Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics
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Non-philosophical mystique and the rehabilitation of heresis
Get PDFIn the second part of the Triptych, Mystique non-philosophique à l\u27usage des contemporains, François Laruelle puts to the test of "non-philosophy" the field of phenomena that are termed as "religious" whether Christian, Judaic or Gnostic. Non-philosophical mystique is born in the spirit of heresy rather than sanctity. It springs from the effort to join Man with himself rather than with God founding the radical cause of the new Logos in the One-in-One. Man is emptied from his identity, becomes a Christ-subject who comes to fight for the World. Future mystique ends as the amorous knowledge, an erotic a priori constitutive of the mystical subject: it is not an illusory transformation of Man or a revision of his relation to God or the World. The final aim – as I will try to show – is to transfigure the heretical experience, mystical as well as erotic of the human such as it becomes capable of a form of unison with itself as unique Other
Thinking from Justification Towards a New Perspective – in and with Martin Luther
Get PDFIn this article I present a new perspective on the theological concept of justification, by focusing not on the content (the meaning) but on the form (the condition of formulation) of this concept. I start with the semantic overabundance related to justification, with specific reference three meanings: the forensic, the effective, and the ontological-theotic. Then, I confront these meanings with Luther\u27s idea of justification as in his De servo arbitrio (1525). Thanks to this, I stress that the theological concept of justification plays a meta-conceptual function: it affirms the priority of divine justification over any standard condition of conceptualization and thinkability of justification – in specific, the structure of imputative justice. This leads to a reconsideration of the role of this concept as "articulus stantis et cadentis ecclesiæ"
The Origins of Laruelle\u27s Non-Philosophy in Ravaisson\u27s Understanding of Metaphysics
No full textLaruelle\u27s first book Phenomenon and Difference: An Essay on Ravaisson\u27s Ontology (1971) is unanimously overlooked as having little relevance to his later non-philosophy. On the contrary, this paper analyses Laruelle\u27s dissertation and Ravaisson\u27s writings to show how Ravaisson enables Laruelle to develop non-philosophy\u27s three central ideas of decision, radical immanence, and cloning. Firstly, Laruelle inherits Ravaisson\u27s critique of Platonism and anti-Platonism as dividing the unity of being between two terms, of which one alone is conflated with being to the detriment of the other as non-being. Moreover, Laruelle follows Ravaisson\u27s third way of envisioning being as a radical immanence, which philosophy presupposes to constitute its dualisms by dividing being into opposed terms. Finally, Laruelle\u27s cloning adheres to Ravaisson\u27s eclectic method of expressing being\u27s true immanence through his cohering of all philosophies, as well as disciplines like art and religion, into a single narrative of one and the same being\u27s self-unfolding.
Max Schelers Reformation der Religionsphilosophie
Get PDFMax Scheler\u27s Reformation of Philosophy of Religion The following contribution aims to show the relevance of Max Scheler\u27s reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler\u27s philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler\u27s critical assessment of the historical impact of Lutheran Protestantism. Scheler\u27s principle of reformation provides four criteria: (i) autonomy of the religious sphere, (ii) dialectics of life and spirit, (iii) community beyond religious denominations, and (iv) metaphysical determination of the divine. On that basis, we will see that Scheler\u27s "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead.
Roerich and the Fight for Culture
Get PDFIn 1930, at the initiative of Nikolay Raynov, was founded the Bulgarian Roerich Society. This brief essay, written and published by Raynov in the Newspaper Zarya 1933, aims to introduce the oeuvre of Nicholas Roerich and his ideas of Pax Cultura – peace trough culture – to a larger Bulgarian audience. Raynov argues that it is not enough to create oeuvres of art, i.e. to write books or to paint pictures, but that it is also necessary to fight for the protection of cultural works and monuments, especially in times of conflict and war. In this sense, this brief essay can be conceived as a call to the Bulgarian public to join the Roerich Pact, elaborated in 1928/1929.
The Painting "Confessions" of Nikolay Raynov
Get PDFThe aim of the following paper is to show that it is not possible to penetrate into the depths of Nikolay Raynov\u27s universe and to comprehend its wholeness, without posing and investigating the question about the origin or the foundation of his various creative occupations, i.e his novels, philosophic and theosophic writings, art history and critique, paintings, decorative design etc. This question is far too complex to be answered briefly without being simplified, and therefore two main directions will be articulated: the recption of Orphism developed in Plotinus\u27 and Porphyry\u27s Neoplatonism – which is the basis of modern Theosophy –, and the synthetic understanding of art, which puts Raynov\u27s views in close proximity to Wassily Kandinsky and Nicholas Roerich.
The Roerich Pact: Three Documents
Get PDF1. Formal draft of Roerich Pact and Banner of Peace, Prepared by Dr. Georges Chklaver, August 19282. Treaty for the Protection of Artistic and Scientific Institutions and Historic Monuments (Roerich Pact) 19353. Call To World Unity (1947
Crisis as a Driving Force for the Development of Philosophy
Get PDFA review of Yvanka Raynova\u27s monograph Sein, Sinn und Werte: Phänomenologische und hermeneutische Perspektiven des europäischen Denkens. Frankfurt am Main, Bern, Bruxelles, New York, Oxford, Warszawa, Wien: 2017, 331 S
Non-Theurgy: Iamblichus and Laruelle
Get PDFMysticism, theurgy, non-philosophy: this text will experiment with the three in an attempt to perform a non-philosophical hijacking of so-called theurgy (theurgia). I will experiment with a comparison between Iamblichus\u27 theurgy, Laruelle\u27s non-philosophy, and the notion of the Vision-in-One. I claim their point of convergence is their allegiances to the theory of the One, derived from Plato\u27s Unwritten Doctrines. The ancient notion of the One is subject to a similar procedural gesture in both Iamblichus and Laruelle, namely, the procession of the One from the noematic to the aesthetic realm. What connects them is their rejection of the theory that the soul\u27s descension from the One to the visible realm represents a degeneration of the Nous. In a concept akin to the very idea of theurgy, Laruelle proposes his Vision-in-One, which is to think from the One rather than the One. The Vision-in-One is an attempt to materialize the disembodied fate of the noema against realistic skepticism.