(Originally written April 30, 2006 in Book 3)
Written/Read by street light
Schopenhauer
by Michael Tanner
Arthur Schopenhauer - 1788 - 1860
- Apessimistic view of life
- the will is intrinsically evil
- the arts are vital to life, especially music
-Schopenhauer used many of Kant's fundamental arguments but rejected Kant's limitation of science to save room for faith
-Shopenhauer vehemently denied the categorical imperative
-Shopenhauer's book The World as Will and Representation follows Kant in book 1, but departs in book 2 because (like most philosophers) he cannot agree with Kant's view of the phenomenal world (the world we experience) and the noumenal world (the real world)
- believes that our bodies are the phenomenal representation of the will
- The will is not subject to reason. It is impatient, imperious and egoistic
The world is will and appears as representation.
The will is used to get what we lack. If we lacked nothing we would will nothing, but since we will things constantly, we are in a state of "perfect discontent".
This condition is incurable because as soon as we satisfy a deficiency, we find a new thing we lack. Thus, it is a never-ending cycle.
Life (the will) is 'endless flux'.
The will to live is the most absurd form of willing that man does. We love life in spite of the fact that existence is full of pain, want, misery, trouble and anxiety. If we were to look at it objectively we would not will to live, we would will-to-die. Yet, death (our biggest fear) is abhorred, when actually life should be detestable and death anticipated.
Life can either be lived by ceaseless wanting (which is painful) or by achieving what we want only to be bored by it.
Willing comes from a deficiency and thus, from suffering.
Pleasure is merely the absence of pain.
Even when we become satisfied with bodily needs (hunger, thirst, shelter, etc.) we begin to have imaginative needs, that is our minds are free to create speculative horrors that may befall us.
"The present is always inadequate, but the future is uncertain and the past irrecoverable" (Tanner, 25).
"We notice that certain days of our life were happy only after they have made room for unhappy ones" (Tanner, 26).
Sunday, April 30, 2006
Notes on Jones' Kant
(Originally Written April 30, 2006 in Book 3)
Kant & The 19th Century
W.T. Jones
18th Century Philosophers:
-optimistic
- 'Best of all possible worlds'
- 'Whatever is, is right'
Then optimism was shattered. The French Revolution produced Napoleon, the industrial revolution produce over-crowded urban centers and Hume destroyed the basis for knowledge.
Counter scientific movements began.
In steps Kant
Kant
Answers to Hume's critique and shows a priori knowledge of nature is possible, limit science's scope so faith is not squeezed out (two main goals).
Both were accomplished in Kant's "Copernican revolution" of the theory of knowledge.
Theory of Knowledge:
Minds are not contemplators of independent objects. The objects are constructs in which the activity of the mind plays an essential part.
Double thesis - 1) Since cognition includes construction things not in this constructive activity are unknowable. 2) There is a realm of reality that is inaccessible to human minds because they did not participate in its construction.
Post-Kantian philosophers have been either one of two things. Either they agreed with point 1 or point 2.
Why do I love Kant so much?
"[Schopenhauer] resenting - as most subsequent philosophers have - his (Kant's) elaborate, indeed compulsive architectonic, whereby everything is divided into threes and fours and categories and concepts are invented merely to satisfy Kant's craving for symmetry" (Tanner, 2).
Kant & The 19th Century
W.T. Jones
18th Century Philosophers:
-optimistic
- 'Best of all possible worlds'
- 'Whatever is, is right'
Then optimism was shattered. The French Revolution produced Napoleon, the industrial revolution produce over-crowded urban centers and Hume destroyed the basis for knowledge.
Counter scientific movements began.
In steps Kant
Kant
Answers to Hume's critique and shows a priori knowledge of nature is possible, limit science's scope so faith is not squeezed out (two main goals).
Both were accomplished in Kant's "Copernican revolution" of the theory of knowledge.
Theory of Knowledge:
Minds are not contemplators of independent objects. The objects are constructs in which the activity of the mind plays an essential part.
Double thesis - 1) Since cognition includes construction things not in this constructive activity are unknowable. 2) There is a realm of reality that is inaccessible to human minds because they did not participate in its construction.
Post-Kantian philosophers have been either one of two things. Either they agreed with point 1 or point 2.
Why do I love Kant so much?
"[Schopenhauer] resenting - as most subsequent philosophers have - his (Kant's) elaborate, indeed compulsive architectonic, whereby everything is divided into threes and fours and categories and concepts are invented merely to satisfy Kant's craving for symmetry" (Tanner, 2).
Reality & Appearance - 9/11 Analogy
(Originally written April 30, 2006 in Book 3)
Is there a difference between appearance and true reality?
Appearance is what we understand (through the thought process). True reality is what the senses perceive. It is the empirical observation we take in. But, since we can only know what we understand and we do not understand any purely empirical evidence, we cannot know true reality. What we know (understand) is empirical -emotional evidence. All appearance is subjective. True reality exists, but since we cannot know anything without the empirical observation of true reality first being funneled through our emotions, than all appearance must be subjective to the observer and more precisely to the observer's emotions. We can have a strong sense of true reality because not all emotions will skew or corrupt our empirical observations as much as others.
Emotions are vital to our understanding. They dictate how the empirical evidence is understood and more importantly how we will act (through the will). Take for instance the event that occurred on September 11th, 2001.
The true reality is that an object composed of inorganic (lifeless) substances that contained organic (living) substances crashed into another object composed of inorganic substances that contained a number of organic substances. If we understood what the true reality was, then we would not understand it in such deep and profound ways. However, we all understand the events of 9/11 in subjective ways.
We understand the appearance of the true reality of 9/11. Our emotions enrich our understanding (or our knowledge). Without emotions our knowledge would be so dry that we might not even find it worthwhile to acquire.
First off, we understand that the objects composed of inorganic substances were created by the organic substances. Thus, we know that these inorganic substances were the Twin Towers and airplanes, both of which are high achievements of the organic substances.
Secondly, we understand that the organic objects were humans. We have emotional bonds with these creatures because we ourselves are human. We have this bond because we experience human beings (including ourselves) empirically and understand them through empirical-emotional ways. The weight of our emotions with other human beings involved specifically, and with ourselves drives our understanding.
Hypothetically put yourself into these various positions to understand the appearance of the 9/11: The New Yorker who did not lose a loved one in the attack, the New Yorker who lost a loved one, The American who didn't lose a loved one, the American who lost one and received a phone call from their loved one from the plane, the Japanese person who has no ties to America or Islam, the Islamic person who is not deeply religious or avidly anti-American, and the fundamentalist Islamic Jihadist. Their emotions played a vital role in how they understood the event. Their understanding is not wrong from an empirical-emotional viewpoint, but may be wrong from an ethical viewpoint.
Is there a difference between appearance and true reality?
Appearance is what we understand (through the thought process). True reality is what the senses perceive. It is the empirical observation we take in. But, since we can only know what we understand and we do not understand any purely empirical evidence, we cannot know true reality. What we know (understand) is empirical -emotional evidence. All appearance is subjective. True reality exists, but since we cannot know anything without the empirical observation of true reality first being funneled through our emotions, than all appearance must be subjective to the observer and more precisely to the observer's emotions. We can have a strong sense of true reality because not all emotions will skew or corrupt our empirical observations as much as others.
Emotions are vital to our understanding. They dictate how the empirical evidence is understood and more importantly how we will act (through the will). Take for instance the event that occurred on September 11th, 2001.
The true reality is that an object composed of inorganic (lifeless) substances that contained organic (living) substances crashed into another object composed of inorganic substances that contained a number of organic substances. If we understood what the true reality was, then we would not understand it in such deep and profound ways. However, we all understand the events of 9/11 in subjective ways.
We understand the appearance of the true reality of 9/11. Our emotions enrich our understanding (or our knowledge). Without emotions our knowledge would be so dry that we might not even find it worthwhile to acquire.
First off, we understand that the objects composed of inorganic substances were created by the organic substances. Thus, we know that these inorganic substances were the Twin Towers and airplanes, both of which are high achievements of the organic substances.
Secondly, we understand that the organic objects were humans. We have emotional bonds with these creatures because we ourselves are human. We have this bond because we experience human beings (including ourselves) empirically and understand them through empirical-emotional ways. The weight of our emotions with other human beings involved specifically, and with ourselves drives our understanding.
Hypothetically put yourself into these various positions to understand the appearance of the 9/11: The New Yorker who did not lose a loved one in the attack, the New Yorker who lost a loved one, The American who didn't lose a loved one, the American who lost one and received a phone call from their loved one from the plane, the Japanese person who has no ties to America or Islam, the Islamic person who is not deeply religious or avidly anti-American, and the fundamentalist Islamic Jihadist. Their emotions played a vital role in how they understood the event. Their understanding is not wrong from an empirical-emotional viewpoint, but may be wrong from an ethical viewpoint.
(Originally written May 1, 2006)
Emotions are the key to understanding and, thus to knowledge itself.
- But how?
Consider it from my vantage point. At the time I was a seventeen year old college student in Indiana. I had no ties to New York City and had no family members or friends, or even acquaintances on board a plane. Geographically and emotionally I was disconnected. However, I am sympathetic to loss of life because I view all life as precious. Also I was in a far right influential environment. Patriotism, which was already abnormally high in rural Indiana, copulated with paranoia and the love child was bastard of vengeful rage.
Wednesday, April 26, 2006
Class notes on Schopenhauer
(Originally Written April 26, 2006 in 3 Subject)
History of Philosophy II
Schopenhauer (1780-1860)
-The world is the objectification of the will
-Reason and abstract knowledge (principle of sufficient reason is basically the law of causality)
-Science is based on the principle of sufficient reason
-Science teaches us about particulars
-Science is a means to an end
-Science via the principle of sufficient reason serves the will, thus the will controls the world through science
The Moral Life:
-To access eternal truth and value we must reject the principle of sufficient reason
-We must turn to the aesthetic attitude and turn to art
-Unlike science, art is about portraying universal, eternal truths
-In art we find immutable, universal truths
-Unlike science, art enables us to overcome the selfish desires of the will. Conversely, science serves the selfish desires of the will.
-Asceticism - denial of the will
-Aestheticism and asceticism go hand in hand
-Artists have a pure insight into eternal truths because of their ascetic lifestyles. They throw off the practicality of thinking scientifically to see the eternal truths.
-Art is born of pain and suffering.
History of Philosophy II
Schopenhauer (1780-1860)
-The world is the objectification of the will
-Reason and abstract knowledge (principle of sufficient reason is basically the law of causality)
-Science is based on the principle of sufficient reason
-Science teaches us about particulars
-Science is a means to an end
-Science via the principle of sufficient reason serves the will, thus the will controls the world through science
The Moral Life:
-To access eternal truth and value we must reject the principle of sufficient reason
-We must turn to the aesthetic attitude and turn to art
-Unlike science, art is about portraying universal, eternal truths
-In art we find immutable, universal truths
-Unlike science, art enables us to overcome the selfish desires of the will. Conversely, science serves the selfish desires of the will.
-Asceticism - denial of the will
-Aestheticism and asceticism go hand in hand
-Artists have a pure insight into eternal truths because of their ascetic lifestyles. They throw off the practicality of thinking scientifically to see the eternal truths.
-Art is born of pain and suffering.
Tuesday, April 25, 2006
Free Will, Perception and Hegelian consciousness
(Originally written April 25, 2006 in 3 Subject)
Free Will vs. Determinism
The will is free when it is not impeded by anything to do as it pleases. I will myself to study philosophy; I choose it freely. But, when I must meet other obligations, such as eating something to survive, I am not free to study philosophy at the moment. It is true that I have the choice to eat or not eat, but if I choose to not eat enough times in a row the consequences would be disastrous. Thus, do the consequences of not eating determine my will? Or do I simply make the choice out of free will to eat? Yes. I have the choice (free-will) but something other than my will (my instinct to avoid hunger and thus death) determines the boundaries of my will.
Thus, I am free to make individual choices, but my overall outcome is determined by other things. This combination of determinism and free will governs all of my life.
Types of Perception"
-Perception of God - sensus divinitatis
-Perception of the physical realm (perception of living creatures and inanimate objects and material stuffs)
-Perception of the spiritual realm (natural and unnatural)
-Perception of the self (body)
-Perception of the mind (consciousness)
-Perception of the self (soul)
Hegelian consciousness and Creation:
Hegel may have been right in claiming that consciousness must exist in externalizing itself or manifesting itself with other consciousness. However, since God is triune, or three persons, He can manifest His consciousness with Himself since there are three consciousness in Himself. Thus, the creation of the world was not necessary for God to manifest His consciousness.
Free Will vs. Determinism
The will is free when it is not impeded by anything to do as it pleases. I will myself to study philosophy; I choose it freely. But, when I must meet other obligations, such as eating something to survive, I am not free to study philosophy at the moment. It is true that I have the choice to eat or not eat, but if I choose to not eat enough times in a row the consequences would be disastrous. Thus, do the consequences of not eating determine my will? Or do I simply make the choice out of free will to eat? Yes. I have the choice (free-will) but something other than my will (my instinct to avoid hunger and thus death) determines the boundaries of my will.
Thus, I am free to make individual choices, but my overall outcome is determined by other things. This combination of determinism and free will governs all of my life.
Types of Perception"
-Perception of God - sensus divinitatis
-Perception of the physical realm (perception of living creatures and inanimate objects and material stuffs)
-Perception of the spiritual realm (natural and unnatural)
-Perception of the self (body)
-Perception of the mind (consciousness)
-Perception of the self (soul)
Hegelian consciousness and Creation:
Hegel may have been right in claiming that consciousness must exist in externalizing itself or manifesting itself with other consciousness. However, since God is triune, or three persons, He can manifest His consciousness with Himself since there are three consciousness in Himself. Thus, the creation of the world was not necessary for God to manifest His consciousness.
3 Realms of Existence
(Originally written April 25, 2006 in 3 Subject)
3 Realms of Existence
-God Realm - that of God the Father, God the Son & The Holy Spirit
-The Physical Realm - things that are material in essence
-The Spiritual Realm - things that are immaterial in essence
The God Realm supersedes the Spiritual Realm which supersedes the Physical Realm in interaction.
God (The God Ream inhabitants) exist independent of all things.
The Physical & Spiritual realms exist because God created and sustains it, but God transcends it as well. It is not made of God, but by God.
The Physical realm is surrounded by the Spiritual realm, thus the spiritual realm can "see" and "interact/interfere" with the physical realm. Beings can exist in the physical realm and the spiritual realm congruently. The physical realm does not directly interact/interfere with the spiritual realm, but is capable of doing so on rare occasions.
The Physical realm is full of living organisms, inanimate objects and other material stuffs. The spiritual realm is full of angels, demons and souls that are either saints, damned or escaped (ghosts).
3 Realms of Existence
-God Realm - that of God the Father, God the Son & The Holy Spirit
-The Physical Realm - things that are material in essence
-The Spiritual Realm - things that are immaterial in essence
The God Realm supersedes the Spiritual Realm which supersedes the Physical Realm in interaction.
God (The God Ream inhabitants) exist independent of all things.
The Physical & Spiritual realms exist because God created and sustains it, but God transcends it as well. It is not made of God, but by God.
The Physical realm is surrounded by the Spiritual realm, thus the spiritual realm can "see" and "interact/interfere" with the physical realm. Beings can exist in the physical realm and the spiritual realm congruently. The physical realm does not directly interact/interfere with the spiritual realm, but is capable of doing so on rare occasions.
The Physical realm is full of living organisms, inanimate objects and other material stuffs. The spiritual realm is full of angels, demons and souls that are either saints, damned or escaped (ghosts).
Just War v. Pacifism
(Originally written April 25, 2006 in 3 Subject)
Contemporary Issues of Philosophy
The morality of War
As a Christian do you feel war is right?
1. Violence
2. Obeying the government (Titus 3:1, Romans 13:3-5)
Rae:
War in the Old Testament
-Securing Israel's boundaries (2 Samuel 5:17-25)
-National Defense (1 Kings 20)
-Offensive Attacks (Joshua 6-12)
-Total Annihilation (Deuteronomy 25:17-19, 1 Samuel 15:1-3)
Does God's sanctioning of Israel's military action justify modern warfare?
-God chose Canaan for His people
-Canaan was very vulnerable to attack
-This vulnerability led to a necessary reliance on God
-Disobedience often resulted in war
The Spirit of Pacifism
-The Sermon on the Mount
-Forbidding resistance to evil
-Loving your enemies
-Jesus blesses the peacemakers
-Submitting to persecutors
-Submitting to the government, even that of Rome
However, there is no Biblical record of soldiers who had converted leaving the military for Pacifistic views
Major views:
Pacifism - Direct participation in war is completely wrong, indirect participation is sometimes wrong
Just war theory - participation in war is morally acceptable under certain criteria
Major Biblical support for Pacifism
-Sermon on the Mount (Matthew 5:38-48)
-Paul's teachings on non-violence (Romans 12:19-21)
-Peter's doctrine of non-resistance (1 Peter 2:18-24)
Nonviolence vs. non-participation
-Pacifists fall into various levels of pacifism
-All fighting though is considered wrong in every level of pacifism
-Participation in work supporting conflict is and is not acceptable depending on the level of pacifism
Criticism of Pacifism
-If a murderer is in your home with you and your family do you let your family be murdered? Do you fight back and try to subdue the attacker? Do you try to save your family?
-What is the definition of violence?
-Duty to the state argument (Romans 13:1-7, the state 'wields the sword' to keep order and peace). Does our duty to the state outweigh our personal disposition towards violence?
Just War Theory
7 Traditional Criteria:
1) War must be prompted by a just cause
2) War must have a just intention
3) War must be engaged as a last resort
4) The war in question must be initiated by a formal declaration by properly constituted authorities
5) The war in question must be characterized by limited objections (not total annihilation or wholesale destruction)
6) The war must be conducted with appropriate means (force must be proportional to the threat)
7) The war must respect noncombatant immunity
Robert Fullinwider article:
-We should focus more on innocence when assessing validity of violence (terrorism).
-There is a division between combatants and non-combatants, those this distinction is a difficult one to determine in some circumstances.
-We must rethink our definition of terrorism.
-International law brings some order to international affairs.
-Private judgment of a state undermines international law.
-One must be able to justify their actions in a manner that is satisfactory.
Contemporary Issues of Philosophy
The morality of War
As a Christian do you feel war is right?
1. Violence
2. Obeying the government (Titus 3:1, Romans 13:3-5)
Rae:
War in the Old Testament
-Securing Israel's boundaries (2 Samuel 5:17-25)
-National Defense (1 Kings 20)
-Offensive Attacks (Joshua 6-12)
-Total Annihilation (Deuteronomy 25:17-19, 1 Samuel 15:1-3)
Does God's sanctioning of Israel's military action justify modern warfare?
-God chose Canaan for His people
-Canaan was very vulnerable to attack
-This vulnerability led to a necessary reliance on God
-Disobedience often resulted in war
The Spirit of Pacifism
-The Sermon on the Mount
-Forbidding resistance to evil
-Loving your enemies
-Jesus blesses the peacemakers
-Submitting to persecutors
-Submitting to the government, even that of Rome
However, there is no Biblical record of soldiers who had converted leaving the military for Pacifistic views
Major views:
Pacifism - Direct participation in war is completely wrong, indirect participation is sometimes wrong
Just war theory - participation in war is morally acceptable under certain criteria
Major Biblical support for Pacifism
-Sermon on the Mount (Matthew 5:38-48)
-Paul's teachings on non-violence (Romans 12:19-21)
-Peter's doctrine of non-resistance (1 Peter 2:18-24)
Nonviolence vs. non-participation
-Pacifists fall into various levels of pacifism
-All fighting though is considered wrong in every level of pacifism
-Participation in work supporting conflict is and is not acceptable depending on the level of pacifism
Criticism of Pacifism
-If a murderer is in your home with you and your family do you let your family be murdered? Do you fight back and try to subdue the attacker? Do you try to save your family?
-What is the definition of violence?
-Duty to the state argument (Romans 13:1-7, the state 'wields the sword' to keep order and peace). Does our duty to the state outweigh our personal disposition towards violence?
Just War Theory
7 Traditional Criteria:
1) War must be prompted by a just cause
2) War must have a just intention
3) War must be engaged as a last resort
4) The war in question must be initiated by a formal declaration by properly constituted authorities
5) The war in question must be characterized by limited objections (not total annihilation or wholesale destruction)
6) The war must be conducted with appropriate means (force must be proportional to the threat)
7) The war must respect noncombatant immunity
Robert Fullinwider article:
-We should focus more on innocence when assessing validity of violence (terrorism).
-There is a division between combatants and non-combatants, those this distinction is a difficult one to determine in some circumstances.
-We must rethink our definition of terrorism.
-International law brings some order to international affairs.
-Private judgment of a state undermines international law.
-One must be able to justify their actions in a manner that is satisfactory.
Unfinished thoughts on Philosophy of Language
(Originally written April 25, 2006 in Book 1)
Types of Language:
Audible - voice/music (symbolic language)
Written - letters/pictures/art (symbolic language)
Visible - body language (actual language)
Internal - in your head (symbolic language)
Connective - emotional bonds (actual language)
Origin of Langauge:
Up until last night I believed that the origin of language was simply ascertained. Unfortunately for me, as always, whenever I believe something to be simple or easily comprehended, new questions arise. The questions demand answers and refuse to be begged in my pursuit of knowledge.
Until last night I felt strongly that the origin of language lay in man's hands. While it may have been an indirect result of man, I still believed it to be a construct of man, or at least for man. But that seems to be impossible upon investigation. If language came into being with man how then did God communicate with himself? How did God create everything without the use of language? Yes, God works in mysterious ways; and, yes, God is capable of doing things in ways man is not capable of. So, if you refuse to grant me this contention then please consider the next two arguments. I believe that you will come to the conclusion that I have if you are honest with the facts.
First, animals utilize language. This may seem absurd, but consider what language is. Language is the utilization of something to communicate a concept, idea, message, etc. to another being (or to one's self). Therefore, since animals obviously communicate with one another they utilize language in its most primitive form.
A dog will urinate on trees, or other objects to mark his territory. He is communicating to other dogs that this is his territory. He communicates this message by the language of urine. Luckily, we have other forms of language because I would not want you to read my pee.
Certain forms of spiders have interesting mating rituals. The male spider performs a dance for the female...
Types of Language:
Audible - voice/music (symbolic language)
Written - letters/pictures/art (symbolic language)
Visible - body language (actual language)
Internal - in your head (symbolic language)
Connective - emotional bonds (actual language)
Origin of Langauge:
Up until last night I believed that the origin of language was simply ascertained. Unfortunately for me, as always, whenever I believe something to be simple or easily comprehended, new questions arise. The questions demand answers and refuse to be begged in my pursuit of knowledge.
Until last night I felt strongly that the origin of language lay in man's hands. While it may have been an indirect result of man, I still believed it to be a construct of man, or at least for man. But that seems to be impossible upon investigation. If language came into being with man how then did God communicate with himself? How did God create everything without the use of language? Yes, God works in mysterious ways; and, yes, God is capable of doing things in ways man is not capable of. So, if you refuse to grant me this contention then please consider the next two arguments. I believe that you will come to the conclusion that I have if you are honest with the facts.
First, animals utilize language. This may seem absurd, but consider what language is. Language is the utilization of something to communicate a concept, idea, message, etc. to another being (or to one's self). Therefore, since animals obviously communicate with one another they utilize language in its most primitive form.
A dog will urinate on trees, or other objects to mark his territory. He is communicating to other dogs that this is his territory. He communicates this message by the language of urine. Luckily, we have other forms of language because I would not want you to read my pee.
Certain forms of spiders have interesting mating rituals. The male spider performs a dance for the female...
Monday, April 24, 2006
Luther timeline
(Originally written April 24, 2006 in 3 Subject)
European Religious History
Luther is teaching at Wittenburg University. He begins to tackle the theological implications of the New Testament. At the time of Luther scholasticism and humanism are opposite points in the intellectual and religious world. Catholic disagreements among theologians were commonplace at the time he posted the 95 Theses. Luther expects that each of his thesis will be debated against by Papal legates, not be ignored or lead to his expulsion. Pope Leo X sees Luther's 95 theses as the ramblings of a drunken German. The Church has a stronghold on all heresies, making them nearly non-existent.
95 Theses
-Luther fears that indulgences are replacing the repentant lifestyles that Jesus requires. Luther does not reject the sacrament of penance entirely, he is upset because it is being misunderstood by the laity.
-Luther states that Pope cannot pardon all sins. The Pope can only forgive the sins committed against the sin. Only God can forgive sins committed against God.
-Luther challenges the concept of purgatory.
-Indulgences cause people to believe their sins are forgiven so they won't be contrite and thus, be lost.
-Wrote to inform the Pope how the theology in his name is being corrupted.
The Archbishop of Mainz, who bought the office asks the theologians of the University of Mainz what they thought about the 95 theses. Pope Leo X doesn't see the 95 theses as being any particularly big deal. He orders the Augustinians to get ahold of and control Luther, an Augustinian himself. Frederick the Wise (the elector and ruler over the territory Luther is living in) protects Luther because he is enjoying the attention that his region is getting on account of Luther. Luther is declared a heretic by a Dominican in 1518 and ordered to be extradited to Rome. The Pope states he has this power because the Papacy has jurisdiction over all clerics. Frederick the Wise disagrees and claims authority over Luther because of his professorship in his district, thus giving Frederick jurisdiction. He orders that the trial of Luther must be done in Germany and he can appeal to the Holy Roman Emperor.
Luther then asks for a trial among German theologians. Frederick approves of this. The Pope is forced to back down because the Holy Roman Emperor will die soon and wishes to influence Frederick and the other German electors to elect an emperor favorable to Pope Leo X. The Pope sends Papal legates to the trial but orders them not to engage in the debate and only say "submit to the Pope". The Papal legate however condemns Luther without him even speaking, but he is not formally excommunicated. After this Luther realizes that he is getting Frederick into a dangerous situation and offers to leave the territory. Frederick decides however to protect Luther until the matter is settled.
The Holy Roman Emperor dies in 1519. The Leipzig Disputation (Leipzig University was a very staunchly Catholic place) refuses to debate the theses and only continues to demand that Luther submit to the Pope. Luther then challenges the Papal authority. He declares that the Papacy does not have the authority it claims to have. Luther declares himself more orthodox than the Leipzig University and the Catholics there. Leipzig then declares Luther to be a Hussite (Jan Hus).
Luther however knew neither Hus nor Wycliffe but agreed with some of their points. Luther placed the Bible over the traditions of the Church and above the Church fathers. He taught that justification came solely by grace through faith.
Luther begins to realize that he may have to denounce the Pope's authority outright. Meanwhile Charles V, the king of Spain, is elected the Holy Roman Emperor (being the grandson of the former Holy Roman Emperor). This gives Charles dominion over Spain, Burgundy, Germany and the Netherlands. The lands of Charles completely surround France, leaving King Francis I to feel threatened by Charles V. In 1520 Luther releases documents writing to the German princes (electors) to take responsibility in Church reform, further angering the Pope.
European Religious History
Luther is teaching at Wittenburg University. He begins to tackle the theological implications of the New Testament. At the time of Luther scholasticism and humanism are opposite points in the intellectual and religious world. Catholic disagreements among theologians were commonplace at the time he posted the 95 Theses. Luther expects that each of his thesis will be debated against by Papal legates, not be ignored or lead to his expulsion. Pope Leo X sees Luther's 95 theses as the ramblings of a drunken German. The Church has a stronghold on all heresies, making them nearly non-existent.
95 Theses
-Luther fears that indulgences are replacing the repentant lifestyles that Jesus requires. Luther does not reject the sacrament of penance entirely, he is upset because it is being misunderstood by the laity.
-Luther states that Pope cannot pardon all sins. The Pope can only forgive the sins committed against the sin. Only God can forgive sins committed against God.
-Luther challenges the concept of purgatory.
-Indulgences cause people to believe their sins are forgiven so they won't be contrite and thus, be lost.
-Wrote to inform the Pope how the theology in his name is being corrupted.
The Archbishop of Mainz, who bought the office asks the theologians of the University of Mainz what they thought about the 95 theses. Pope Leo X doesn't see the 95 theses as being any particularly big deal. He orders the Augustinians to get ahold of and control Luther, an Augustinian himself. Frederick the Wise (the elector and ruler over the territory Luther is living in) protects Luther because he is enjoying the attention that his region is getting on account of Luther. Luther is declared a heretic by a Dominican in 1518 and ordered to be extradited to Rome. The Pope states he has this power because the Papacy has jurisdiction over all clerics. Frederick the Wise disagrees and claims authority over Luther because of his professorship in his district, thus giving Frederick jurisdiction. He orders that the trial of Luther must be done in Germany and he can appeal to the Holy Roman Emperor.
Luther then asks for a trial among German theologians. Frederick approves of this. The Pope is forced to back down because the Holy Roman Emperor will die soon and wishes to influence Frederick and the other German electors to elect an emperor favorable to Pope Leo X. The Pope sends Papal legates to the trial but orders them not to engage in the debate and only say "submit to the Pope". The Papal legate however condemns Luther without him even speaking, but he is not formally excommunicated. After this Luther realizes that he is getting Frederick into a dangerous situation and offers to leave the territory. Frederick decides however to protect Luther until the matter is settled.
The Holy Roman Emperor dies in 1519. The Leipzig Disputation (Leipzig University was a very staunchly Catholic place) refuses to debate the theses and only continues to demand that Luther submit to the Pope. Luther then challenges the Papal authority. He declares that the Papacy does not have the authority it claims to have. Luther declares himself more orthodox than the Leipzig University and the Catholics there. Leipzig then declares Luther to be a Hussite (Jan Hus).
Luther however knew neither Hus nor Wycliffe but agreed with some of their points. Luther placed the Bible over the traditions of the Church and above the Church fathers. He taught that justification came solely by grace through faith.
Luther begins to realize that he may have to denounce the Pope's authority outright. Meanwhile Charles V, the king of Spain, is elected the Holy Roman Emperor (being the grandson of the former Holy Roman Emperor). This gives Charles dominion over Spain, Burgundy, Germany and the Netherlands. The lands of Charles completely surround France, leaving King Francis I to feel threatened by Charles V. In 1520 Luther releases documents writing to the German princes (electors) to take responsibility in Church reform, further angering the Pope.
Aphorisms - My little tidbits of truth
(Originally written April 24, 2006 in Book 1)
I. Philosophy
I agree with Hegel when he calls philosophy "the service of God" but not much else. I am indebted to Bertrand Russell for igniting the fire of philosophy that now burns inside me, though I scarcely agree with a word he says. Nietzsche, from whom I borrowed the title strikes me somewhat with a stick of fear. Every philosopher I have read seems to have an inkling of truth, a glimmer of knowledge and a mess of errant beliefs. I fear deeply that I will be remembered, if I am remembered at all in this same light.
Philosophy has not provided me with any answers, only questions. I can scarce remember a time when I was not perplexed by some haunting question. Philosophy has spun me round and round, if I lift my arms I would soar like a helicopter; however, I can't be sure my arms truly exist. Therefore, I spin as a screw and am neck-deep in the ground.
Where do I turn for guidance? If I look to my perceptions then I am doomed to perceive only appearances and not true reality, if there is such a thing. I can turn to God, but if I cannot be sure what I see is real, how can I be sure what I cannot see is any more real?
Questions haunt me deeply and I fear I will never be able to answer them, let alone rid myself of them. The few answers I have found have created more complex and pressing questions. While I have philosophized only a short while now, I feel have stepped into some never ending nightmarish carousel of doom.
What saving grace have I? Faith, hope, perseverance are my rescue. Jesus Christ is my rescuer. Of this, I have no doubt. My faith need not be validated to assure salvation, but validation seems to be the only way to ease my mind. It is ironic that to ease my mind I must first vex it.
Questions and answers, answers and questions - this is my life now. It is true that I have chosen philosophy, but the more I learn of it, the less certain I am of that choice. The deeper I delve, the more I see that philosophy has actually chosen me.
I. Philosophy
I agree with Hegel when he calls philosophy "the service of God" but not much else. I am indebted to Bertrand Russell for igniting the fire of philosophy that now burns inside me, though I scarcely agree with a word he says. Nietzsche, from whom I borrowed the title strikes me somewhat with a stick of fear. Every philosopher I have read seems to have an inkling of truth, a glimmer of knowledge and a mess of errant beliefs. I fear deeply that I will be remembered, if I am remembered at all in this same light.
Philosophy has not provided me with any answers, only questions. I can scarce remember a time when I was not perplexed by some haunting question. Philosophy has spun me round and round, if I lift my arms I would soar like a helicopter; however, I can't be sure my arms truly exist. Therefore, I spin as a screw and am neck-deep in the ground.
Where do I turn for guidance? If I look to my perceptions then I am doomed to perceive only appearances and not true reality, if there is such a thing. I can turn to God, but if I cannot be sure what I see is real, how can I be sure what I cannot see is any more real?
Questions haunt me deeply and I fear I will never be able to answer them, let alone rid myself of them. The few answers I have found have created more complex and pressing questions. While I have philosophized only a short while now, I feel have stepped into some never ending nightmarish carousel of doom.
What saving grace have I? Faith, hope, perseverance are my rescue. Jesus Christ is my rescuer. Of this, I have no doubt. My faith need not be validated to assure salvation, but validation seems to be the only way to ease my mind. It is ironic that to ease my mind I must first vex it.
Questions and answers, answers and questions - this is my life now. It is true that I have chosen philosophy, but the more I learn of it, the less certain I am of that choice. The deeper I delve, the more I see that philosophy has actually chosen me.
Class Notes on Hegel
(Originally Written April 24, 2006 in 3 Subject Book)
History of Philosophy II
Hegel
-agrees with Plato that knowledge is acquired through a dialectical method
-Yet, Plato's and Hegel's dialectical methodologies vastly differ
Existence (apparent & publicly manifest)
Essence (the hidden and internal)
The in between of existence and essence is actuality
example: The in between of Being and Non-Being is becoming
Master-Slave Dialectic
-Slave (labor, objectification)
-Master (desire, consumption)
-There is conflict and domination between the two
-The product of the slave's labor and the master's desire leads to the object being created
Political Philosophy:
Three moments of the Ethical
1) Family
2) Civil Society
3) The State
History is teleological: it has a goal, which for Hegel, is freedom
The Hegelian & Christian God
Being itself, the totality (Hegel) v. Infinite being that is still distinct from the world (Christian)
Self-thinking thought (Hegel) v. Spirit with thoughts distinct from itself (Christian)
Immanence without transcendence (Hegel) v. Immanence with transcendence (Christian)
God of process of becoming (Hegel) v. Primordial being, which is immutable (Christian)
Criticisms of Hegel
-Too abstract
-Too esoteric
-Not grounded enough in experience
-Hegel's theology is not Biblically backed
-Dialectical method can justify things that are problematic (Dewey & Marx)
History of Philosophy II
Hegel
-agrees with Plato that knowledge is acquired through a dialectical method
-Yet, Plato's and Hegel's dialectical methodologies vastly differ
Existence (apparent & publicly manifest)
Essence (the hidden and internal)
The in between of existence and essence is actuality
example: The in between of Being and Non-Being is becoming
Master-Slave Dialectic
-Slave (labor, objectification)
-Master (desire, consumption)
-There is conflict and domination between the two
-The product of the slave's labor and the master's desire leads to the object being created
Political Philosophy:
Three moments of the Ethical
1) Family
2) Civil Society
3) The State
History is teleological: it has a goal, which for Hegel, is freedom
The Hegelian & Christian God
Being itself, the totality (Hegel) v. Infinite being that is still distinct from the world (Christian)
Self-thinking thought (Hegel) v. Spirit with thoughts distinct from itself (Christian)
Immanence without transcendence (Hegel) v. Immanence with transcendence (Christian)
God of process of becoming (Hegel) v. Primordial being, which is immutable (Christian)
Criticisms of Hegel
-Too abstract
-Too esoteric
-Not grounded enough in experience
-Hegel's theology is not Biblically backed
-Dialectical method can justify things that are problematic (Dewey & Marx)
Ordo Salutis & Justification by Faith
(Originally Written April 24, 2006 in 3 Subject Book)
Historic Christian Thought
Ordo Salutis (Roman Catholic - Sacramental "ex opere operato")
1) Baptism - baptismal regeneration, gives grace
2) Confirmation - completion of baptismal grace
3) Eucharist - (communion) completes Christian initiation
4) Penance - Indulgence (Luther's bane!)
5) Extreme Unction - Last rites/anointing of the sick
Lutheran: Justification by Faith
1) Repentance - turn from sin
2) Faith - Notitia fiducia assensus
3) Good Works, Faith works its self out in love (Galatians 5:6)
Historic Christian Thought
Ordo Salutis (Roman Catholic - Sacramental "ex opere operato")
1) Baptism - baptismal regeneration, gives grace
2) Confirmation - completion of baptismal grace
3) Eucharist - (communion) completes Christian initiation
4) Penance - Indulgence (Luther's bane!)
5) Extreme Unction - Last rites/anointing of the sick
Lutheran: Justification by Faith
1) Repentance - turn from sin
2) Faith - Notitia fiducia assensus
3) Good Works, Faith works its self out in love (Galatians 5:6)
Saturday, April 22, 2006
Hegel - Raymond Plant
(Originally written April 22, 2006 in Book 1)
Hegel
Raymond Plant
1999
The importance of Hegel:
Hegel is still influential in philosophy, political and social theory, aesthetics, philosophy of history, theology and the philosophy of religion (which is this particular book's focus).
Karl Löwith states that Hegel is the philosopher of the bourgeois Christian world.
Hegel saw his work as systematic, thus concentrating on a single field without recognizing it as a part of the whole would misconstrue his philosophy.
Life & Development:
Born in 1770, in Stuttgart. Educated at the Stuttgart Gymnasium, then at Tübinger Stift (a famous Swabian theological seminary). He wanted to be a Lutheran pastor or an honorationen.
Supported the French Revolution from Tübinger. Lived with Hölderlin (a poet) and Schelling (a philosopher) while at Tübinger.
Concerned himself with fragmentation and brokenness of man's relationship to God, to nature and to society.
Instead of following his aspirations he took up a tutoring position in Bern. He left Bern to move to Frankfurt with Hölderlin then took a position at the University of Jena with Schelling.
Napoleon closed Jena and Hegel took an editor job at the Bamberg Gazette, a Catholic paper.
Hegel left the position at the paper to become the Rector of the Grammar School in Nuremberg, where he was charged with the job of shifting education away from the Catholic based teachings to a humanistic approach.
Hegel left the school to become the chair of philosophy at Heidelberg in 1816. In 1818 he moved to the University of Berlin to be its chair of philosophy and perform the same reform as he did at Nuremberg.
He died suddenly in 1831.
Fears of Fragmentation:
Hegel, Hölderlin and Schelling developed a fear of "division and fragmentation in modern life and in particular the bifurcation between man and God; between man and society, between man and nature and indeed the division within the individual's own personality" (Plant, 11) while at the Tübinger Shift.
The rediscovery of Greek culture by the Germans in the 18th century and its concept of all life being unified set the stage for Hegel's fear of fragmentation.
Hegel was inspired by the Greek unified life. He saw it as how man could fully reach his potential and become a whole man.
Hegel saw Christianity as being a polar opposite to Greek life. Greek life embraced this world; whereas a Christian's true home was in heaven, not on earth.
"Our religion [Chrisitanity] wishes to educate men to be citizens of heaven who always look on high and this makes them strangers to human feeling" (Plant, 13-14).
He saw Christianity as a private religion, unconcerned with social and moral unity in a community.
Hegel saw the modern world could not return to the Greek way of life because of Christianity and the rise of individualism. Hegel wished to reinterpret Christianity as a folk religion so it could provide a basis for common life.
Jesus' ministry was a failure in Hegel's view because the disciples understood God in too Jewish of a context. "Instead of following Jesus in teaching a general message about the reconciliation of the divine and the human in all life, this reconciliation was understood to be achieved in Jesus alone" (Plant, 17).
Towards Philosophy:
Hegel sought to rework Christianity by combining rationality and mythology.
"Bifurcation is the source of the need for philosophy" (Plant, 21).
Philosophy provides the interpretation of human experience and existence.
The self must be understood in relation to family, economics, politics, art, religion and philosophy. If it is not the theory of mind will be overly rationalistic and unlivable.
A theory of mind must be a unification of self and its relationship with activities the individuals engage in.
Hegel believed philosophy must be systematic.
Philosophy must provide the basis for all modes of social life and show how they are interconnected.
Hegel's view of philosophy being a 'meta-narrative' that provides an interpretation of all the forms of human experience is opposed by post-modern philosophers who celebrate fragmentation.
Hegel's view is troubling to the analytic tradition. Analytic philosophers believe that logic is relative to the facet of life it is being used to. Thus, fragmentation is not only desirable, but necessary.
Hegel also believed that philosophy must be historical.
The historical development was teleological for Hegel. It was a rational process that leads to the ultimate goal of attaining Absolute Knowledge.
Absolute Knowledge occurs when all the shapes of human life, in terms of their historical development and their connections are understood.
History, for Hegel, was not a series of discontinuous contingent events. It was the structure of development. This development is what Hegel called the dialectic.
The dialectic was the "process in which an account of how forms of life develop is embodied. Forms of social life, whether religious, political, artistic or social have organizing principles or forms of ethos. The process of dialectical development shows how in human history one form turns into another because contradictions are revealed in previous forms. Previous forms are not lost... rather what is true in them... is carried over into a richer and deeper form of life (Plant, 25).
Humans often do not realize Absolute Knowledge because they merely understand thing in and of themselves and disregard their connections. The level of understanding (Absolute Knowledge) must be used to reach the level of reason (the dialectic). This level of understanding is the Vorstellung. This level of Reason is the Begriff.
History is not accidental in Hegel's account.
The organizing principle of human existence becomes concrete in nature, in history, in human society, in art, in religion and in philosophy through the actions of God being united with human life. This is what Hegel called the "Absolute Idea".
When the absolute idea is embodied in the interconnections of human life it becomes Spirit. When the Spirit is fully comprehended it becomes Absolute Spirit.
"God as he is in himself before the foundation of the world is transformed by Hegel into the Absolute Idea" (Plant, 27).
"The philosophical understanding of the rationality of human experience and history is equivalent to the incarnate life of God, or the embodiment of the Absolute Idea. Absolute Knowledge is the transcription of the religious idea of the role of the Holy Spirit when we have a comprehensive understanding of the indwelling of God in this process."
For Hegel, religion became a rational system of understanding human existence based on reason, not faith. Religion is one stepping stone on the path to Absolute Knowledge.
Hegel claimed that his philosophy was a true transcription of Christianity.
Religion:
Religion was a vital part of Hegel's philosophy. Christianity was Hegel's religion, albeit a highly interpreted form of it.
The Concept of God:
Hegel did not believe it was impossible for man to state something true about the nature of God because of man's finitude and God's infinitude. (Contra to Kant, Jacobi, and Schleiermacher). He rejects this belief because it makes God hollow and all one can then know is that God is.
"God is" is an abstraction of a supreme being, but when God is cognized we have a representation with content.
Hegel rejects the view of God's nature being unknowable for:
-Hegel's view of consciousness (consciousness is the level of awareness that this view gives us of the knowledge that God is) requires interaction with other beings. Therefore, if we are conscious of God it is because man's consciousness and God's consciousness have come into contact.
-Hegel sees the study of history and of the physical world as the study of the very nature of God.
"God is not to be considered in abstraction, for that is not possible" (Plant, 34)
Creation:
Hegel rejects the concept that God is complete in and of himself. He rejects this view because it leads to the belief that God created the world on a mere whimsical notion. Hegel's notion of consciousness being necessarily connected with other consciousness naturally leads him to this concept of creation.
Hegel views the world as the self-disclosure of love by God and the embodiment of freedom.
Incarnation:
The Incarnation of Hegel, is a "representation in religious form of the conceptual truth about the nature of God as consciousness and subjectivity" (Plant, 37).
It is the necessity of God to externalize Himself and manifest His consciousness in the world. The Incarnation was a necessity because "only what exists in an immediate way, in inner or outer intuition, that is certain. In order it [this divine human unity] to become a certainty for humanity, God has to appear in the world in the flesh" (Plant, 38).
A quote from Hans Küng: "Jesus is the revelation of that God man which is the hidden, true nature of ever person" (Plant, 40). Hegel embraced this concept.
The Fall
Adam is the representation of all men. The Fall is a myth based on the reality of where man is now.
Redemption is not the return to innocence because that is impossible. Instead it is a midway point between innocence and fallenness.
The consciousness is the vehicle to redemption because it is the starting point of both evil and good.
Religion and Philosophy:
Religion and philosophy are both modes of Absolute Knowledge. Religion transcends philosophy. Philosophy transcends religion. Philosophy and religion have the same goal: eternal truth, which is God and nothing else.
"Philosophy does nothing but transform our representations into concepts. The content remains always the same" (Plant, 49).
Philosophy is the Gottes Dienst (the service of God)
Conclusion
Hegel's theology is panentheism, distinguished from deism, pantheism and orthodox theism.
Panentheism is a combination of three Greek words:
Pan - All
en- in
theos - God
"God is immanent in the world, but is more than the sum of the parts of the world" (Plant, 52).
Hegel
Raymond Plant
1999
The importance of Hegel:
Hegel is still influential in philosophy, political and social theory, aesthetics, philosophy of history, theology and the philosophy of religion (which is this particular book's focus).
Karl Löwith states that Hegel is the philosopher of the bourgeois Christian world.
Hegel saw his work as systematic, thus concentrating on a single field without recognizing it as a part of the whole would misconstrue his philosophy.
Life & Development:
Born in 1770, in Stuttgart. Educated at the Stuttgart Gymnasium, then at Tübinger Stift (a famous Swabian theological seminary). He wanted to be a Lutheran pastor or an honorationen.
Supported the French Revolution from Tübinger. Lived with Hölderlin (a poet) and Schelling (a philosopher) while at Tübinger.
Concerned himself with fragmentation and brokenness of man's relationship to God, to nature and to society.
Instead of following his aspirations he took up a tutoring position in Bern. He left Bern to move to Frankfurt with Hölderlin then took a position at the University of Jena with Schelling.
Napoleon closed Jena and Hegel took an editor job at the Bamberg Gazette, a Catholic paper.
Hegel left the position at the paper to become the Rector of the Grammar School in Nuremberg, where he was charged with the job of shifting education away from the Catholic based teachings to a humanistic approach.
Hegel left the school to become the chair of philosophy at Heidelberg in 1816. In 1818 he moved to the University of Berlin to be its chair of philosophy and perform the same reform as he did at Nuremberg.
He died suddenly in 1831.
Fears of Fragmentation:
Hegel, Hölderlin and Schelling developed a fear of "division and fragmentation in modern life and in particular the bifurcation between man and God; between man and society, between man and nature and indeed the division within the individual's own personality" (Plant, 11) while at the Tübinger Shift.
The rediscovery of Greek culture by the Germans in the 18th century and its concept of all life being unified set the stage for Hegel's fear of fragmentation.
Hegel was inspired by the Greek unified life. He saw it as how man could fully reach his potential and become a whole man.
Hegel saw Christianity as being a polar opposite to Greek life. Greek life embraced this world; whereas a Christian's true home was in heaven, not on earth.
"Our religion [Chrisitanity] wishes to educate men to be citizens of heaven who always look on high and this makes them strangers to human feeling" (Plant, 13-14).
He saw Christianity as a private religion, unconcerned with social and moral unity in a community.
Hegel saw the modern world could not return to the Greek way of life because of Christianity and the rise of individualism. Hegel wished to reinterpret Christianity as a folk religion so it could provide a basis for common life.
Jesus' ministry was a failure in Hegel's view because the disciples understood God in too Jewish of a context. "Instead of following Jesus in teaching a general message about the reconciliation of the divine and the human in all life, this reconciliation was understood to be achieved in Jesus alone" (Plant, 17).
Towards Philosophy:
Hegel sought to rework Christianity by combining rationality and mythology.
"Bifurcation is the source of the need for philosophy" (Plant, 21).
Philosophy provides the interpretation of human experience and existence.
The self must be understood in relation to family, economics, politics, art, religion and philosophy. If it is not the theory of mind will be overly rationalistic and unlivable.
A theory of mind must be a unification of self and its relationship with activities the individuals engage in.
Hegel believed philosophy must be systematic.
Philosophy must provide the basis for all modes of social life and show how they are interconnected.
Hegel's view of philosophy being a 'meta-narrative' that provides an interpretation of all the forms of human experience is opposed by post-modern philosophers who celebrate fragmentation.
Hegel's view is troubling to the analytic tradition. Analytic philosophers believe that logic is relative to the facet of life it is being used to. Thus, fragmentation is not only desirable, but necessary.
Hegel also believed that philosophy must be historical.
The historical development was teleological for Hegel. It was a rational process that leads to the ultimate goal of attaining Absolute Knowledge.
Absolute Knowledge occurs when all the shapes of human life, in terms of their historical development and their connections are understood.
History, for Hegel, was not a series of discontinuous contingent events. It was the structure of development. This development is what Hegel called the dialectic.
The dialectic was the "process in which an account of how forms of life develop is embodied. Forms of social life, whether religious, political, artistic or social have organizing principles or forms of ethos. The process of dialectical development shows how in human history one form turns into another because contradictions are revealed in previous forms. Previous forms are not lost... rather what is true in them... is carried over into a richer and deeper form of life (Plant, 25).
Humans often do not realize Absolute Knowledge because they merely understand thing in and of themselves and disregard their connections. The level of understanding (Absolute Knowledge) must be used to reach the level of reason (the dialectic). This level of understanding is the Vorstellung. This level of Reason is the Begriff.
History is not accidental in Hegel's account.
The organizing principle of human existence becomes concrete in nature, in history, in human society, in art, in religion and in philosophy through the actions of God being united with human life. This is what Hegel called the "Absolute Idea".
When the absolute idea is embodied in the interconnections of human life it becomes Spirit. When the Spirit is fully comprehended it becomes Absolute Spirit.
"God as he is in himself before the foundation of the world is transformed by Hegel into the Absolute Idea" (Plant, 27).
"The philosophical understanding of the rationality of human experience and history is equivalent to the incarnate life of God, or the embodiment of the Absolute Idea. Absolute Knowledge is the transcription of the religious idea of the role of the Holy Spirit when we have a comprehensive understanding of the indwelling of God in this process."
For Hegel, religion became a rational system of understanding human existence based on reason, not faith. Religion is one stepping stone on the path to Absolute Knowledge.
Hegel claimed that his philosophy was a true transcription of Christianity.
Religion:
Religion was a vital part of Hegel's philosophy. Christianity was Hegel's religion, albeit a highly interpreted form of it.
The Concept of God:
Hegel did not believe it was impossible for man to state something true about the nature of God because of man's finitude and God's infinitude. (Contra to Kant, Jacobi, and Schleiermacher). He rejects this belief because it makes God hollow and all one can then know is that God is.
"God is" is an abstraction of a supreme being, but when God is cognized we have a representation with content.
Hegel rejects the view of God's nature being unknowable for:
-Hegel's view of consciousness (consciousness is the level of awareness that this view gives us of the knowledge that God is) requires interaction with other beings. Therefore, if we are conscious of God it is because man's consciousness and God's consciousness have come into contact.
-Hegel sees the study of history and of the physical world as the study of the very nature of God.
"God is not to be considered in abstraction, for that is not possible" (Plant, 34)
Creation:
Hegel rejects the concept that God is complete in and of himself. He rejects this view because it leads to the belief that God created the world on a mere whimsical notion. Hegel's notion of consciousness being necessarily connected with other consciousness naturally leads him to this concept of creation.
Hegel views the world as the self-disclosure of love by God and the embodiment of freedom.
Incarnation:
The Incarnation of Hegel, is a "representation in religious form of the conceptual truth about the nature of God as consciousness and subjectivity" (Plant, 37).
It is the necessity of God to externalize Himself and manifest His consciousness in the world. The Incarnation was a necessity because "only what exists in an immediate way, in inner or outer intuition, that is certain. In order it [this divine human unity] to become a certainty for humanity, God has to appear in the world in the flesh" (Plant, 38).
A quote from Hans Küng: "Jesus is the revelation of that God man which is the hidden, true nature of ever person" (Plant, 40). Hegel embraced this concept.
The Fall
Adam is the representation of all men. The Fall is a myth based on the reality of where man is now.
Redemption is not the return to innocence because that is impossible. Instead it is a midway point between innocence and fallenness.
The consciousness is the vehicle to redemption because it is the starting point of both evil and good.
Religion and Philosophy:
Religion and philosophy are both modes of Absolute Knowledge. Religion transcends philosophy. Philosophy transcends religion. Philosophy and religion have the same goal: eternal truth, which is God and nothing else.
"Philosophy does nothing but transform our representations into concepts. The content remains always the same" (Plant, 49).
Philosophy is the Gottes Dienst (the service of God)
Conclusion
Hegel's theology is panentheism, distinguished from deism, pantheism and orthodox theism.
Panentheism is a combination of three Greek words:
Pan - All
en- in
theos - God
"God is immanent in the world, but is more than the sum of the parts of the world" (Plant, 52).
Friday, April 21, 2006
Image of God, Salvation & Predestination
(Originally written April 21, 2006 in 3 Subject)
Historic Christian Belief
Theosis - the way of the East
The Eastern Orthodox makes a distinction between the image of God and in the likeness of God.
The image of God - the capacity to relate to God
The likeness of God - an unbroken union with God
The Fall resulted in the damage of the image of God in humanity, but is still retained. The Fall however resulted in a complete loss of the likeness of God. The likeness of God can be restored to those in Christ to a significant degree however.
Three Categories of Divine Election
1. General Election
2. Corporate Election
3. Particular Election
General Election
-Election in History
-God chooses nations and individuals to play a particular role in history: to glorify God
Romans 9:6-13 (Isaac, Ishmael, Jacob over Esau in the blessing), Romans 9:16 (Pharaoh)
Corporate Election
-God foresees who will believe in Christ
-Ephesians 1:3 - chosen in Him from before the creation of the world
-Those chosen = a corporate entity, the believers in Christ
-Christ is God's 'chosen [elect] one, all others are chosen in Christ (John 3:16, 1 Timothy 2:5, Romans 8:29, 1 Peter 3:9)
Particular Election
-Augustine, Calvin
-Monergism - salvation brought about through spiritual regeneration without willingness from the saved (irresistible grace)
-God has chosen individuals out of the whole of fallen humanity
-Election is one aspect of predestination, Election (salvation & glory), Reprobation (judgment)
-Predestination: Election & Reprobation (John 6:44, Acts 13:48, Ephesians 1:5 and Romans 8:29)
-Romans 8:29 is actually used by Calvinism & Arminianism
Historic Christian Belief
Theosis - the way of the East
The Eastern Orthodox makes a distinction between the image of God and in the likeness of God.
The image of God - the capacity to relate to God
The likeness of God - an unbroken union with God
The Fall resulted in the damage of the image of God in humanity, but is still retained. The Fall however resulted in a complete loss of the likeness of God. The likeness of God can be restored to those in Christ to a significant degree however.
Three Categories of Divine Election
1. General Election
2. Corporate Election
3. Particular Election
General Election
-Election in History
-God chooses nations and individuals to play a particular role in history: to glorify God
Romans 9:6-13 (Isaac, Ishmael, Jacob over Esau in the blessing), Romans 9:16 (Pharaoh)
Corporate Election
-God foresees who will believe in Christ
-Ephesians 1:3 - chosen in Him from before the creation of the world
-Those chosen = a corporate entity, the believers in Christ
-Christ is God's 'chosen [elect] one, all others are chosen in Christ (John 3:16, 1 Timothy 2:5, Romans 8:29, 1 Peter 3:9)
Particular Election
-Augustine, Calvin
-Monergism - salvation brought about through spiritual regeneration without willingness from the saved (irresistible grace)
-God has chosen individuals out of the whole of fallen humanity
-Election is one aspect of predestination, Election (salvation & glory), Reprobation (judgment)
-Predestination: Election & Reprobation (John 6:44, Acts 13:48, Ephesians 1:5 and Romans 8:29)
-Romans 8:29 is actually used by Calvinism & Arminianism
Unfinished notes on Ephesians & James
(Originally written April 21, 2006 in 3 Subject)
Lesson plan assignment due May 1
Ephesians 6:10-18
"Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people."
HBLT
Example: Richards Pg. 162
James 3:18
"Peacemakers who sow in peace reap a harvest of righteousness".
Lesson plan assignment due May 1
Ephesians 6:10-18
"Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people."
HBLT
Example: Richards Pg. 162
James 3:18
"Peacemakers who sow in peace reap a harvest of righteousness".
Wednesday, April 19, 2006
Kantian Ethics
(Originally Written April 19, 2006 in 3 Subject)
Kant made an impact, a lasting impact in Aesthetics, Epistemology and Ethics especially.
Criticism of Kant's Epistemology:
-Kant gave too much to Hume
-If Kant is right, then there is no way that we can know he is right because a priori concepts of the mind are beyond what we can access. If everything is simply an appearance of the real thing, how can I be sure that my mind that I know isn't merely my interpretation of the actual mind (or a representation or appearance of my mind)?
Kant's Ethics
-Aimed to put Ethics on a rational level
-backlash at consequentialist ethical theories like Utilitarianism (teleological)
-Deontological in nature (duty-based)
-Kant asks, what is our duty? How are we obligated?
-The only unqualified good is The Good Will. It can't be gifts of nature (talents, humor, etc.) can and are used for evil. It can't be acquired things (wealth, honor, prestige, etc.) because these can and are used for evil. But the Good Will cannot be and is not used for evil.
-What does a good will do? It respects the moral law.
-The Moral Law comes from Scripture, but it is so imbedded in us that even if there were no Scriptures we would still be able to know it.
The Law of Non-Contradiction: Our guide for theoretical/hypothetical reason
The Categorical Imperative: Practical reason guide,
The categorical imperative is the moral law.
The first version of the categorical imperative is to act on only that maxim that at the same time you could will it to become universal law. The second version is to always respect humans as ends in and of themselves and never as a means only.
Kant made an impact, a lasting impact in Aesthetics, Epistemology and Ethics especially.
Criticism of Kant's Epistemology:
-Kant gave too much to Hume
-If Kant is right, then there is no way that we can know he is right because a priori concepts of the mind are beyond what we can access. If everything is simply an appearance of the real thing, how can I be sure that my mind that I know isn't merely my interpretation of the actual mind (or a representation or appearance of my mind)?
Kant's Ethics
-Aimed to put Ethics on a rational level
-backlash at consequentialist ethical theories like Utilitarianism (teleological)
-Deontological in nature (duty-based)
-Kant asks, what is our duty? How are we obligated?
-The only unqualified good is The Good Will. It can't be gifts of nature (talents, humor, etc.) can and are used for evil. It can't be acquired things (wealth, honor, prestige, etc.) because these can and are used for evil. But the Good Will cannot be and is not used for evil.
-What does a good will do? It respects the moral law.
-The Moral Law comes from Scripture, but it is so imbedded in us that even if there were no Scriptures we would still be able to know it.
The Law of Non-Contradiction: Our guide for theoretical/hypothetical reason
The Categorical Imperative: Practical reason guide,
The categorical imperative is the moral law.
The first version of the categorical imperative is to act on only that maxim that at the same time you could will it to become universal law. The second version is to always respect humans as ends in and of themselves and never as a means only.
Notes on the Holy Spirit
(Originally written April 19, 2006 in 3 Subject)
Historic Christian Thought
The Holy Spirit
Who He is
1. He is personal
-"He" not "it", contra Jehovah's Witnesses
-Not the 'Star Wars' spirit or force
2. He does personal deeds
-John 14:26
-John 15:26
-John 16:13
3. He is God
-Spirit of God/Spirit of Christ/Holy Spirit
-He is the third person of the trinity, John 15:26
Montanus, a 3rd century teacher (contemporary of Tertullian) taught that there were three eras of God's workings:
1. God the Father (Abraham, Moses, up to Jesus)
2. God the Son (Jesus' lifetime)
3. God the Spirit (Pentecost era)
Montanus however, believed that he was himself the last great prophet
Montanism had a lot to do with 'filioque' (and the son). The controversy over 'filioque' is what caused the 1054 split between the eastern and the western Church.
Montanism is nearly dead but will occasionally pop up from time to time.
Montanism today:
Jim Jones (1970s) was a charismatic preacher from San Francisco who went to Ghana. One day he said is this the Word of God (referring to the Bible). He answered 'No, the words from my mouth is the Word of God.' Jones' mission ended in mass suicide.
What the Holy Spirit Does (part one)
-Testifies of Christ, John 14:26, 15:26
-Continues Jesus' ministry, John 14:16, 16:7, Acts 1:1
-The spirit glorifies Jesus, not Himself
-Baptizes believers into the body of Christ
-Christ's life through the spirit (Romans 8:2-27)
-Gives fullness of Christ at Conversion (John 1:16). No second work of grace for fullness. Assures perseverance of salvation
Historic Christian Thought
The Holy Spirit
Who He is
1. He is personal
-"He" not "it", contra Jehovah's Witnesses
-Not the 'Star Wars' spirit or force
2. He does personal deeds
-John 14:26
-John 15:26
-John 16:13
3. He is God
-Spirit of God/Spirit of Christ/Holy Spirit
-He is the third person of the trinity, John 15:26
Montanus, a 3rd century teacher (contemporary of Tertullian) taught that there were three eras of God's workings:
1. God the Father (Abraham, Moses, up to Jesus)
2. God the Son (Jesus' lifetime)
3. God the Spirit (Pentecost era)
Montanus however, believed that he was himself the last great prophet
Montanism had a lot to do with 'filioque' (and the son). The controversy over 'filioque' is what caused the 1054 split between the eastern and the western Church.
Montanism is nearly dead but will occasionally pop up from time to time.
Montanism today:
Jim Jones (1970s) was a charismatic preacher from San Francisco who went to Ghana. One day he said is this the Word of God (referring to the Bible). He answered 'No, the words from my mouth is the Word of God.' Jones' mission ended in mass suicide.
What the Holy Spirit Does (part one)
-Testifies of Christ, John 14:26, 15:26
-Continues Jesus' ministry, John 14:16, 16:7, Acts 1:1
-The spirit glorifies Jesus, not Himself
-Baptizes believers into the body of Christ
-Christ's life through the spirit (Romans 8:2-27)
-Gives fullness of Christ at Conversion (John 1:16). No second work of grace for fullness. Assures perseverance of salvation
Renaissance Popes & Martin Luther
(Originally Written April 19, 2006 in 3 Subject)
European Religious History
Problems in the Renaissance Church:
1. Simony
2. Clerical Marriage
-Priests with wives or concubines
-upper Church officials with concubines and children
-Popes known to have illegitimate children
3. Nepotism
-Nepotism leads to the building of Clerical Dynasties
4. Pluralism (having two positions simultaneously)
-An unfortunate, but sometime necessary evil in some cases on account of the black death
-Non-residency of bishops in their bishoprics
Renaissance Popes
-Council of Constance (1411-1414)
-Reformation
-Most Renaissance Popes are looked cross-eyed at by the people for various religious issues
Systux IV - Nepotism, but begins the building of the Sistine Chapel and commissions Michaelangelo
Innocent VIII - (worst example of the Renaissance Popes) - 16 illegitimate children, which is widely known. Continues the Papal trend of centralizing Papal authority by creating 52 new administration jobs
Alexander VI (1492-1503)
-Buys the Papacy
-Borgia, son of Alexander VI, is sent in military action to divide the Papal States into his own familial lands
Julius II (1503-1513) - Leads the Papal army against his own enemies, dubbed "The Warrior Pope"
-Erasmus of Roderdam wrote "Julius Exclusivis" as a satire of Julius II
-Julius II did however commission the building of St. Peter's Basilica
Leo X (1513-1521)
-1st Medici Family Pope
-Pope during Martin Luther's 95 thesis posting
-Leo X was made Archbishop at age 8 and a Cardinal at age 13 by the Medici family
Problems in the Holy Roman Empire
- Holy Roman Empire elects its emperor with the 7 princes (7 noble families)
-Because of elections, Germany cannot consolidate power like France and England. Emperors are also unable to ensure dynastic succession.
-This sets the tables for Martin Luther to shake up the world.
1)All of Europe has a looming presence in the east. The ottoman Empire is the most powerful empire in the region (Turkey & Greece). The Pope and the Holy Roman Empire have the most to worry about because the Holy Roman Empire is not consolidated and the Pope already has problems with the Ottomans, the Holy Roman Empire, The French King, the French Catholic Church and various others in Europe.
2)The Printing Press: Luther's crew is better with this new invention than the Pope's Catholic Brigade.
3)Literacy is on the rise because of the Renaissance ideal of education and emphasis on public schools.
4) Luther appeals to the German princes to overthrow the Catholic Church, who are politically estranged from the Papacy.
European Religious History
Problems in the Renaissance Church:
1. Simony
2. Clerical Marriage
-Priests with wives or concubines
-upper Church officials with concubines and children
-Popes known to have illegitimate children
3. Nepotism
-Nepotism leads to the building of Clerical Dynasties
4. Pluralism (having two positions simultaneously)
-An unfortunate, but sometime necessary evil in some cases on account of the black death
-Non-residency of bishops in their bishoprics
Renaissance Popes
-Council of Constance (1411-1414)
-Reformation
-Most Renaissance Popes are looked cross-eyed at by the people for various religious issues
Systux IV - Nepotism, but begins the building of the Sistine Chapel and commissions Michaelangelo
Innocent VIII - (worst example of the Renaissance Popes) - 16 illegitimate children, which is widely known. Continues the Papal trend of centralizing Papal authority by creating 52 new administration jobs
Alexander VI (1492-1503)
-Buys the Papacy
-Borgia, son of Alexander VI, is sent in military action to divide the Papal States into his own familial lands
Julius II (1503-1513) - Leads the Papal army against his own enemies, dubbed "The Warrior Pope"
-Erasmus of Roderdam wrote "Julius Exclusivis" as a satire of Julius II
-Julius II did however commission the building of St. Peter's Basilica
Leo X (1513-1521)
-1st Medici Family Pope
-Pope during Martin Luther's 95 thesis posting
-Leo X was made Archbishop at age 8 and a Cardinal at age 13 by the Medici family
Problems in the Holy Roman Empire
- Holy Roman Empire elects its emperor with the 7 princes (7 noble families)
-Because of elections, Germany cannot consolidate power like France and England. Emperors are also unable to ensure dynastic succession.
-This sets the tables for Martin Luther to shake up the world.
1)All of Europe has a looming presence in the east. The ottoman Empire is the most powerful empire in the region (Turkey & Greece). The Pope and the Holy Roman Empire have the most to worry about because the Holy Roman Empire is not consolidated and the Pope already has problems with the Ottomans, the Holy Roman Empire, The French King, the French Catholic Church and various others in Europe.
2)The Printing Press: Luther's crew is better with this new invention than the Pope's Catholic Brigade.
3)Literacy is on the rise because of the Renaissance ideal of education and emphasis on public schools.
4) Luther appeals to the German princes to overthrow the Catholic Church, who are politically estranged from the Papacy.
Saturday, April 15, 2006
A barely started essay on ghosts
(Originally written April 15, 2006 in 3 Subject)
If one is to believe in ghosts then one must believe in a number of things. The definition of what a ghost is requires (if one believes in such things) an afterlife. A ghost is...
If one is to believe in ghosts then one must believe in a number of things. The definition of what a ghost is requires (if one believes in such things) an afterlife. A ghost is...
Tuesday, April 11, 2006
Proverbs 31 & Suicide
(Originally written April 11, 2006 in 3 Subject)
Let them drink
Contemporary Issues of Philosophy: Suicide
-Suicide
-Assisted Suicide
-Passive euthanasia (termination of life support)
-Active euthanasia
For the Christian, suicide seems to be a simple No-No, but assisted suicide and various forms of euthanasia are complicated by a section of Proverbs.
Proverbs 31:6-7
"Let beer be for those who are perishing, wine for those who are in anguish! Let them drink and forget their poverty and remember their misery no more."
Contemporary Issues of Philosophy: Suicide
-Suicide
-Assisted Suicide
-Passive euthanasia (termination of life support)
-Active euthanasia
For the Christian, suicide seems to be a simple No-No, but assisted suicide and various forms of euthanasia are complicated by a section of Proverbs.
Proverbs 31:6-7
"Let beer be for those who are perishing, wine for those who are in anguish! Let them drink and forget their poverty and remember their misery no more."
Subscribe to:
Posts (Atom)