Wir leben in einer Gesellschaft der Singularitäten, wie es der renommierte Soziologe Andreas Reckwitz beschreibt. Das spätmoderne Subjekt steht in allen Bereichen seines Lebens unter dem Druck, aus ...dem eigenen Leben etwas Außergewöhnliches zu machen, erfolgreich zu sein und sich in den Sozialen Medien als glücklichen Menschen zu inszenieren. Nur so erhält es soziale Anerkennung, denn das neue Defizitär- Sein bedeutet, zum Durchschnitt zu gehören. Jedoch gerät das spätmoderne Subjekt rasch in eine Krise des Selbst und in eine emotionale Abwärtsspirale, wenn die Erfolgs- und Glücksversprechen der Spätmoderne an der gesellschaftlichen und ökonomischen Realität scheitern. Erlösung könnte für Menschen, die im gesellschaftlichen Singularitätsmuster verhaftet sind, als das Ereignis der Agape gedacht werden (A. Badiou), die eine befreiende Erschütterung bewirkt, so dass sich das Selbst-Sein fortan durch die universale Macht Liebe konstituiert, die auch ungerechte Verhältnisse in der Gesellschaft zu transformieren vermag.
Živimo u tzv. društvu singularnosti, kako ga imenuje i opisuje poznati sociolog Andreas Reckwitz. Kasnomoderni subjekt na svim je područjima svog života pod pritiskom da od vlastita života napravi nešto izvanredno, da bude uspješan i da se na društvenim mrežama prikaže kao sretna osoba. Samo tako će dobiti društveno priznanje, jer je deficitarno biti dio prosjeka. Međutim, subjekt kasne moderne brzo pada u krizu osobnosti i emocionalnu silaznu spiralu kada obećanja uspjeha i sreće propadnu zbog društvene i ekonomske zbiljnosti. Za ljude koji su uhvaćeni u obrascu društvene singularnosti iskupljenje bi se moglo zamisliti kao agape događaj (A. Badiou), koji donosi oslobađajući šok tako da se samobitak počinje konstituirati univerzalnom snagom ljubavi, koja je sposobna transformirati nepravedne društvene uvjete.
The article examines various theological aspects of the perception of the coronavirus pandemic in the global Orthodoxy in general and the Russian Orthodox Church in particular. Among other aspects, ...it touches upon issues pertinent to the practices of celebration and distribution of the Eucharist under the conditions of hygienic restrictions. It also explores Christological arguments in support of each practice. The article proposes some particular interpretations of both phenomenology and etiology of the so‑called Covid dissidence. It argues that artificial polarization on the ideological grounds between the so‑called “liberals” and “conservatives” is one of the reasons why many bishops, priests, and lay people in the Russian Orthodox Church mistrust the quarantine measures.
Servants of God who serve in the Church use world standards to manage the church. This research sought to find answers regarding the characteristics of honor Dei (God's honor), service learning in ...the Church, and honor Dei as learning the need for respect from the Servant of God in the Church. This study used literature research and its findings were: (1) Honor Dei comes from God. Ministers of the faith must honor God in what you do. John 14:21 says, “Those who accept my commandments and obey them are the ones who love me.” The values of God's honor: grace from God, purity of Faith, teaching love, and preaching the Gospel. So the value of Dei's honorarium must become a curriculum in the church. (2) Service learning in the Church means ecclesiastical learning to see the behavior or character of the association of believers in God's deeds. (3) Learning honor Dei as learning the need for respect from God's servants is not serving in the church with the objective of gaining worldly honor but one is rather is obliged to live out God's honor within himself or herself: (a) learning the lifestyle of the purity of faith of God's servants. (b) learning the honorary lifestyle of God's servants in teaching love, (c) learning the honorary lifestyle of God's servants in church service, and (d) learning the honorary lifestyle of God's servants as preachers of the Gospel. The implications are that with the formulation of honor Dei learning, God's servant in managing the church use God's touch of honor and can become an example for the spiritual growth of the congregation by doing certain things and living a certain way that is pleasing to God. This means inter alia, learning the honorary lifestyle of God's servants in teaching love; learning the honorary lifestyle of God's servants in church service; learning the honorary lifestyle of God's servants as preachers of the Holy Gospel.
This paper analyses the key areas reached by the Swiss author Denis de Rougemont in his famous work Love in the Western World. We critically read de Rougemont's thought that love-passion, as the ...basic guiding thread of the myth of Tristan and Isolde, still sovereignly rules the unconscious being of modern man, giving him a one-sided vision of the play about love. Following his argumentation, we examine the connections between courtly and chivalrous love, Cathar heresy and troubadour love poetry. Denis de Rougemont contrasts eros, which ignites passion that descends into the darkness of death, with agape, i.e. the Christian love for one's neighbour. We question whether de Rougemont's solution to the problem of love by establishing merciful love as a necessary moral choice can be a satisfactory answer for modern man.
Towards an Agape-Based Organization Sferrazzo, Roberta
Business & professional ethics journal,
07/2020, Letnik:
39, Številka:
2
Journal Article
Recenzirano
In the last decade, scholars have rediscovered the Italian tradition of Civil Economy and the different vision of the market it offers, one that is anchored on reciprocal assistance in market ...exchange relationships. So far, scholars are discussing Civil Economy especially in the fields of the history of economic though and in economics and philosophy. Nevertheless, this article proposes looking also at business ethics and organizational studies through the lens of Civil Economy, especially considering the notion of virtue provided by civil economists. In particular, it sets forth an organizational model that derives from Civil Economy, i.e., the agapebased organization.
This essay examines how C. S. Lewis, in
, illustrates the Christian’s journey of sanctification through the pre-Christian story of his main character, Orual. She must gain two ‘faces’ in this process ...that correspond to the two books she writes. First, she must gain the face of self-knowledge through humility. The key components to this face are her memory and the act of writing of her first book, which together create a mirror to reflect her sin back to her. Second, Orual must gain the face of transformation through divine agape love. The humility she learned from her first face now allows her to enter what Lewis describes as the dance of self-giving, which is a crucial element to the second face of transformation in its mortification of Orual’s sin and selfishness. In the second face, Orual gains access to an ‘actual language’ that transcends merely verbal words and involves worshipping the god with her whole being, as do we in being transformed to reflect Christ more clearly. Orual’s writing is a form of this ‘actual language’, and her second book that shares her personal encounter with the god of the mountain reflects to others the beauty of the divine. Similarly, Christians should reflect Jesus with their lives and their art, which are inextricably intertwined because a life lived for Him is the highest form of artwork they can create.
This study explored the extent to which tourists take part in a distinct type of love, agape, which is described as sincere and not selfseeking. Findings from 80 semi-structured interviews in Cyprus ...reveal that tourists acknowledge the constructive effects of love in general, at a personal and societal level, despite no consensus being reached on the interpretation of the term. Even so, love seems not to be solely the outcome of human transactions. It is also determined by the cultivation of a caring culture towards the facilitative and natural setting in which social dealings take place. Although responses betray the conveyance of offerings that are in line with agape's dogmata, one might argue whether what tourists experience, is agape in its essence. Nonetheless, managerial implications are discussed.
•Extant findings on the distinct specie of love, “agape” are incomprehensive.•Tourists experience love, yet it may be argued whether they experience “agape”.•A “love enhancements” table is presented, for tourism stakeholders' consideration.•Egocentric tendencies may impair the offering and experience of “agape”.
The transformation of man, as the Patristic literature shows, begins with the trembling of love. We exist because Somebody has loved us. Talking about love is talking about God and this is without ...limits, as God is infinite. Christianity considers love as having its roots in God's nature. For these reasons I considered it necessary to underline and reveal, as completely as possible, God's love for us starting with the Greek word that designates this love in the New Testament: ayarcp agape. Before approaching and revealing the meanings of this word, I considered it necessary to mention the other terms used, especially in the New Testament, when the holy authors refer to love: phrase omitted eros, phrase omitted philia, phrase omitted storge. In the last chapter, I deal with the meanings of two other terms in the New Testament, splangkhnizomai and splagchnon, as they reveal in phrase omitted (the Greek common dialect) that was used for writing the New Testament, the unbounded love, the infinite mercy and the profound sympathy of God for men. phrase omitted agape; God's Love; unbounded; sacrificial; men; Christians; Holy Fathers.
Despite its undoubted centrality in modern society, Love has not received the attention it deserves in the study of organizations. Among the reasons for this avoidance is the fact that love is ...passionate and not authoritative; personal and subjective but not public. To understand the way organizational research can incorporate love, I explore and discuss three interweaving constructs. Eros (or a tale of the self) calls for an expression of the individuality in organizations, in terms of creativity, sense making and experience. Philia (or a tale of trust) contributes to explore trustworthy relationships, welcoming the other and enabling individuals to flourish in the workplace. Agape (or a tale of compassion) refers to generalized love for humanity and opens to the understanding of compassionate leadership. In the discussion, I call for new directions in the study of love as the organization and the organization as love.
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![[Agape] or God's unbounded ...](http://api.summon.serialssolutions.com/2.0.0/image/issn/XR4PS5YY4K/2327-5707/small "[Agape] or God's unbounded and sacrificial love for men")
