Lord Byron*S Religious Philosophy: with Emphasis on Manfred and Cain
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Revelation in Nicolas Berdyaev's Religious Philosophy
Open Theology 2017; 3: 117–133 Open Access Brian McKinlay* Revelation in Nicolas Berdyaev’s Religious Philosophy DOI 10.1515/opth-2017-0009 Received June 6, 2016; accepted December 1, 2016 Abstract: Nicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God—fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found. Keywords: Nicolas Berdyaev, revelation, religious philosophy 1 Revelation, the Spirit and the human Revelation is not the integrating concept of Nicolas Berdyaev’s religious thought—freedom and humanity fill that role. Yet the self-revelation of God is a point of connection between central ideas of Berdyaev’s religious philosophy. To approach Berdyaev’s concept of revelation, one must look at his ideas on truth, freedom, spirit, knowledge, objectification, the human subject and the very nature of God. -
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RELIGION 375 “Conceptions of the Afterlife” Schedule No. 19192 Section 1 [FALL 2014]
California State University, Fullerton RELIGION 375 “Conceptions of the Afterlife” Schedule No. 19192 Section 1 [FALL 2014] “To grunt and sweat under a weary life, But that the dread of something after death,— The undiscover’d country, from whose bourne No traveler returns,—puzzles the will, And makes us rather bear those ills we have Than fly to others that we know not of?” (Hamlet, III, 1) “… tell me—when a man dies, and his speech disappears into fire, his breath into the wind, his sight into the sun, his mind into the moon, his hearing into the quarters, his physical body into the earth, his self into space, the hair of his body into plants, the hair of his head into trees, and his blood and semen into water—what then happens to that person?” (Bṛhadāraṇyaka Upaniṣad 3.2.13) “It’s very beautiful over there.” (Thomas Edison) OH WOW. OH WOW. OH WOW. (Steve Jobs’ final words) “The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. Although the two are identical twins, man, as a rule, views the prenatal abyss with more calm than the one he is heading for (at some forty-five hundred heartbeats an hour).” (Alexander Nabakov, Speak, Memory) 1(CPRL 375_Sect-1-F14) PROFESSOR: JAMES SANTUCCI OFFICE: University Hall 312 OFFICE HOURS: Tuesday: 9:15 am – 9:45 am and 11:30 am – 12:30 pm Thursday: 9:15 am – 9:45 am ONLINE HOUR: Wednesday: 9:30 am – 10:30 am [I will be online and available for immediate response to any question you may have during the Online Hours.] CONTACT: Email: [email protected] Telephone: 657-278-3727(office); 647-278-2442(Dept.) [The best way to communicate is through email. -
Another Look at Cain: from a Narrative Perspective
신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
LIKE FATHER, LIKE SON GENESIS 4:1–2 Why Did Cain Kill His Brother Abel?
CHAPTER ONE LIKE FATHER, LIKE SON GENESIS 4:1–2 You two are book-men: can you tell me by your wit; What was a month old at Cain’s birth, that’s not five weeks old as yet? (Shakespeare—Love’s Labor’s Lost 4.2.40) Why did Cain kill his brother Abel? It is usually assumed by modern commentators that God’s rejection of Cain’s offering led him to kill his brother in a fit of jealousy.1 Such a conclusion is logical in light of the way the action in the story is arranged. But the fact is we are never told the specific reason for the murder. Ancient exegetes, as we will see later, also speculated over Cain’s motive and sometimes provided the same conclusion as modern interpreters. But some suggested that there was something more sinister behind the killing, that there was something inborn about Cain that led him to earn the title of first murderer. These interpreters pushed back past the actual murder to look, as would a good biographer, at what it was about Cain’s birth and childhood that led him to his moment of infamy. Correspond- ingly, they asked similar questions about Abel. The result was a devel- opment of traditions that became associated with the brothers’ births, names and occupations. Who was Cain’s father? As we noted in the introduction, Cain and Abel is a story of firsts. In Gen 4:1 we find the first ever account of sexual relations between humans with the end result being the first pregnancy. -
Cain in Early Nineteenth-Century Literature: Traditional Biblical Stories Revised to Encompass Contemporary Advances in Science Kara Davis Iowa State University
Iowa State University Capstones, Theses and Graduate Theses and Dissertations Dissertations 2012 Cain in early nineteenth-century literature: Traditional biblical stories revised to encompass contemporary advances in science Kara Davis Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/etd Part of the Literature in English, British Isles Commons Recommended Citation Davis, Kara, "Cain in early nineteenth-century literature: Traditional biblical stories revised to encompass contemporary advances in science" (2012). Graduate Theses and Dissertations. 12308. https://lib.dr.iastate.edu/etd/12308 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. Cain in early nineteenth-century literature: Traditional biblical stories revised to encompass contemporary advances in science by Kara Anne Davis A thesis submitted to the graduate faculty in partial fulfillment of the requirements for the degree of MASTER OF ARTS Major: English (Literature) Program of Study Committee: Dometa Wiegand Brothers, Major Professor Linda Shenk KJ Gilchrist Iowa State University Ames, Iowa 2012 Copyright © Kara Anne Davis, 2012. All rights reserved. ii TABLE OF CONTENTS CHAPTER 1: INTRODUCTION 1 CHAPTER 2: “TO KNOW MORTAL NATURE’S NOTHINGNESS”: 11 REVISIONS OF IMMORTALITY IN BYRON’S CAIN CHAPTER 3: THE PHYSICALITY OF FAITH: 38 SENSING GOD IN NATURE IN “THE WANDERINGS OF CAIN” CHAPTER 4: “THIRD AMONG THE SONS OF LIGHT”: 62 THE INTERSECTION OF ASTRONOMICAL METAPHORS AND THE APOTHEOSIS OF JOHN KEATS IN SHELLEY’S ADONAIS CHAPTER 5: CONCLUSION 86 1 Introduction During the early nineteenth century, a number of authors sought to revise the traditional story of Cain, frequently using non-canonical sources to complete these revisions. -
The Philosophy of Religion Past and Present: Philosophical Theology Or the Critical Cross
“The Philosophy of Religion Past and Present: Philosophical Theology or the Critical Cross- Examination of Institutionalized Ritual and Belief?”1 Bryan Rennie Vira I. Heinz Professor of Religion Westminster College October, 2014 Abstract The disciplinary or “traditional” philosophy of religion has come under increasing attacks that claim that it is unacceptably focused on specifically monotheist, and even specifically Christian, issues to such an extent that it does not merit the appellation “philosophy of religion.” It should, it has been claimed, more honestly and accurately be termed “philosophical theology.” A discipline more reasonably entitled “philosophy of religion” or perhaps “philosophy of religions” should expand its focus to include the traditionally philosophical questions of ontology, epistemology, and ethics raised not only by the history of the Christian, or even the other Abrahamic, traditions but by all such institutionalized systems of ritual and belief. Contemporary movements in both Philosophy and the Study of Religion have begun to raise this point with increasing emphasis. What might such a reformed philosophy of religion(s) look like, and what role might it play in the future of the academy? What Do I Mean by “Philosophy”? At the outset it behooves me to make some attempt to clarify what I mean by (Western) philosophy. The word, of course, has a plurality of senses, and one is never justified in claiming that any given singular sense is the “right” one. Philosophy does mean a personal, possibly very 1 The following paper draws heavily on previously published work, especially Rennie 2006, 2010, and 2012. Rennie Philosophy of Religions: Past and Present 2 loose, system of beliefs relative to some identifiable class, as in “my philosophy of life.” It can also mean speculative metaphysics, as in “The subject of the attributes of deity was until recent times reserved for the speculations of theology and philosophy” (Pettazzoni 1956: 1). -
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BYRON'S LETTERS AND JOURNALS Byron's Letters and Journals A New Selection From Leslie A. Marchand's twelve-volume edition Edited by RICHARD LANSDOWN OXFORD UNIVERSITY PRESS OXFORD UNIVERSITY PRESS Great Clarendon Street, Oxford, ox2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries © In the selection, introduction, and editorial matter Richard Lansdown 2015 © In the Byron copyright material John Murray 1973-1982 The moral rights of the author have be en asserted First Edition published in 2015 Impression: 1 All rights reserved. No part of this publicationmay be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writi ng of Oxford University Press, or as expressly permitted by law, by licence or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this work in any other form and you must impose this same condition on any acquirer Published in the United States of America by Oxford University Press i98 Madison Avenue, New York, NY 10016, United States of America British Library Cataloguing in Publication Data Data available Library of Congress Control Number: 2014949666 ISBN 978-0-19-872255-7 Printed in Great Britain by Clays Ltd, St Ives pk in memory of Dan Jacobson 1929-2014 'no one has Been & Done like you' ACKNOWLEDGEMENTS Two generations of Byron scholars, biographers, students, and readers have acknowledged the debt they owe to Professor Leslie A. -
Problems of Religious Luck Assessing the Limits of Reasonable Religious Disagreement GUY AXTELL
Problems of Religious Luck Assessing the Limits of Reasonable Religious Disagreement GUY AXTELL To speak of being religiously lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. There is a strong tendency among adherents of different faith traditions to invoke asymmetric explanations of the religious value or salvific status of the home religion vis-à-vis all others. Attributions of good/bad religious luck and exclusivist dismissal of the significance of religious disagreement are the central phenomena that the book studies. Part I lays out a taxonomy of kinds of religious luck, a taxonomy that draws upon but extends work on moral and epistemic luck. It asks: What is going on when persons, theologies, or purported revelations ascribe vario us kinds of religiously- relevant traits to insiders and outsiders of a faith tradition in sharply asymmetric fashion? “I am saved but you are lost”; “My faith tradition is true, and valued by God, but yours is false and valueless.” Part II further develops the theory introduced in Part I, pushing forward both the descriptive/explanatory and normative sides of what the author terms his inductive risk account. Firstly, the concept of inductive risk is shown to contribute to the needed field of comparative fundamentalism by suggesting new psychological markers of fundamentalist orientation. -
Mystical Experiences, Neuroscience, and the Nature of Real…
MYSTICAL EXPERIENCES, NEUROSCIENCE, AND THE NATURE OF REALITY Jonathan Scott Miller A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2007 Committee: Marvin Belzer, Advisor Kenneth I. Pargament Graduate Faculty Representative Michael Bradie Sara Worley ii © 2007 Jonathan Miller All Rights Reserved iii ABSTRACT Marvin Belzer, Advisor Research by neuroscientists has begun to clarify some of the types of brain activity associated with mystical experiences. Neuroscientists disagree about the implications of their research for mystics’ beliefs about the nature of reality, however. Persinger, Alper, and other scientific materialists believe that their research effectively disproves mystics’ interpretations of their experiences, while Newberg, Hood, and others believe that scientific models of mystical experiences leave room for God or some other transcendent reality. I argue that Persinger and Alper are correct in dismissing mystics’ interpretations of their experiences, but that they are incorrect in asserting mystical experiences are pathological or otherwise undesirable. iv To Betty, who knows from experience. v ACKNOWLEDGMENTS Special thanks are due to all the members of my committee, for their extreme patience, both when I was floundering about in search of a topic, and when my work had slowed to a trickle after an unexpected and prolonged illness. I feel especially fortunate at having been able to assemble a committee in which each of the members was truly indispensable. Thanks to Ken Pargament for his world-class expertise in the psychology of religion, to Mike Bradie and Sara Worley for their help with countless philosophical and stylistic issues, and to Marv Belzer, for inspiring the project in the first place, and for guiding me through the intellectual wilderness which I had recklessly entered! vi TABLE OF CONTENTS CHAPTER I. -
Childe Harold's Pilgrimage, Canto Fourth
1 P R 15 CHILDE HAROLD'S PILGRJMAGE CANTO FOURTH THE PRISONER OF CHILLON BYRON Mi><|l8IBBMIINiiWWBllWlllUIWilJWiWillWWK^^ Class _:pj^n"5 5-7 Book l\\ \<S\ GopyrightM" Ct)PYK!GllT DEPOSm LORD BYRON MertiiVB lEttgltHh ©pxta CHILDE HAROLD'S PILGRIMAGE CANTO FOURTH AND THE PRISONER OF CHILLON BY LORD BYRON EDITED WITH AN INTRODUCTION AND NOTES BY CHARLES ELBERT RHODES, A.M., HEAD OF THE DEPARTMENT OF ENGLISH IN THE LAFAYETTE HIGH SCHOOL, BUFFALO. NEW YORK NEW YORK CHARLES E. MERRILL COMPANY A:^ A t^-^" -V, illprrtU*0 lEngltHli tEtxtB This series of books includes in complete editions those master- pieces of English Literature that are best adapted for the use of schools and colleges. The editors of the several volumes are chosen for their special qualifications in connection with th(! texts issued under their individual supervision, but familiarity with the practical needs of the classroom, no less than sound scholar- ship, characterizes the editing of every book in the series. In connection with each text, a critical and historical introduc- tion, including a sketch of the life of the author and his relation to the thought of his time, critical opinions of the work in ques- tion chosen from the great body of EngHsh criticism, and, where I)ossible, a portrait of the author, are given. Ample explanatory notes of such passages in the text as call for special attention are supplied, but irrelevant annotation and explanations of the ob- vious are rigidly excluded. CHARLES E. MERRILL COMPANY. Copyright. 1911, BY CHABLES E. MERRILL CO ©CI.A283638 PREFACE These poems, and indeed all poems, should be taught as literature, and the primary aim should be literary ap- preciation. -
"CAIN ROSE up AGAINST His BROTHER ABEL and KILLED HIM": MURDER OR MANSLAUGHTER?
"CAIN ROSE UP AGAINST His BROTHER ABEL AND KILLED HIM": MURDER OR MANSLAUGHTER? Irene Merker Rosenberg* Yale L. Rosenberg** I. INTRODUCTION The world's first case of man slaying man,' and, indeed, the earliest recorded crime,2 is dealt with in a series of terse verses in Genesis, the first of the five Books of the Torah,3 the Jewish Bible: * Royce R. Till Professor of Law, University of Houston Law Center. B.A., College of the City of New York, 1961; LL.B., New York University School of Law, 1964. ** A.A. White Professor of Law, University ofHouston Law Center. B.A., Rice University, 1959; LL.B., New York University School of Law, 1964. We extend special thanks to Rabbi Arnold Greenman for his invaluable assistance on the Jewish law segment of this article. Thanks also to Harriet Richman, Director, Faculty Research Services, University of Houston Law Library, and the students under her supervision, especially Stewart Schmella, Class of 2001, University of Houston Law Center. In addition, we have profited greatly from the suggestions of our colleagues in the "Thursday Thoughts" faculty workshop, especially Joseph Sanders. In our citations to Jewish law materials, we have used English translations whenever possible, verifying their accuracy by comparing them with the original sources. In some cases, however, this means that the same word will be transliterated differently by various translators. For example, the Hebrew letter equivalents of"s" and "t" are sometimes used interchangeably. With respect to Hebrew and Aramaic sources that have not been translated into English, we of course vouch for the accuracy of the translations.