Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.56
Bochet Isabelle, mun myungsuk
In Book 11 of the Confessions, Augustine thinks of time as “distension of the mind”. He understands distentio animi both as an extension of the mind that reaches out in opposite directions in order to measure duration and as a spreading out and scattering of the mind occupied and distracted by the multiplicity of temporal things: the existential and spiritual meaning, inspired by Phil 3:12-14, is thus added to the philosophical meaning of distentio as an act of the mind that strives to grasp duration. In his reading of Book 11 of the Confessions, Balthasar favors the second meaning: the distension of the spirit is “the fragmentation of existence” that characterizes the time of the fall which we can hardly dissociate from the time of creation in our experience. Ricœur, on the other hand, gives priority to the first meaning: what he is interested in is the enigma of the measurement of time which manifests the impossibility of a pure phenomenology of time.
{"title":"Time as “Distension of the Mind”: the Concept of Saint Augustine and Its Interpretations by Hans Urs von Balthasar and Paul Ricœur","authors":"Bochet Isabelle, mun myungsuk","doi":"10.21731/ctat.2023.88.56","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.56","url":null,"abstract":"In Book 11 of the Confessions, Augustine thinks of time as “distension of the mind”. He understands distentio animi both as an extension of the mind that reaches out in opposite directions in order to measure duration and as a spreading out and scattering of the mind occupied and distracted by the multiplicity of temporal things: the existential and spiritual meaning, inspired by Phil 3:12-14, is thus added to the philosophical meaning of distentio as an act of the mind that strives to grasp duration. In his reading of Book 11 of the Confessions, Balthasar favors the second meaning: the distension of the spirit is “the fragmentation of existence” that characterizes the time of the fall which we can hardly dissociate from the time of creation in our experience. Ricœur, on the other hand, gives priority to the first meaning: what he is interested in is the enigma of the measurement of time which manifests the impossibility of a pure phenomenology of time.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"122 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126866587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.194
Jung Won Lee
This paper examines the change of the concept of time and its ontological meaning in physics, focusing on modern physics. The concept of absolute time was presented in Newton's classical physics, and since then, the concepts of relativistic time and quantized time have been introduced in Einstein's theory of relativity and quantum gravity theory, respectively. This change raises question about the true concept of time in the universe. In this paper, in order to find an answer to this question, the ontological meaning of the concept of time presented by each theory is compared. First, the concept of absolute time is regarded as a concept of time that we usually accept, and it is revealed that the meanings of uniqueness, independent reality, separability, directionality, continuity, uniformity, transcendence, and objectivity are included in it. And, in the concepts of relativistic time and quantized time, these characteristics are dismantled one by one. Nevertheless, whether the concept of time in the world we experience is compatible with the concept of quantized time is investigated through the thermal time hypothesis. Finally, we examine the implications of time quantization in philosophy of science, even though (loop) quantum gravity theory is a theoretical imagination that has not yet been empirically verified.
{"title":"Ontological Study on Time in Terms of Contemporary Physics","authors":"Jung Won Lee","doi":"10.21731/ctat.2023.88.194","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.194","url":null,"abstract":"This paper examines the change of the concept of time and its ontological meaning in physics, focusing on modern physics. The concept of absolute time was presented in Newton's classical physics, and since then, the concepts of relativistic time and quantized time have been introduced in Einstein's theory of relativity and quantum gravity theory, respectively. This change raises question about the true concept of time in the universe. In this paper, in order to find an answer to this question, the ontological meaning of the concept of time presented by each theory is compared. First, the concept of absolute time is regarded as a concept of time that we usually accept, and it is revealed that the meanings of uniqueness, independent reality, separability, directionality, continuity, uniformity, transcendence, and objectivity are included in it. And, in the concepts of relativistic time and quantized time, these characteristics are dismantled one by one. Nevertheless, whether the concept of time in the world we experience is compatible with the concept of quantized time is investigated through the thermal time hypothesis. Finally, we examine the implications of time quantization in philosophy of science, even though (loop) quantum gravity theory is a theoretical imagination that has not yet been empirically verified.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"383 ","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133910860","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.229
Hye Kyoung Song
The purpose of this paper is to explore the Messianism in the Second Book of Baruch, an early Jewish literature written in Israel around 100 AD. To achieve this goal, texts from 2 Baruch that describe the Messiah and Messianic Age were selected (29-30, 39-42, 72-74). After analyzing the three Messianic texts in consideration of the larger context of the Old Testament and early Jewish literature, a conclusion was reached by synthesizing the results of each analysis. A summary of Messianic thought in 2 Baruch is as follows. In 2 Baruch, the Messiah is described as the warrior-king Messiah who destroys and judges Israel’s unrighteous oppressors, and as the protector of the righteous remnant of the end times. He is also the pre-existing Messiah who will appear at the appointed time to usher in the age of salvation in the world. With his advent the age of the Messiah begins, which is described as the ideal state of the Garden of Eden. The Messianic Age is also described as a great Banquet in which the two primordial monsters, Leviathan and Behemoth, will be provided as food for the “remnant.” This Banquet is described as a time of continuous abundance. Healing dew, manna, fruit of the earth and wine will also be given. In other words, the Messianic Age is the restoration of creation to its pre-fall state, or the restoration of a nutritious paradise for the remnant. In a word, the Messianic Age is a ‘New Creation.’ Also, when the monsters of the beginning are destroyed, the desert is restored to the garden, and God gives manna to his people again, it is the ‘New Exodus.’ This image of the Messianic Banquet implies the role of the Messiah as a priest. Then, the Messiah in 2 Baruch can be said to be the pre-existing ‘warrior-king-priest Messiah.’ The Messiah’s time is limited, and when his reign is over, the Messiah returns to God, followed by the resurrection of all the dead. After that, it is said that the true new world, the ‘World to Come’ will come.
{"title":"Messianism in the Second Book of Baruch","authors":"Hye Kyoung Song","doi":"10.21731/ctat.2023.88.229","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.229","url":null,"abstract":"The purpose of this paper is to explore the Messianism in the Second Book of Baruch, an early Jewish literature written in Israel around 100 AD. To achieve this goal, texts from 2 Baruch that describe the Messiah and Messianic Age were selected (29-30, 39-42, 72-74). After analyzing the three Messianic texts in consideration of the larger context of the Old Testament and early Jewish literature, a conclusion was reached by synthesizing the results of each analysis. A summary of Messianic thought in 2 Baruch is as follows. In 2 Baruch, the Messiah is described as the warrior-king Messiah who destroys and judges Israel’s unrighteous oppressors, and as the protector of the righteous remnant of the end times. He is also the pre-existing Messiah who will appear at the appointed time to usher in the age of salvation in the world. With his advent the age of the Messiah begins, which is described as the ideal state of the Garden of Eden. The Messianic Age is also described as a great Banquet in which the two primordial monsters, Leviathan and Behemoth, will be provided as food for the “remnant.” This Banquet is described as a time of continuous abundance. Healing dew, manna, fruit of the earth and wine will also be given. In other words, the Messianic Age is the restoration of creation to its pre-fall state, or the restoration of a nutritious paradise for the remnant. In a word, the Messianic Age is a ‘New Creation.’ Also, when the monsters of the beginning are destroyed, the desert is restored to the garden, and God gives manna to his people again, it is the ‘New Exodus.’ This image of the Messianic Banquet implies the role of the Messiah as a priest. Then, the Messiah in 2 Baruch can be said to be the pre-existing ‘warrior-king-priest Messiah.’ The Messiah’s time is limited, and when his reign is over, the Messiah returns to God, followed by the resurrection of all the dead. After that, it is said that the true new world, the ‘World to Come’ will come.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131007595","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.161
hyangbae Lee
According to the ancient Chinese texts, time can be understood in a corre-lational relationship with the space in which the aspect of existence takes place. In this respect, time is both static and dynamic, quantitative and qualitative. Ultimately, ‘the universe’ is the time and space in which the Tao operates. For Chinese philosophers who conducted philosophical thinking under the philosophical premise of the inverse that what exists changes, the concept of time was never a transcendental standard that could be equally applied to all objects quantitatively. Rather, the meaning of performative temporality was highlighted while the context of life was emphasized. The tradition of measuring time was also for the recognition of the change of heaven and earth and for moral practice accordingly. Therefore, this paper deals with China's unique view of time from a performative, metaphysical, ritual, and astronomical point of view in relation to time measurement, focusing on ancient literature, and finally, the ancient Chinese view of time deals with the significance of the Calendar/Music related to the harmony of time and space.
{"title":"The Concept of Time in East-Asia","authors":"hyangbae Lee","doi":"10.21731/ctat.2023.88.161","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.161","url":null,"abstract":"According to the ancient Chinese texts, time can be understood in a corre-lational relationship with the space in which the aspect of existence takes place. In this respect, time is both static and dynamic, quantitative and qualitative. Ultimately, ‘the universe’ is the time and space in which the Tao operates. For Chinese philosophers who conducted philosophical thinking under the philosophical premise of the inverse that what exists changes, the concept of time was never a transcendental standard that could be equally applied to all objects quantitatively. Rather, the meaning of performative temporality was highlighted while the context of life was emphasized. The tradition of measuring time was also for the recognition of the change of heaven and earth and for moral practice accordingly. Therefore, this paper deals with China's unique view of time from a performative, metaphysical, ritual, and astronomical point of view in relation to time measurement, focusing on ancient literature, and finally, the ancient Chinese view of time deals with the significance of the Calendar/Music related to the harmony of time and space.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116787274","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present article undertakes an examination of the concept of time in the Old Testament, specifically in relation to the question of whether the text presupposes the beginning and end of time. The investigation proceeds in several stages, the first of which involves a close analysis of the term bᵊrēʾšît as it appears in Genesis 1:1. After carefully examining diverse interpretations of the term, including the conventional perspective that defines rēʾšît as an absolute state noun and Genesis 1:1 as an independent clause, the writer arrives at the conclusion that it cannot be conclusively established that Genesis 1:1 denotes the absolute inception of time. The investigation then turns to the examination of three phrases that are commonly associated with the end of time: ʿeṭ-qēṣ, ʾaḥǎrîṭ hayyāmîm, and yôm yhwh. The writer considers these expressions carefully in order to de-termine whether they presuppose the end of time. Additionally, the writer examines the word ʿôlām in order to assess whether it connotes endless time or atemporality. It is argued that the biblical authors’ interest in the end of time does not imply the concept of absolute disappearance of time, but rather expresses the hope for the opening of a new era. Furthermore, the word ʿôlām is found to indicate permanance rather than endlessness or atemporality. It is important to note that the descriptions of time in the Old Testament are conveyed through symbolic and metaphorical language, rather than through theoretical, physical, or mathematical analysis. Consequently, attempts to impose a single, specific view of time onto the Old Testament's descriptions should be avoided, especially when engaged with scientific, philosophical, or other cultural perspectives on time.
{"title":"Does the Old Testament Conceptualize a Beginning and an End of Time? An Exploration of Time in the Bible","authors":"Yeong Seon Kim","doi":"10.21731/ctat.2023.88.9","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.9","url":null,"abstract":"The present article undertakes an examination of the concept of time in the Old Testament, specifically in relation to the question of whether the text presupposes the beginning and end of time. The investigation proceeds in several stages, the first of which involves a close analysis of the term bᵊrēʾšît as it appears in Genesis 1:1. After carefully examining diverse interpretations of the term, including the conventional perspective that defines rēʾšît as an absolute state noun and Genesis 1:1 as an independent clause, the writer arrives at the conclusion that it cannot be conclusively established that Genesis 1:1 denotes the absolute inception of time. \u0000The investigation then turns to the examination of three phrases that are commonly associated with the end of time: ʿeṭ-qēṣ, ʾaḥǎrîṭ hayyāmîm, and yôm yhwh. The writer considers these expressions carefully in order to de-termine whether they presuppose the end of time. Additionally, the writer examines the word ʿôlām in order to assess whether it connotes endless time or atemporality. It is argued that the biblical authors’ interest in the end of time does not imply the concept of absolute disappearance of time, but rather expresses the hope for the opening of a new era. Furthermore, the word ʿôlām is found to indicate permanance rather than endlessness or atemporality. It is important to note that the descriptions of time in the Old Testament are conveyed through symbolic and metaphorical language, rather than through theoretical, physical, or mathematical analysis. Consequently, attempts to impose a single, specific view of time onto the Old Testament's descriptions should be avoided, especially when engaged with scientific, philosophical, or other cultural perspectives on time.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124625321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.316
R. John, jeon yanghwan
{"title":"Robert J. Russell: “The Trinitarian Conception of Eternity and Omnipresence in the Theology of Wolfhart Pannenberg” in Time in Eternity","authors":"R. John, jeon yanghwan","doi":"10.21731/ctat.2023.88.316","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.316","url":null,"abstract":"<jats:p />","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122823696","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.91
I. Bochet
Dans le livre 11 des Confessions, Augustin pense le temps comme «distension de l’esprit». Il comprend la distentio animi à la fois comme extension de l’esprit qui se tend en des directions opposées pour mesurer la durée et comme écartèlement et éparpillement de l’esprit occupé et distrait par la multiplicité des choses temporelles: la signification existentielle et spiritu-elle, inspirée de Ph 3, 12-14, s’ajoute donc à la signification philosophique de la distentio comme acte de l’esprit qui s’efforce de saisir la durée. Dans sa lecture du livre 11 des Confessions, Balthasar privilégie le second sens: la distension de l’esprit est «la fragmentation de l’existence» qui caractérise le temps de la chute que nous ne pouvons guère dissocier du temps de la création dans notre expérience. Ricœur, en revanche, donne priorité au premier sens: ce qui l’intéresse, c’est l’énigme de la mesure du temps qui manifeste l’impossibilité d’une phénoménologie pure du temps.
{"title":"«Le temps comme “distension de l'esprit”: la conception de saint Augustin et son interpretation par Hans Urs von Balthasar et Paul Ricœur»","authors":"I. Bochet","doi":"10.21731/ctat.2023.88.91","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.91","url":null,"abstract":"Dans le livre 11 des Confessions, Augustin pense le temps comme «distension de l’esprit». Il comprend la distentio animi à la fois comme extension de l’esprit qui se tend en des directions opposées pour mesurer la durée et comme écartèlement et éparpillement de l’esprit occupé et distrait par la multiplicité des choses temporelles: la signification existentielle et spiritu-elle, inspirée de Ph 3, 12-14, s’ajoute donc à la signification philosophique de la distentio comme acte de l’esprit qui s’efforce de saisir la durée. Dans sa lecture du livre 11 des Confessions, Balthasar privilégie le second sens: la distension de l’esprit est «la fragmentation de l’existence» qui caractérise le temps de la chute que nous ne pouvons guère dissocier du temps de la création dans notre expérience. Ricœur, en revanche, donne priorité au premier sens: ce qui l’intéresse, c’est l’énigme de la mesure du temps qui manifeste l’impossibilité d’une phénoménologie pure du temps.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126113779","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.124
Syng-hwan Shin
This paper discusses Heidegger's understanding of time. His theory of time is entirely connected to the question of being. Time is not a physical sub-stance or a natural reality as duration, but a ground where the meaning of existence is revealed. From this point of view, Heidegger first conducts an existential analysis to understand time. The reason for this analysis is that the question of existence is made in Dasein, the ground of the openness of existence. After introducing this point of view, this thesis clarifies the understanding of time shown in Heidegger's major work, Existence and Time. For this purpose, the whole history of Existence and Time is briefly summarized first. Here, after referring to the previous lecture notes The Concept of Time and von Hermann's Being and Time explanations, I briefly explain the understanding of time shown in Volume 11 of Augustine's Confessions, which provided insight into Heidegger's theory of time. After that, the understanding of time shown in Being and Time is analyzed. Here is the time of existence and the meaning of existence. The analysis proceeds with the terms of the moment and the time of decision, the transcendence of time and de-self, and the deliberative thought of time explanation. After explaining Heidegger's understanding of time in this way, the last chapter 4 discusses how the theory of time in Being and Time corresponds to the understanding of time in contemporary physics. Through this analysis, it is revealed that time is real, and that without time, there is no existential event for human beings, and all reality does not exist. It also concludes Heidegger's argument that time cannot be understood as a physical reality and must be understood ontologically in temporality. Along with him, he emphasized the need for a philosophical shift to newly explained reality through a new understanding of time beyond traditional realism.
{"title":"Heideggers Understanding of Time","authors":"Syng-hwan Shin","doi":"10.21731/ctat.2023.88.124","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.124","url":null,"abstract":"This paper discusses Heidegger's understanding of time. His theory of time is entirely connected to the question of being. Time is not a physical sub-stance or a natural reality as duration, but a ground where the meaning of existence is revealed. From this point of view, Heidegger first conducts an existential analysis to understand time. The reason for this analysis is that the question of existence is made in Dasein, the ground of the openness of existence. After introducing this point of view, this thesis clarifies the understanding of time shown in Heidegger's major work, Existence and Time. \u0000For this purpose, the whole history of Existence and Time is briefly summarized first. Here, after referring to the previous lecture notes The Concept of Time and von Hermann's Being and Time explanations, I briefly explain the understanding of time shown in Volume 11 of Augustine's Confessions, which provided insight into Heidegger's theory of time. After that, the understanding of time shown in Being and Time is analyzed. Here is the time of existence and the meaning of existence. The analysis proceeds with the terms of the moment and the time of decision, the transcendence of time and de-self, and the deliberative thought of time explanation. After explaining Heidegger's understanding of time in this way, the last chapter 4 discusses how the theory of time in Being and Time corresponds to the understanding of time in contemporary physics. \u0000Through this analysis, it is revealed that time is real, and that without time, there is no existential event for human beings, and all reality does not exist. It also concludes Heidegger's argument that time cannot be understood as a physical reality and must be understood ontologically in temporality. Along with him, he emphasized the need for a philosophical shift to newly explained reality through a new understanding of time beyond traditional realism.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126205872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.366
an youngju
{"title":"(L’heureuse annonce selon Marc. Lecture intégrale du 2e évangile, I, II.): Published by Editions du Cerf, Paris, 2008","authors":"an youngju","doi":"10.21731/ctat.2023.88.366","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.366","url":null,"abstract":"<jats:p />","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127341527","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-30DOI: 10.21731/ctat.2023.88.279
Jung Woo Kim
Climate change caused by the destruction of the ecological environment in many parts of the earth is very serious. In particular, climate change can have serious adverse effects on humanity as a whole and on to future generations, not only on humans but also on the order of creation as well as all living creatures, and can be fatal unless some measures are taken immediately. For this, since the 20th-century German philosopher Hans Jonas(1903-1993) published his book The Principle of Responsibility (Das Prinzip Verantwortung), and the topic of human responsibility for creation has become a keyword in moral theology. The church announced the encyclical Laudato Si, on May 24, 2015 which must be observed by everyone in this era. Responsibility means that a person with independence and the ability of self-realization feels a sense of duty for the act performed by his free decision and carries out the task himself. Since man is an ethical subject who acts for himself with free decisions and is able to distinguish between good and evil, he is responsible to himself, to his fellow human beings and to God. Because of this responsibility, God can ask man to keep the commandments, and a relationship is established in which man must respond to God for this demand. Since this responsibility is given to human beings from the divine authority of creation, human beings act as responsible subjects, and the whole world, which is a gift from God to human beings, is the object of that responsibility. In addition, human beings are the image of God, and as human beings who represent God's will, they must fulfill their duty of responsibility for creation in this world in the name of human beings. Climate change caused by the destruction of the ecological environment around the globe is truly serious.
气候变化造成的生态环境的破坏在地球的许多地方是非常严重的。特别是，气候变化可能对整个人类和子孙后代产生严重的不利影响，不仅对人类，而且对创造物和所有生物的秩序产生严重的不利影响，除非立即采取一些措施，否则可能是致命的。为此，自20世纪德国哲学家汉斯·约纳斯(Hans Jonas, 1903-1993)出版《责任原理》(the Principle of Responsibility, Das Prinzip Verantwortung)以来，人类对创造的责任成为道德神学的关键词。教会于2015年5月24日发表了《赞美祢》通谕，这是当今时代每个人都必须遵守的。责任是指一个具有独立性和自我实现能力的人，对自己自由决定的行为有一种责任感，并自行完成任务。既然人是一个为自己自由决定而行动的伦理主体，能够分辨善恶，他对自己、对人类同胞和对上帝负责。由于这种责任，上帝可以要求人遵守诫命，并且建立了一种关系，在这种关系中，人必须对上帝的要求作出回应。由于这一责任是由创造的神圣权威赋予人类的，人类作为负责任的主体，而整个世界作为上帝赐予人类的礼物，是这一责任的对象。此外，人是上帝的形象，作为代表上帝旨意的人，必须以人类的名义在这个世界上履行对创造的责任。气候变化对全球生态环境的破坏确实很严重。
{"title":"Christian Ethical Reflection on Climate Change and Human Responsibility","authors":"Jung Woo Kim","doi":"10.21731/ctat.2023.88.279","DOIUrl":"https://doi.org/10.21731/ctat.2023.88.279","url":null,"abstract":"Climate change caused by the destruction of the ecological environment in many parts of the earth is very serious. In particular, climate change can have serious adverse effects on humanity as a whole and on to future generations, not only on humans but also on the order of creation as well as all living creatures, and can be fatal unless some measures are taken immediately. For this, since the 20th-century German philosopher Hans Jonas(1903-1993) published his book The Principle of Responsibility (Das Prinzip Verantwortung), and the topic of human responsibility for creation has become a keyword in moral theology. \u0000The church announced the encyclical Laudato Si, on May 24, 2015 which must be observed by everyone in this era. \u0000Responsibility means that a person with independence and the ability of self-realization feels a sense of duty for the act performed by his free decision and carries out the task himself. Since man is an ethical subject who acts for himself with free decisions and is able to distinguish between good and evil, he is responsible to himself, to his fellow human beings and to God. Because of this responsibility, God can ask man to keep the commandments, and a relationship is established in which man must respond to God for this demand. Since this responsibility is given to human beings from the divine authority of creation, human beings act as responsible subjects, and the whole world, which is a gift from God to human beings, is the object of that responsibility. In addition, human beings are the image of God, and as human beings who represent God's will, they must fulfill their duty of responsibility for creation in this world in the name of human beings. Climate change caused by the destruction of the ecological environment around the globe is truly serious.","PeriodicalId":370969,"journal":{"name":"The Society of Theology and Thought","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124789240","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：