This text discusses the relations between temporality and art in some elucidative texts written by Max Dvořák (1874–1921) in the last years of his short life. Dvořák did not hesitate to see medieval ...(or older) art as art but he explicitly talked about a change in the understanding of art, or a new concept of art. He described the radical multi-level changes of this concept as ‘an imaginative revolution’, which started a departure from ‘a period of decadence’. However, a closer look at the meanings of ‘revolution’ in several early twentieth century thinkers’ texts and actions (for example these by Lenin, Trotsky and Freud) reveals substantial temporal differences in the way it was understood.
One of the important topics related to religion is its connection with rationality, around which various views have been raised; As today, a group of people talk about pure rationalism as an ...independent criterion for distinguishing between right and wrong, for this reason, the present study seeks to answer the question, to what extent the theory of rationality can be a suitable criterion for answering, with a comparative study of religious spirituality and rational spirituality. And replace religious spirituality? The research method is analytical-descriptive and data collection has been done using library resources. After examining the origin of rationalized religion, the basics and characteristics of the said topic were discussed and finally the shortcomings of rationalized religion were discussed. The results of the research have shown that rationalized religion relies on the foundations and features such as secularism and humanism... based on which it suffers from deficiencies such as: the lack of clarity in the definition of rationalized religion, failure to achieve the goals of the theory, and contradictions in the nature of faith. ...it has happened that in many cases, not only can it not be a gift for modern man; It has also led to pain and suffering.
Vilém Flusser uses the concept of illusion in a non-systematic way, resulting in two ostensible contradictions. First of all, he often uses the term illusion, while criticizing the metaphysic ...assumptions that it implies; secondly, he seems to both dispraise and value the illusionary nature of technical images. This article aims at clarifying Flusser’s thoughts on illusion in the belief that they are not as conflicting as they might seem at first.
In fact, when Flusser deplores the risk of deception associated with technical images, he refers to the illusion of transparency. He does not oppose the concept of illusion to a supposed objective truth, on the contrary, he opposes the illusion of the objective nature of images to the awareness of their constructed and mediated character.
However, a rational demystification of illusions is not a viable option, since, according to Flusser, they are the result of a voluntary self-deception: we suppress our critical thinking because we cannot bear its complexity, we want images to “release us from the necessity for conceptual, explanatory thought.” This is why Flusser thinks that aware illusion – in other words: fiction – can help us overcome our “inertia of happiness” and develop a critical imagination.
Different modes of death appear in the Hebrew Bible, among which we find stoning as a form of execution. Since the person is dead, why does the Bible go to such lengths to describe this manner of ...death? In order to proffer an answer, we shall examine the cases which describe death by stoning. The intention behind stoning seems to have been to remove the criminal from the camp and the city. This was not merely a physical removal; it also bore significance for the dead man’s spirit. The punishment of stoning prevented the burial of the corpse. Non-burial was worse than death because the spirit of the dead would not find rest and would therefore never reach the underworld. In a later period, the procedure for stoning was modified. Forms of judicial execution mentioned in the Bible, compared with those in the Talmud, indicate the latter made an effort to preserve the body of an executed man. This difference stems from the fact that in the Talmudic period the idea of resurrection was well developed. https://doi.org/10.17159/2312-3621/2021/v34n3a8
The Hebrew Bible exhibits a deep interest in the transmission of the faith tradition from one generation to the next, and the book of Judges is no exception. As Judges begins, the passing of a ...generation is signaled by the death of Joshua (Judges 1:1), which is soon followed by the story of Caleb, his daughter, and his nephew (1:12-15). Then, Israel’s failure to pass on the faith to the next generation is noted in Judges 2:10. Throughout the book, the narratives of the judges report the ups and downs of each succeeding generation as one judge after another rises up, brings deliverance, and eventually dies (3:7-16:31). Near the center of the book, we find the story of Gideon (6:12-8.32), whose goal is the defeat of the Midianites and the restoration of peace to his community (6:24). Gideon’s first conflict, however, is with his own father and with the other elders in his village. In response to Yahweh’s dramatic visitation, Gideon names his new altar “Yahweh is Peace,” but he soon learns that peace is complicated and elusive. This brief study of Gideon’s pursuit of peace will be structured around four piercing questions found in the narrative: “Where are all his wonders?” (6:13), “How can I save Israel?” (6:15), “Who has done this thing?” (6:29), and “Would you plead for Baal?” (6:31). Each of these questions probes Gideon’s engagement with his elders and causes the reader to question the possibility of peace.
Durante el siglo XVII en Lima se desarrollaron las visitas de extirpación de idolatrías entre los indígenas. Si bien el sistema fue aprobado por los arzobispos y virreyes, lo cierto es que contó con ...oposiciones y resistencias de parte de diversas autoridades lo que contribuyeron a forjarlas.
This article begins with an overview of Christian moral arguments that surface in the context of gun violence prevention advocacy. The description focuses on three claims that appear in press events ...and many web resources: all life is sacred, the sin of idolatry, and a call to nonviolence. Running through these arguments are references to vulnerability that bring significant moral confusion. Is vulnerability something to be addressed as a social problem, accepted as existentially inevitable, or embraced as a sign of faithfulness? The third part of the article returns to the contexts of activism to introduce a third space, the vigil. When participants in the vigil read the names of victims and hear the stories of survivors, we are reminded that gun violence prevention necessitates a distinction between actual vulnerability to gun violence, existential vulnerability as finite creatures in a fragile creation, and a virtuous vulnerability that voluntarily assumes risk as a sign of faith in God. The vigil not only reminds participants of these distinctions, but holds those vulnerable to gun violence at the center of concern around which one organizes a moral and political response that approaches vulnerability as a problem to address and not a virtue to commend.
Beginning from an intriguing essay by the mid‐twentieth century Jewish thinker Leon Roth, I offer here an account of what “holiness” might mean for Jews by moving between readings of specifically ...Jewish texts and a series of general desiderata for any account of holiness. My proposal involves attending closely to but also moving away from the particulars of God’s world. Holiness consists in this process, not in any of the particulars themselves. I suggest that the point of Jewish law is to engage us in such a process.
When considered in the field of aesthetics, the Bilderverbot (biblical ban on pictures) is received with a variety of attitudes ranging between the extremes of Kant's praise and Hegel's criticism. ...Despite being at odds with each other, Kant's and Hegel's interpretations suffer from the same theoretical flaw: both assume that the pictures the Bible talks about are representations related to their objects by way of reference. This assumption is proven wrong in the pars destruens of this essay, in which it will be argued that using the notion of 'representation' as a key to the reading of the Bilderverbot is a misconception that leads to an anachronistic and partial view of the matter. The concept of 'gaze,' elaborated by Régis Debray and other scholars of visual studies, is introduced in the pars construens of this essay to show that the biblical prohibition is actually aimed at a different kind of pictures, to wit at presentifications, which, instead of referring to their objects in a representational way, are rather thought to embody and dominate them. In conclusion, through Nietzsche's insights into the reasons behind religious cults, the point is finally made that the notion of 'power' surpasses that of 'representation' in capturing and accounting for the authentic meaning of the Bilderverbot.
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