Hamann takes basic intuitions to be practices like playing music and painting. He argues that Kantian forms of intuition like space and time are symbolic forms of sensuously mediated bodily practices. Fornication is another sensuously mediated bodily practice. What's its logical form? Hello my name is Potato Head! Let's play a game!
ellauri151.html on line 679: Munz (2000) discusses Wittgenstein’s reply to Frazer at length. Frazer argues that magic is based on loose associations that lead to erroneous views on causation. According to Munz, Wittgenstein holds that the distinction between beliefs and practices cannot be made, as language is at its core mythological.
ellauri151.html on line 688: Hein (1983: 42–49; see also Labron 2009: 53–57) also notes that Hamann and Wittgenstein use an epistemology based on faith and trust to reject the Enlightenment’s attempt to find an Archimedean point outside the world (mikäs se nyt on? Kuka sellaista kyselee?). Hamann argues that the modern subject/object split leads to an irresolvable problem of skepticism.
ellauri153.html on line 405: argues that God first decided to be the victor over evil and then allowed humans to sin in order to
ellauri155.html on line 715: The incompatibilist maintains that if our willings and choices are themselves determined by antecedent causes then we could never choose otherwise than we do. Given the antecedent causal conditions, we must always act as we do. We cannot, therefore, be held responsible for our conduct since, on this account, we have no “genuine alternatives” or “open possibilities” available to us. Incompatibilists, as already noted, do not accept that Hume’s notion of “hypothetical liberty”, as presented in the Enquiry, can deal with this objection. It is true, of course, that hypothetical liberty leaves room for the truth of conditionals that suggest that we could have acted otherwise if we had chosen to do so. However, it still remains the case, the incompatibilist argues, that the agent could not have chosen otherwise given the actual circumstances. Responsibility, they claim, requires categorical freedom to choose otherwise in the same circumstances. Hypothetical freedom alone will not suffice. One way of expressing this point in more general terms is that the incompatibilist holds that for responsibility we need more than freedom of action, we also need freedom of will – understood as a power to choose between open alternatives. Failing this, the agent has no ultimate control over her conduct.
ellauri155.html on line 727: In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”.
ellauri155.html on line 866: Strawson’s purposed to dissolve the so-called problem of determinism and responsibility by drawing a contrast between two different perspectives we can take on the world: the ‘participant’ and ‘objective’ standpoints. These perspectives involve different explanations of other people’s actions. From the objective point of view, we see people as elements of the natural world, causally manipulated and manipulable in various ways. From the participant point of view, we see others as appropriate objects of ‘reactive attitudes’, attitudes such as gratitude, anger, sympathy and resentment, which presuppose the responsibility of other people. These two perspectives are opposed to one another, but both are legitimate. In particular, Strawson argues that our reactive attitudes towards others and ourselves are natural and irrevocable. They are a central part of what it is to be human. The truth of determinism cannot, then, force us to give up the participant standpoint, because the reactive attitudes are too deeply embedded in our humanity. Fuck humanity, and fuck viewpoints. Game theory is an optimization technology used by animals. As such it forms a part of the causal net.
ellauri158.html on line 53: What Clarke argues is that the Newtonian natural system and the findings that stem from it are incompatible with the “blind necessity” that characterizes both the Epicurean and Spinozistic world picture, precisely because this system implies the existence of an immaterial and wise Creator. What the fuck? It is a deterministic system par excellence. Ach, tarkoitatte alkuehtoja. Vanha antroposentrinen jumalatodistus: jos jumala ei olis säätänyt kaikkea näin hyvin, ei olis meitäkään. Tää ei voi olla sattumaa! Maailmamme ei voi olla 1 ziljoonasta sokeasta yrityxestä! Vai voiko se? This lottery is unfair, huutaa Shirley Jackson kiukkuisena, kun kivet lentävät. Shirley putkahti esille albumissa 133 ja putkahtaa uudelleen esille albumissa 270.
ellauri159.html on line 763: The first job of men in dire times has always been to establish and secure “the perimeter.” Donovan argues that the way of men is the way of the gang, because when placed in a harsh environment, men will quickly make the logical calculation that they have a much better chance of surviving if they band together than if they each try to go it alone. For some folks, “gang” is a word weighted with negative connotations, so substitute “posse” or “platoon” or whatever else if you must. The important thing to realize is that the small, tightly-knit honor group was the basic male social unit for eons. The myth of the uber-manly lone wolf is just that. With few exceptions, men have always fought and hunted together. Cowboys banded together, pioneers banded together, and Rambo wouldn’t have actually stood a chance against either gang.
ellauri159.html on line 765: Donovan argues that understanding the dynamics of these ancient honor groups is the key to understanding the essence of male psychology and how men relate to, interact, and judge each other even up through the modern day. What men respect in other men (and women find attractive), is rooted in what men wanted in the men to the left and the right of them as they stood together side-by-side on the perimeter.
ellauri160.html on line 312: Fukuyama is known for his book The End of History and the Last Man (1992), which argues that the worldwide spread of liberal democracies and free-market capitalism of the West and its lifestyle may signal the end point of humanity´s sociocultural evolution and become the final form of human government. However, his subsequent book Trust: Social Virtues and Creation of Prosperity (1995) modified his earlier position to acknowledge that culture cannot be cleanly separated from economics. Fukuyama is also associated with the rise of the neoconservative movement, from which he has since distanced himself.
ellauri162.html on line 781: William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian theologian, Christian apologist, and author. He is Professor of Philosophy at Houston Baptist University and Research Professor of Philosophy at Talbot School of Theology (Biolan University). Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. He is a Wesleyan theologian who upholds the view of Molinism and neo-Apollinarianism.
ellauri162.html on line 787: Apollinarism or Apollinarianism is a Christological heresy proposed by Apollinaris of Laodicea (died 390) that argues that Jesus had a human body and sensitive human soul, but a divine mind and not a human rational mind, the Divine Logos taking the place of the latter. It was deemed heretical in 381 and virtually died out within the following decades. But now it's back! I'll be back said Apollinaris at the end of Season I.
ellauri206.html on line 77: In Book III of his repulsive Republic (c. 373 BC), Plato examines the "style" of "poetry" (the term includes comedy, tragedy, epic and lyric poetry): All types narrate events, he argues, but by differing means. He distinguishes between narration or report (diegesis) and imitation or representation (mimesis). Tragedy and comedy, he goes on to explain, are wholly imitative types; the dithyramb is wholly narrative; and their combination is found in epic poetry. When reporting or narrating, "the poet is speaking in his own person; he never leads us to suppose that he is any one else"; when imitating, the poet produces an "assimilation of himself to another, either by the use of voice or gesture". In dramatic texts, the poet never speaks directly; in narrative texts, the poet speaks as him or herself.
ellauri206.html on line 79: In his Poetics, the unknown Greek philosopher Aristotle argues that kinds of "poetry" (the term includes drama, flute music, and lyre music for Aristotle) may be differentiated in three ways: according to their medium, according to their objects, and according to their mode or "manner" (section I); "For the medium being the same, and the objects the same, the poet may imitate by narration—in which case he can either take another personality as Homer does, or speak in his own person, unchanged—or he may present all his characters as living and moving before us" (section III).
ellauri210.html on line 338: Picasso was buried on a whim in 1958 in the village of Vauvenargues. V:n markiisi Luc kirjoitti maxiimeja 1700-luvulla.
ellauri216.html on line 166: Proclus argues that evil does not have an existence of its own, but only a derivative or parasitic existence (par-hypostasis, sc. on the good) (De mal. § 50).
ellauri219.html on line 746: Patanjali is often stated as having claimed there was a hostility between the orthodox Brahminic (Astika) groups and the heterodox, swAstika groups (Buddhism, Jainism, and atheists), like that between a mongoose and a snake. Nathan McGovern argues Patanjali never used this mongoose-snake analogy. But who IS McGovern? Joku juippi quelconque: Nathan McGovern, Credentials:Associate Professor,
ellauri223.html on line 62: G.M. Under such circumstances no one will be willing to labor, while he expects others to work, on the fruit of whose labors he can live, as Aristotle argues against Plato, and as Petteri Urpo has argued on many occasions. Capt. But look at the U.S.S.R! From everyone according to their abilities, to everyone according to their needs!
ellauri240.html on line 288: Mutta vittu mitä genreä se on? Kriitikot ovat ymmällään. Soellner (1979) argues that the play is equal parts tragedy and satire, but that neither term can adequately be used as an adjective, for it is first and foremost a tragedy, and it does not satirise tragedy; rather, it satirises its subjects in the manner of Juvenalian satire while simultaneously being a tragedy.
ellauri247.html on line 349: Johnson did not attempt to create schools of theories to analyse the aesthetics of literature. Instead, he used his criticism for the practical purpose of helping others to better read and understand literature. In his Preface to Shakespeare, Johnson rejects the previous dogma of the classical unities and argues that drama should be faithful to life.
ellauri249.html on line 388: William D. Rubenstein, a respected author and historian, outlines the presence of antisemitism in the English-speaking world in one of his essays with the same title. In the essay, he explains that there are relatively low levels of antisemitism in the English-speaking world, particularly in Britain and the United States, because of the values associated with Protestantism, the rise of capitalism, and the establishment of constitutional governments that protect civil liberties. Rubenstein does not argue that the treatment of Jews was ideal in these countries, rather he argues that there has been less overt antisemitism in the English-speaking world due to political, ideological, and social structures. Essentially, English-speaking nations experienced lower levels of antisemitism because their liberal and market friendly frameworks limited the organized, violent expression of antisemitism. In his essay, Rubinstein tries to contextualize the reduction of the Jewish population that led to a period of reduced antisemitism: "All Jews were expelled from England in 1290, the first time Jews had been expelled en masse from a European country".
ellauri262.html on line 173: MacDonald rejected the doctrine of penal substitutionary atonement as developed by John Calvin, which argues that Christ has taken the place of sinners and is punished by the wrath of God in their place, believing that in turn it raised serious questions about the character and nature of God.[citation needed] Instead, he taught that Christ had come to save people from their sins, and not from a Divine penalty for their sins: the problem was not the need to appease a wrathful God, but the disease of cosmic evil itself.[citation needed] MacDonald frequently described the atonement in terms similar to the Christus Victor theory.
ellauri262.html on line 392: The academic critic Q. D. Leavis criticises Sayers in more specific terms in a review of Gaudy Night and Busman's Honeymoon, published in the critical journal Scrutiny, saying her fiction is "popular and romantic while pretending to realism." Leavis argues that Sayers presents academic life as "sound and sincere because it is scholarly," a place of "invulnerable standards of taste charging the charmed atmosphere".[46] But, Leavis says, this is unrealistic: "If such a world ever existed, and I should be surprised to hear as much, it does no longer, and to give substance to a lie or to perpetuate a dead myth is to do no one any service really." Leavis comments that "only best-seller novelists could have such illusions about human nature."
ellauri262.html on line 454: The Problem of Pain is a 1940 book on the problem of evil by C. S. Lewis, in which Lewis argues that human pain, animal pain, and hell are not sufficient reasons to reject belief in a good and powerful God. He begins by addressing the flaws in common arguments against the belief in a just, loving, and all-powerful God such as: "If God were good, He would make His creatures perfectly happy, and if He were almighty He would be able to do what he wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both." Topics include human suffering and sinfulness, animal suffering, and the problem of hell, where Lewis squirms like a tapeworm to reconcile these with a friendly omnipotent force beyond ourselves.
ellauri285.html on line 775: With regard to these, and especially the last, the Brown-Sokal-Friedman rebuttal argues that it is likely that Fredrickson and Losada did not fully grasp the implications of applying nonlinear dynamics to their data. Brown, Sokal, and Friedman state that one can only marvel at the astonishing coincidence that human emotions should turn out to be governed by exactly the same set of equations that were derived in a celebrated article several decades ago as a deliberately simplified model of convection in fluids, and whose solutions happen to have visually appealing properties. An alternati
ellauri299.html on line 526: 27 percent of households – nearly double the percentage that are income poor – are living in "asset poverty." These families do not have the savings or other assets to cover basic expenses (equivalent to what could be purchased with a poverty level income) for three months if a layoff or other emergency leads to loss of income. The U.S. has the weakest social safety net of all developed nations. Sociologist Monica Prasad of Northwestern University argues that this developed because of government intervention rather than lack of it, which pushed consumer credit for meeting citizens´ needs rather than applying social welfare policies as in Europe.
ellauri301.html on line 248: In her essay "Malintzin, Pocahontas, and Krotoa: Indigenous Women and Myth Models of the Atlantic World", University of Michigan professor Pamela Scully compared Krotoa to Malintzin and Pocahontas, two other women of the same time period that were born in different areas of the world (Malintzin in Mesoamerica, Pocahontas in colonial Virginia). Scully argues that all three of these women had very similar experiences in the colonialist system despite being born in different regions. She reflects on the stories of Malintzin, Pocahontas, and Krotoa and states that they are almost too familiar and resonate so comfortably with a kind of inevitability and truth that seems, on reflection, perhaps too neat. Therefore, she claims, Krotoa is one of the women that can be used to show the universality of the way that indigenous people were treated in the colonial system worldwide.
ellauri374.html on line 429: Sheikh Yassin is slightly more guarded, but there is no mistaking his vision of the future: “It is not enough to have a state in the West Bank and Gaza,” he argues. “The best solution is to let all – Christians, Jews and Muslims – live in Palestine, in an Islamic state.”
xxx/ellauri075.html on line 168: Despite his weakening condition Shestov continued to write at a quick pace, and finally completed his magnum opus, Athens and Jerusalem. This work examines the dichotomy between freedom and reason, and argues that reason be rejected in the discipline of philosophy. Furthermore, it adumbrates the means by which the scientific method has made philosophy and science irreconcilable, since science concerns itself with empirical observation, whereas (so Shestov argues) philosophy must be concerned with freedom, God and immortality, issues that cannot be solved by science.
xxx/ellauri075.html on line 196: According to Michael Richardson's research on Georges Bataille, Shestov was an early influence on Bataille and was responsible for exposing him to Nietzsche. He argues that Shestov's radical views on theology and an interest in extreme human behavior probably coloured Bataille's own thoughts.
xxx/ellauri087.html on line 338: Milton Friedman's's book Capitalism and Freedom eventually brought him popular acclaim. Published by the University of Chicago in 1962, it has sold over half a million copies and has been translated into 18 different languages, no small feat for a popular book on the subject of economics. In the book, he argues for a classically liberal society where free markets solve problems of efficiency, enriching rich in the United Stoates as a side effect. He argues for free markets on the basis of hebrew pragmatism and philosophy. He concludes the book with an argument that most of America’s successes are due to the free market and private enterprise, while most of its greatest failures are due to government intervention. George W. Bush got the point and let private enterprises be jailkeepers and fight the second Iraq war. Welcome back to the 19th century and before.
xxx/ellauri127.html on line 140: This chapter gives a brief history of the émigré travelogue in and about America from Alexis de Tocqueville to Simone de Beauvoir, by way of introducing the four authors studied in this book: Vladimir Nabokov, Robert Frank, Alfred Hitchcock and Wim Wenders. Elsa Court argues that the outsider’s perspective has shaped representations of modern America through restless mobility, drawing a portrait of the modern highway shaped by the needs and cravings of the motorist. In the context of mobilities studies’ recent embrace of the humanities, Court makes an important case for the re-examination of the fixed places designed to facilitate motion—motel, gasoline station, roadside restaurant, as well as signage and memorials—and the roadside’s redesignation from so-called non-place to modern American topos.
xxx/ellauri128.html on line 98: Tottumus tekee kaiken rakkaudessakin. Luc Vauvenargues F FUCK!
xxx/ellauri128.html on line 211: Luc Clapiers de Vauvenargues, Vauvenarguesin markiisi (1715–1747) oli ranskalainen moralisti. Hän oli nuoruudessaan upseerina, mutta joutui eroamaan sotilaanuralta Böömin sotaretkellä 1742 terveydellisistä syistä. Hän eli sen jälkeen sairaana ja varattomana enää muutamia vuosia. Hän julkaisi 1746 teoksen, joka mainitaan toisinaan nimellä Maximes tai sen ensimmäisen kirjoituksen mukaan nimellä Introduction à la connaissance de l’esprit humain. Teos sisältää kauniita ja vakavahenkisiä moraalisia mietteitä, joista kuvastuu pohjaltaan optimistinen maailmankatsomus, joten ne ovat jyrkässä vastakohdassa esimerkiksi François de La Rochefoucauldin kuuluisille maksiimeille.
xxx/ellauri128.html on line 213: Vauvenargues osallistui sotaretkiin Italiassa 1734 ja Böömissä 1742 ja asettui sitten asumaan Pariisiin, jossa hän tutustui muiden muassa Jean-François Marmonteliin ja Voltaireen, joka edisti hänen julkkis-imiziään. Jo palvelusaikana Vauvenargues oli alkanut kirjoittaa muistiin elämän hänelle tarjoamia vakavia vaikutelmia. Näitä ajatuksiaan hän pyrki viimeisinä vuosinaan järjestämään ja kokoamaan tavoittelematta kuitenkaan filosofisen tieteellisyyden viittaa. Lisäksi häneltä puuttui siihen edellytykset.
xxx/ellauri138.html on line 111: In his book, Eker lists 17 ways in which the financial blueprints of the rich differ from those of the poor and the middle-class. One theme identified in this list is that the rich discard limiting beliefs while the unsuccessful succumb to them. Eker argues that: Rich people believe, "I create my life", while poor people believe, "Life happens to me"; rich people focus on opportunities while poor people focus on obstacles; and rich people admire other rich and successful people whereas poor people resent rich and successful people.
xxx/ellauri149.html on line 389: A similar impression is given in the Bible. Tatu Vaaskivi argues on similar lines in his unforgettable Pyhä kevät. That or not wanting to be bossed around. Many, many adaptations have been made over the centuries, in which Judas, Pilate, and/or the Jews have been blamed to a greater or lesser, sometimes very extreme degree.
xxx/ellauri157.html on line 148: A gemara in Horayot (13a) that contrasts the dog's gratitude to its master with the cat's indifference to its master. Those who have pets testify to the difference in feedback owners receive from cats and dogs. If so, the cat symbolizes the ability to forget our Maker. Rav Kook argues that the damaging and demonic aspects of our existence stem from humanity forgetting the Ribbono Shel Olam. If you want to see demons, bring the tail of a first born black cat, that is the daughter of a first born black cat. Burn it in fire, grind it up, fill your eyes with the ashes and then you will see them. (Berakhot 6b)
xxx/ellauri168.html on line 306: Chalmers argues for an "explanatory gap" from the objective to the subjective, and criticizes physicalist explanations of mental experience, making him a dualist. Chalmers characterizes his view as "naturalistic dualism": naturalistic because he believes mental states supervene "naturally" on physical systems (such as brains); dualist because he believes mental states are ontologically distinct from and not reducible to physical systems. He has also characterized his view by more traditional formulations such as property dualism.
xxx/ellauri168.html on line 310: In support of this, Chalmers is famous for his commitment to the logical (though, not natural) possibility of philosophical zombies.These zombies are complete physical duplicates of human beings, lacking only qualitative experience. Chalmers argues that since such zombies are conceivable to us, they must therefore be logically possible. Since they are logically possible, then qualia and sentience are not fully explained by physical properties alone; the facts about them are further facts. Instead, Chalmers argues that consciousness is a fundamental property ontologically autonomous of any known (or even possible) physical properties, and that there may be lawlike rules which he terms "psychophysical laws" that determine which physical systems are associated with which types of qualia.
xxx/ellauri176.html on line 57: Havelock argues that the story of Phryne swimming naked in the sea is probably a sensationalized fabrication. Because Plutarch saw the statues in Thespiae and Delphi himself. Cavallini does not doubt their existence. She does think that the love between Praxiteles and Phryne was an invention of later biographers. Thebes was restored in 315 or 316 BC, but it is doubtful if Phryne ever proposed to rebuild its walls. Diodorus Siculus writes that the Athenians rebuilt the greater part of the wall and that Cassander provided more aid later. He makes no mention of Phryne's alleged offer.
xxx/ellauri176.html on line 65: However, Athenaeus also provides a different account of the trial given in the Ephesia of Posidippus of Cassandreia. He simply describes Phryne as clasping the hand of each juror, pleading for her life with tears, without her disrobing being mentioned. Craig Cooper argues that the account of Posidippus is the authentic version and that Phryne never bared her breasts before the court during her trial.
xxx/ellauri225.html on line 416: Recent criticism has suggested reading Crane´s poems—"The Broken Tower", "My Grandmother´s Love Letters", the "Voyages" series, and others—with an eye to homosexual meanings in the text. Queer theorist Tim Dean argues, for instance, that the obscurity of Crane´s style owes partially to the necessities of being a semi-public homosexual—not quite closeted, but also, as legally and culturally necessary, not open: "The intensity responsible for Crane´s particular form of difficulty involves not only linguistic considerations but also culturally subjective concerns. This intensity produces a kind of privacy that is comprehensible in terms of the cultural construction of homosexuality and its attendant institutions of privacy."
xxx/ellauri225.html on line 418: Thomas Yingling objects to the traditional, New Critical and Eliotic readings of Crane, arguing that the "American myth criticism and formalist readings" have "depolarized and normalized our reading of American poetry, making any homosexual readings seem perverse." Thomas E. Yingling was associate professor of English at Syracuse University until his death from AIDS-related causes in 1992. Even more than a personal or political problem, though, Yingling argues that such "biases" obscure much of what the poems make clear; he cites, for instance, the last lines of "My Grandmother´s Love Letters" from White Buildings as a haunting description of estrangement from the norms of (heterosexual) family life:
xxx/ellauri229.html on line 150: Though it is uncontroversial promise-making is a speech act, Thiselton argues prayer is also, contrary to the view prayer is merely “therapeutic meditation” (44, 53). Rather, prayer changes situations and necessarily involves others. How can petitions effect change when they are offered to an unchanging God (70)? Requests change the situation for answering prayer (53), and aren’t “an attempt ‘to twist God’s arm’” (71).
xxx/ellauri235.html on line 859: Shifty Jewish economist David D. Friedman argues that the ICC always served the railroads as a cartelizing agent and used its authority over highway transportation to prevent cars, where possible, from undercutting the railroads. Thanx Dave! Well done Dave! Fuck you Dave, go and schtick your schlong under a locomotive!
xxx/ellauri237.html on line 768: No te amargues de tu propio fracaso ni
xxx/ellauri237.html on line 769: se lo cargues a otro, acéptate ahora o
xxx/ellauri250.html on line 625: Peter Albert David Singer AC/DC (born 6 July 1946) is an Australian moral philosopher, currently the Ira W. DeCamp Professor of Bioethics at Princeton University. He specialises in applied ethics and approaches ethical issues from a secular, utilitarian perspective. He is known in particular for his book Animal Liberation (1975), in which he argues in favour of veganism, and his essay "Famine, Affluence, and Morality", in which he argues in favour of donating veggies to help the global poor. For most of his career, he was a preference utilitarian, but he stated in The Point of View of the Universe (2014), coauthored with Katarzyna de Lazari-Radek, that as he became a celeb and started earning bigger bucks, he had become a hedonistic utilitarian, or utilitarian hedonist.
xxx/ellauri250.html on line 676: H.L.A Hart's review of the third edition in The New York Review of Books was mixed. While writing that "The utility of selling this utilitarian's book to students of its subject can hardly be exaggerated", Hart also criticized Practical Ethics for philosophical inconsistency in its chapter on abortion. He argues that Singer insufficiently explains how self interest and classical utilitarianism each view abortion, and does not bring out their differences. Self interest of males is strongly against abortion. Besides, carrots are fit food for bunnies only.
xxx/ellauri255.html on line 587: The Great Turn or Great Break (Russian: Великий перелом) was the radical change in the economic policy of the USSR from 1928 to 1929, primarily consisting of the process by which the New Economic Policy (NEP) of 1921 was abandoned in favor of the acceleration of collectivization and industrialization and also a cultural revolution. The term came from the title of Joseph Stalin's article "Year of the Great Turn" ("Год великого перелома: к XII годовщине Октября", literally: "Year of the Great Break: Toward the 12th Anniversary of October") published on November 7, 1929, the 12th anniversary of the October Revolution. David R. Marples argues that the era of the Great Break lasted until 1934.
xxx/ellauri261.html on line 622: Eliade was Saul Bellow's colleague and a pain in the ass in Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persisted to his dying day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proved influential. A hierophany (Mircea's own invention) is a manifestation of the sacred. Eliade argues that religion is based on a sharp distinction between the sacred and the profane. According to Eliade, for traditional man, myths describe "breakthroughs of the sacred (or the 'supernatural') into the World"—that is, hierophanies.
xxx/ellauri261.html on line 665: Lewis's argument, now known as Lewis's trilemma, has been criticized for, among other things, constituting a false trilemma, since it does not deal with other options such as Jesus being mistaken, misrepresented, or simply mythical. Philosopher John Beversluis argues that Lewis "deprives his readers of numerous alternate interpretations of Jesus that carry with them no such odious implications". Bart Ehrman stated it is a mere legend that the historical Jesus has called himself God; that was unknown to Lewis since he never was a professional Bible scholar, just an Oxbridge apostle. Taisi vetää perään myös katolista J.R.R. Tolkienia.
xxx/ellauri312.html on line 610: Rorty narrates that the West’s first redemptive principle was man’s relationship with God, the guarantor of universal truth, meaning, and salvation. God was eventually dethroned by the Truth of philosophy, as heralded by the Enlightenment and the scientific revolution. Truth’s goal was to decipher reality’s blueprint. At present, the truth is being nudged over by the Imagination. The modern imagination aspires to enlarge our acquaintance with humanity and enrich ethical relations. Rorty argues that a culture of imagination can serve the redemptive purposes previously ministered by religion and truth, only in a manner more suited to a liberal, secular context. He calls this a literary culture, a culture where meaningful human relationships are ‘‘mediated by human artifacts such as books and buildings, paintings and songs’’ (TRR, p. 478). For Rorty, the literary culture may successfully usher a new world motivated by the ideal of human solidarity.
xxx/ellauri354.html on line 419: The podcast's critics claimed that the studio took advantage of John's death in order to gain publicity. Crixeo, an online arts monthly, argues that Reed did not have the right to publicly out John as queer.
73