I. Singminji sigi p'yŏn -- II. Chŏnhwan'gi ŭi iron oe.

1. Sŏngnihak ŭi hwakchang kwa simhwa -- 2. Sŏngnihak ŭi pip'anjŏk sŏngch'al.

Sartre on Sin: Between Being and Nothingness argues that Jean-Paul Sartre's early, anti-humanist philosophy is indebted to the Christian doctrine of original sin. On the standard reading, Sartre's most fundamental and attractive idea is freedom: he wished to demonstrate the existence of human freedom, and did so by connecting consciousness with nothingness. Focusing on Being and Nothingness, Kate Kirkpatrick demonstrates that Sartre's concept of nothingness (le néant) has a Christian genealogy which has been overlooked in philosophical and theological discussions of (...) his work. Previous scholars have noted the resemblance between Sartre's and Augustine's ontologies: to name but one shared theme, both thinkers describe the human as the being through which nothingness enters the world. However, there has been no previous in-depth examination of this 'resemblance'. Using historical, exegetical, and conceptual methods, Kirkpatrick demonstrates that Sartre's intellectual formation prior to his discovery of phenomenology included theological elements-especially concerning the compatibility of freedom with sin and grace. -/- After outlining the French Augustinianisms by which Sartre's account of the human as 'between being and nothingness' was informed, Kirkpatrick offers a close reading of Being and Nothingness which shows that the psychological, epistemological, and ethical consequences of Sartre's le néant closely resemble the consequences of its theological predecessor; and that his account of freedom can be read as an anti-theodicy. Sartre on Sin illustrates that Sartre' s insights are valuable resources for contemporary hamartiology. (shrink)

1. Tonga ilbo 1920-1929-yŏn -- 2. Tonga ilbo 1930-1940-yŏn -- 3. Chosŏn ilbo 1920-1929-yŏn -- 4. Chosŏn ilbo 1930-1940-yŏn -- 5. Kit'a sinmun 1920-1940-yŏn (Maeil sinbo, Chosŏn chungang ilbo, Chungoe ilbo, Sidae ilbo) -- 6. Chapchi (Kat'ollik ch'ŏngnyŏn, Kaebyŏk, Kongdo, Taejung kongnon, Taehan Hakhoe wŏlbo, Tonggwang, Pyŏlgŏngon, Pulgyo, Pulgyo Chinhŭnghoe wŏlbo, Pip'an) -- 7. Chapchi (Samch'ŏlli, Sŏbuk Hakhoe wŏlbo, Sin'gyedan, Sindonga, Sinmun'gye, Sinmin kongnon, Sinsaeng, Sinsaenghwal, Sinch'ŏnji, Sinhŭng) -- 8. Chapchi (Sinhŭng, Yŏsi, Yŏnhŭi, Yudo, Inmun P'yŏngnon, Irwŏl sibo) -- 9. (...) Chapchi (Irwŏl sibo, Chogwang, Chosŏn chigwang, Ch'ŏndogyohoe wŏlbo, Ch'ŏrhak) -- 10. Chapchi (Ch'ŏrhak, Ch'ŏngnyŏn, Ch'ŏngsaekchi, Ch'ŏngch'un, Ch'unch'u, Ch'wisan porim, Haktŭng, Hakchigwang, Hyŏndae p'yŏngnon) -- 11. Kŭndae Han'guk ch'ŏrhak hyŏngsŏng ŭi p'unggyŏng kwa chihyŏngdo, Ilche kangjŏmgi 'sinmun' chosa rŭl t'onghaesŏ -- 12. Kŭndae Han'guk ch'ŏrhak hyŏngsŏng ŭi ŏnsŏl konggan, Ilche kangjŏmgi 'chapchi' chosa rŭl t'onghaesŏ -- 13. Ilche kangjŏmgi Han'guk ch'ŏrhakcha chuyo inmul haesŏl (purok, Ilche kangjŏmgi sinmun, chapchi surok ch'ŏrhak kwallyŏn kisa ch'ongmongnok). (shrink)

The relation between peace-oriented politics and theology will be discussed from a philosophical point of view by approaching the problem in five steps. In a first step, I will focus on logic as one of the most powerful and simultaneously misleading forces in our thinking. Utilising the results of this step will, secondly, enable a clarification of the misunderstanding implied in an idea such as eternal peace. Thirdly, the article will unveil the paradoxical character of violence inherent in the notion (...) of political power as well as the antinomy of war and peace. This will open the space for accepting second-best solutions. In so doing at least some of the problems implied in any philosophical contribution to a political theology of pacifism may be solved. (shrink)

Actualmente, la reflexión sobre la imagen se centra mayoritariamente sobre su masiva presencia y su interminable reproducción. En este trabajo nos centraremos, a la inversa, en cómo las imágenes se destruyen masiva y sistemáticamente. Si el examen interdisciplinar es una prerrogativa fundamental en los estudios visuales, el volumen Striking Images, Iconoclasms Past and Present (Ashgate 2013), compilado por excelentes históricos y arqueólogos, ofrece a los filósofos un modelo importante de colaboración a la hora de pensar qué son las imágenes. El (...) propósito de este trabajo es presentar y discutir brevemente algunos aspectos originales de estos ensayos, enfatizando la importancia de los distintos modos y motivos por los que nuestros antepasados no solo han creado, sino también han destruido imágenes. Distinguiendo la iconoclasia del simple vandalismo, podemos descubrir una ambigüedad fundamental según la cual quien intenta preservar las imágenes, acaba con destruirlas y quien aparece como destros antepasados no solo han tructor, logra fertilizar nuevas concepciones y significados para su propia tradición figurativa. Quizás esta ambigüedad no sea algo que las imágenes sufren desde fuera, sino que sea algo connatural a la imagen misma. Y si es así, quien hoy estudia la vida de las imágenes, quizás podría encontrar un acceso privilegiado en esa a través una lógica paradójica que destaca como las imágenes mueren. PALABRAS CLAVESICONOCLASIA, ICONOFÍLIA, FILOSOFÍA Y TEORÍA DE LAS IMÁGENES, ESTUDIOS VISUALES.ABSTRACTContemporary thought on images focuses mostly on their massive presence and their endless reproduction. On the contrary, in this paper, I will focus on how images have been massively and systematically destroyed. If the interdisciplinary exam is a fundamental prerogative in visual studies, the volume Striking Images, Iconoclasms Past and Present (Ashgate 2013), compiled by excellent historians and archaeologists, could offer to philosophers an important frame of teamwork in thinking what the images are. The purpose of this paper is to present and discuss briefly some original aspects of these essays, by emphasizing the importance of means and reasons through which our ancestors have not only created, but also destroyed images. Once distinguished iconoclasm and mere vandalism, we could discover a fundamental ambiguity whereby any person who tries to preserve the images, finishes with wrecking them; while on the contrary somebody who appears as a destroyer, succeeds to fertilize new concepts and meanings for his/her own figurative tradition. Perhaps this ambiguity is not something that image suffers extrinsically, but something inherent to the image itself. And if it is so, he/she who wants to study the life of images, could perhaps find a privileged access to it, through a paradoxical logic that explains, instead, how images die.KEYWORDSICONOCLASM, ICONOPHILIA, PHILOSOPHY AND THEORY OF IMAGES, VISUAL STUDIES. (shrink)

2. Saebyŏngnyŏk chʻodang esŏ on pʻyŏnji.

A very special kind of feast belongs to the Christian Orthodox tradition: there is a specific liturgical celebration of the Images in the so-called Sunday of Orthodoxy. While in many cultures images are employed in order to celebrate an historic event, this is the only feast in which, on the contrary, images are celebrated for themselves. Nonetheless, the role of images in Orthodoxy is not univocally and positively accepted. In fact, the title’s expression.the wolf as a shepherd. belongs to a (...) Desert Father and refers to the role of images in our mental life. This is not reported by a heretical iconoclastic document, but by the well-known Philokalia, a kind of handbook of Orthodox Aesthetics. This paper aims to present these two aspects in their paradoxical partnership. First, I will present some historical, symbolic and liturgical aspects of this feast. Thus, we should be able to understand better why many contemporary authors claimed that the origins of our visual culture can be traced in this Feast. However, if we comprehend the philosophical value of Byzantine icons, we realise that they have little to do with our contemporary images, no matter whether we mean artistic, religious or media images. We often talk about the.power of images., but just to blame them -as if they were autonomous entities- or to praise them, in a generalized aestheticization of contemporary life. Iconophobia and iconodoulia, I claim, are emerging as ontologically impoverished versions of the former Byzantine theoretical models. What falls into oblivion is the paradoxical status of the image as.appearance of the essence of Being. that demands as a condition of its own existence its self-sublation. These dialectics, conceptually inspired by the Hegelian logic, are fully present in Byzantine Aesthetics, where the feast is considered as a precarious image, held in memory of a future image-loss event known as eschaton. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Reconciling Yogas: Haribhadra's Collection of Views on YogaFujinaga SinReconciling Yogas: Haribhadra's Collection of Views on Yoga. By Christopher Key Chapple, with a new translation of Haribhadra's Yogadṛṣṭisamuccaya by Christopher Key Chapple and John Thomas Casey. Albany: State University of New York Press, 2003. Pp. 170.Among the Jaina philosophers, Haribhadra (700-770) must be one of the most studied by both Indian and non-Indian scholars, with examinations of his work (...) going back to the early days of research on Indian thought in Europe. For example, Ṣaḍdar-śanasamuccaya, with introduction and notes by F. L. Pullé, was published in Florence in 1887. Traditionally, over one thousand books are attributed to Haribhadra. Besides commentaries on the āgamas, his writings also cover almost all other aspects of Jaina philosophy. The Yogadḍḍḍisamuccaya (hereafter YDS), as the title suggests, discusses aspects of yoga in Jainism with reference to other schools of Indian philosophy. The book under review here, Reconciling Yogas: Haribhadra's Collection of Views on Yoga, by Christopher Key Chapple, consists of seven chapters of essays on the YDS and its author, a new English translation with Sanskrit text, and notes, a bibliography, and an index.In the first chapter, which deals with the writings of Haribhadra, especially the YDS, the author reviews opinions on his dates and agrees with the view that he lived [End Page 681] in the eighth century. Chapter 2 discusses the relationship between Haribhadra and Patañjali as well as their thoughts concerning yoga. This chapter is probably the most important one in the book. Two "lost yogas," the Vedāntin Yoga of Bhagavaddasa and the Buddhist Yoga of Bhāskara, are explored in chapter 3. These are identified, as the chapter title indicates, as Vedānta yoga and Buddhist yoga.In chapter 4, on the philosophical background of the various yogas, the author points out that although Haribhadra was familiar with the thought of other schools, he proclaimed the Jaina tenet of realism and criticized Buddhist momentariness and Vedāntin monism. These criticisms may be related to the two yogas dealt with in the previous chapter. Chapter 5 discusses the notion of purity in Patañjali and Haribhadra, and chapter 6 deals with Haribhadra's criticisms of tantric yoga. In the last chapter Christopher Chapple examines Haribhadra's thoughts on yoga from a sociological standpoint; Chapple also assigns contemporary yoga movements to four groups in accordance with the types of yogins mentioned in the YDS.The author points out that in the Jaina tradition the word "yoga" fundamentally stands for any actions by living beings and the behavior required of pious Jainas (p. 28). In the YDS, however, Haribhadra uses this word to denote activities involved in reaching higher stages of spiritual awareness. This unique usage of the word shows Haribhadra's attitude toward "reconciling [the] Yoga" of Jainism and that of other schools, especially that of Patanñjali.Among the contributions made by this book to Jaina studies and Indology are (1) a clear explanation of the relationship between guḍasthāna in Jainism and Patañjali's Yoga system and (2) an attempt to recover the lost yogas, that is, the Buddhist yoga and Vedāntist yoga mentioned in the YDS. These two topics will be examined in more detail below.Guḍasthāna and YogaPatañjali's yoga system in essence is regarded as a course of spiritual purification. The Jainas also have a similar system, known as guḍasthāna, which consists of fourteen stages of spiritual development. This idea of guḍasthāna does not appear in the earlier canons, so it must be a comparatively new development in the history of Jainism. By the time of Haribhadra, guḍasthāna must have been popular among the Jainas as he explicitly uses the term in the YDS and tries to allot stages to each of eight limbs or aḍgas in Patañjali's system. Christopher Chapple explains their relationship and illustrates this with tables. A similar approach was attempted by K. K. Dixit in the introduction to his Yogadṛṣṭisamuccaya and Yogaviṃśikā (Ahmedabad, 1970). Chapple, however, has done this... (shrink)

Before liberation, my publications on aesthetics and literary theory had a widespread evil influence upon young readers. Since liberation, I have regretted that. I have eagerly studied Marxism-Leninism, seeking first to establish and then to destroy, in the hope that one day I will have thoroughly cleansed the long-standing infections in my thought. By waiting "to establish" I am putting off the task of "destroying." However, if a thing is not established, it cannot really be destroyed, and if it is (...) not destroyed, it cannot be established; the tasks of establishing and destroying must proceed together. At the present time, in order to bring socialism to its highest point of development, the Party and the government are making even greater demands on the intellectuals, expecting them to carry out a thoroughgoing program of thought reform so as to tran-quilize the remnants of the rotten thinking of the capitalist class and to establish the Marxist-Leninist world outlook and scientific method, thus demonstrating its inherent strength through socialist reconstruction. All the intellectuals accept this summons eagerly. As far as I myself am concerned, the Party's concern and teaching during the past few years have already produced fundamental changes in me, and I am truly grateful for the new life that the Party has given me. I feel that in this great summons, whether it be to wash away the evil influences of the past or whether it be for the benefit of my future scientific work, it is my responsibility to take advantage of this opportunity to progressively and sincerely criticize my own reactionary, rotten thinking. This I understand clearly, but at the present level of my thinking, I still feel unequal to the task. Nevertheless, I am confident that what I cannot see myself my comrades can certainly point out for me. (shrink)

The essay discusses the March 5, 1944 "Discussion on Sin," an event that was held between French intellectual Georges Bataille and the Jesuit priest and patristics scholar Jean Daniélou, along with other important Christian and non-Christian intellectuals. I argue that the event is the best recorded wartime intellectual encounter between the founders of contestation (subsequently so important in deconstructive thought) and serious practitioners of Christianity. Aspects of the thought of French thinker Maurice Blanchot and Swiss theologian Hans Urs Von Balthasar (...) are also profiled. (shrink)

This print textbook is available for students to rent for their classes. The Pearson print rental program provides students with affordable access to learning materials, so they come to class ready to succeed. For courses in Introductory Philosophy An active approach to philosophy While most introduction to philosophy courses focus on reading philosophical texts, Ultimate Questions: Thinking about Philosophy pushes students toward an active learning approach. The text is designed to instigate meaningful discussions between students and instructors, relying on more (...) than 100 "Food for Thought" exercises throughout. These exercises are based on the author's own experience engaging students in lecture environments and are designed to help students discover how well they understand philosophical concepts and how to apply them to real-life scenarios. The 4th Edition has been extensively updated with a new chapter, chapter expansions, and more. (shrink)

This paper formalizes part of a well-known psychological model of emotions. In particular, the logical structure underlying the conditions that trigger emotions are studied and then hierarchically organized. The insights gained therefrom are used to guide a formalization of emotion triggers, which proceeds in three stages. The first stage captures the conditions that trigger emotions in a semiformal way, i.e., without committing to an underlying formalism and semantics. The second stage captures the main psychological notions used in the emotion model (...) in dynamic doxastic logic. The third stage introduces a BDI-based framework (belief–desire–intention) with achievement goals, which is used to firmly ground the preceding stages. The result is a formalization of emotion triggers for BDI agents with achievement goals. The idea of proceeding in these stages is to provide different levels of commitment to formalisms, so that it remains relatively easy to extend or replace the used formalisms without having to start from scratch. Finally, we show that the formalization renders properties of emotions that are in line with the psychological model on which it is based. (shrink)

Like many of his medieval successors, Peter Abelard offers principles for ranking sins. Moral self-knowledge, after all, requires that we recognize not justour sinfulness, but also the extent of our offense. The most important distinction among sins is that between venial and mortal sins: venial sinners show less contempt and may also be victims of bad moral luck, and so they are far less blameworthy. However, the subjective principle which Abelard uses to protect the venial sinner from blame appears to (...) have absurd consequences: some agents whom we intuitively find saintly turn out to be mortal sinners, while other agents whom we intuitively judge wicked turn out to be mere venial sinners. I argue that Abelard suggests promising replies to these objections, but these replies themselves depend on controversial views about moral psychology. (shrink)

Noreen Khawaja's The Religion of Existence offers an interpretation of Søren Kierkegaard's account of sin and despair as an account of alienation and our struggle to overcome it. I argue that Khawaja's interpretation of Kierkegaard is incompatible with Kierkegaard's insistence that sin must necessarily be the sinner's own fault—a result of the sinner's own free choice. I consider two possible ways of harmonizing Khawaja's account with this claim, one proposing a fictive acceptance of fault for what is not actually one's (...) fault, and one based on the claim that sin presupposes sin-consciousness, but argue that neither constitutes a satisfactory solution. I conclude that while alienation does constitute sin for Kierkegaard, it does so for a different reason than Khawaja proposes. (shrink)

This article engages with John Haught's views on original sin. It offers a brief orientation to discourse on sin in the context of theological debates on human evolution. This is followed by a thick description of Haught's so-called note on original sin. A series of five observations and questions regarding Haught's position is offered. It is observed that Haught's way of telling the story of sin and salvation follows a classic Roman Catholic plot, namely one based on grace elevating nature. (...) This is contrasted with the more typically reformed plot of restoration. (shrink)

The accusation is often levelled at Calvin that his doctrine on sin is inconsistent, contradictory, deterministic and culpable of making God the Author of sin. This article probes the validity of these accusations by analysing the consistency of John Calvin’s doctrine on human sinfulness and by asking whether Calvin’s understanding of sinful human nature is theologically valid. In doing so, the investigation keeps in mind the structural make-up of his theology, the rhetorical intent of his utterances and the devices he (...) employs to harmonise possible inconsistencies in his theology. The finding is that characterisations of Calvin’s doctrine on sin as deterministic, logically inconsistent and culpable of making God the Author of sin are not well-founded. Factors often overlooked are the dialectical nature of his theological reflection on sin, the chronological evolution of his thought on sin and the fact that he does not regard God and human beings as operating on the same ontological level, though this does not mean that God is not active in creaturely reality. When these factors are taken into account, Calvin’s doctrine on sin proves to be fairly consistent and reconcilable with the rest of his theology. (shrink)

William Wood’s study, Blaise Pascal on duplicity, sin, and the fall, is an in-depth exploration of Pascal’s views of sin, human fallenness, and self-deception. While Wood is a tutorial fellow in Theology at Oriel College, Oxford University, his book engages work in analytic philosophy, as well as historical theology. Concisely put, according to Pascal, sin is a kind of idolatry, with some created thing replacing God as the sinner’s highest good. This replacement involves a turning away from the truth, as (...) God is the source of truth or even identical with it. As sin involves choosing a lesser good over the greatest good, it involves self-deception on the part of the sinner. One deceives herself in choosing the lessor good, and so sin is a fall into duplicity and an on-going adoption of a false self-image. Presenting this false self-image to others, one deceives other people and even oneself. As Woods puts it:... having spontaneously imagined a false, but alluring, interpretation of his m .. (shrink)

The project of articulating a coherent, canonical, content-full, secular morality-cum-bioethics fails, because it does not acknowledge sin, which is to say, it does not acknowledge the centrality of holiness, which is essential to a non-distorted understanding of human existence and of morality. Secular morality cannot establish a particular moral content, the harmony of the good and the right, or the necessary precedence of morality over prudence, because such is possible only in terms of an ultimate point of reference: God. The (...) necessity of a rightly ordered appreciation of God places centrally the focus on holiness and the avoidance of sin. Because the cardinal relationship of creatures to their Creator is worship, and because the cardinal corporate act of human worship is the Liturgy, morality in general and bioethics in particular can be understood in terms of the conditions necessary, so as worthily to enter into Eucharistic liturgical participation. Morality can be summed up in terms of the requirements of ritual purity. A liturgical anthropology is foundational to an account of the content-full morality and bioethics that should bind humans, since humans are first and foremost creatures obliged to join in rightly ordered worship of their Creator. When humans worship correctly, when they avoid sin and pursue holiness, they participate in restoring created reality. (shrink)

Leszek Kolakowski discusses, in a highly original way, the arguments for and against the existence of God as they have been conducted through the ages. He examines the critiques of religious belief, from the Epicureans through Nietzsche to contemporary anthropological inquiry, the assumptions that underlie them, and the counter-arguments of such apologists as Descartes, Leibniz, and Pascal. His exploration of the philosophy of religion covers the historical discussions of the nature and existence of evil, the importance of the concepts of (...) failure and eternity to the religious impulse, the relationship between skepticism and mysticism, and the place of reason, understanding, and in models of religious thought. He examines why people, throughout known history, have cherished the idea of eternity and existence after death, and why this hope has been dependent on the worship of an eternal reality. He confronts the problems of meaning in religious language. (shrink)

Friedrich Schleiermacher is often considered the Father of Modern Theology, known for his attempt to reconcile traditional Christian doctrines with philosophical criticisms and scientific discoveries. Despite the influence of his work on significant figures like Karl Barth, he has been largely ignored by contemporary theologians. Focussing on Schleiermacher's doctrine of sin, this book demonstrates how Schleiermacher has not only been misinterpreted, but also underestimated, and deserves a critical re-examination. The book approaches Schleiermacher on sin with respect to three themes: one, (...) its power to transcend an intractable metaethical dilemma at the heart of modern debates over sin; two, its intended compatibility with natural science; and three, to re-evaluating its place, and so Schleiermacher's place, in the history of theology. It solves and dissolves problems arising simultaneously from natural science, confessional theology, ethics, and metaphysics in a single, integrated account using Schleiermacher's understudied thought from his dogmatics The Christian Faith. In contrast to the account sometimes given of modern theology as marked by a break with "Greek metaphysics," Schleiermacher's account is shown to stand in stark contrast by retrieving, not excising, ancient thought in service of an account of sin adequate to natural science. This is a vital rediscovery of a foundational voice in theology. As such, it will greatly appeal to scholars of Modern Theology, theological ethics, and the history of Modern Christianity. (shrink)