Jewish and Christian Cosmogony in Late Antiquity
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Eternity Free Download
ETERNITY FREE DOWNLOAD Heather Terrell | 304 pages | 28 Jun 2011 | HarperCollins Publishers Inc | 9780061965715 | English | New York, United States Eternity in Christian Thought A third approach might involve giving equal weight to both poles and seeking to come to a coherent and adequate conception of both time and God as part of the same Eternity. But note that specific Christian doctrines such as the doctrine of the Trinity or the Incarnation, while closely related, are not the focus here. Play Eternity game. In which case Eternity time-span is not simultaneously a whole. Eternity you would not precede Eternity times. Sermons of Christmas Evans Joseph Cross. Spirituality Outline of spirituality Category:Spirituality. Pike, Nelson C. Past history deep time Present Future Futures studies Far future in religion Timeline of the far future Eternity Eternity of the world. B-theory of time Compatibilism and incompatibilism Determinism Endurantism Eternalism Four-dimensionalism Fatalism Temporal finitism Indeterminism Perdurantism Presentism Static Eternity of time. For Eternity on this solution, see the SEP entries on foreknowledge and free will and fatalism. You are being in a supreme degree and are immutable. Try Now. Color: Color. Therefore nothing ever moves with respect to God. McTaggart distinguished between the A-series and the B-series of events. What sorts of considerations might bear on whether they are or not? Alternate Versions. Suppose something eternal Eternity something as temporally present. Namespaces Article Eternity. Technical Specs. Until recently, the timelessness view dominated in both philosophy and theology. User Reviews. In relativity theory, there are no such things as times or spatial locations, at the fundamental level. -
What the Muses Sang: Theogony 1-115 Jenny Strauss Clay
STRAUSS CLAY, JENNY, What the Muses Sang: "Theogony" 1-115 , Greek, Roman and Byzantine Studies, 29:4 (1988:Winter) p.323 What the Muses Sang: Theogony 1-115 Jenny Strauss Clay HE PROEM to the Theogony has often been analyzed both in T terms of its formal structure and in relation to recurrent hym nic conventions;l it has also been interpreted as a fundamental statement of archaic Greek poetics.2 While differing somewhat in its perspective, the present investigation builds on and complements those previous studies. Dedicated to the Muses, the patronesses of poetry, the opening of the Theogony repeatedly describes these divini ties engaged in their characteristic activity, that is, singing. In the course of the proem, the Muses sing four times: once as they descend from Helicon (lines 11-21), twice on Olympus (44-50, 66f), and once as they make their way from their birthplace in Pieria and ascend to Olympus (71-75). In addition, the prologue describes the song the goddesses inspire in their servants, the aoidoi (99-101), as well as the song Hesiod requests that they sing for him, the invocation proper (105-15). My aim here is a simple one: to examine the texts and contexts of each of these songs and to compare them to the song the Muses instruct Hesiod to sing and the one he finally produces. I See, for example, P. Friedlander, "Das Pro6mium von Hesiods Theogonie" (1914), in E. HEITSCH, Hesiod (Darmstadt 1966: hereafter "Heitsch") 277-94; W. Otto, "Hesiodea," in Varia Variorum: Festgabe fUr Karl Reinhardt (Munster 1952) 49-53; P. -
Timelessness, Creation, and God's Real Relation to the World
Document généré le 1 oct. 2021 20:44 Laval théologique et philosophique Timelessness, Creation, and God’s Real Relation to the World William Lane Craig Expérience et théologie Volume 56, numéro 1, février 2000 URI : https://id.erudit.org/iderudit/401276ar DOI : https://doi.org/10.7202/401276ar Aller au sommaire du numéro Éditeur(s) Faculté de philosophie, Université Laval ISSN 0023-9054 (imprimé) 1703-8804 (numérique) Découvrir la revue Citer cet article Craig, W. L. (2000). Timelessness, Creation, and God’s Real Relation to the World. Laval théologique et philosophique, 56(1), 93–112. https://doi.org/10.7202/401276ar Tous droits réservés © Laval théologique et philosophique, Université Laval, Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des 2000 services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l’Université de Montréal, l’Université Laval et l’Université du Québec à Montréal. Il a pour mission la promotion et la valorisation de la recherche. https://www.erudit.org/fr/ Laval Théologique et Philosophique, 56,1 (février 2000) : 93-112 TIMELESSNESS, CREATION, AND GOD'S REAL RELATION TO THE WORLD William Lane Craig Talbot School of Theology Biola University RÉSUMÉ : La question de la relation de Dieu au monde fait difficulté aujourd'hui, tout autant que dans la perspective traditionnelle. Elle soulève à neuf la question du temps et de l'éternité et appelle un examen approfondi de cette dernière. -
Pre-Philosophical Conceptions of Truth in Ancient Greece
Pre-Philosophical Conceptions of Truth in Ancient Greece https://www.ontology.co/aletheia-prephilosophical.htm Theory and History of Ontology by Raul Corazzon | e-mail: [email protected] PRE-PHILOSOPHICAL CONCEPTS OF TRUTH IN ANCIENT GREECE THE PRE-PHILOSOPHICAL USAGE OF ALETHÉIA HOMER Texts: Studies: "As scholars have often pointed out, the word Aletheia only occurs in the Iliad and the Odyssey in connection with verbs of saying, and its opposite is a lie or deception. Someone always tells the truth to another. Of the seventeen occurrences, (a) this triadic pattern is explicit in all but six, and in those few cases the reference to a hearer is clearly implied. Truth has to do with the reliability of what is said by one person to another. What is not so often pointed out are some quite distinctive features of the Homeric use of Aletheia. This is not the only word Homer uses to mean truth; he has a number of other words which mean 'true', 'genuine', 'accurate', and 'precise' (atrekes, eteos, etetumos, etumos). These words, as adjectives or adverbs, occur freely in the midst of stories and speeches. By contrast, Aletheia occurs almost always as a noun or neuter adjective (once the cognate adverb alethes is used). It is the word Homer uses when he wishes to signify 'the truth'. Furthermore, it is very revealing that the sentence, 'Then verily, child, I will tell you the truth', occurs five times in the Odyssey with but minor variations. (b) It is a high-sounding formula used to introduce a speech. The repetition of lines and formulaic phrases-sometimes, indeed, a number of lines-is a feature of the Homeric style. -
Rejoining Aletheia and Truth: Or Truth Is a Five-Letter Word
Old Dominion Univ. Rejoining Aletheia and Truth: or Truth Is a Five-Letter Word Lawrence J. Hatab EGINNING WITH Being and Time, Heidegger was engaged in thinking the Bword truth (Wahrheit) in terms of the notion of un concealment (aletheia).1 Such thinking stemmed from a two-fold interpretation: (1) an etymological analy sis of the Greek word for truth, stressing the alpha-privative; (2) a phenomenolog ical analysis of the priority of disclosure, which is implicit but unspoken in ordinary conceptions of truth. In regard to the correspondence theory, for example, before a statement can be matched with a state of affairs, "something" must first show itself (the presence of a phenomenon, the meaning of Being in general) in a process of emergence out of concealment. This is a deeper sense of truth that Heidegger came to call the "truth of Being." The notion of emergence expressed as a double-negative (un-concealment) mirrors Heidegger's depiction of the negativity of Being (the Being-Nothing correlation) and his critique of metaphysical foundationalism, which was grounded in various positive states of being. The "destruction" of metaphysics was meant to show how this negative dimension was covered up in the tradition, but also how it could be drawn out by a new reading of the history of metaphysics. In regard to truth, its metaphysical manifestations (representation, correspondence, correctness, certainty) missed the negative background of mystery implied in any and all disclosure, un concealment. At the end of his thinking, Heidegger turned to address this mystery as such, independent of metaphysics or advents of Being (un-concealment), to think that which withdraws in the disclosure of the Being of beings (e.g., the Difference, Ereignis, lethe). -
Parmenides' Theistic Metaphysics
Parmenides’ Theistic Metaphysics BY ©2016 Jeremy C. DeLong Submitted to the graduate degree program in Philosophy and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson: Tom Tuozzo ________________________________ Eileen Nutting ________________________________ Scott Jenkins ________________________________ John Symons ________________________________ John Younger Date Defended: May 6th, 2016 ii The Dissertation Committee for Jeremy C. DeLong certifies that this is the approved version of the following thesis: Parmenides’ Theistic Metaphysics ________________________________ Chairperson: Thomas Tuozzo Date Defended: May 6th, 2016 iii Abstract: The primary interpretative challenge for understanding Parmenides’ poem revolves around explaining both the meaning of, and the relationship between, its two primary sections: a) the positively endorsed metaphysical arguments which describe some unified, unchanging, motionless, and eternal “reality” (Aletheia), and b) the ensuing cosmology (Doxa), which incorporates the very principles explicitly denied in Aletheia. I will refer to this problem as the “A-D Paradox.” I advocate resolving this paradoxical relationship by reading Parmenides’ poem as a ring-composition, and incorporating a modified version of Palmer’s modal interpretation of Aletheia. On my interpretation, Parmenides’ thesis in Aletheia is not a counter-intuitive description of how all the world (or its fundamental, genuine entities) must truly be, but rather a radical rethinking of divine nature. Understanding Aletheia in this way, the ensuing “cosmology” (Doxa) can be straightforwardly rejected as an exposition of how traditional, mythopoetic accounts have misled mortals in their understanding of divinity. Not only does this interpretative view provide a resolution to the A-D Paradox, it offers a more holistic account of the poem by making the opening lines of introduction (Proem) integral to understanding Parmenides’ message. -
The Origins of the 247-Year Calendar Cycle Nadia Vidro
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UCL Discovery The Origins of the 247-year Calendar Cycle Nadia Vidro Aleph: Historical Studies in Science and Judaism, Volume 17, Number 1, 2017, pp. 95-137 (Article) Published by Indiana University Press For additional information about this article https://muse.jhu.edu/article/652312 Access provided by University College London (UCL) (30 Mar 2017 08:39 GMT) Nadia Vidro The Origins of the 247-year Calendar Cycle Many medieval and early modern Jewish calendars were based on the assumption that the calendar repeats itself exactly after 247 years. Although this cycle—known as the ʿIggul of R. Naḥshon Gaon—is discussed in many sources, both medieval and modern, its origins remain a mystery. The present article sheds light on the early history of the reiterative Jewish calendar by looking at the oldest 247-year cycles identified to date. Textsf rom the Cairo Genizah demonstrate that the 247-year cycle originated in Babylonia in the middle of the tenth century and was produced by Josiah b. Mevorakh (ibn) al-ʿĀqūlī, previously known from Judeo-Persian calendar treatises. In contrast, a large body of manuscript evidence shows that the attribution of the cycle to R. Naḥshon Gaon (874–882 CE) is not attested before the twelfth century and may be unhistorical. The 247- year cycle may have been proposed as an alternative Jewish calendar that would eliminate the need for calculation and prevent calendar divergence. But at least from the early twelfth century the cycle was seen as a means of setting the standard calendar, even though it is not fully compatible with the latter. -
A Theology of Memory: the Concept of Memory in the Greek Experience of the Divine
A Theology of Memory: The Concept of Memory in the Greek Experience of the Divine Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Classical Studies Leonard Muellner, Advisor In Partial Fulfillment of the Requirements For Master’s Degree by Michiel van Veldhuizen May 2012 ABSTRACT A Theology of Memory: The Concept of Memory in the Greek Experience of the Divine A thesis presented to the Department of Classical Studies Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Michiel van Veldhuizen To the ancient Greek mind, memory is not just concerned with remembering events in the past, but also concerns knowledge about the present, and even the future. Through a structural analysis of memory in Greek mythology and philosophy, we may come to discern the particular role memory plays as the facilitator of vertical movement, throwing a bridge between the realms of humans and gods. The concept of memory thus plays a significant role in the Greek experience of the divine, as one of the vertical bridges that relates mortality and divinity. In the theology of Mnemosyne, who is Memory herself and mother of the Muses, memory connects not only to the singer-poet’s religiously efficacious speech of prophetic omniscience, but also to the idea of Truth itself. The domain of memory, then, shapes the way in which humans have access to the divine, the vertical dimension of which is expliticly expressed in the descent-ascent of the ritual passage of initiation. The present study thus lays bare the theology of Memory. -
California Cosmogony Curriculum: the Legacy of James Moffett by Geoffrey Sirc and Thomas Rickert
CALIFONIA COSMOGONY CURRICULUM: THE LEGACY OF JAMES MOFFEtt GEOFFREY SIRC AND THOMAS RICKERT enculturation intermezzo • ENCULTURATION ~ INTERMEZZO • ENCULTURATION, a Journal of Rhetoric, Writing, and Culture, announces the launch of Intermezzo, a series dedicated to publishing long essays – between 20,000 and 80,000 words – that are too long for journal publication, but too short to be a monograph. Intermezzo fills a current gap within scholarly writing by allowing writers to express themselves outside of the constraints of formal academic publishing. Intermezzo asks writers to not only consider a variety of topics from within and without academia, but to be creative in doing so. Authors are encouraged to experiment with form, style, content, and approach in order to break down the barrier between the scholarly and the creative. Authors are also encouraged to contribute to existing conversations and to create new ones. INTERMEZZO essays, published as ebooks, will broadly address topics of academic and general audience interest. Longform or Longreads essays have proliferated in recent years across blogs and online magazine outlets as writers create new spaces for thought. While some scholarly presses have begun to consider the extended essay as part of their overall publishing, scholarly writing, overall, still lacks enough venues for this type of writing. Intermezzo contributes to this nascent movement by providing new spaces for scholarly writing that the academic journal and monograph cannot accommodate. Essays are meant to be provocative, intelligent, and not bound to standards traditionally associated with “academic writing.” While essays may be academic regarding subject matter or audience, they are free to explore the nature of digital essay writing and the various logics associated with such writing - personal, associative, fragmentary, networked, non-linear, visual, and other rhetorical gestures not normally appreciated in traditional, academic publishing. -
Fantasies of Independence and Their Latin American Legacies by Gabriel
Fantasies of Independence and Their Latin American Legacies by Gabriel A Horowitz A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Romance Languages and Literatures - Spanish) in the University of Michigan 2014 Doctoral Committee: Professor Gareth Williams, Chair Professor Frieda Ekotto Associate Professor Katharine M. Jenckes Associate Professor Daniel Noemi-Voionmaa, Northeastern University So twice five miles of fertile ground with walls and towers were girdled round: And there were gardens bright with sinuous rills, Where blossomed many an incense-bearing tree; And here were forests ancient as the hills, Enfolding sunny spots of greenery. But oh! that deep romantic chasm which slanted Down the green hill athwart a cedern cover! A savage place! as holy and enchanted As e’er beneath a waning moon was haunted By woman wailing for her demon lover! –Samuel Taylor Coleridge One must surround nature in order to dominate it: if we go blindly ahead, trying to divine instead of observe, it will escape us completely –José Luz y Caballero La ciencia, como la naturaleza se alimenta de ruinas, y mientras los sistemas nacen y crecen y se marchitan y mueren, ella se levanta lozana y florida sobre sus despojos, y mantiene una juventud eternal –Andrés Bello I pursued nature to her hiding places. Who shall conceive the horrors of my secret toil, as I dabbled among the unhallowed damps of the grave, or tortured the living animal to animate the lifeless clay? –Mary Shelley The enslavement to nature of people today cannot be separated from social progress –Theodor Adorno and Max Horkheimer © Gabriel A Horowitz 2014 For Cori, Joe, and Lee ii ACKNOWLEDGEMENTS I owe a great debt to my dissertation chair Gareth Williams for his rigor and perseverance in helping me develop as a scholar and as a writer. -
Aquinas and Bonaventure: the World’S Beginning in Time
Aquinas and Bonaventure: The World’s Beginning in Time Mark Hellinger PHIL 211: Medieval Philosophy March 27, 2015 1 One of the questions that the Medieval Philosophers pondered was the question of whether or not the world had a beginning in time. Both St. Thomas Aquinas and St. Bonaventure disagree with Aristotle, Avicenna, and others, concluding that the world did indeed have a beginning. They disagree, however, on the ability to use reason to conclude that the world is not eternal. As St. Bonaventure says, one can prove that the world is not eternal; it is an article of faith, but one that can be reasoned to as well. St. Bonaventure posits the position that the world is not eternal and one can prove that this is the case. “It has to be said that to maintain that the world is eternal or eternally produced by claiming that all things have been produced out of nothing is entirely against truth and reason…”1 To claim that the world is eternal, one would have to presuppose that matter is also eternal. An analogy he provides for this position (taken from St. Augustine) is that of a foot making an imprint on dust. It can be said that both the foot and the dust are eternal, but the footprint formed by the foot is still a creation of the foot. St. Bonaventure argues that matter cannot be eternal by pointing out, “For by means of an infinite power, which does not need the support of matter, it is just as easy that something be produced out of nothing as from something else. -
Aletheia (Different Strings) Is Published by Abstract Nova Entertainment LLC, 10633 Bent Tree Dr., Fredericksburg, VA 22407
a l e t h e i a WRITING Werner Hager, Lee Foster, Monica Valentinelli EDITING Anita Hager COVER Storn Cook BLACK & WHITE ART Annelisa Ochoa COLOR ART Jennifer Rodgers CARTOGRAPHY Keith Curtis GRAPHICS Keith Curtis and Edward Wedig LOGO DESIGN Keith Curtis CHARACTER SHEET Edward Wedig Aletheia (Different Strings) is published by Abstract Nova Entertainment LLC, 10633 Bent Tree Dr., Fredericksburg, VA 22407. All text and graphics are © 2007 Abstract Nova Entertainment LLC. All artwork is © 2007 Storn Cook, Annelisa Ochoa, or Jennifer Rodgers. All rights reserved under international law. No part of this book may be reproduced in part or whole, in any form or by any means, except for pur- poses of review, without the express written consent of the copyright holders with the exception of the character sheet and cartography. TABLE of contents INTRODUCTION 4 HISTORY 7 HEPTA SOPHISTAI 4 CHARACTERS 34 MECHANICS 46 ANOMALOUS PHENOMENA 68 REVELATIONS 87 GAMEMASTERING 123 FROM THE HEAVENS 161 INDEX 172 chapter one introduction 3 All religions, arts, and sciences are branches of the same in the universe. By investigating the little mysteries, tree. All these aspirations are directed toward ennobling and discovering the truth behind the unexplainable, man’s life, lifting it from the sphere of mere physical the society hopes to gain a more complete picture of existence and leading the individual towards freedom. reality. – Albert Einstein The society is a small one, numbering only seven. A generous benefactor funds the society and provides each member with whatever he or she might need. With all material concerns and burdens removed, the society members can fully devote themselves to the cientists and philosophers have long search for truth.