Results for 'divinization'

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  1.  28
    To Become a God: Cosmology, Sacrifice, and Self-Divinization in Early China.Michael J. Puett - 2002 - Harvard University Press.
    This wide-ranging book reconstructs this debate and places within their contemporary contexts the rival claims concerning the nature of the cosmos and the ...
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  2.  7
    Divinization as Christification in Erich Przywara and John Zizioulas.Jonathan M. Ciraulo - 2016 - Modern Theology 32 (4):479-503.
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  3.  61
    De-Divinization and the Vindication of Everyday Life: Reply to Rorty.J. M. Bernstein - 1992 - Tijdschrift Voor Filosofie 54 (4):668 - 692.
    This essay originated as a reply to Richard Rorty's ”Habermas, Derrida, and the Functions of Philosophy“. In it, I contest Rorty's deployment of the categories of private selfcreation and the collective political enterprise of increasing freedom, first developed in Contingency, Irony and Solidarity, to demonstrate that the philosophical projects of Habermas and Derrida are complementary rather than antagonistic. The focus of my critique is two-fold: firstly, I contend that so-called critiques of metaphysics are always simutaneously engaging with some form of (...)
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  4.  10
    In Good Company: Divinization in Pierre Teilhard De Char-Din, Sj and Daoist Xiao Yingsou by Bede Benjamin Bidlack, And: Longing and Letting Go: Christian and Hindu Practices of Passionate Non-Attachment by Holly Gillgardner.Amos Yong - 2018 - Buddhist-Christian Studies 38 (1):405-409.
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  5.  27
    Creating Divi. M. Koortbojian the Divinization of Caesar and Augustus. Precedents, Consequences, Implications. Pp. XXIV + 341, Ills. New York: Cambridge University Press, 2013. Cased, £65, Us$99. Isbn: 978-0-521-19215-6. [REVIEW]J. B. Rives - 2015 - The Classical Review 65 (1):266-268.
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  6. Theurgy, Prayer, Participation, and Divinization in Dionysius the Areopagite.Rebecca Coughlin - 2006 - Dionysius 24:149-173.
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  7.  33
    Rorty's Ethical de-Divinization of the Moralist Self.Michael D. Barber - 2006 - Philosophy and Social Criticism 32 (1):135-147.
    This article examines Richard Rorty's approach to the self in Contingency, Irony, and Solidarity . In spite of their differing philosophical bases, Rorty and Emmanuel Levinas converge methodologically in their treatments of the self by avoiding paradigmatic notions of human nature and a philosophical project of justification. Although Rorty refuses to prioritize a moralist account of the self over its romanticist rivals, his presentation relies on the reader's response to the ethical appeal of the other as depicted by Levinas: Rorty (...)
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  8.  6
    The Divinization of Caesar and Augustus: Precedents, Consequences, Implications by Michael Koortbojian.Spencer Cole - 2015 - Classical World: A Quarterly Journal on Antiquity 109 (1):132-134.
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  9.  4
    From Divinization to Domination: The Cartesian Metaphorization of Capax/Capacitas.Derek J. Morrow - 2010 - Quaestiones Disputatae 1 (1):72-98.
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  10.  2
    Toward a Semiotic Theory of Divinization. Irvine - 2012 - American Journal of Theology and Philosophy 33 (2):135.
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  11.  2
    The Divinization of Caesar and Augustus: Precedents, Consequences, Implications. By Michael Koortbojian. Pp. Xxiii, 341, New York, Cambridge University Press, 2013, $99.00. [REVIEW]Matthew Kuhner - 2016 - Heythrop Journal 57 (1):222-223.
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  12. Divinization: A Study in Theological Analogy.Kevin F. O'Shea - 1965 - The Thomist 29 (1):1-45.
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  13.  5
    An Imaginative Meeting at the Entrance to the Temple of Apollo at Delphi: Self-Knowledge and Self-Love in Johann Georg Hamann and Hryhorii Skovoroda. Comparative Analysis.Roland Pietsch - 2018 - Sententiae 37 (1):47-64.
    At First, the article analyses Hamann’s path to self-knowledge and self-love as a path of Socratic ignorance, which is indeed the highest form of knowledge. For Hamann Socrates is the predecessor of Christ, and Socratic ignorance (I know that I know nothing) is the path to divinization. Subsequently, it is pointed out, how Hryhorii Skovoroda explains the path of self-knowledge and self-love. To illustrate this thought, he makes use of the Ovidian Narcissus myth. Concerning the figure of Narcissus, Skovoroda (...)
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  14.  17
    Spiritual Transformations of Torah in Biblical and Rabbinic Tradition.Michael Fishbane - 2007 - Journal for the Study of Religions and Ideologies 6 (18):6-15.
    The article deals with changing conceptions of Torah in the formative two phases of Jewish tradition. The first major transformation in the Hebrew Bible is the ‘arcanization’ (Idel’s term) or esotericization of the subject. This occurs through the use of an old term for divinization (the verbal stem darash) for exegetical inquiry into the meaning of Torah (Ezra 7: 9-10). The second is the ‘spiritualization’ of Torah, evident in the transfer to it of verbs used with respect to relationship (...)
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  15.  7
    O interpretare moderna a vointei umane a Fiului lui Dumnezeu întrupat la Sfîntul Maxim Marturisitorul si Parintii anteriori/ A Modern Interpretation of the Human Will of the Son of God Become Man in the Theology of Saint Maximus Confessor..Vasile Cristescu - 2008 - Journal for the Study of Religions and Ideologies 7 (19):226-245.
    The author analyses the theology of Saint Maximus the Confessor and its interpretation in modern theology. The great work of Hans Urs von Balthasar “The Cosmic Liturgy” began a new theological focus on the profoundness of Saint Maximus synthesis which was continued by several scholars: Policarp Sherwood, J. M. Gariguess, J. C. Larchet, Andrew Louth etc. The author analyses especially the work “Theologie de l’agonie du Christ” belonging to François-Marie Lethel (Paris, 1979). In a critical approach to this work he (...)
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  16.  47
    Demystifying the Negative René Girard’s Critique of the “Humanization of Nothingness”.Andreas Wilmes - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):91-126.
    This paper will address René Girard’s critique of the “humanization of nothingness” in modern Western philosophy. I will first explain how the “desire for death” is related to a phenomenon that Girard refers to as “obstacle addiction.” Second, I will point out how mankind’s desire for death and illusory will to self-divinization gradually tend to converge within the history of modern Western humanism. In particular, I will show how this convergence between self-destruction and self-divinization gradually takes shape through (...)
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  17.  67
    Man Made God: The Meaning of Life.Luc Ferry - 2002 - University of Chicago Press.
    What happens when the meaning of life based on a divine revelation no longer makes sense? Does the quest for transcendence end in the pursuit of material success and self-absorption? Luc Ferry argues that modernity and the emergence of secular humanism in Europe since the eighteenth century have not killed the search for meaning and the sacred, or even the idea of God, but rather have transformed both through a dual process: the humanization of the divine and the divinization (...)
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  18.  5
    The Role of Law and Legislation in the Philosophical Politics of Plato’s Republic.E. John Ellison - 2019 - Polis 36 (2):242-265.
    Law, often neglected in treatments of the Republic, is essential to the philosopher-kings’ rule. Only law accomplishes the partial divinization of citizens at which philosophical politics aims. Socrates’ interrogation of Thrasymachus and Glaucon reveals law to be a command whereby citizens participate in philosophical knowledge and limit the pleonexia congenital to humanity. Law does so primarily by instilling in souls a true opinion resistant to pleonectic passion, producing a state of political virtue. This primary work is supported by the (...)
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  19.  2
    Teoza Kao Novozavjetna I Evanđeoska doktrinaTheosis as a New Testament and Evangelical Doctrine.Goran Medved - 2019 - Kairos: Evangelical Journal of Theology 13 (2):163-184.
    Ovo je drugi od dva članka ovoga autora, koji istražuju doktrinu pobožavanja, ponekad također zvanu teoza, deifikacija ili divinizacija. Prvi je članak predstavio pobožavanje kao biblijsku i povijesnu doktrinu. Ovaj članak predstavlja pobožavanje kao novozavjetnu i evanđeosku doktrinu. Prvi dio ovog članka obrađuje pobožavanje u novozavjetnoj teologiji. Drugi dio ovog članka daje prijedlog za oblikovanje evanđeoske doktrine o pobožavanju. Zbog svoje novozavjetnosti, pobožavanje bi trebalo zauzeti puno istaknutije mjesto u evanđeoskoj teologiji. This is the second one of the two articles (...)
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  20.  13
    B'tınî Ekolleri Anlamada Anahtar Bir Kavram: Ezılle/Gölgeler Nazariyesi.Ali Avcu - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (2):101-101.
    There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been (...)
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  21.  43
    Jan Tolleneer, Sigrid Sterckx, and Pieter Bonte (Eds): Athletic Enhancement, Human Nature and Ethics: Threats and Opportunities of Doping Technologies.Luciana Caenazzo - 2014 - Theoretical Medicine and Bioethics 35 (3):249-250.
    The book collects contributions of different authors with diverging points of views, but it keeps a balance between acceptance and complete rejection of doping technologies, providing a rich analysis of one of the most controversial aspects of sports. The strength of the book lies in the variety of questions addressed under different ethics perspectives that affect the ethical evaluation of the phenomenon.Pieter Bonte and co-authors well identified the problem, putting the following question at the beginning of the first chapter: “Should (...)
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  22.  30
    The Supernatural.W. L. P. - 1973 - Review of Metaphysics 27 (1):133-135.
    As one might expect of a book of this modest size which bears such a title, this work concentrates upon only one of the many topics subsumed under the rubric "supernatural." After some reflection, the impression develops that this focus is on a colloquy between scholastic and contemporary formulations of the personal relationship between God and man in the process of divinization by grace. Kenny seems to offer the theory of "created actuation by Uncreated Act" as a particularly valuable (...)
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  23.  40
    Ethics in Late Antiquity.Alexandrine Schniewind - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:99-103.
    Taking off from the observation that scholars have for too long maintained that late ancient philosophy has no ethical theory, the purpose of this paper is toshow that there is. indeed an ethics in late antiquity, and even that it is rich and consistent. I make a distinction between an ethical theory (about e.g. happiness and virtue) and its practical foundation in the philosophical curriculum of Neoplatonic schools. I focus on the curriculum, showing that the pedagogical focus of late ancient (...)
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  24.  1
    Vespasian's Apotheosis.Andrew B. Gallia - 2019 - Classical Quarterly 69 (1):335-339.
    In the study of the divinization of Roman emperors, a great deal depends upon the sequence of events. According to the model of consecratio proposed by Bickermann, apotheosis was supposed to be accomplished during the deceased emperor's public funeral, after which the Senate acknowledged what had transpired by decreeing appropriate honours for the new diuus. Contradictory evidence has turned up in the Fasti Ostienses, however, which seem to indicate that both Marciana and Faustina were declared diuae before their funerals (...)
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  25.  14
    Individual Freedom in the Hegelian State.John J. Ansbro - 1969 - Philosophical Studies 18:48-57.
    THE most prevalent interpretation of Hegel’s political philosophy charges him with a glorification and even a divinization of the Prussian State of his day at the expense of the freedom of the individual. This interpretation has its origins in the existentialist critique of Hegel. Kierkegaard, for example, in his evaluation of Hegel’s philosophy of history abhors the apparent deification of the existing State as the manifestation of the Objective Spirit since it robs the individual of his freedom, responsibility, and (...)
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  26.  6
    From Gift to Law: Thomas’s Natural Law and Laozi’s Heavenly Dao.Vincent Shen - 2013 - International Philosophical Quarterly 53 (3):251-270.
    For Thomas Aquinas, the creator of natural law is a personal, substantial, and relational God. For Laozi, it is an impersonal, non-substantial, self-manifesting dao. There are similarities, and this article will consider several of them. For Thomas, the act of creation comes from God, and for Laozi the giving birth of the universe is from the dao’s unconditional generosity. Thus it is possible to compare the way in which the world-originating generosity of God generates the moral law and the way (...)
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  27.  8
    Hegelian Madness? Nikolaj Fëdorov’s Repudiation of History.Jeff Love - 2013 - Studies in East European Thought 65 (3-4):201-212.
    Nikolaj Fëdorov insists that the proper end of the philosophical project must be the repudiation of history in the creation of a new being not subject to death. This project appears to be an extension of the kind of philosophical madness one might associate with the Platonic striving for synoptic vision of the whole. Federov develops this notion of philosophy, not in dialogue with Plato, however, as much as with the Hegelian notion of the end of human striving in absolute (...)
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  28.  8
    The Supernatural. [REVIEW]L. P. W. - 1973 - Review of Metaphysics 27 (1):133-135.
    As one might expect of a book of this modest size which bears such a title, this work concentrates upon only one of the many topics subsumed under the rubric "supernatural." After some reflection, the impression develops that this focus is on a colloquy between scholastic and contemporary formulations of the personal relationship between God and man in the process of divinization by grace. Kenny seems to offer the theory of "created actuation by Uncreated Act" as a particularly valuable (...)
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  29.  5
    From Gift to Law.Vincent Shen - 2013 - International Philosophical Quarterly 53 (3):251-270.
    For Thomas Aquinas, the creator of natural law is a personal, substantial, and relational God. For Laozi, it is an impersonal, non-substantial, self-manifesting dao. There are similarities, and this article will consider several of them. For Thomas, the act of creation comes from God, and for Laozi the giving birth of the universe is from the dao’s unconditional generosity. Thus it is possible to compare the way in which the world-originating generosity of God generates the moral law and the way (...)
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  30.  5
    The Future of Religion and the Religion of the Future.Jan van der Veken - 2003 - Bijdragen 64 (2):129-143.
    This article concentrates on a number of publications such as Marcel Gauchet, Le Désenchantement du monde. Une histoire politique de la religion, Paris, Gallimard 1984. Luc Ferry, L'homme-Dieu ou le sens de la vie , Gianni Vattimo, Credere di credere, Garanti Editore 1996. Gabriel Ringlet, Evangile d’un libre penseur. Dieu serait-il laïque? Paris, Albin Michel 1998. All these books are concerned with the theme of secularization. Gauchet's eminal book sees Christianity as “the religion of the exit of religion”. This means (...)
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  31. El signo de Jonás según san Ireneo.A. Orbe - 1996 - Gregorianum 77 (4):637-657.
    In the theology of Irenaeus the sign of Jonas is put to use to explain the antithesis between man fallen in Adam and victorious in the Word made flesh. The devil is the fish that tried to eat up man. God allowed it in order so to dispose the salvation of the human race. The sign of Jonas does not only prefigure the resurrection of Christ, but also the mystery of the Church and the salvation of men. Since this salvation (...)
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  32. Man Made God: The Meaning of Life.David Pellauer (ed.) - 2002 - University of Chicago Press.
    What happens when the meaning of life based on a divine revelation no longer makes sense? Does the quest for transcendence end in the pursuit of material success and self-absorption? Luc Ferry argues that modernity and the emergence of secular humanism in Europe since the eighteenth century have not killed the search for meaning and the sacred, or even the idea of God, but rather have transformed both through a dual process: the humanization of the divine and the divinization (...)
     
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  33. Journey Back to God: Origen on the Problem of Evil.Mark S. M. Scott - 2015 - Oxford University Press USA.
    Journey Back to God explores Origen of Alexandria's creative, complex, and controversial treatment of the problem of evil. It argues that his layered cosmology functions as a theodicy that deciphers deeper meaning beneath cosmic disparity. Origen asks: why does God create a world where some suffer more than others? On the surface, the unfair arrangement of the world defies theological coherence. In order to defend divine justice against the charge of cosmic mismanagement, Origen develops a theological cosmology that explains the (...)
     
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