Anxious Angels: A Retrospective View of Religious by G. Pattison

By G. Pattison

Existentialism used to be probably the most vital impacts on twentieth-century inspiration, in particular within the interval among the Twenties and early Nineteen Sixties. most sensible identified in its atheistic representatives akin to Sartre, it additionally numbered many major spiritual thinkers. fearful Angels is a serious creation to those spiritual existentialists, who're taken care of as a coherent crew of their personal correct and never in simple terms by-product of secular existentialism. The booklet argues that they represent a particular non secular voice that keeps to benefit awareness in an period of postmodernity.

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Extra resources for Anxious Angels: A Retrospective View of Religious Existentialism

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The Hegel Myths and Legends (Evanston: Northwestern University Press). See G. W. F. Hegel, Phenomenology of Spirit, trans. Miller (Oxford: Clarendon, 1977), p. 29. , Philosophy of Right, trans. 13. , Aesthetics. Lectures on Fine Art, trans. Knox (Oxford: Oxford University Press, 1975), p. 89. It is important to realize that 'philosophy' in this context was not simply the exchange of erudite opinions but concerned the way in which knowledge could be legitimated in the public institution of a state-sponsored university.

But such a transition, such a movement, necessarily involves both discontinuity and time - neither of which idealism allows for: 'abstractly thought, there is no break, but no transition either, because viewed abstractly everything is. tl4 The Storm Bird 35 In opposition to the principle of recollection, Kierkegaard set up his own principle of 'repetition'. Just as [the Greeks] taught that all knowing is a recollecting, modern philosophy will teach that all life is a repetition ... Repetition and recollection are the same movement, except in opposite directions, for what is recollected has been, is repeated backward, whereas genuine repetition is recollected forward.

God leads human nature through no other course than that through which his own nature must pass. Participation in everything blind, dark, and suffering of God's nature is necessary in order to raise him to highest consciousness. Each being must learn to know its own depths; this is impossible without suffering. Pain comes only from being ... 20 Schelling goes on to speak of how, as nature approaches the point at which human self-consciousness and the life of freedom emerge into the light of day, it is convulsed by an extraordinary turbulence: the nature existing in this conflict struggles as in heavy dreams ...

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