Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics
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Protestantismus und ostkirchliche Orthodoxie
Get PDFProtestantism and Eastern OrthodoxyThe relations between Protestantism and Eastern Orthodoxy span five centuries and bear upon nu-merous aspects, hence, only some items can be dealt with here. First, I discuss the late-sixteenth-century correspondence between German Lutheran theologians and Patriarch Jeremiah II of Constan-tinople, the Calvinist leanings of Patriarch Cyril Lukaris, and the influx of Protestant missionaries into traditionally Orthodox territory. Second, I outline the rise of a \u27counter movement’, i.e. the Ecumeni-cal Movement, and the aim and structure of the World Council of Churches, where Protestantism and Orthodoxy meet, as well as other inter-ecclesiastical organizations and theological dialogues. Third, attention is paid to tension and resistance to ecumenism; ecclesiological differences between Ortho-doxy and Protestantism; and the need for solid ecumenical formation. Fourth, I focus on the key role of worship reform and liturgical theology, inter alia, on the significance of Alexander Schmemann’s oeuvre. Fifth, interdenominational cross-fertilization with respect to worship songs and hymnals, as well as monasticism, are examined. It is, however, not all roses and therefore, sixth, I mention the challenge of stumbling blocks like prejudice and lack of communication skills. Nevertheless, in both Orthodoxy and Protestantism, freedom in Christ is the principle that matters
Adorno und Habermas im Vergleich: Vom Säkularismus zum Postsäkularismus?
Get PDFAdorno and Habermas: From Secularism to Post-Secularim? The article analyses the \u27post-secular turn\u27 in critical theory by comparing Jürgen Habermas\u27 late philosophy with the philosophy of his predecessor Theodor W. Adorno. It poses the question to what extent can Habermas be seen as a post-secular theorist when setting his work against that of Adorno? Following Birgitte Schepelern Johansen, the author develop a concept of post-secularism as a move beyond the strict division between religion and non-religion, and apply the concept to the work of the two critical theorists in question. Finally, Adorno’s work is identified as a \u27religious secularism’ and Habermas’ work as a \u27post-secular secularism’. Thus, the author points out the ambivalence, which the alleged \u27post-secular turn’ breeds, and suggest a reconsideration of the religious motives discovered in Adorno’s work.
Das Urchristentum im Rahmen der antiken Religionen
Get PDFA book review of Rudolf Bultmann\u27s Primitive Christianity in its Contemporary Setting - translated from Czech into German by Ludger Hagedorn
Nikolay Raynov – Beauty with a crystalline structure
Get PDFThe aim of the paper is to give a glimpse of the syncretism and complexness of the work of Nikolay Raynov and to propose an approach that would show his methods of implication of artistic historical ideas into paintings and works of decorative art. Furthermore, it is a reflection about the 130th anniversary exhibition of Raynov\u27s paintings at the Sofia City Art Gallery1 from the perspective of its historical place in European art and its actual insight
Zerstreuung, Verschliessung, Hingabe. Zur Figur des Transzendierens bei Jan Patočka
Get PDFAbstractTo get distracted, to enclose and to give oneself. The Gesture of Transcendence in Jan Patočka The problem of transcendence can be traced throughout the whole work of Jan Patočka. The appeal to transcend our bonds to mere objectivity is a constant issue of his thought. It finds a new substantiation in the 1960s in his studies focusing on the meaning of the other as human being. The relation to the other person offers a special "occasion" or "place" of transcendence and poses the challenge to transcend one\u27s own particular setting.While in the mid-1960s Patočka maintains his earlier dramatic vocabulary to describe the process of transcendence, in the late 1960s his idiom becomes less vehement. Yet, it is precisely within this more "sober" framework that he symbolizes the process of transcendence with an emphatic turn to a "myth of the divine man" and its key metaphor of resurrection. To transcend means, for Patočka, always to liberate oneself from a state of self-distraction between things. However, in his late lectures, he briefly refers to a deeper layer, suggesting that this self-distraction has its "roots" in a self-enclosure or self-isolation, in the exclusive concentration on our own interests and in the illusion of our self-sufficiency. Transcendence, then, means to overcome this self-enclosure by means of a self-forgetting love. Are these rarely mentioned "roots" perhaps implicitly present in all Patočka\u27s accounts of transcendence
Harmonizing voices: François Laruelle and Anthony Paul Smith
Get PDFThe following interview of Mark William Westmoreland with Anthony Paul Smith - well-known scholar and translator of François Laruelle - considers both implications and extensions of Laruelle\u27s non-philosophy for contemporary thought. Smith has helped bring about a surge of interest in Laruelle due to his many translations of his texts as well as being the author or co-editor of several books on Laruelle. Discussed are in particular the difficulties and joys of translating and the usefulness of Laruelle\u27s thought for Smith\u27s own work, especially in environmental and animal studies. Also considered are some themes of non-philosophy, the adaptability of Laruelle\u27s thought for various disciplines, as well as new paths for Laruelle studies - new, unforeseen landscapes and uses of non-philosophy - that explore social phenomena such as race, racism, sexism, victim a.o
(Black) Non-Analysis: From the Restrained Unconscious to the Generalized Unconscious
Get PDFThis paper is a contribution to the ongoing studies revolving around the fields of Afro-Pessimism and Non-Philosophy. It is focused mostly on a short essay that Francois Laruelle wrote in 1989 called "The Concept of Generalized Analysis or \u27Non-Analysis" that eventually became part of a larger work called Theorie des Etrangers, while also drawing on the latter for support. The focus is set not in terms of exegesis or commentary but in tandem with the work of Frank Wilderson III to borrow from both of their works and formulate a move from the "White restrained Unconscious" to the "(Black) generalized Unconscious". In the first section I articulate Laruelle and Wilderson\u27s critiques of the common-sense image of the Unconscious. And in the second section I make the move from the White restrained Unconscious to the (Black) generalized Unconscious by arguing that the former is embedded within a metaphysical sovereignty of desires that excludes (Black) desires. The "White restrained Unconscious" is constituted by what Laruelle calls a "half loss" or a loss which loses itself. For this reason the (Black) generalized Unconscious cannot appear within it, for it is an absolute loss, or what Laruelle calls the Joui-sans-Jouissance. The White generalized Unconsicous blocks (Black) loss out by a transference mechanism. The opening up of the White restrained Unconscious to the (Black) generalized Unconscious which is its Identity in the last instance can only be done by "ending the World". Using Jared Sexton\u27s notion of the "social life of social death" I show that this desire to end the world allows for a seeing from perspective of the "One" which is the subject position of the (Black) Non-Analyst and allows for a dualysis of the desires of the White restrained Unconscious. Â
Jan Assmann: Totale Religion. Ursprünge und Formen puritanischer Verschärfung
Get PDFA book review of Jan Assman\u27s tretease on Total Religion, published in 2016
Philosophy as capitalism and the socialist radically metaphysical response to it
Get PDFThe author starts from the thesis that there is no such thing as a "natural" or "apolitical" economy. The economy is always already political, as it is the economy’s material core of power, control, and its main mechanisms, i.e. exploitation and oppression. It is no less so in the era of neoliberalism, a time in which we witness the divorce between capitalism and democracy. In order to lay the foundations of a different economy, one that is not based on wage labor and the exploitation of human life and nature based on their auto-alienation, but rather on action in accordance with their resources, we need - according the author - to rethink the concept of the state in a non-philosophical and post-capitalist fashion, structurally different from the modern bourgeois state. If the structure originating in the bourgeois state, as conceived by modern humanism, is preserved, it will mean that the determination in the last instance is still the same. In order to arrive at a determination in the last instance of a non-exploitative, non-wage-labor-based social order where the determination is affected by the real, we must first arrive at the generic core of the notion of the modern state. As soon as we determine the generic term of "the state," we can radicalize it by letting it be determined by the effects of the real. The generic notion, isolated from the chôra of the transcendental material that is offered by modern philosophies originating in the Enlightenment, should be used as the minimal transcendental description for the determining effect (or "symptom") of the real.
Max Scheler and Jan Patočka on the First World War
Get PDFThe First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called "the spiritual mobilization" of philosophy. Max Scheler was particularly important among these "war philosophers", given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler\u27s war writings were crucial for Jan Patočka\u27s interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler\u27s war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the \u27excessive\u27 character of the 20th century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic conception of "force" – and it is this ominous force, which Patočka takes to lie at the root of the increasingly excessive character of the 20th and 21st centuries.