Lumen et Vita最新文献_第5页

Love as Seeing in Truth: Sartre and Stein on Self-Constitution 爱即真理:萨特与斯坦论自我构成

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/lv.v8i2.10505

Chase Cloutier

{"title":"Love as Seeing in Truth: Sartre and Stein on Self-Constitution","authors":"Chase Cloutier","doi":"10.6017/lv.v8i2.10505","DOIUrl":"https://doi.org/10.6017/lv.v8i2.10505","url":null,"abstract":"Realizing who I am and who I am called to be depends in part on my relation to others. Others empathizing with me significantly impacts my self-understanding and character formation. The possibility of a positive encounter is vital because of its role in self-constitution. Both Jean-Paul Sartre and Edith Stein recognized the great import of the gaze of another in the realization of one's own personhood and personal development. However, due to different appraisals of the meaning of human life, Stein evaluates the ultimate import of intersubjective experience as positive whereas Sartre deems it negative. Sartre characterizes interpersonal relations as necessarily combative and conflictual: in order to realize one's full stature and freedom, one must objectify the other so as to escape the other's dominating look. For Sartre the only look one can receive is a look of hatred which attacks and steals one's dignity. On the other hand, Stein proposes that the look of the other has the power to reveal the true and full potential of the self, even counteracting false self-appraisal. A look or attitude of love from another can reveal one's capacity for virtue and initiate one along this path of virtue. In order to overcome the wounds of cultural commodification of the person, we must approach one another in love. Though Sartre offers a particularly incisive diagnosis of “fallen” intersubjectivity and interpersonal relations of objectification, Stein's thought can work to correct and complete his insights on the look of the other, offering a basis for understanding “redeemed” interpersonal relationships in a civilization of love. ","PeriodicalId":109688,"journal":{"name":"Lumen et Vita","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121270909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Feeding Mara: An Examination of Redemption in the Book of Ruth 喂玛拉:路得记中的救赎考察

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/lv.v8i1.10504

Chesirae Valentine

{"title":"Feeding Mara: An Examination of Redemption in the Book of Ruth","authors":"Chesirae Valentine","doi":"10.6017/lv.v8i1.10504","DOIUrl":"https://doi.org/10.6017/lv.v8i1.10504","url":null,"abstract":"Traditionally understood as an exercise in feminist theology or political storytelling, the Book of Ruth’s ministerial potential remains untapped. Ruth acts as more than a feminist icon or political example when she redeems Mara — she acts as the hands of God. Though often read through a historical or feminist lens, I propose that the Book of Ruth is primarily a liberation text, answering Ignacio Ellacuría’s question: “What must I do to uncrucify [the suffering]?” When Naomi becomes Mara, she becomes representative of every person who has suffered under systemic oppression. Ruth, by meeting Naomi in her pain and answering it, becomes representative of God. The path to Naomi’s redemption then becomes the path the Church might tread to serve, liberate, and comfort those who are systematically oppressed. Ruth ultimately redeems Naomi through three actions. First, by pledging solidarity of experience with Naomi, Ruth promises to trust Naomi/Mara’s experiences as valid and worthy, and does not presume to narrate Mara’s suffering. Second, by listening to and providing for Mara’s needs, Ruth does not presume to pity, but rather to understand and liberate Mara’ s immediate suffering. Third, by trusting Mara’ s needs and experiences, Ruth can comfort Naomi through creating a new system: a new family through Obed. By creating a new space where Mara is freed from her bitterness, Naomi can exist once again. The Book of Ruth becomes a parable that explores the way God’s compassion may work in and through human systems to redeem the oppressed. This article explores that parable, and begins to answer how the Church — as God’s earthly hands — might begin to do this work for systematically oppressed people. ","PeriodicalId":109688,"journal":{"name":"Lumen et Vita","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115343619","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

A Loving Kind of Knowing: Connatural Knowledge as a Means of Knowing God in Thomas Aquinas’s Summa Theologica 一种爱的认识:托马斯·阿奎那《神学总论》中作为认识上帝的一种手段的自然知识

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/lv.v8i2.10506

M. Duke

引用次数: 1

Ecstatic Hymns: The Hymn’s Role in Encountering Mystery in Liturgical Worship 狂喜的赞美诗:赞美诗在礼仪崇拜中遇到神秘的作用

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/LV.V8I2.10507

Megan Heeder

引用次数: 0

Eucharistic Reconciliation: Reconciling Broken Selves by Consuming Christ’s Broken Body 圣餐的和解:通过消耗基督破碎的身体来和解破碎的自我

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/lv.v8i1.10499

Megan Heeder

引用次数: 0

I Didn’t Know that I Was Starving ‘Til I Tasted You: 18th Century Moravian Women’s Ecstatic Experience of Bridal Mysticism in Communion and Marital Sexuality 直到我尝到你的味道，我才知道我饿了:18世纪摩拉维亚妇女在共融和婚姻性行为中对新娘神秘主义的狂喜体验

Lumen et Vita Pub Date : 2018-06-01 DOI: 10.6017/lv.v8i2.10509

Anne Wilkening

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引用次数: 0

Blood, Blood Everywhere and Not A Drop To Drink: How Jesus’ Blood Fulfills the Law 血，到处都是血，却没有一滴可以喝:耶稣的血如何成全了律法

Lumen et Vita Pub Date : 2017-04-18 DOI: 10.6017/LV.V7I2.9861

C. Moon

引用次数: 0

Metaphysics and the Existential Problematic of Human Finitude 形而上学与人类有限性的存在问题

Lumen et Vita Pub Date : 2017-04-18 DOI: 10.6017/LV.V7I2.9859

Taylor Nutter

{"title":"Metaphysics and the Existential Problematic of Human Finitude","authors":"Taylor Nutter","doi":"10.6017/LV.V7I2.9859","DOIUrl":"https://doi.org/10.6017/LV.V7I2.9859","url":null,"abstract":"Rather than being of little practical importance, the metaphysical underpinnings of a given horizon determine the character of its existential problematic. With the breakdown of classical metaphysics concomitant with the modern turn to the subjective, the existential problematic of finitude as ultimate horizon arose. According to this subjective turn, the human person can no longer engage the world as though it were in itself constituted by transcendently grounded meaning and value. Standing within this genealogical lineage, Martin Heidegger undertook a phenomenological investigation into the existential constitution of the human person which defines authenticity in terms of finitude. For the early Heidegger, human life is essentially ‘guilty’. This guilt, however, is not the traditional cognizance of one’s sinfulness, but the foundational Nichtigkeit (‘nullity’) of life and its attendant possibilities in the light of the ultimate finality of death. Authenticity, then, consists of a resolute working out of one’s life in the face of such inevitable finality. For the later Heidegger, the finite horizon of a particular epochal disclosure gifts Being to thought and determines it thereby. Authenticity in this case consists of giving oneself over to be appropriated by an event of Being. In contrast, Lonergan understands authenticity as being true to that primordial love which beckons us to intellectual probity and responsibility in working out life’s possibilities. This essay will illustrate how Lonergan’s analysis of the intentional structure of human conscious operations stands as a corrective to Heidegger’s early existential analysis of human being-in-the-world and later thought about Being. While Lonergan defines authenticity as loving openness to transcendent Being, Heidegger, because of his forgetfulness of the subject in her conscious operations, does not allow for a transcendence which stands beyond any finite horizon. ","PeriodicalId":109688,"journal":{"name":"Lumen et Vita","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133683102","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Kierkegaard in the Garden: The Interiority of God's Wonder and Praise 克尔凯郭尔在花园里:上帝的奇迹和赞美的内在性

Lumen et Vita Pub Date : 2017-04-18 DOI: 10.6017/LV.V7I1.9850

C. Moon

{"title":"Kierkegaard in the Garden: The Interiority of God's Wonder and Praise","authors":"C. Moon","doi":"10.6017/LV.V7I1.9850","DOIUrl":"https://doi.org/10.6017/LV.V7I1.9850","url":null,"abstract":"Is there an interior aesthetic? Can each and every human being turn inward and behold a beauty and nobility that leads them to the face of God? Or are aesthetics a purely outward manifestation of the beauty and order that points to the ultimate Creator? In this essay, I plan to expound on how God in all His grace and love might have made himself known in His essence to the whole of humanity in the most intimate way not simply by the more objective, sterile mode of reason, but by the subjective passionate mode of beauty. First, I will look at Genesis 1:10 in the Greek of the Septuagint, “καὶ εἶδεν ὁ Θεός, ὅτι καλόν” as a manner of demonstrating that God marveled at Creation, before he created the first human being. He took the time to perceive its beauty and nobility. Through this I plan to look at the relationship between wonder and beauty and how the interplay of those two yields truth. When God saw that His Creation was good was that an interior aesthetic of His own or a mediation of Himself? To sort this out, I plan to look at Soren Kierkegaard in his Concluding Unscientific Postscript to show that interiority and the subjective do possess and partake in the kind of possession that allows one not only to see God or His attributes, but enables one to abide in Him through the Spirit. ","PeriodicalId":109688,"journal":{"name":"Lumen et Vita","volume":"10 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131923934","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Deification, Ethics, and Hermeneutics 神化、伦理学和解释学

Lumen et Vita Pub Date : 2017-04-18 DOI: 10.6017/LV.V7I2.9858

Derek Brown

{"title":"Deification, Ethics, and Hermeneutics","authors":"Derek Brown","doi":"10.6017/LV.V7I2.9858","DOIUrl":"https://doi.org/10.6017/LV.V7I2.9858","url":null,"abstract":"This paper challenges ontologizing readings of Athanasian deification by dialoging with Jacques Derrida’s essay, Rams: Uninterrupted Dialogue – Between Two Infinities, the Poem. For Derrida, every relationship is marked by the trace of death: we know that one of us will die before the other. From this, Derrida develops an account of relationship, and ultimately friendship, that rests on trust and promise, on fidelity: I trust that you will carry on our relationship after I am gone, and I promise to do the same for you. Insofar as our relationship is a trusting one, then, it turns out that death marks an \"inaugural cut,\" wherein I am opened to the possibility of relationship, to the possibility of carrying. Death is necessary, and yet horrible. I argue that this reading of death as constitutive of relationship is crucial to understanding the role of Christ’s death in Athanasius’s account of deification. In short, Christ’s death—and the sacramental offering of his body that follows—allows deification to be thought relationally, and so ethically. That is, we participate in the Trinity when we carry the risen Christ in ourselves. At the same time, this carrying is only possible because Christ is carrying us. This account troubles the dominant ontological, “Alexandrian,” categorization of Athanasius in two ways: Most basically, it argues that Christ’s death is not marginal to Athanasius’s theory—this contrary to ontologist readings that place too heavy and lopsided a focus on the “Incarnation.” More pronouncedly, it rejects the notion that, for Athanasius, receiving salvation is a passive reception of Christ’s incorporation of humanity—of an event that could only be interpreted and “understood” after the fact. The theological register pertinent to Athanasian deification is not one of interpretation and ontology, but is one of carrying, hospitality, and relationship. ","PeriodicalId":109688,"journal":{"name":"Lumen et Vita","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121964990","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0