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In this book, Phillip Cary argues that Augustine invented the concept of the self as a private inner space-a space into which one can enter and in which one can find God. Although it has often been suggested that Augustine in some way inaugurated the Western tradition of inwardness, this is the first study to pinpoint what was new about Augustine's philosophy of inwardness and situate it within a narrative of his intellectual development and his relationship to the Platonist tradition. Augustine invents the inner self, Cary argues, in order to solve a particular conceptual problem. Augustine is attracted to the Neoplatonist inward turn, which located God within the soul, yet remains loyal to the orthodox Catholic teaching that the soul is not divine. He combines the two emphases by urging us to turn "in then up"--to enter the inner world of the self before gazing at the divine Light above the human mind. Cary situates Augustine's idea of the self historically in both the Platonist and the Christian traditions. The concept of private inner self, he shows, is a development within the history of the Platonist concept of intelligibility or intellectual vision, which establishes a kind of kinship between the human intellect and the divine things it sees. Though not the only Platonist in the Christian tradition, Augustine stands out for his devotion to this concept of intelligibility and his willingness to apply it even to God. This leads him to downplay the doctrine that God is incomprehensible, as he is convinced that it is natural for the mind's eye, when cleansed of sin, to see and understand God. In describing Augustine's invention of the inner self, Cary's fascinating book sheds new light on Augustine's life and thought, and shows how Augustine's position developed into the more orthodox Augustine we know from his later writings.
How to read Walter Benjamin today? This book argues that the proper way is through an approach which recognizes and respects his own peculiar theorization of the act of reading and the politics of interpretation that this entails. The approach must be figural, that is, focused on images, and driven by the notion of actualization. Figural reading, in the very sui generis Benjaminian way, understands figures as constellations, whereby an image of the past juxtaposes them with an image of the present and is thus actualized. To apply this method to Benjamin's own work means first to identify some figures. The book singles out the Flâneur, the Detective, the Prostitute and the Ragpicker, and then sets them alongside a contemporary account of the same figure: the Flâneur in Juan Goytisolo's Landscapes after the Battle (1982), the Detective in Paul Auster's New York Trilogy (1987), the Prostitute in Dacia Maraini's Dialogue between a Prostitute and her Client (1973), and the Ragpicker in Mudrooroo's The Mudrooroo/Müller Project (1993). The book thereby, on the one hand, analyses the politics of reading Benjamin today and, on the other, sets his work against a variety of contemporary aesthetics and politics of interpretation.
This book is about the human being in its entirety as present in the scripture to enable Christian believers to understand the work of salvation in Christ Jesus. Understandably it is a common knowledge that mankind consists of three components, which are spirit, soul and body, or spirit, mind, and body, but not many understand the spiritual implication of these components with regard to God's divine plan to rescue us from His wrath and destruction. Obviously we all understand what the body stands for, but not what the new testament writers refer to as the flesh; we may also have an idea of what the soul, mind, and spirit stands for but not what Jesus meant by the heart, or apostle Paul's teaching on the innerman, the inner person, or the inner being. Many may have settled for the conception of a person's ghost, trapped or entrapped somewhere in the galaxy yet lack the understating of God's creation of human being. The purpose of this book therefore is to examine this biblical facts regarding the inner man.
In this incisive new work, Eli Friedlander demonstrates that Walter Benjamin's entire corpus, from early to late, comprises a rigorous and sustained philosophical questioning of how human beings belong to nature. Across seemingly heterogeneous writings, Friedlander argues, Benjamin consistently explores what the natural in the human comes to, that is, how nature is transformed, actualized, redeemed, and overcome in human existence. The book progresses gradually from Benjamin's philosophically fundamental writings on language and nature to his Goethean empiricism, from the presentation of ideas to the primal history of the Paris arcades. Friedlander's careful analysis brings out how the idea of natural history inflects Benjamin's conception of the work of art and its critique, his diagnosis of the mythical violence of the legal order, his account of the body and of action, of material culture and technology, as well as his unique vision of historical materialism. Featuring revelatory new readings of Benjamin's major works that differ, sometimes dramatically, from prevailing interpretations, this book reveals the internal coherence and philosophical force of Benjamin's thought.
The leading mind behind the mathematics of string theory discusses how geometry explains the universe we see. Illustrations.
These are the questions on the minds of people. Who is the Spirit, and what role does he play in my life daily? What do I get if I pay attention to him? And who is Satan and what role does he play in my life? God (the Spirit) wants us to prosper. How will his instructions concerning wealth change my life? Is it wise to make double payments on loans? How quickly can I deplete my retirement account? Is divorce a spiritual curveball? Why does divorce rate go up even as the number of marriage counselors and books on marriage go up? Where do people go after they finish their work and transition to the next life? How can we achieve happiness? The Spirit has the answers. When we are short on answers to any questions, we turn to science if the questions relate to the physical world. But we go to the source of all wisdom and knowledge if science is inadequate. The Spirit is the source of all things, seen or unseen, including health, wisdom, understanding, and material abundance. Dr. Eddie A. U. Akpan writes about the interconnections among humans, God, and Satan. He is the author of the book Every Soul Belongs To God. He is a petroleum engineer and also holds a PhD in electrical engineering. He spent eight years in the United States Army; worked for NASA for twelve years; and taught in the university for many years. His aim in this book is to elucidate the work of the spiritual principalities, and how they work in our inner being. God wants us to prosper, Satan is happy when we are hurting; they work in opposition. We are physical and spiritual systems. Signals we receive from these principalities are our inputs. Our thoughts and deeds are our outputs. Consequently, God and Satan use human beings to engender the events we see in the world.
This book sets out the biblical, doctrinal, and theological positions on Worship and Praise. The book can teach and equip, so you can consider it as a teaching manual. It can also help any reader to prune off misconceptions about worship and keep the refined positions based on the word of God. The book is both theological and sociological, and therefore user-friendly to any living soul interested in worshiping God. The book covers a wide range of topics and issues including: • the ministry of the minstrel; • the biblical doctrine on both individual and congregational worship; • the biblical and established order of worship in the church; • the role of worship in warfare; • the role of music in worship; • prophetic worship; • dancing in church; • dressing and culture; • the role of worship in deliverance; • giving as an act of worship; • God’s plan of restoration to worship This book can serve as a textbook for Bible schools, theology seminaries and religious studies departments of academic institutions, and the praise and worship department of any Christian church.
Kracauer. Film, medium of a disintegrating world. -- Curious Americanism. -- Benjamin. Actuality, antinomies. -- Aura: the appropriation of a concept. -- Mistaking the moon for a ball. -- Micky-maus. -- Room-for-play. -- Adorno. The question of film aesthetics. -- Kracauer in exile. Theory of film.
James Joyce must be understood as drawing on French nineteenth- and twentieth-century literary innovations to grapple with the challenges of Paris.