhr's Christian realism.
John Foster
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780199297139
- eISBN:
- 9780191711398
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199297139.001.0001
- Subject:
- Philosophy, Moral Philosophy
The aim of the book is to refute physical realism and establish in its place a form of phenomenalistic idealism. Physical realism, in the relevant sense, takes the physical world to be something ...
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The aim of the book is to refute physical realism and establish in its place a form of phenomenalistic idealism. Physical realism, in the relevant sense, takes the physical world to be something whose existence is both logically independent of the human mind and philosophically fundamental. There are a number of problems for this realist view, but the main objection is that it does not accord the world the empirical immanence it needs if it is to qualify as our world, as a world for us. Phenomenalistic idealism rejects the realist view in both its aspects. It takes the world to be something whose existence is ultimately constituted by facts about human sensory experience, or by some richer complex of non-physical facts in which such experiential facts centrally feature. The book seeks to establish a specific version of this idealism, in which the experiential facts that centrally feature in the constitutive creation of the world concern the organization of human sensory experience. The basic idea of this version is that, in the context of certain other constitutively relevant factors, this sensory organization creates the physical world by disposing things to appear systematically worldwise at the human empirical viewpoint. Chief among the other relevant factors is the role of God as the one who is responsible for the sensory organization and ordains the system of appearance it yields. It is this that gives the idealistically created world its objectivity and allows it to qualify as a real world.Less
The aim of the book is to refute physical realism and establish in its place a form of phenomenalistic idealism. Physical realism, in the relevant sense, takes the physical world to be something whose existence is both logically independent of the human mind and philosophically fundamental. There are a number of problems for this realist view, but the main objection is that it does not accord the world the empirical immanence it needs if it is to qualify as our world, as a world for us. Phenomenalistic idealism rejects the realist view in both its aspects. It takes the world to be something whose existence is ultimately constituted by facts about human sensory experience, or by some richer complex of non-physical facts in which such experiential facts centrally feature. The book seeks to establish a specific version of this idealism, in which the experiential facts that centrally feature in the constitutive creation of the world concern the organization of human sensory experience. The basic idea of this version is that, in the context of certain other constitutively relevant factors, this sensory organization creates the physical world by disposing things to appear systematically worldwise at the human empirical viewpoint. Chief among the other relevant factors is the role of God as the one who is responsible for the sensory organization and ordains the system of appearance it yields. It is this that gives the idealistically created world its objectivity and allows it to qualify as a real world.
Melchisedec TÖrÖnen
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199296118
- eISBN:
- 9780191712258
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199296118.003.0010
- Subject:
- Religion, Early Christian Studies
Presents Maximus' understanding of the universe; the theme of the logoi of beings; immanence and participation; providence; and the Porphyrian Tree in relation to Maximus' cosmology.
Presents Maximus' understanding of the universe; the theme of the logoi of beings; immanence and participation; providence; and the Porphyrian Tree in relation to Maximus' cosmology.
Gloria L. Schaab
- Published in print:
- 2008
- Published Online:
- September 2007
- ISBN:
- 9780195329124
- eISBN:
- 9780199785711
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195329124.003.0007
- Subject:
- Religion, Theology
Chapter 6 contributes to the renaissance of a practical theology of Trinity by delineating some positive implications of its evolutionary theology of the suffering God for feminist, ecological, and ...
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Chapter 6 contributes to the renaissance of a practical theology of Trinity by delineating some positive implications of its evolutionary theology of the suffering God for feminist, ecological, and pastoral concerns. It proposes a female panentheistic‐procreative paradigm of the creative suffering of the Triune God through female images of God drawn from biblical and rabbinical traditions. In keeping with such a paradigm, it advances a model of midwifery as an approach toward ecological ethics. Finally, in view of the ubiquity and diversity of suffering in the cosmos and its creatures, it sets forth a pastoral model of threefold differentiation of suffering in God as sympathy, empathy, and protopathy.Less
Chapter 6 contributes to the renaissance of a practical theology of Trinity by delineating some positive implications of its evolutionary theology of the suffering God for feminist, ecological, and pastoral concerns. It proposes a female panentheistic‐procreative paradigm of the creative suffering of the Triune God through female images of God drawn from biblical and rabbinical traditions. In keeping with such a paradigm, it advances a model of midwifery as an approach toward ecological ethics. Finally, in view of the ubiquity and diversity of suffering in the cosmos and its creatures, it sets forth a pastoral model of threefold differentiation of suffering in God as sympathy, empathy, and protopathy.
Andrew Moutu
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780197264454
- eISBN:
- 9780191760501
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264454.003.0006
- Subject:
- Anthropology, Asian Cultural Anthropology
This chapter examines some aspects of totemic names and the connection to kinship and marriage practices. It attempts to conceptualise relationships in ontological terms by identifying and employing ...
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This chapter examines some aspects of totemic names and the connection to kinship and marriage practices. It attempts to conceptualise relationships in ontological terms by identifying and employing four Western philosophical concepts — immanence and transcendence, necessity and contingency — and concretizes the nature of this conceptual approach by introducing further ethnographic material from neighbouring societies. The chapter opens with a discussion of Iqwaye and Iatmul, showing how the ontological issues of immanence and transcendence are located in social relations. It then considers the issues of necessity and contingency as they appear in the context of kinship and clan organization amongst the Iatmul and the Manambu. A theoretical dimension of this discussion concerns the manner in which time and relationships function in affecting and coordinating the behaviour of ownership. Since Iatmul names are generally considered as abundant in stock, and since they serve as vectors of integral relationships, another theoretical interest of the chapter relates to the question of the connection between relationships and infinity.Less
This chapter examines some aspects of totemic names and the connection to kinship and marriage practices. It attempts to conceptualise relationships in ontological terms by identifying and employing four Western philosophical concepts — immanence and transcendence, necessity and contingency — and concretizes the nature of this conceptual approach by introducing further ethnographic material from neighbouring societies. The chapter opens with a discussion of Iqwaye and Iatmul, showing how the ontological issues of immanence and transcendence are located in social relations. It then considers the issues of necessity and contingency as they appear in the context of kinship and clan organization amongst the Iatmul and the Manambu. A theoretical dimension of this discussion concerns the manner in which time and relationships function in affecting and coordinating the behaviour of ownership. Since Iatmul names are generally considered as abundant in stock, and since they serve as vectors of integral relationships, another theoretical interest of the chapter relates to the question of the connection between relationships and infinity.
Miguel de Beistegui
- Published in print:
- 2010
- Published Online:
- September 2012
- ISBN:
- 9780748638307
- eISBN:
- 9780748671816
- Item type:
- book
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748638307.001.0001
- Subject:
- Philosophy, Political Philosophy
This book identifies the original impetus and the driving force behind Deleuze's philosophy as a whole and the many concepts it creates. It seeks to extract the inner consistency of Deleuze's thought ...
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This book identifies the original impetus and the driving force behind Deleuze's philosophy as a whole and the many concepts it creates. It seeks to extract the inner consistency of Deleuze's thought by returning to its source, or to what, following Deleuze's own vocabulary, it calls the event of that thought. The source of Deleuzian thought, the book argues, is immanence. In six chapters dealing with the status of thought itself, ontology, logic, ethics, and aesthetics, the author reveals the manner in which immanence is realised in each and every one of those classical domains of philosophy. Ultimately, he argues, immanence turns out to be an infinite task, and transcendence the opposition with which philosophy will always need to reckon.Less
This book identifies the original impetus and the driving force behind Deleuze's philosophy as a whole and the many concepts it creates. It seeks to extract the inner consistency of Deleuze's thought by returning to its source, or to what, following Deleuze's own vocabulary, it calls the event of that thought. The source of Deleuzian thought, the book argues, is immanence. In six chapters dealing with the status of thought itself, ontology, logic, ethics, and aesthetics, the author reveals the manner in which immanence is realised in each and every one of those classical domains of philosophy. Ultimately, he argues, immanence turns out to be an infinite task, and transcendence the opposition with which philosophy will always need to reckon.
Ian Buchanan and Gregg Lambert (eds)
- Published in print:
- 2005
- Published Online:
- September 2012
- ISBN:
- 9780748618743
- eISBN:
- 9780748671762
- Item type:
- book
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748618743.001.0001
- Subject:
- Philosophy, Political Philosophy
Gilles Deleuze was arguably the twentieth century's most spatial philosopher – not only did he contribute a plethora of new concepts to engage space, space was his very means of doing philosophy. He ...
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Gilles Deleuze was arguably the twentieth century's most spatial philosopher – not only did he contribute a plethora of new concepts to engage space, space was his very means of doing philosophy. He said that everything takes place on a plane of immanence, envisaging a vast desert-like space populated by concepts moving about like nomads. Deleuze made philosophy spatial and gave us the concepts of smooth and striated, nomadic and sedentary, deterritorialization and reterritorialization, the fold, as well as many others, to enable us to think spatially. This collection takes up the challenge of thinking spatially by exploring Deleuze's spatial concepts in applied contexts: architecture, cinema, urban planning, political philosophy, and metaphysics.Less
Gilles Deleuze was arguably the twentieth century's most spatial philosopher – not only did he contribute a plethora of new concepts to engage space, space was his very means of doing philosophy. He said that everything takes place on a plane of immanence, envisaging a vast desert-like space populated by concepts moving about like nomads. Deleuze made philosophy spatial and gave us the concepts of smooth and striated, nomadic and sedentary, deterritorialization and reterritorialization, the fold, as well as many others, to enable us to think spatially. This collection takes up the challenge of thinking spatially by exploring Deleuze's spatial concepts in applied contexts: architecture, cinema, urban planning, political philosophy, and metaphysics.
David Brown
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195383355
- eISBN:
- 9780199870561
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195383355.003.0007
- Subject:
- Religion, Biblical Studies, History of Christianity
This chapter identifies the impact of Darwin's discoveries on landscape art. Constable, Friedrich, and the Hudson River school are used to illustrate pre-1858 attitudes; Ruskin, Dyce, and van Gogh ...
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This chapter identifies the impact of Darwin's discoveries on landscape art. Constable, Friedrich, and the Hudson River school are used to illustrate pre-1858 attitudes; Ruskin, Dyce, and van Gogh post-1860. A pessimistic distancing only slowly gives place to new forms of immanence. A concluding section explores art's continuing interaction with science through theosophical ideas in Mondrian, nuclear physics in Dalí, and Kiefer's protests against all forms of dogmatism.Less
This chapter identifies the impact of Darwin's discoveries on landscape art. Constable, Friedrich, and the Hudson River school are used to illustrate pre-1858 attitudes; Ruskin, Dyce, and van Gogh post-1860. A pessimistic distancing only slowly gives place to new forms of immanence. A concluding section explores art's continuing interaction with science through theosophical ideas in Mondrian, nuclear physics in Dalí, and Kiefer's protests against all forms of dogmatism.
Paul L. Gavrilyuk
- Published in print:
- 2004
- Published Online:
- November 2004
- ISBN:
- 9780199269822
- eISBN:
- 9780191601569
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199269823.003.0002
- Subject:
- Religion, Early Christian Studies
The standard modern approach to the patristic idea of the divine (im)passibility is to draw a sharp distinction between the unemotional and uninvolved God of the Greek philosophers and the passionate ...
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The standard modern approach to the patristic idea of the divine (im)passibility is to draw a sharp distinction between the unemotional and uninvolved God of the Greek philosophers and the passionate God of the Bible. The allegedly biblical vision of an emotional and suffering God is then taken as a norm by which the whole development of patristic theology is judged. The verdict is that on the whole, patristic theology was a departure from this vision. The author argues that this approach, the attraction of its simplicity notwithstanding, is fundamentally flawed and misleading both with regard to the opinions of the philosophers and with regard to the biblical material.Less
The standard modern approach to the patristic idea of the divine (im)passibility is to draw a sharp distinction between the unemotional and uninvolved God of the Greek philosophers and the passionate God of the Bible. The allegedly biblical vision of an emotional and suffering God is then taken as a norm by which the whole development of patristic theology is judged. The verdict is that on the whole, patristic theology was a departure from this vision. The author argues that this approach, the attraction of its simplicity notwithstanding, is fundamentally flawed and misleading both with regard to the opinions of the philosophers and with regard to the biblical material.
Kiene Brillenburg Wurth
- Published in print:
- 2009
- Published Online:
- March 2011
- ISBN:
- 9780823230631
- eISBN:
- 9780823235452
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823230631.001.0001
- Subject:
- Philosophy, Aesthetics
This book rewrites musically the history and philosophy of the sublime. Music enables us to reconsider the traditional course of sublime feeling on a track from pain to pleasure. ...
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This book rewrites musically the history and philosophy of the sublime. Music enables us to reconsider the traditional course of sublime feeling on a track from pain to pleasure. Resisting the notion that there is a single format for sublime feeling, the book shows how, from the mid-18th century onward, sublime feeling is, instead, constantly rearticulated in a complex interaction with musicality. It takes as the point of departure Immanuel Kant's Critique of Judgment and Jean-François Lyotard's aesthetic writings of the 1980s and 1990s. Kant framed the sublime narratively as an epic of self-transcendence. By contrast, Lyotard sought to substitute open immanence for Kantian transcendence, yet he failed to deconstruct the Kantian epic. The book performs this deconstruction by juxtaposing 18th- and 19th-century conceptions of the infinite, Sehnsucht, the divided self, and unconscious drives with contemporary readings of instrumental music. Critically assessing Edmund Burke, James Usher, E. T. A. Hoffmann, Novalis, Arthur Schopenhauer, Richard Wagner, and Friedrich Nietzsche, this book re-presents the sublime as a feeling that defers resolution and hangs suspended between pain and pleasure. It rewrites the mathematical sublime as différence, while it redresses the dynamical sublime as trauma: unending, undetermined, unresolved. Whereas most musicological studies in this area have focused on traces of the Kantian sublime in Handel, Haydn, and Beethoven, this book calls on the 19th-century theorist Arthur Seidl to analyze the sublime of, rather than in, music. It does so by invoking Seidl's concept of formwidrigkeit (“form-contrariness”) in juxtaposition with Romantic piano music, and (post)modernist musical minimalisms.Less
This book rewrites musically the history and philosophy of the sublime. Music enables us to reconsider the traditional course of sublime feeling on a track from pain to pleasure. Resisting the notion that there is a single format for sublime feeling, the book shows how, from the mid-18th century onward, sublime feeling is, instead, constantly rearticulated in a complex interaction with musicality. It takes as the point of departure Immanuel Kant's Critique of Judgment and Jean-François Lyotard's aesthetic writings of the 1980s and 1990s. Kant framed the sublime narratively as an epic of self-transcendence. By contrast, Lyotard sought to substitute open immanence for Kantian transcendence, yet he failed to deconstruct the Kantian epic. The book performs this deconstruction by juxtaposing 18th- and 19th-century conceptions of the infinite, Sehnsucht, the divided self, and unconscious drives with contemporary readings of instrumental music. Critically assessing Edmund Burke, James Usher, E. T. A. Hoffmann, Novalis, Arthur Schopenhauer, Richard Wagner, and Friedrich Nietzsche, this book re-presents the sublime as a feeling that defers resolution and hangs suspended between pain and pleasure. It rewrites the mathematical sublime as différence, while it redresses the dynamical sublime as trauma: unending, undetermined, unresolved. Whereas most musicological studies in this area have focused on traces of the Kantian sublime in Handel, Haydn, and Beethoven, this book calls on the 19th-century theorist Arthur Seidl to analyze the sublime of, rather than in, music. It does so by invoking Seidl's concept of formwidrigkeit (“form-contrariness”) in juxtaposition with Romantic piano music, and (post)modernist musical minimalisms.
John Foster
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780199297139
- eISBN:
- 9780191711398
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199297139.003.0006
- Subject:
- Philosophy, Moral Philosophy
Under canonical idealism, the sensory organization, in the framework of certain other factors, constitutively creates the physical world by disposing things to appear systematically worldwise at the ...
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Under canonical idealism, the sensory organization, in the framework of certain other factors, constitutively creates the physical world by disposing things to appear systematically worldwise at the human empirical viewpoint. Unlike realism, this gives the world the requisite empirical immanence; it allows it to form a world for us. But it seems that something thus created would be at best a virtual reality, lacking the objectivity needed to qualify as a real world. To overcome this problem, the idealist has to ascribe responsibility for the sensory organization to something external which gives the system of empirical appearance an appropriate objective underpinning, and he must then include the presence and role of this external item in the complex of factors that constitutively create the world. The way to secure the right kind of underpinning is to ascribe responsibility for the sensory organization to the Judaeo-Christian God, whose authorization of the system of appearance would give it an objective normative status. Berkeley's approach, which takes God to control our sensory experiences by direct volition, would be one way of doing this.Less
Under canonical idealism, the sensory organization, in the framework of certain other factors, constitutively creates the physical world by disposing things to appear systematically worldwise at the human empirical viewpoint. Unlike realism, this gives the world the requisite empirical immanence; it allows it to form a world for us. But it seems that something thus created would be at best a virtual reality, lacking the objectivity needed to qualify as a real world. To overcome this problem, the idealist has to ascribe responsibility for the sensory organization to something external which gives the system of empirical appearance an appropriate objective underpinning, and he must then include the presence and role of this external item in the complex of factors that constitutively create the world. The way to secure the right kind of underpinning is to ascribe responsibility for the sensory organization to the Judaeo-Christian God, whose authorization of the system of appearance would give it an objective normative status. Berkeley's approach, which takes God to control our sensory experiences by direct volition, would be one way of doing this.
Rebekah L. Miles
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195144161
- eISBN:
- 9780199834495
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195144163.003.0001
- Subject:
- Religion, Philosophy of Religion
This introductory chapter starts by describing the setting within which the book was written, and provides an outline of the main contents. It the next two sections, it goes on to give the historical ...
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This introductory chapter starts by describing the setting within which the book was written, and provides an outline of the main contents. It the next two sections, it goes on to give the historical background to and definitions of Christian realism, and describe the assumptions and methodology used. The next section sketches a general argument about transcendence and immanence that is common to many, but not all, Christian theologies, and the following one argues that common feminist rejections of radical human self‐transcendence are bad for feminism because they undercut that which makes the feminist experience possible. The last four sections of the chapter discuss feminists on freedom, feminists on divine transcendence, Reinhold Niebuhr as a feminist resource, and feminist Christian realism as it emerges in the book from a mutually critical interaction among Niebuhr, Rosemary Radford Ruether, and Sharon Welch.Less
This introductory chapter starts by describing the setting within which the book was written, and provides an outline of the main contents. It the next two sections, it goes on to give the historical background to and definitions of Christian realism, and describe the assumptions and methodology used. The next section sketches a general argument about transcendence and immanence that is common to many, but not all, Christian theologies, and the following one argues that common feminist rejections of radical human self‐transcendence are bad for feminism because they undercut that which makes the feminist experience possible. The last four sections of the chapter discuss feminists on freedom, feminists on divine transcendence, Reinhold Niebuhr as a feminist resource, and feminist Christian realism as it emerges in the book from a mutually critical interaction among Niebuhr, Rosemary Radford Ruether, and Sharon Welch.
Richard Kieckhefer
- Published in print:
- 2004
- Published Online:
- July 2005
- ISBN:
- 9780195154665
- eISBN:
- 9780199835676
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195154665.003.0004
- Subject:
- Religion, Theology
There is broad consensus that churches should be places of beauty, but for different reasons. The aesthetic design of a church may be viewed as a way of signaling holiness--the presence of the holy ...
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There is broad consensus that churches should be places of beauty, but for different reasons. The aesthetic design of a church may be viewed as a way of signaling holiness--the presence of the holy (i.e., the divine) within the sacred (i.e., a cultural complex drawing upon sacred tradition and fostering a sacred community). The emphasis in the classic sacramental tradition on an interplay of transcendence and immanence—with creation of height, light, and volume that call attention to themselves and serve as sacred symbols—is illustrated by early descriptions (ekphraseis) of Hagia Sophia in Constantinople (Istanbul) An alternative conception of church aesthetics is found at Christ Church Lutheran in Minneapolis, where architectural forms are simple and subtle reminders of grace. A church by Julia Morgan serves as an example of architectural articulation. And the Thorncrown Chapel at Eureka Springs, Arkansas, illustrates the integration of church design with natural setting.Less
There is broad consensus that churches should be places of beauty, but for different reasons. The aesthetic design of a church may be viewed as a way of signaling holiness--the presence of the holy (i.e., the divine) within the sacred (i.e., a cultural complex drawing upon sacred tradition and fostering a sacred community). The emphasis in the classic sacramental tradition on an interplay of transcendence and immanence—with creation of height, light, and volume that call attention to themselves and serve as sacred symbols—is illustrated by early descriptions (ekphraseis) of Hagia Sophia in Constantinople (Istanbul) An alternative conception of church aesthetics is found at Christ Church Lutheran in Minneapolis, where architectural forms are simple and subtle reminders of grace. A church by Julia Morgan serves as an example of architectural articulation. And the Thorncrown Chapel at Eureka Springs, Arkansas, illustrates the integration of church design with natural setting.
Richard A. Schoenherr
David Yamane (ed.)
- Published in print:
- 2002
- Published Online:
- April 2004
- ISBN:
- 9780195082593
- eISBN:
- 9780199834952
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195082591.003.0008
- Subject:
- Religion, Religion and Society
This chapter continues the discussion begun in the last, explaining why each of the seven trends gaining strength in the Catholic Church consists of a pair of social forces in dialectical conflict, ...
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This chapter continues the discussion begun in the last, explaining why each of the seven trends gaining strength in the Catholic Church consists of a pair of social forces in dialectical conflict, and how balancing the tension between them can resolve the conflict. The first to third trends in the matrix were discussed in the last chapter. This one examines the fourth and fifth trends, which affect the tension between immanence and transcendence. The fourth trend is declining transcendentalism and growing personalism in the social construction of human sexuality, which are reflected in the conflict over celibacy and marriage in the priesthood. The fifth trend is declining male dominance and growing female independence in relations between the sexes, which are reflected in the conflict over male hegemony and gender equality in the Catholic ministry.Less
This chapter continues the discussion begun in the last, explaining why each of the seven trends gaining strength in the Catholic Church consists of a pair of social forces in dialectical conflict, and how balancing the tension between them can resolve the conflict. The first to third trends in the matrix were discussed in the last chapter. This one examines the fourth and fifth trends, which affect the tension between immanence and transcendence. The fourth trend is declining transcendentalism and growing personalism in the social construction of human sexuality, which are reflected in the conflict over celibacy and marriage in the priesthood. The fifth trend is declining male dominance and growing female independence in relations between the sexes, which are reflected in the conflict over male hegemony and gender equality in the Catholic ministry.
Richard A. Schoenherr
David Yamane (ed.)
- Published in print:
- 2002
- Published Online:
- April 2004
- ISBN:
- 9780195082593
- eISBN:
- 9780199834952
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195082591.003.0009
- Subject:
- Religion, Religion and Society
This chapter continues the discussion begun in the last two, in examining trends six and seven of the seven trends in the matrix of social forces affecting the Catholic Church. These belong to the ...
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This chapter continues the discussion begun in the last two, in examining trends six and seven of the seven trends in the matrix of social forces affecting the Catholic Church. These belong to the lay movement, which reflects the dynamic tension (conflict) between laity and clergy produced by the Catholic Church's division of labor and the liturgical movement, which reflects the tension between sacrament and Bible in Catholic worship. In other words, both the lay and liturgical movements draw their dynamism from the conflict between hierarchic and hierophanic power. Thus, the countervailing powers of hierarchy and hierophany are bound up in the tension between the forces of unity and diversity, and the tension between the forces of immanence and transcendence. Priest shortage (the first trend) brings these tensions to a head, and as the decline in the priest population continues, it is argued that it acts as a catalyst provoking a series of far‐reaching changes, most notably the loss of the sacrificial focus of the Mass.Less
This chapter continues the discussion begun in the last two, in examining trends six and seven of the seven trends in the matrix of social forces affecting the Catholic Church. These belong to the lay movement, which reflects the dynamic tension (conflict) between laity and clergy produced by the Catholic Church's division of labor and the liturgical movement, which reflects the tension between sacrament and Bible in Catholic worship. In other words, both the lay and liturgical movements draw their dynamism from the conflict between hierarchic and hierophanic power. Thus, the countervailing powers of hierarchy and hierophany are bound up in the tension between the forces of unity and diversity, and the tension between the forces of immanence and transcendence. Priest shortage (the first trend) brings these tensions to a head, and as the decline in the priest population continues, it is argued that it acts as a catalyst provoking a series of far‐reaching changes, most notably the loss of the sacrificial focus of the Mass.
David Brown
- Published in print:
- 2004
- Published Online:
- July 2005
- ISBN:
- 9780199271986
- eISBN:
- 9780191602801
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199271984.003.0003
- Subject:
- Religion, Theology
One major tension in understanding how God is experienced through the material, is whether it is seen as a matter of God drawing us into another reality (transcendence) or himself invading ours ...
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One major tension in understanding how God is experienced through the material, is whether it is seen as a matter of God drawing us into another reality (transcendence) or himself invading ours (immanence). Because Renaissance immanence is now so commonly attacked as most superficially religious, an extended defence is offered. By contrast, the transcendence of icons is often accepted uncritically in the West, and so here an extended critique is given. In addition the influence of Platonism on both Orthodoxy and the Renaissance is explored in some detail, to illustrate how the same system can pull in quite different directions. The conclusion is that, where only one aspect is asserted, there tend to be compensatory pulls elsewhere (e.g. through accompanying architecture or ritual).Less
One major tension in understanding how God is experienced through the material, is whether it is seen as a matter of God drawing us into another reality (transcendence) or himself invading ours (immanence). Because Renaissance immanence is now so commonly attacked as most superficially religious, an extended defence is offered. By contrast, the transcendence of icons is often accepted uncritically in the West, and so here an extended critique is given. In addition the influence of Platonism on both Orthodoxy and the Renaissance is explored in some detail, to illustrate how the same system can pull in quite different directions. The conclusion is that, where only one aspect is asserted, there tend to be compensatory pulls elsewhere (e.g. through accompanying architecture or ritual).
Miguel de Beistegui
- Published in print:
- 2010
- Published Online:
- September 2012
- ISBN:
- 9780748638307
- eISBN:
- 9780748671816
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748638307.003.0008
- Subject:
- Philosophy, Political Philosophy
Immanence is itself not a concept, but an image or a plane that is the condition of thought. Difference and Repetition and Logic of Sense may have marked an initial stage on the way to the conquest ...
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Immanence is itself not a concept, but an image or a plane that is the condition of thought. Difference and Repetition and Logic of Sense may have marked an initial stage on the way to the conquest of immanence, and the uncovering of the world of anonymous, pre- individual and impersonal singularities. The plane of immanence can unfold only by presupposing a plane of organisation, ruled by functions and forms, and from which transcendence may grow. The plane of transcendence, or analogy, is always shot through with processes it cannot control. Baruch Spinoza, Friedrich Nietzsche, Antonin Artaud, Marcel Proust, and Francis Bacon show the point at which their life becomes a life, and the illusion of transcendence dissolves into pure immanence. ‘Immanence: a life’ is Gilles Deleuze's last word on life, and his final celebration of it.Less
Immanence is itself not a concept, but an image or a plane that is the condition of thought. Difference and Repetition and Logic of Sense may have marked an initial stage on the way to the conquest of immanence, and the uncovering of the world of anonymous, pre- individual and impersonal singularities. The plane of immanence can unfold only by presupposing a plane of organisation, ruled by functions and forms, and from which transcendence may grow. The plane of transcendence, or analogy, is always shot through with processes it cannot control. Baruch Spinoza, Friedrich Nietzsche, Antonin Artaud, Marcel Proust, and Francis Bacon show the point at which their life becomes a life, and the illusion of transcendence dissolves into pure immanence. ‘Immanence: a life’ is Gilles Deleuze's last word on life, and his final celebration of it.
Rocco "Gangle
- Published in print:
- 2015
- Published Online:
- September 2016
- ISBN:
- 9781474404174
- eISBN:
- 9781474418645
- Item type:
- book
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474404174.001.0001
- Subject:
- Philosophy, Metaphysics/Epistemology
This book integrates insights from Spinoza’s metaphysics, Peirce’s semiotic theory and Deleuze’s philosophy of difference in conjunction with the formal operations of category theory. Spinoza, Peirce ...
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This book integrates insights from Spinoza’s metaphysics, Peirce’s semiotic theory and Deleuze’s philosophy of difference in conjunction with the formal operations of category theory. Spinoza, Peirce and Deleuze are all, in different ways, philosophers of immanence. The methodological questions raised by a commitment to immanence in their respective philosophies are addressed by author Rocco Gangle in terms of diagrammatic practices understood in a highly general sense. The link between philosophical immanence and diagrammatic practice is established by demonstrating with the tools of category theory how diagrams may be used both as tools and as objects of philosophical inquiry via diagrammatic reasoning. Category theory reveals deep structural connections among logic, topology and diverse other areas of mathematics, and it provides constructive and rigorous concepts for investigating how diagrams work in a variety of contexts. Gangle offers a basic introduction to the relevant methods of category theory from a philosophical and diagrammatic perspective that allows philosophers with little or no mathematical training to come to grips with this important field. This coordination of immanent metaphysics, diagrammatic method and category theoretical mathematics opens a new horizon for contemporary thought.Less
This book integrates insights from Spinoza’s metaphysics, Peirce’s semiotic theory and Deleuze’s philosophy of difference in conjunction with the formal operations of category theory. Spinoza, Peirce and Deleuze are all, in different ways, philosophers of immanence. The methodological questions raised by a commitment to immanence in their respective philosophies are addressed by author Rocco Gangle in terms of diagrammatic practices understood in a highly general sense. The link between philosophical immanence and diagrammatic practice is established by demonstrating with the tools of category theory how diagrams may be used both as tools and as objects of philosophical inquiry via diagrammatic reasoning. Category theory reveals deep structural connections among logic, topology and diverse other areas of mathematics, and it provides constructive and rigorous concepts for investigating how diagrams work in a variety of contexts. Gangle offers a basic introduction to the relevant methods of category theory from a philosophical and diagrammatic perspective that allows philosophers with little or no mathematical training to come to grips with this important field. This coordination of immanent metaphysics, diagrammatic method and category theoretical mathematics opens a new horizon for contemporary thought.
Alex Dubilet
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9780823279463
- eISBN:
- 9780823281633
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823279463.001.0001
- Subject:
- Religion, Philosophy of Religion
Against the two dominant ethical paradigms of continental philosophy—Levinas’s ethics of the Other and Foucault’s ethics of self-cultivation—The Self-Emptying Subject: Kenosis and Immanence, Medieval ...
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Against the two dominant ethical paradigms of continental philosophy—Levinas’s ethics of the Other and Foucault’s ethics of self-cultivation—The Self-Emptying Subject: Kenosis and Immanence, Medieval to Modern theorizes an ethics of self-emptying, or kenosis, that reveals the immanence of an impersonal and dispossessed life “without a why.” Rather than aligning immanence with the enclosures of the subject, The Self-Emptying Subject engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates and subjects life in secular no less than in religious domains, this book challenges the dominant distribution of concepts in contemporary theoretical discourse, which insists on associating transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. This book argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G.W.F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative re-writing of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical archives (Bataille).Less
Against the two dominant ethical paradigms of continental philosophy—Levinas’s ethics of the Other and Foucault’s ethics of self-cultivation—The Self-Emptying Subject: Kenosis and Immanence, Medieval to Modern theorizes an ethics of self-emptying, or kenosis, that reveals the immanence of an impersonal and dispossessed life “without a why.” Rather than aligning immanence with the enclosures of the subject, The Self-Emptying Subject engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates and subjects life in secular no less than in religious domains, this book challenges the dominant distribution of concepts in contemporary theoretical discourse, which insists on associating transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. This book argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G.W.F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative re-writing of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical archives (Bataille).
