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)

It is said an attempt to reconcile Heidegger's ontology with the position of deep ecology finds the going rugged. Yet, I believe it is worth hiking this path once again to reexamine the connections between deep ecology and the philosophy of Martin Heidegger. Significantly, we will see the importance of Heidegger's critique of the idea of the great chain of being.Taking the perspective of deep ecology requires us to consider whether Heidegger's being-centered approach can indeed justify “the equality of (...) right to live and blossom.” Heidegger's philosophy strongly supports such an egalitarian concept since he rejects the idea of the great chain of being and shows that being does not have.. (shrink)

The paper re-examines the work of Jakob Böhme (1575–1624) through the lens of environmental ethics. Specifically, it delves into the concept of dwelling (wohnen) as articulated in Six Theosophic Points (1620), The Six Mystical Points (1620), and On the Early and Heavenly Mystery (1620). To illuminate the significance of this concept for environmental ethics, the paper will juxtapose it with Martin Heidegger’s idea of dwelling. This comparative approach not only sheds light on the environmental-ethical implications, but also allows for (...) a broader exploration of methodological considerations inherent in such a scholarly endeavor. The paper raises questions about the potential constraints in reinterpreting the intellectual legacy of past thinkers, that is, their identity over the course of the history of philosophy. (shrink)

“No one can take the other’s dying away from him,” as Martin Heidegger famously claimed, but what he was significantly silent about was that beings, both human and non-human, can mutually contribute to each other’s death. By focusing on the interrelatedness of deaths, this paper presents a reversal of the Heideggerian perspective on the relation between Dasein’s mineness and “being-toward-death.” Drawing upon the structural meaning of death, which consists in the fact that no one can replace me in that (...) I will die, I show that the phenomenon of contributing-toward-the-death-of-others individuates Dasein as well. This will allow us to reread the threat of the They in the context of the Anthro- pocene, elucidating the non-transferable character of my share in others’ death. Finally, the paper aims to deepen our understanding of the change in the character of death which has been brought about by technology in the Anthropocene. (shrink)

Is it possible that Heidegger was a reist? An attempt to reconstruct Heideggerian onticityThe paper aims to answer the following question: does Martin Heidegger’s ontology has its complement in some kind of onticity? In the attempt to reconstruct it, I show that Heidegger’s concept of being is combined with the reistic theory represented i.a. by Tadeusz Kotarbinski, according to which a being is always a thing. I argue that this is the result of the basic principles of Heideggerian being: (...) that being is unfolding of the particularity and peculiarity of each being and that being discloses itself through the structures of time-space, and hence it can occur only in the single, unique, and concrete beings such as things, and not in ideas or general and abstract beings. (shrink)

This article discusses the gap in Martin Heidegger’s ontology pertaining to the transformative affectivity arising in the interactions between beings, particularly how this affectivity is responsible for changes in those beings. It thus explores the possibility of bridging this gap by including an additional dimension of being. For this purpose, it draws upon Aristotle’s concept of affecting/being affected (On Generation and Corruption, Book I), which aims to explain the origin of alteration in beings. The Aristotelian juxtaposition of action and (...) passion serves as a backdrop for the incorporation of the concept of “shapeability” into Heidegger’s ontology. This involves a dimension of revealing being related to the active and passive aspects of beings’ capacity to shape and be shaped by others. Investigating the idea of shapeability, I shall argue, can shed some new light on the multidimensionality of how being is disclosed. (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)

METHODOLOGICAL PROBLEMS OF THE STUDIES ON THE PHILOSOPHY OF MARTIN HEIDEGGER This paper presents the methodological problems of studies on the philosophy of Martin Heidegger. I discuss the main methods used in the study of Heidegger’s thought, their assumptions and difficulties, which accompany them. I focus on the problem of the metalanguage, which is used in works on Heidegger, and the principles of “reconstructing” Heidegger’s concepts.

Although Political Theology examined mainly the political dimension of the relationship between God-Father and God-Son, it is paramount to consider the political performance of the Holy Spirit in the Economy of Redemption. The Holy Spirit has been characterized as the binding cause and the principle of relationality both referring to God’s inner life and to God’s relationship with His creatures. As the personalization of relationality, the Holy Spirit performs a unique task: to bring together what is apart (...) by means of organisation. This power of the Spirit to turn a plurality into a unity is manifested in the Latin translation of oikonomía as disposition, that is, giving a special order to the multiple elements within a certain totality. Within this activity of the Spirit, Theodicy can be regarded as the way to depict God’s arrangement of the world and of history, bringing everything together towards the eschatological Kingdom of God. The paper aims at showing this fundamental activity of the Holy Spirit in Christian Theology, and intends to pose the question on how to think on a theology beyond theodicy, that is, how to think on a Trinitarian God beyond the categories of sovereignty and totalization. (shrink)

This article presents the edition of three unpublished 16th-century scrolls preserved in the Palau Ribes Collection (Barcelona) that contain diagrammatic representations of the holy places of Mecca and Medina. One of them certifies the fulfillment of the major (ḥajj) and minor (ʿumra) pilgrimage to the holy city of Mecca on behalf of a little girl, in what appears to be a certificate reused by removing the names of the original parties. The other two documents extoll the city of (...) Medina and the Prophet Muḥammad, as part of the pious visit to his tomb (ziyāra) carried out by individuals who are not mentioned by name. In addition, the three documents share the same material characteristics, and present textual structures that suggest they were mass-produced models. They therefore constitute three case studies evidencing a significant shift in the production of Islamic certificates of pilgrimage, and can thus help expand our knowledge of the ritual itself. (shrink)

What does race add to class, as both are secular social categories? The difficulties of invidious nationalism and the conservation of races that would not foment holy wars of terror persist for both secular or postsecular theorists. Postsecular thinkers are in a stronger position than a secular theorist to challenge religiously inflected social integrations, invidious nationalism, and fundamentalism.Unmasking them as social formation proffers an external criticism, to speak of them as sacralizations of identity exposes them at the root. Secular (...) theorists ignore postsecular sensibility at the peril of failing to challenge the invidious claim to roots that secular nationalism and religious fundamentalism profess. (shrink)

In this broad historical and critical overview based on a lifetime of scholarship, James Alfred Martin, Jr., examines the development of the concepts of beauty and holiness as employed in theories of aesthetics and of religion. The injunction in the Book of Psalms to "worship the Lord in the beauty of holiness" addressed a tradition that has comprehended holiness primarily in terms of ethical righteousness--a conception that has strongly influenced Western understandings of religion. As the author points out, however, (...) the Greek forbears of Western thought, as well as many Eastern traditions, were and are more broadly concerned with the pursuit of beauty, truth, and goodness as ideals of human excellence, that is, with the "holiness of beauty." In this work Martin describes a philosophical stance that should prove to be most productive for the dialogue between aesthetics and religion. Beginning with the treatment of beauty and holiness in Hebrew, Greek, and classical Christian thought, the author traces the emergence of modern theories of aesthetics and religion in the Enlightenment. He then outlines the role of aesthetics in the theories of religion proposed by Otto, Eliade, van der Leeuw, and Tillich, in the cultural anthropology of Geertz, and in the thought of Santayana, Dewey, Whitehead, Heidegger, and Wittgenstein. In a global context Martin explores the relation of aesthetic theory to religious thought in the traditions of India, China, and Japan and concludes with reflections on the viability of modern aesthetic and religious theory in the light of contemporary cultural and methodological pluralism. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Bertepatan waktu dengan Seminar Sola Scriptura bulan Maret 2015, dengan topik Miracles: The Credibility Of The New Testament Accounts, yang dibawakan oleh Prof. Craig Keener, oleh Perkantas diterbitkan terjemahan bukunya yang berjudul Gift and Giver: The Holy Spirit for Today (2001). Apakah eksemplar yang dihadiahkan kepada saya, akan bernasib sama seperti yang selalu saya kira terjadi dengan buku yang tidak dibayar, yakni tidak dibaca? Penampilan Keener yang sederhana, berbobot dan spiritual dalam seminar tersebut, menantang saya untuk membuka dan membaca (...) buku hadiah ini. Keener mau membantu kita untuk lebih memahami bagaimana Roh Kudus menolong kita menjalani kehidupan dan perutusan kristiani. Buku dimulai dari belajar mengenali suara Roh Kudus dan oleh Roh itu belajar mendengar Allah (bab 1-2). Selalu dengan bantuan Alkitab, Keener menguraikan bagaimana Roh Kudus memberdayakan kita untuk penginjilan (bab 3) dan mengerjakan peruba-han dalam pola hidup kita (bab 4). Sesudah itu Keener membicarakan aspek-aspek yang lebih kontroversial dalam karismatik, pertama-tama karunia-karunia Roh (bab 56), juga baptisan dalam Roh Kudus dan kapannya (bab 7-8), dan lebih khusus bahasa lidah (bab 9). Dalam beberapa bab ini Keener, sendiri seorang “karismatik” dalam arti mempraktikkan karunia-karunia Roh (hlm. 14), mempertahankannya terhadap orang-orang yang mengira tak perlu lagi mempraktikkannya setelah zaman rasul-rasul. Keener yakin bahwa karunia-karunia biblis dimaksud untuk terus dijalankan dalam masa sekarang di mana diberi. Ia juga membahas perbedaanperbedaan pemahaman antara pelbagai kelompok karismatik dan pentekostal tentang karunia-karunia tertentu, juga tentang momen pembaptisan dalam Roh, dan menjelaskan apa yang menurutnya dimaksudkan dalam Alkitab. Keener memang seorang pakar Perjanjian Baru yang disegani. Dalam bab terakhir, Mengapa menguji Roh (bab 10), Keener menjawab beberapa pra-sangka yang tidak benar terhadap gerakan karismatik, tetapi di lain pihak tidak menyembunyikan bahwa dalam jemaat karismatik dan pentekostal juga muncul ekses-ekses yang menurutnya menyimpang dari paham Alkitab dan bisa membahayakan iman pelaku dan kehidupan jemaat. Maka diberinya klarifikasi................................. Tekanan Keener pada Roh yang memberdayakan untuk penginjilan dalam arti berprakarsa memberitakan dan mengajarkan injil kepada semua orang, mungkin tak menimbulkan masalah di Amerika Serikat yang dominan Kristen, tetapi menjadi pertanyaan pelik bagi Gerejagereja di Asia. Orang kristen Asia yang didorong oleh Roh untuk hadir di tengah orang-orang beragama lain hanya dengan kesaksian hidup dan bekerja sama, dan —baru bila muncul kesempatan—berdialog dalam arti sharing iman dan bukan perdebatan, tidak menemukan pengarahan untuk itu dalam buku ini. Isu Yesus sebagai satu-satunya jalan keselamatan, prinsip yang Keener percaya sebagai inti injil (267), isu yang ia takut dapat menjadi hal utama yang menimbulkan perpecahan di antara orang kristiani sekarang ini, memang rela ia agendakan di tempat kedua demi misi bersama yang mempersatukan kita sebagai Kristen. Apakah itu berarti bahwa ia juga mau berbuat demikian demi misi bersama seluruh umat manusia, semua agama? Eksklusivisme keselamatan dalam agama-agama tetap mengakibatkan perpecahan yang kini merupakan ancaman yang lebih besar lagi bagi dunia daripada perpecahan-perpecahan di dalam agama Kristen. Apakah sikap dialogal antar kristiani yang sangat mewarnai sikap Keener dalam buku ini, juga diperluas kepada semua orang beragama? Beberapa catatan ini tidak mengurangi penghargaan tinggi saya akan penjelasan Keener tentang pemberian-pemberian Roh Kudus dari dalam pemahamannya yang mendalam akan Alkitab, dan sharingnya. yang tulus, berbobot dan personal tentang pengalamannya sendiri akan karunia Roh Kudus itu dalam hidup dan penginjilannya sendiri. Suatu buku penting untuk setiap orang karismatik untuk memahami yang paling pokok, dan bagi orang non karismatik untuk lebih mengenal yang terbaik di dalam gerakan karismatik. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

The article claims that in the current situation there is no need for the Evangelical Church in Germany to create a new ethics of peace. Christian ethics of peace neither tends to bellicism nor to pacifism. Learned by the history of church, the EKD also rejects the traditional concepts of the holy or the just war. War can never be holy, not even just, but in certain situations warfare may be unavoidable or necessary. Cases of self-defense or the (...) so-called humanitarian interventions are examples for the latter. As the war in Kosovo shows, the modern Christi an ethics of a just peace needs clear and distinct criteria in order to decide whether in a certain situation a humanitarian intervention is necessary or not. (shrink)

O processo de desenvolvimento da história (e demais ciências) das religiões, com objeto e metodologia próprios, pode ser analisado por meio das discussões que aprofundaram as relações entre a defesa do caráter racionalista do homem ocidental e a persistência de formas religiosas de expressão no transcorrer dos séculos XIX e XX (bem como neste início de século XXI). Por meio do estudo da história da teologia e das religiões, são estabelecidos critérios para o julgamento das convergências entre movimentos religiosos, também (...) de suas especificidades, aqui discutidos à luz de pressupostos subjacentes em obras de Émile Durkheim (1858-1917), Rudolf Otto (1869-1937) e Mircea Eliade (1907-1986). A escolha dos autores se justifica pelo fato de representarem, cada qual a seu modo, estágios teórico-analíticos no desenvolvimento das ciências das religiões que abarcam o conflito entre racionalismo ocidental e formas religiosas. Pelo que guardam de semelhança ou contradição, especialmente pela presença do sagrado em sua argumentação, os três autores vêm a confirmar uma suspeita (do religioso) ou hipótese (do cientista): a religião persiste. Palavras-chave: Ciências da Religião. Teologia. Émile Durkheim. Rudolf Otto. Mircea Eliade.The process of the development of History (and other sciences) of Religions, with its object and methodology, can be analyzed by the discussions that deepened the relations between the defense of the rationalist character of the western man and the persistence of religious forms of expression in the 19th and 20th centuries (as well as in the beginning of the 21th century). Studying the History of Theology and of Religions, the criteria for the judgment of the convergences within religious movements can be established, as well their specificities, discussed here under the subjacent ideas found in Émile Durkheim (1858-1917), Rudolf Otto (1869-1937) and Mircea Eliade (1907-1986). The selection of these authors can be justified by the fact that they represent each one on his own way, the theoretical analytical stages in the development of the Sciences of Religions that enclose the conflict between western rationalism and religious forms. Considering what they have in common and in contradiction, especially for the presence of the holy in their argumentation, the three authors confirm a suspicion (of the religious man) or a hypothesis (of the scientist): the religion persists. Keywords: Sciences of Religion. Theology. Émile Durkheim. Rudolf Otto. Mircea Eliade. (shrink)

From its very beginning, Pope Francis’s Petrine ministry has been full of surprises and he has been a man of contradictions. He has given hope to many, Christians, other believers, and secular humanists, especially with his pastoral approach of mercy, but he has also met with fierce opposition, even among the upper echelon of the hierarchy, some of whom have publicly attacked his orthodoxy and called for his resignation. In his teachings on evangelization, marriage and sexuality, ecology, and social friendship, (...) Francis has opened new paths and challenged the church to make visible the merciful face of God to the world.On interreligious dialogue, the pope, as to be expected, has largely reiterated the teachings of Vatican II and so far has not issued an apostolic exhortation or encyclical on the subject. Consistent with his pastoral outlook he has emphasized the socio-political and cultural aspects of interreligious dialogue and has largely avoided still controverted doctrinal issues. On the other hand, his friendship with many non-Christian leaders and his several obiter dicta have enlarged the interreligious horizon and opened the door for further explorations in the theology of religion and the scope of the interreligious encounter. His explicit acknowledgment of non-Christian religions as “channels” of the Holy Spirit hints at their role as ways of salvation not only for their adherents but also in certain ways for Christians. Furthermore, the four principles of Francisian metaphysics suggest novel and effective ways of conducting interreligious dialogue. (shrink)

This paper has two parts. The first is concerned with a variant of a family of games introduced by Holy and Schlicht, that we call Welch games. Player II having a winning strategy in the Welch game of length [Formula: see text] on [Formula: see text] is equivalent to weak compactness. Winning the game of length [Formula: see text] is equivalent to [Formula: see text] being measurable. We show that for games of intermediate length [Formula: see text], II winning (...) implies the existence of precipitous ideals with [Formula: see text]-closed, [Formula: see text]-dense trees. The second part shows the first is not vacuous. For each [Formula: see text] between [Formula: see text] and [Formula: see text], it gives a model where II wins the games of length [Formula: see text], but not [Formula: see text]. The technique also gives models where for all [Formula: see text] there are [Formula: see text]-complete, normal, [Formula: see text]-distributive ideals having dense sets that are [Formula: see text]-closed, but not [Formula: see text]-closed. (shrink)

AbstraktPEŁNY TEKST: PDF References Heidegger Martin, Bycie i czas, przeł. B. Baran, PWN, Warszawa 1994. Hoły-Łuczaj Magdalena, Kształtowalność. Postheideggerowskie pytanie o inny wymiar bycia, Copernicus Center Press, Kraków 2022. Hoły-Łuczaj Magdalena, Radykalny nonantropocentryzm. Martin Heidegger i ekologia głęboka, Wydawnictwa Uniwersytetu Warszawskiego, Warszawa–Rzeszów 2018.

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)

The figure of Martin Buber emerges very clearly from this little book as that of a modern Hebrew prophet in revolt “against the complacent satisfaction of the sciences, against the triumph of relativism in the social, scientific and humanistic disciplines”, turning for inspiration to the mediaeval mystics of the West and to Hasidism, and preaching a way of life rather than a systematic body of doctrine. As such, he is more a philosophical anthropologist than a philosopher; he is preoccupied (...) with the central problem of the redemption of creation and of man, in relation to God Who is present and reveals Himself in them. His key-concept seems to be that of “meeting,” the intimate encounter, implying love, understanding and surrender, in which creation and man are not just used, treated as object, but reached in their intimate being as subject by subject. Fully to adopt such an attitude implies an inner conversion, but not a withdrawal, in any mystic isolation, from life; it leads to sanctifying self and creation through communion and community in the stream of life, and allows God to enter the world as an active force and, in Buber’s language, to fulfil Himself in otherness. Not that God needs man, but rather that He desires that redemption be achieved with man’s co-operation. In describing the dialogue between God and man, Buber makes use of some Christian teaching, but he remains essentially a Hebrew prophet bearing witness to the mystery of the Holy, striving to further that human community in which the Holy may be realized, and God made once more efficaciously present to the world. One could hardly ask for a clearer portrait of Buber, nor a more succinct presentation of his leading ideas, than those given us by Mr. Cohen; and the reader who wishes to know more about this remarkable man, whom Reinhold Niebuhr has called “perhaps the greatest living Jewish philosopher,” will be helped by the biographical notes and selected bibliography at the end of the book. (shrink)

[I]f you could know a priori that you are in a given mental state, and your being in that state conceptually or logically implies the existence of external objects, then you could know a priori that the external world exists. Since you obviously _can.

Heidegger in America explores the surprising legacy of his life and thought in the United States of America. As a critic of modern life, Heidegger often lamented the growing global influence of all things American. However, it was precisely in America where his thought inspired the work of generations of thinkers – not only philosophers but also theologians, architects, novelists, and even pundits. As a result, the reception and dissemination of Heidegger's philosophical writings transformed the intellectual and cultural history of (...) the United States at a time when American influence was itself transforming the world. A case study in the complex and sometimes contradictory process of transnational exchange, Heidegger in America recasts the scope and methods of contemporary intellectual and cultural history in the age of globalization, challenging what we think we know about Heidegger and American ideas simultaneously. (shrink)

The discussion of collective agency involves the reduction problem of the concept of a collective. Individualism and Cartesian internalism have long restricted orthodox theories and made them face the tension between an irreducible concept of a collective and ontological reductionism. Heterodox theories as functionalism and interpretationism reinterpret the concept of agency and accept it as realized on the level of a collective. In order to adequately explain social phenomena that have relations as their essence, in this paper we propose a (...) relational, holistic account of collective agency and argue that functionalism and interpretationism can be integrated into such an account. (shrink)

I defend a new reading of Spinoza's account of causation that reconciles the strengths of the mechanist and formal cause interpretations by locating instances of nature's fixed and unchanging laws inside individual natures; natures are efficacious because that's where the laws are. God's necessity, for instance, follows from certain logical principles contained within God's nature. Causes between finite particulars likewise stem entirely from finite natures. They do so, I argue, because finite instances of nature's fixed and unchanging laws are inscribed (...) within those natures. In each of these instances, effects follow from natures on account of laws contained within them. (shrink)

Moral luck is a puzzling aspect of our psychology: Why do we punish outcomes that were not intended (i.e. accidents)? Prevailing psychological accounts of moral luck characterize it as an accident or error, stemming either from a re‐evaluation of the agent's mental state or from negative affect aroused by the bad outcome itself. While these models have strong evidence in their favor, neither can account for the unique influence of accidental outcomes on punishment judgments, compared with other categories of moral (...) judgment. Why might punishment be particularly sensitive to moral luck? We suggest that such sensitivity is easily understood from the broader perspective of punishment's ultimate adaptive goal: Changing others’ behavior by exploiting their capacity to learn. This pedagogical perspective accounts for the exceptional influence of outcomes on punitive sentiments and makes predictions for additional moderators of punishment. We review evidence supporting the pedagogical hypothesis of punishment and discuss fruitful directions for future research. (shrink)