Editorial: „Special Focus on Holm Tetens’s ‚Thinking God‘ (‚Gott denken‘)“

2017 ◽  
Vol 59 (4) ◽  
Author(s):  
Godehard Brüntrup
Keyword(s):  
The Other ◽  
Eternal Life ◽  
Special Focus ◽  
Young Scholar ◽  
Knock Down ◽  
Human Subjectivity ◽  
German Speaking ◽  
Analytic Philosopher ◽  
The One ◽  
Philosophical Community

SummaryIn Germany, Holm Tetens is an influential analytic philosopher of science, mind, and logic. For many years he had been arguing within the widely accepted framework of naturalism and atheism. It came, to put it mildly, as a surprise to the entire philosophical community in Germany when he published a book defending theism in 2015. In this book “Thinking God” he claims that physicalism is an incomplete account of reality, because the mental and ideal realm cannot be reduced to the physical realm. As an alternative, he develops a version of theistic idealism which stands in the tradition of “panentheism”. Human subjectivity is fully embedded into the all-encompassing divine subjectivity. In dealing with the problem of theodicy, he then argues that the hope for eternal life and salvation by a supremely good being makes life more meaningful, esp. because it offers a prospect for justice to the countless victims of history. To Tetens, the worldview of naturalism and the worldview of theistic idealism are on the one hand both equally rational and defensible. On the other hand, both cannot be defeated by knock-down arguments. In closing, he urges his peers in philosophy to take the question of God seriously again. Shortly after the publication of the book, the Catholic Academy of Bavaria and the Munich School of Philosophy jointly organized an international master class on Tetens’s views which was taught by himself. The papers published in this issue grew out of this master class. For each paper by a young scholar there is also a reply by Tetens. The following editorial addresses specifically the German-speaking audience. It was thus not translated into English. All original papers discussing Tetens’s views and his replies to these, however, were written in English for the sake of reaching a larger worldwide readership.

Translation and interpretation in Abhidharmakośa

Diogenes ◽  
2021 ◽  
Vol 29 (2) ◽  
Author(s):  
Mitko Momov
Keyword(s):  
Critical Review ◽  
Point Of View ◽  
Literal Meaning ◽  
The Other ◽  
Young Scholar ◽  
Other Hand ◽  
The One

Rosemberg (1991) has made a critical review of a long-standing discussion between Eastern philologists and Buddhist philosophers. The discussion is centered around the translation of the doctrine on the one hand, and its philosophical systematization on the other hand. When scientific-philological translation prevails, the literal meaning of Buddhist terminology is declared to be its basis. The young scholar, who had specialized in Japan, studied Buddhism from Japanese and Chinese sources and collected lexicographic material from non-Hindu sources. After comparing them, he encountered inaccuracies in the translation. In an attempt to overcome them, he preferred the point of view of the philosophy of Buddhism. The conclusion that he has drawn in the preface of this edition is that the study should begin with a systematization of antiquity.

Hegel on the Nature of Scepticism

2011 ◽  
Vol 32 (1-2) ◽  
pp. 80-99 ◽  
Author(s):  
Dietmar H. Heidemann
Keyword(s):  
The Other ◽  
Human Cognition ◽  
Philosophical Method ◽  
Philosophical Thinking ◽  
Knock Down ◽  
Human Understanding ◽  
Early View ◽  
The One ◽  
Intrinsic Feature

In the Encyclopaedia Logic, Hegel states that ‘philosophy … contains the sceptical as a moment within itself — specifically as the dialectical moment’ (§81, Addition 2), and that ‘scepticism’ as ‘the dialectical moment itself is an essential one in the affirmative Science’ (§78). On the one hand, the connection between scepticism and dialectic is obvious. Hegel claims that scepticism is a problem that cannot be just removed from the philosophical agenda by knock-down anti-sceptical arguments. Scepticism intrinsically belongs to philosophical thinking; that is to say, it plays a constructive role in philosophical thinking. On the other hand, scepticism has to be construed as the view according to which we cannot know whether our beliefs are true, i.e., scepticism plays a destructive role in philosophy no matter what. It is particularly this role that clashes with Hegel's claim of having established a philosophical system of true cognition of the entirety of reality. In the following I argue that for Hegel the constructive and the destructive role of scepticism are reconcilable. I specifically argue that it is dialectic that makes both consistent since scepticism is a constitutive element of dialectic.In order to show in what sense scepticism is an intrinsic feature of dialectic I begin by sketching Hegel's early view of scepticism specifically with respect to logic and metaphysics. The young Hegel construes logic as a philosophical method of human cognition that inevitably results in ‘sceptical’ consequences in that it illustrates the finiteness of human understanding. By doing so, logic not only nullifies finite understanding but also introduces to metaphysics, i.e., the true philosophical science of the absolute.

The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper

2001 ◽  
Vol 54 (2) ◽  
pp. 155-176 ◽  
Author(s):  
George Hunsinger
Keyword(s):  
Lord's Supper ◽  
The Other ◽  
John Calvin ◽  
Eternal Life ◽  
In Christ ◽  
The Dead ◽  
The One ◽  
Living Person ◽  
The Church

‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).

scholarly journals Mehr als Dialekt-Relikte: Regionale Variation im Gegenwartsdeutschen

2021 ◽  
Vol 45 (1) ◽  
pp. 21
Author(s):  
Robert Möller ◽  
Stephan Elspaß
Keyword(s):  
The Other ◽  
Online Surveys ◽  
Standard Language ◽  
Everyday Language ◽  
Regional Diversity ◽  
Lexical Variation ◽  
The Past ◽  
Other Hand ◽  
German Speaking ◽  
The One

<p>Although dialect use has declined massively over the past 100 years in large parts of the German-speaking countries, there is still a considerable areal diversity overall. Even the written standard language is characterised by diatopic heterogeneity on various levels – pronunciation, lexis, grammar, pragmatics. This is even more true for spoken everyday language, which, depending on the country and area, may be more dialectal, regiolectal, or near-standard in the German-speaking countries. This paper focuses on lexical variation and presents data from the <em>Atlas zur deutschen Alltagssprache </em>(AdA) from online surveys conducted over the last 17 years; some of these data is compared with older data from the <em>Wortatlas der deutschen Umgangssprachen</em> (WDU) collected in the 1970s. The approx. 600 maps of the AdA produced so far document, on the one hand, a surprisingly clear preservation of older regional contrasts in the distribution of diatopic variants, as already known from earlier dialect atlases. On the other hand, the AdA maps show a multitude of newer cases of regional diversity, which were hardly or not at all known before and which are thus not listed in codices or studies on the lexis of contemporary German. The paper shows that even variants for modern concepts are often not uniform across regions but can have distinct regional emphases. Finally, the question of dominant areal structures in present-day lexical variation of German will be addressed.</p>

scholarly journals Лирика Я. П. Полонского(The Poetry of Jakov Polonskij)

2002 ◽  
Vol 5 ◽  
pp. 46
Author(s):  
Erik Egeberg
Keyword(s):  
The Other ◽  
Special Focus ◽  
Other Hand ◽  
The One

In this article the poetry of Jakov Polonskij is compared to Afanasij Fet's verse with a special focus on the motif "night". A juxtaposition of par- allel passages demonstrates both similarities and profound differences: on the one hand, Polonskij is familiar with the various aspects of verse technique so brilliantly applied by Fet, while on the other hand he avoids the erotically coloured emotional climax which often concludes Fet's poems. In Polonskij a joyful mood is combined with dissonant notes of doubt and disillusion.

Martin Luther on Christian Hope and the Hope for Eternal Life

2017 ◽  
Author(s):  
Jeffrey G. Silcock
Keyword(s):  
Final Analysis ◽  
The Other ◽  
Eternal Life ◽  
Other Hand ◽  
God's Word ◽  
The Gift ◽  
Triune God ◽  
The One ◽  
Two Sides ◽  
Theological Concept

Luther does not develop a theology of hope because hope is not the central driver of his mature theology. Central for him is rather faith in the promise of God, which gives rise to hope as well as love. There are two sides to justification that correspond to the now/not-yet character of Luther’s eschatology. On the one hand, we are already righteous through the gift of Christ’s righteousness, which we have in spe but not yet in re. On the other hand, the hope of righteousness strengthens us against sin as we wait for the perfection of our righteousness in heaven. However, in the final analysis, the basis of our hope is not the incipient righteousness which has begun in us (in re) as we gradually grow in holiness and righteousness, but Christ’s own perfect righteousness which he imputes to us through faith (iustitia aliena). For hope can only be rock-solid if it is grounded not on anything within us, but on Christ alone. The early Luther has a very different view of things because, before 1518, he is still very much under the influence of Augustine, which means that justification is primarily a process that goes on within a person’s heart rather than, as in the later Luther, faith in God’s word of promise that comes to a person from outside and gives what it says. The dominant theological concept in Luther’s early work is the theology of humility, which is predicated on the view that God must first humble you and cause you to despair, before he can raise you up and give you hope. Since here faith is not yet oriented to the promise but defined by humility, it has to remain uncertain, as does hope. In the later Luther, on the other hand, faith gives rise to confidence and hope because it is firmly grounded in God’s word of promise, which is always reliable because God does what he says. With his faith firmly grounded in Christ, Luther knows that he can weather all the trials and struggles of life; in fact, he can even look forward to death, since for Christians death is but the door to life with God forever. For Luther, Christ is the only hope for a hopeless world. For him, this is not wishful thinking but is rock-solid because it is based on the promise of the crucified and risen Lord. This is also the basis of the Christian hope for eternal life in the presence of the Triune God, together with the renewed creation and all the hosts of heaven.

Ideophones’ challenges for typological linguistics

2014 ◽  
Vol 5 (3) ◽  
pp. 355-383 ◽  
Author(s):  
Janis B. Nuckolls
Keyword(s):  
The Other ◽  
Special Focus ◽  
Motion Verbs ◽  
Structural Patterns ◽  
Action Event ◽  
Other Hand ◽  
Verbs Of Motion ◽  
Amazonian Ecuador ◽  
The One ◽  
Made In

Typological studies of motion verbs have struggled to conceptualize a framework that would adequately account for languages which make use of ideophoness for expressing manner of motion. This paper examines ideophones in the Pastaza Quichua dialect of Amazonian Ecuador, with a special focus on the structural patterns observable in two categories of Quichua verbs of motion: verbs of motion by limited translocation and verbs of motion by nonlimited translocation. These two types of verbs and their ideophones manifest 5 major patterns of verb/ideophone interaction, which may be schematized with a gradient scale of possibilities. On the one hand, verbs and their ideophones may come together and coalesce into a unity of meaning, a meaning that is, in fact, lexicalized in one verb form by other languages. On the other hand, verbs and their ideophones may be more inclined toward a ‘separatist semantics’, in which each entity expresses a conceptually distinctive action, event, or process. These patterns problematize several assumptions made in typological studies.

scholarly journals Igennem urenhed til himlen: Den tanato-kosmologiske transformation fra israelitisk religion til kristendom

2019 ◽  
pp. 7-29
Author(s):  
Hans J. Lundager Jensen
Keyword(s):  
Early Christianity ◽  
The Other ◽  
English Abstract ◽  
Eternal Life ◽  
Human Beings ◽  
Safe Distance ◽  
Holy Places ◽  
Dead Bodies ◽  
The One ◽  
The Way

ENGLISH ABSTRACT: In the Hebrew Bible, there is no wish for a heavenly existence among human beings; God and his angels on the one hand and human beings on the other, normally maintain a safe distance from each other. Divine beings are potentially deadly for humans, and dead humans are the strongest source of impurity that threatens to encroach upon holy places. With the ‘ontological’ transformation in antique Judaism and early Christianity that opened up the possibility of an eternal life in heaven, followed a reversal of the value of death-impurity in a manner that resembles Indian Tantrism; no longer something to avoid, the way to heaven passed through dead bodies. DANSK RESUMÉ: I Det Gamle Testamente er der ingen forventning eller ønske om et liv i himlen efter døden. Gud og guddommelige væsener på den ene side og mennesker på den anden bevarer normalt en rimelig afstand til hinanden. Guddommelige væsener er potentielt dræbende, og døde mennesker er den stærkeste form for urenhed der truer med at invadere hellige steder. Med den ‘ontologiske’ transformation der fandt sted i antik Jødedom og som åbnede for muligheden for et liv i himlen efter døden, fulgte en omvending af synet på døde menneskers kroppe, der på nogle punkter minder om den indiske tantrisme. Døde kroppe skulle ikke længere undgås, men opsøges på vejen til himlen.

scholarly journals Disciplining Media Studies: An Expanding Field and its (Self-) Definition

2019 ◽  
Author(s):  
Jens Schröter
Keyword(s):  
Social Sciences ◽  
Cultural Studies ◽  
Media Studies ◽  
The Other ◽  
Special Focus ◽  
Self Reflection ◽  
The Social ◽  
History Of ◽  
The One ◽  
Anglophone World

This chapter is a modified translation of the foreword to the Handbuch Medienwissenschaft(Handbook of Media Studies, Schröter ed.) published in Germany in 2014. The purpose ofthis handbook is to provide an overview of the vibrant and heterogeneous field ofkulturwissenschaftliche Medienwissenschaft – media studies as oriented toward humanitiesand cultural studies interests and approaches rather than those of communication studiesand the social sciences, subsequently referred to simply as “media studies.” Some of thecategories used to structure the handbook have been generated from the historicaldiscussions in the field; and inevitably, these same historical discussions have shown thedifficulties of defining the external boundaries of the field of media studies, its internaldifferentiations and the way they re-connect to traditional disciplines. It gives an overview ofthe history of the disciplinary constitution of ‘media studies’ with a special focus on differentapproaches to disciplinary self-reflection that have accompanied the field from the verybeginning.2 In this way, it introduces the reader to a variety of sources not very well known inthe Anglophone world. Therefore, the penultimate section of this chapter, originally titled “The structure of this handbook” might on the one hand appear to some to be too specific for the current volume. On the other hand, however, it serves as a concrete example of how the field may be configured.

Nietzsches Wiederholung Spinozas. Ein problemgeschichtlicher Bezug der Konzepte des conatus und des Willens zur Macht

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Timon Boehm
Keyword(s):  
The Other ◽  
Special Focus ◽  
Will To Power ◽  
Main Work ◽  
History Of ◽  
The Will ◽  
The One ◽  
Conceptual Setting ◽  
Temporal Shifts

AbstractTo what extent does Nietzsche’s concept of Will to Power succeed Spinoza’s concept of conatus? In our approach, based on the history of problems, concepts are viewed as an answer to certain philosophically relevant issues. The concept of conatus is an attempt to solve, among others, the problems of creatio continua, teleology, the will as a faculty, and normativity. Nietzsche reconsiders them, explicitly or implicitly, in a conceptual setting that has much changed over the subsequent two hundred years, and reacts on them with his concept of Will to Power. Such a reconsideration of problems can be conceived as a repetition in the sense of Deleuze, i. e. a repetition that comprises temporal shifts and differences. It is required if problems are considered still as unsolved, or if their former solution seems no longer plausible. The concept of conatus appears therefore in a particular way as an impulse and stimulus for Nietzsche’s own philosophy of Will to Power which is discussed here mainly by recurring to Boscovich. The above mentioned problems arise from ontological concerns, but are ethically oriented in the end, according to Spinoza’s main work The Ethics. A special focus is put on understanding affects as expressions of the conatus on the one hand, and the Will to Power on the other.

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