This paper enhances postnatural environmentalism (represented by Steven Vogel) by highlighting and incorporating selected concepts from Martin Heidegger's ontology. In particular, I examine Heidegger's detailed analysis of the affinity between phusis and techne, the critique of 'replaceability', the problem of 'proper use', and his earlier concept of a tool structure. This analysis is aimed at grounding the metaphysical and ethical significance of technical artefacts. It shows that Heidegger can support postnatural environmentalism's claim that artefacts should not be jettisoned by environmental (...) thinking because that leads to reckless treatment of them. Exploration of these issues also contributes to environmental interpretations of Heidegger's philosophical legacy, which were limited to natural beings. (shrink)

The article aims to show that one of the most important manifestations of Turn in the philosophy of Martin Heidegger is a change of the ontological status of beings other than human. Transformation of Dasein into Da-sein (which takes place in Heidegger's works written between year 1930 and 1936) is accompanied by the recognition of being of other beings, "things" (concrete individuals, animate and non-animated). While in Being and Time, other entities are considered "lower" than the man, and unlike him, (...) not "are", but only "are-handy" or "mere-live", What is a Thing? (and even already Introduction to the Metaphysics) indicates the unity of being. This does not mean the rejection of the specificity of the human being as Da-sein. Only thanks to human being – not just his own, but also of other beings – is no longer hidden. The specific nature of man according to Heidegger, however, does not entitle him to dominate other beings and treated as a subordinate. Thus I consider late philosophy of Heidegger as non-anthropocentric. (shrink)

Abstract:In this paper, Heidegger's lifelong interest in usable things is combined with his critique of aesthetics and environmental reading of his works to build the framework for reexamining his notion of authenticity (Eigentlichkeit) as the category which environmental aesthetics can employ to reconceptualize our aesthetic judgment of everyday artifacts and how, by doing so, that contributes to reducing the ecologically harmful effects of consumerism. To this end, I draw upon the ambiguous position of usable artifacts in Heidegger's philosophy. I shall (...) unpack this ambiguity by explaining that it mirrors tensions in Heidegger's idea of truth as inherently agonistic dis-closure. I argue that although everyday artifacts—as opposed to artworks—are situated closer to the pole of hiddenness, they can participate aesthetically in revealing being. Elucidating this requires re-appropriating Heidegger's concept of being 'authentic' as being 'one's own' (eigen). I show that applying the category of (Heideggerian) authenticity to everyday artifacts should consist in unfolding their ontological uniqueness, which is irrespective of their ontic replicability. Finally, I develop an understanding of authenticity by exploring environmental-aesthetical implications of some of Heidegger's remarks on things related to their susceptibility to changes. (shrink)

The technique of forcing is almost ubiquitous in set theory, and it seems to be based on technicalities like the concepts of genericity, forcing names and their evaluations, and on the recursively defined forcing predicates, the definition of which is particularly intricate for the basic case of atomic first order formulas. In his [3], the first author has provided an axiomatic framework for set forcing over models of $\mathrm {ZFC}$ that is a collection of guiding principles for extensions over which (...) one still has control from the ground model, and has shown that these axiomatics necessarily lead to the usual concepts of genericity and of forcing extensions, and also that one can infer from them the usual recursive definition of forcing predicates. In this paper, we present a more general such approach, covering both class forcing and set forcing, over various base theories, and we provide additional details regarding the formal setting that was outlined in [3]. (shrink)

The Good Heart: His Holiness the Dalai Lama explores the heart of Christianity - and of humanity. Ed. Robert Kiely. Rider, London 1996. xiv, 211 pp. £9.99. ISBN 0 7126 7275 3.

In lieu of an abstract, here is a brief excerpt of the content:Mind and Life, Religion and Science: His Holiness the Dalai Lama and the Buddhism-Christianity-Science TrialogueAmos YongIn this essay, I explore what happens to the Buddhist-Christian dialogue when another party is introduced into the conversation, in this case, the sciences. My question concerns how the interface between religion and science is related to the Buddhist-Christian encounter and vice versa. I take up this question in four steps, correlating with (...) the four parts of this essay. First, I sketch a brief overview of the Buddhism-science encounter, and then turn my attention more specifically to the recent exchanges in the Mind and Life dialogues involving Western scientists and philosophers and Tibetan Buddhist practitioners, including His Holiness the Dalai Lama. Then, in our lengthiest discussion, I focus on three of the most recent books related to the Mind and Life series in order to flesh out some of the details of how Tibetan Buddhists in general and His Holiness more specifically are interacting with the sciences. Finally, I return to the larger implications that the Buddhism-science conversation has not only for the Buddhist-Christian dialogue but also potentially for the religion-science encounter.The goal of this essay is to identify the promise and the challenges involved for Buddhists and Christians when the sciences are added into the equation. I am led by a threefold hypothesis. First, the religion side of the “religion and science” dialogue needs to be further specified. Whereas it used to be the case that “religion and science” meant “Christianity and science,” no longer can or should this be assumed. Rather, there is an emerging recognition that distinctive shifts occur in the religion and science discussion when Buddhism is factored into the conversation. Second, the interreligious dialogue in general can itself benefit from engaging a third party, in this case, the natural sciences. More specifically, I am convinced that the Buddhist-Christian dialogue has much to gain when the various scientific disciplines are allowed to inform the discussion. To be sure, there will be distinctive challenges that will present themselves, not the least of which are the methodological complexities regarding the interface between religion and science added to the already complicated methodological issues that perennially beset the interreligious encounter. However it is precisely the emergent comparisons and contrasts in dialogical approaches that [End Page 43] may contribute to pushing the discussion forward. Finally, if it is the case that religion does indeed have something to contribute to its dialogue with the sciences, so much more is it the case that science may benefit not only from the separate insights of two religious traditions, but also from the cross-fertilization that occurs in the interreligious dialogue.Two caveats before proceeding with the essay. First, I speak first and foremost as a Christian theologian with academic training in the study of religion, rather than in Buddhist traditions in particular. While my Christian perspectives will inevitably color my understanding of Buddhism, I believe it is possible in this case, given the hypotheses outlined above, that such “biases” can be profitably harnessed to explore what happens when the Buddhist-Christian dialogue is enlarged to become a trialogue between Buddhism, Christianity, and the sciences. In fact, I am convinced that Christian theology for the twenty-first century needs to dialogue both with other faiths and with the sciences, and this essay is an attempt to bring these essential dialogues together.1Second, I approach the following review essay with a certain degree of fear and trembling given that in a very real sense my primary dialogue partners are Tibetan Buddhist adepts as well as His Holiness the Dalai Lama. I do not in any way intend to be presumptuous about claiming to be able to critically interact with his knowledge of Buddhism or the sciences. On the contrary, I am a mere novice and amateur in these fields of inquiry compared to his lifelong study and practice of the Buddhist tradition, and his decades-long engagement with the sciences. Yet I find encouragement from his own openness to interacting with the Christian tradition and from his willing to learn from Christians and the Christian faith.2 Further... (shrink)

Random House, Jonathan Cape, London, 244 Pages Index Translated from the Italian by Jenny McPhee and Matrha Mcphee.

Sovereign Order of Royal El Roman Intro-angeles (polygyny) Family Sub-mission of the Jesus Christ' Holy See Teachings on His Kingdoms Mission, called the SOVEREIGN ORDER OF ROYAL EL-ROMANIA, The SO°RER†‡ Mission is a Bible scriptures studies, research, publications and teachings oriented sovereign polygyny family household basis mission order whereas Council of the Queens is the major organ and Queens are the principal research associates of the mission organization, Sovereign Order of Royal El-Romania, which aim to print a book entitled "Christ (...) Ministries Words: A Book of Bible Explanatory Testimonial of His Kingdom'', as Gen Hari Seldon's co-authors. Furthermore, the scope of the mission is to studies of the Holy Bible scriptures analysis to understand the doctrines of sacred theology of God's plan towards continuing development of humanity. (shrink)

Notwithstanding the protest of contemporary theologians, substantive changes in the language by which the church names God must result in an alienation from the gospel.

The angels in Isaiah's vision of God's heavenly temple (Isa. 6) used threefold repetition to praise His holiness, the superlative form of emphasis in the Hebrew language. Their cry tells us that nothing is as significant as the holiness of God. Tragically, the holiness of God has been obscured in our time, and as a result, the church's doctrine and ethics have been tarnished, entertainment has replaced worship in many places, the gospel is misunderstood and neglected, and (...) the church assimilates itself to the culture instead of seeking to transform it through the preaching of God's Word. Holy, Holy, Holy: Proclaiming the Perfections of God offers a corrective. Here, the holiness of God is defined, explored, and praised by a lineup of leading evangelical pastors and scholars, who show how it affects our worship, doctrine, and personal walks with Christ. Adapted from the addresses at the 2009 Ligonier Ministries National Conference, Holy, Holy, Holy unfolds the character of God and the holiness that sets Him apart. Here is high theology in understandable language, bringing deeper knowledge of God and promoting love for Him. Book jacket. (shrink)

To the faithful it is proper to draw the conclusion that in religion the appropriate way comes from the cultivation of virtue to the possibility of his endowment with grace; he should realize that the opposite way, from his endowment with grace with the view to make his way to virtue easier is not but an illusory way with a limited moral and religious meaning. From here follows that to God we cannot address but desires which passed the test of (...) virtue. This is the rational Kantian position on grace, with regard to the rational finite being that is man. The existence, as an exception, of the unconditional grace to some human beings thatrepresents the direct relation with the infinite being, do not entitle us to imagine that being unconditioned by the morality necessary to common beings, this kind of beings could ask for God any gift; since the grace as a divine gift becomes useless out of his relation with the divinity and his holiness, that represents for the finite being a moral model. (shrink)

In a rare volume, Barth presents his lecture on "The Holy Spirit and the Christian Life", in which he insists there is no way to get behind or beyond the fact that God is revealed to us in three distinct ways, yet with a unity that cannot be divided.

Undeniably, the greatest way for a Moslem to be closer to Allah, is recitation of Holy-Quran approves with the method conveyed from Messenger of Allah Mohammed from the feature of speech points of letters and the intrinsic and fleeting characteristics of the letters, So, there is a persistent need to teach all Moslems the science of Tajweed Al-Quran. ITS (Intelligent Tutoring System) is computer software that supplies direct and tailored training or response to students without human teacher interfering. The main (...) target of ITS is smoothing the learning process using the wide-ranging facilities of computer. The proposed system will be implemented using the ITSB Authoring tool. In this thesis, the researcher presents an intelligent tutoring system for teaching Reciting Al-Quran "Tajweed" with Rewaya: Hafs from ‘Aasem by the way of Shatebiyyah. It was a novel idea that the researcher combined the science of Tajweed Al-Quran and the science of artificial intelligence in his thesis. The researcher arranged the material into chapters, lessons, examples then, added all these to the proposed system. He also added questions, right answers and the level of difficulty for each lesson. He prepared an exam for each chapter and a final exam to test the knowledge of the learner in the whole material. The system was evaluated by teachers and students in reciting science and the outcome of the assessment was encouraging and promising. (shrink)

In this article, the author focusses on the importance and possible value of the concepts of cognition and recognition for reflection on what should actually happen during celebration of Holy Communion. The point of departure is that celebration, in essence, means that it should be a meaningful experience. The meaningfulness consists of the intriguing fact that participants are participating in Christ’s body and in his blood while celebrating Holy Communion. In celebrating Holy Communion, people are engaging in a ritual that (...) involves interaction with a variety of symbols. The author offers perspectives based on a qualitative empirical study in which people expressed their views on what they actually experience when celebrating the sacrament of Holy Communion. The article adheres to Browning’s methodological insights. He describes research activity as ranging from description, to systemising, to strategising. The research problem is as follows: ‘Could cognisance of the lenses of cognition and recognition of the deeper message of Holy Communion enrich the conscious appropriation of salvation while celebrating the sacrament of Holy Communion?’ The research problem is addressed from the vantage point of understanding sacraments from a Reformed perspective. The concepts of cognition and recognition are highlighted in a brief historical description of what a sacrament is, taking into account the insights from social psychology regarding the essence of the concepts of cognition and recognition. The author further elaborates on the functioning of the concepts of cognition and recognition. In the last section of the article, the author utilises a hermeneutical interaction between descriptive and systemising perspectives to formulate strategies for how people’s experiences of participation in Holy Communion can be enriched through the meaningful lenses of cognition and recognition. (shrink)

In the last century and a half, many have lamented the loss of a sense of the holy (or the sacred)—das Heilige in German—that is, the condition of modernity that Friedrich Nietzsche called the “death or God” or what Friedrich Hölderlin poetized as the “flight of the gods.” Martin Heidegger, even while speaking of the forgetting of Being (Seinsvergessenheit) in the history of Being, and even as he had discoursed on the nihilism of modernity, appropriated this term, das Heilige, as (...) one of his many terms for Being (Sein) as distinct from, and yet granting, beings (Seiende). In what sense, then, is the holy for Heidegger tied to its apparent opposite in the modern world—the sense of desacralization or nihilism in modernity—while also being the Being of beings? And how are we to (co-)respond to the holy in an unholy (desacralized) world? In the following I will attempt to unpack this paradox. Keys to solving this question may be found in the ancient Greek concepts of chaos and chora to which Heidegger’s understanding of the holy is connected. Heidegger’s own concepts of Lichtung (clearing) and Gegend (that-which-regions, regioning) can also be related to his view of the holy. (shrink)

This book is a detailed study of how, according to Thomas Aquinas and his works, God’s Holy Spirit is continuously at work in and through human moral activity.

This book is a detailed study of how, according to Thomas Aquinas and his works, God's Holy Spirit is continuously at work in and through human moral activity.

Despite Emmanuel Levinas’s famous denigration of art in “Reality and Its Shadow” as an egregious evasion of ethical responsibility, discussions of poetic art in his later writings court the ethical rhetoric that lies at the heart of his philosophy. Refuting claims that a more mature Levinas simply changed his attitude towards art, this article argues the existence of a poetic art that equates to a Jewish understanding of Temimut, or holiness, and describes the written word as a “holy aesthetic” (...) born of ethical artistic intentions. Through these claims, this article seeks to add an interdisciplinary dimension to existing Levinas scholarship on ethical aesthetics, which has yet to consider how Levinas’s later discussions of art emerge from Talmudic thought. (shrink)

Despite Emmanuel Levinas’s famous denigration of art in “Reality and Its Shadow” as an egregious evasion of ethical responsibility, discussions of poetic art in his later writings court the ethical rhetoric that lies at the heart of his philosophy. Refuting claims that a more mature Levinas simply changed his attitude towards art, this article argues the existence of a poetic art that equates to a Jewish understanding of Temimut, or holiness, and describes the written word as a “holy aesthetic” (...) born of ethical artistic intentions. Through these claims, this article seeks to add an interdisciplinary dimension to existing Levinas scholarship on ethical aesthetics, which has yet to consider how Levinas’s later discussions of art emerge from Talmudic thought. (shrink)

I argue that God’s holiness as conceived in Hebrew Scripture grounds human obligations to obey divine commands. To disobey the commands of a holy God would disrespect a basic good, which we have decisive reason to avoid doing. God’s holiness may be a somewhat obscure property––though I propose transcendence and perfect morality as necessary conditions––but His omniscience and perfect morality guarantee that He would not command human beings to do things that His holiness would not ground His (...) authority to command. I conclude by replying to objections. (shrink)

In response to prevailing perceptions, I contend that Søren Kierkegaard (1813–55) conceives of the wholly otherness of God via his dialectical category of the ‘infinite qualitative difference’ between the human and the divine, initially through the self's consciousness of sin and ultimately through the self's acceptance of the gift of forgiveness. Therefore, I claim that while the common designation of Kierkegaard's God as ‘Wholly Other’ may initially evoke the alterity of sin; it is not ultimately sufficient to describe the divine (...) alterity which Kierkegaard regards as more faithfully manifest in the ‘impossible possibility’ of forgiveness. Through this reading, I finally suggest that the ‘Wholly Other’ is not ultimately representative of God in Kierkegaard's writings and might be more faithfully supplemented by the appellation of the Holy Other. (shrink)

J. Arthur Baird is the author of several important books in New Testament studies, his best known perhaps being his Audience Criticism and the Historical Jesus. At his untimely death, he left a nearly complete manuscript, now published here. In this timely and relevant manuscript, Baird offers first a critical introduction to the historical paradigm, pointing out its limitations in terms of tracing the paradigm of New Testament formation. He then traces this development himself, beginning with the starting point of (...) the Holy Word and noting its development through the context, theological interpretation, and application, to its manifestation in the apostles, schools and fathers. He concludes with comments on its current implications. This book represents the last and lasting final thoughts of a scholar who was very much devoted to the importance of the Holy Word. (shrink)

This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...) holy is apprehended in one way through feeling, in another way through thought, but a single ultimate reality is experienced. (shrink)

A careful textural analysis of the "euthyphro", this article examines both the dialogues's dramatic situation and what socrates does in conjunction with what he says, and finds among his refutations indications of what he considers the holy to be.

A new 2023 translation into American English of Marx's influential 1845 "Die heilige Familie oder Kritik der kritischen Kritik" from the original manuscript. This edition includes a new introduction by the translator and reference materials including a Glossary of Philosophic and Economic Marxist Terminology, an Index of Personalities Associated with Marx and a Timeline of Marx’s Life and Works. This is Volume IV in The Complete Works of Karl Marx by NL Press. The Holy Family is Marx's first foray into (...) building his dialectical materialism, while still attacking the modern Hegelians.The main title itself is mocking Bruno Bauer's "Pure Criticism", which Marx parodies with the nonsense "Critical Criticism". This is the first publication Engels and Marx published together, only one year after meeting in person in 1844. Here he is attacking other Hegelians and Critical Philosophy writ large, arguing against Hegel's idealistic dialectic for his own dialectal Epicurean Materialism which he began to outline in his Ph.D. Thesis "Differenz der demokritischen und epikureischen Naturphilosophie" in 1841. Marx believed that Critical Philosophy in general (kritische Philosophie), which sees the most fundamental task of Philosophy as primarily judging the possibility of knowledge before asserting any claim of knowledge itself, as misguided in its Platonic Ontology. The entire work is a polemic against "The Holy Family" of young Hegelians, mocking and insulting them on every page. He uses sarcastic parody, nearly Horatian satire, specifically towards Christianity- "Criticism so loved the masses that it sent its only begotten Son, that whosoever believeth in him should not perish, but have eternal life". Ultimately, he declared these dilettante philosophers "false prophets" and himself the true prophet of Atheistic, Skeptical and Materialistic Humanism. Here he also argues that the only way to deal with "the Jewish problem" is by eradicating Christianity and all metaphysical beliefs because the "bourgeois morality" gets in the way of implementing a true, final solution to the muddying of pure European nationality by the existence of the Jews. Here we see the foundations of the National-Socialist movement which declared "there is no God but the German people" and started eradicating millions in the name of Humanism and Progress. (shrink)

Is the holy holy because the gods love it or do the gods love it because it is holy? On the basis of this dilemma Plato works out the manifold and complex relationship between God and Morality in his dialogue Euthyphro. This dialogue not only plays a central role within Plato’s work on the question of the relationship between ethics and religion, but it also represents the starting point of the entire further Western debate about God and Morality. This article (...) gives a basic interpretation of the text, situates the dilemma within the dialogue, traces its character, intention, and structure, unfolds the course of the argument, and offers a brief outlook on its reception. (shrink)

Originally published in 1921 as part of the Cambridge Plain Texts series, this volume contains the first fifteen chapters of the second book of The Holy State and the Prophane State by leading English churchman Thomas Fuller. The volume is comprised of descriptions of model characters and short biographical sketches, revealing Fuller's vision of the nature of society and its potential improvement. A short editorial introduction is also included. This book will be of value to anyone with an interest in (...) Fuller and his writings. (shrink)

This article investigates the code of holiness as well as the objectives of holiness in the Gospel of John. The en route to holiness will be dealt with in a following article, 'Conceptualizing holiness in the Gospel of John: the en route to holiness and the character of holiness '. In the Gospel of John, the holiness of the trinity constitutes the theological environment for the code of holiness and forms the basis (...) for the exhortation to holiness. The code of holiness is described in the light of the interaction of three levels of relationships: the unity between Father and the Son as the example of holiness, the unity between Jesus and the disciples as the basis for holiness and the unity among the disciples as the inducting objective for holiness. For the Fourth Evangelist, the objective of holiness is fourfold: The first objective is to constitute a unity among the followers of Jesus, although it is not explicitly defined in this context. The second objective refers to the preparation of Jesus' disciples to continue Jesus' mission. The third objective for holiness is that the world may believe and may know that God has sent his Son. The fourth and the ultimate objective is the glorification of God. (shrink)

The article discusses holiness as a theme in the Gospel of Mark from the perspective of biblical spirituality. It first establishes the framework within which holiness is understood by discussing holiness in spirituality, in the early Christian context of Mark and in terms of Mark's focus on the identity of Jesus. The article then focuses on holiness in terms of the human pole in the divine-human relationship by investigating how holiness is about awe and fear (...) before Jesus as the mystery of God's kingdom. It then analyses holiness in terms of the divine pole in the divine-human relationship by investigating Jesus as the Holy One of God. It concludes with an analysis of Jesus' reaffirmation, interiorisation, radicalisation and embodiment of holiness and of Mark's mystagogical approach to holiness within the lived experience of his community. (shrink)

May we speak, in the present age, of holy scripture? And what validation of that claim can be offered, robust enough to hold good for both religious practice and intellectual enquiry? John Webster argues that while any understanding of scripture must subject it to proper textual and historical interrogation, it is necessary at the same time to acknowledge the special character of scriptural writing. His 2003 book is an exercise in Christian dogmatics, a loud reaffirmation of the triune God at (...) the heart of a scripture-based Christianity. But it is written with intellectual rigour by a theologian who understands the currents of modern secular thought and is able to work from them towards a constructive position on biblical authority. It will resonate with anyone who has wondered or worried about the grounds on which we may validly regard the Bible as God's direct communication with humanity. (shrink)

In this essay I will contend that there is something called holy fear, which expresses love for God. First I distinguish holy fear from certain types of unholy fear and from the type of fear regulated by the virtue of courage. Next, relying on the work of Thomas Aquinas, I consider the roles love and power play in holy and unholy fear and extend his analysis of the passion of fear by analogy to the capital vices. I conclude that this (...) extension illuminates the moral significance of John PaulII’s call not to be afraid and shows how this theme of his pontificate is inextricably linked to another great theme of his teaching, that of love as a gift of oneself. (shrink)

THE HOLY GAL - and European, medieval legends - a mysterious vessel, for the sake of approaching and engaging in its good deeds, the knights performed their exploits. It was commonly believed that this is the Cup with the blood of Jesus Christ, which Joseph of Arimathea gathered, who removed from the cross the body of the crucified Christ. It was often assumed that this cup originally served Christ and the Apostles at the time of the Last Supper; was the (...) Cup for the communion of the first Liturgy. Gral is a mystery, invisible to the unworthy, but also worthy of being different. Gral has the ability to miraculously fill his elect with unearthly things, which was first discovered during the imprisonment of Joseph Artmofeysky. (shrink)