危机时代的必要性与责任:超越理性极限的人类学

IF 0.4 4区 哲学 0 RELIGION
Simeon Theojaya
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引用次数: 0

摘要

COVID-19大流行暴露了全球对基本工作者的依赖以及社会动态的易感性。本质是一个挥之不去的原始问题,因为它仍然是由社会经济功能而不是人作为人的价值来定义的。对马克思来说,费尔巴哈的上帝概念是对基督教人类学的一种颠倒,其结果仅仅是一种“神学上的精确”。作为对马克思的回应,我认为宗教是一种超越抽象的有效意识形态。当前的危机表明,宗教的问题在别处:它可能对社会事业产生反作用,而且很难符合理性的限制。在详细阐述了lsamicvinas对神正论的关注后,我呼吁将人正论作为宗教意识形态拥抱脆弱性和培育团结的动力。在伊姆萨之后,我把本质重新解释为一种超越我们理性的责任。通过本质与责任的统一,人类论可以支持宗教意识形态对弱势群体的欢迎和对社会责任的鼓励。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Essentiality and Responsibility in Times of Crises Anthropodicy beyond the Limits of Reason Alone
The COVID-19 pandemic has exposed global dependency on essential workers and the susceptibility of social dynamics. Essentiality is a haunting primordial issue because it is still defined by socio-economic functions rather than people’s worth as human beings. For Marx, Feuerbach’s concept of homo deus is an inversion of Christian anthropology which ends as a mere ‘theological nicety’. In response to Marx, I hold that religion is an efficient ideology that transcends abstraction. The current crisis shows that religion’s problem lies elsewhere: it can be counterproductive to social causes and hardly fit inside the limits of reason. Elaborating Lévinas’s concern over theodicy, I appeal to anthropodicy as an impetus for religious ideology to embrace vulnerability and nurture solidarity. After Lévinas, I reinterpret essentiality as a responsibility that surpasses our rationality. With the alignment of essentiality and responsibility, anthropodicy can support religious ideology to welcome the vulnerable others and encourage social responsibility.
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来源期刊
CiteScore
0.70
自引率
50.00%
发文量
35
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