Language, Reality, and Transcendence deals with the later philosophy of Wittgenstein by delving into language, grammar, rule, self, world, culture, and value. Wittgenstein has given a comprehensive philosophy of man and the world and has dealt with the destiny of man by outlining the moral and the spiritual goals of human life. In this work, the nature of Wittgenstein's transcendent metaphysics of man and the ultimate reality has been outlined.
The essays in this book delve into the central theme of R.C. Pradhan's philosophy in particular and the issues in analytic philosophy in general. In analytic tradition, Professor Pradhan's research has been extensively in the area of Wittgenstein's philosophy: philosophy of language and philosophy of mind. While philosophizing the notion of language and mind, Pradhan explores the complexities of the web of life. For him, language neatly binds several aspects of life: the cultural, moral, religious, and scientific. The mind, however, represents the inner world of human experience that involves multiple dimensions of consciousness: the bodily, the vital, the mental, and the spiritual consciousness. Considering the broad spectrum of Pradhan's works, the contributions in this book reflect mainly on the issues concerning the nature of metaphysics, mind, meaning, truth, and values. Language, Mind and Reality, in this regard, is a study on the contemporary trends in analytic philosophy.
This book brings together the work of several scholars to shed light on the Argentine author Jorge Luis Borges' complex relationship with language and reality. A critical assumption driving the work is that there is, as Jaime Alazraki has put it, 'a genuine effort to overcome the narrowness that Western tradition has imposed as a master and measure of reality' in Borges' writing. That narrowness is in large measure a consequence of the chronic influence of positivist approaches to reality that rely on empirical evidence for any authentication of what is 'real'. This study shows that, in opposition to such restrictions, Borges saw in fiction, in literature, the most viable means of discussing reality in a pragmatic manner. Moreover, by scrutinising several of the author's works, it establishes signposts for considering the truly complicated relationship that Borges had with reality, one that intimately associates the 'real' with human perception, insight and language.
"Claudia Weltz explores responses to the problem of evil that do not end up in a theodicy. Kierkegaard's and Rosenzweig's reasons for having no reason to defend God and their ethics of love are discussed in the context of German idealism and French phenomenology."--BOOK JACKET.
This title was first published in 2001: Debate about the reality of God risks becoming an arid stalemate. An unbridgeable gulf seems to be fixed between realists, arguing that God exists independently of our language and beliefs, and anti-realists for whom God-language functions to express human spiritual ideals, with no reference to a reality external to the faith of the believer. Soren Kierkegaard has been enlisted as an ally by both sides of this debate. Kierkegaard, Language and the Reality of God presents a new approach, exploring the dynamic nature of Kierkegaard's texts and the way they undermine neat divisions between realism and anti-realism, objectivity and subjectivity. Showing that Kierkegaard's understanding of language is crucial to his practice of communication, and his account of the paradoxes inherent in religious discourse, Shakespeare argues that Kierkegaard advances a form of 'ethical realism' in which the otherness of God is met in the making of liberating signs. Not only are new perspectives opened on Kierkegaard's texts, but his own contribution to ongoing debates is affirmed in its vital, creative and challenging significance.
This book investigates one aspect of the story of how our religiously-oriented culture became a secular one. It concentrates on the conflicts enveloping the attitude to the past from the late seventeenth to the early twentieth century. The background argument is that the way the process of secularization occurred in one particular religious context, the Roman Catholic one, was determinative for the possibility of something such as secular culture, and hence for both the modem secular attitude to the past and the modem religious one. In recent years a spate of scholarship has suggested that the expanded version of Weber's theory, according to which modernity is a consequence of Protestan tism, is not quite accurate. Robert Merton modified this theory to argue that modem natllral science originated in the context of seventeenth-century 1 Protestant England. Against this position, many scholars have investigated 2 origins for the development of science in Catholic countries. The development of natural science, however, is not the whole story of the development of modem secular culture, even if the story of that development is restricted to the development of knowledge. Our modem universities are organized around the division between humanities and natural sciences, and it can be thought that this process of modernization or secularization affected the humanities no less than the sciences.
This volume contains the most significant pieces of unpublished writing completed by Eric Voegelin during an important time of his career. Spanning the period from the early 1960s to the late 1970s, these selections supplement the body of work Voegelin published after the appearance of the first three volumes of Order and History in 1956 and 1957. The five texts included here are "What Is History?" "Anxiety and Reason," "The Eclipse of Reality," "The Moving Soul," and "The Beginning and the Beyond." In their introduction to the volume, Thomas A. Hollweck and Paul Caringella place these writings in their proper context and discuss the ways in which they reveal clues to the evolution of Voegelin's thought. In "What Is History?" Voegelin considers the development of a transcendent structure of history while simultaneously rejecting the notion that history can have a universal meaning. "Anxiety and Reason" focuses on Voegelin's critically important theory of historiogenesis, which links events in pragmatic history with legendary and mythical events leading back to the beginning of the cosmic order. In "The Eclipse of Reality," Voegelin presents a critique of modernity by analyzing the work of Sartre, Schiller, Comte, and others. "The Moving Soul"--a "thought experiment" inspired by a remark Henry Margenau makes in The Nature of Physical Reality--attempts to reformulate the connections between physics and myth. The most important of these essays is "Me Beginning and the Beyond." Here Voegelin meditates on the universality of experience formed by the tension of existence under God. Publication of these previously unpublished writings will enable scholars to trace the genesis of many of the concerns that occupied Voegelin during a period in which the conception of his main work was undergoing frequent and perhaps fundamental changes.
Law develops his theory of inspiration starting with texts as varied as Virgil's Aeneid and Shakespeare's plays before focusing on the Bible. Following Karl Jaspers, Law views all human knowledge as having limits beyond which there exists the Transcendent. He believes that there are symbols, signs and characters-or "ciphers"-that inhabit religion and art and which point beyond these horizons. Perceiving these is at the heart of inspiration and the knowledge of God. For Law, the key to the question of inspiration and the Bible lies with understanding the reader's encounter with these ciphers, the supreme of which is Christ.
The Poetics of Philosophy is my attempt to hear what academic philosophy attempts to silence, namely, how reason resonates with madness. It is thus a stinging of the great steed of academia in order to recover and re-experience what otherwise would be repressed by the exigencies of bureaucratic-commodity life in the late capitalist world. An analysis of Plato’s principal dialogues with a view towards developing the author’s conception of thinking, knowing, and loving, it incorporates the insights of Heidegger, Nietzsche, and Derrida. Provoking the world mind to reflect upon its phenomenological possibility for Being dispersed within its daily routines or business, the book argues for the metaphysicality of physical reality articulated through the narrative trope of fractal dialectical logic. The present volume’s more general implications extend the insights of the author’s previous work in the area of social science. I refer to the possibility for world communist revolution, which is predicated on communism’s thorough ridding itself of its naïve materialist perspective, the relics of a Newtonian Universe, and its embracing of a fractal-dialectical logic (or similar) that is better able to incorporate the yearning for immortality, desire to experience beauty, and the need to have a meaningful life that define human species life. To articulate such a framework is the aim of my general research.
Music and Transcendence explores the ways in which music relates to transcendence by bringing together the disciplines of musicology, philosophy and theology, thereby uncovering congruencies between them that have often been obscured. Music has the capacity to take one outside of oneself and place one in relation to that which is ’other’. This ’other’ can be conceived in an ’absolute’ sense, insofar as music can be thought to place the self in relation to a divine ’other’ beyond the human frame of existence. However, the ’other’ can equally well be conceived in an ’immanent’ (or secular) sense, as music is a human activity that relates to other cultural practices. Music here places the self in relation to other people and to the world more generally, shaping how the world is understood, without any reference to a God or gods. The book examines how music has not only played a significant role in many philosophical and theological accounts of the nature of existence and the self, but also provides a valuable resource for the creation of meaning on a day-to-day basis.
This book introduces readers to the concept of the Axial Age and its relevance for a world in crisis. Scholars have become increasingly interested in philosopher Karl Jaspers’ thesis that a spiritual revolution in consciousness during the first millennium BCE decisively shaped world history. Axial ideas of transcendence develop into ideologies for world religions and civilizations, in turn coalescing into a Eurasian world-system that spreads globally to become the foundation of our contemporary world. Alongside ideas and ideologies, the Axial Age also taught spiritual practices critically resisting the new scale of civilizational power: in small counter-cultural communities on the margins of society, they turn our conscious focus inward to transform ourselves and overcome the destructive potentials within human nature. Axial spiritualities offer humanity a practical wisdom, a profound psychology, and deep hope: to transform despair into resilience, helping us face with courage the ecological and political challenges confronting us today.