Pub Date : 2023-11-30DOI: 10.24193/diakrisis.2023.7
S. Nemes
This article argues that the claim of traditional Christian theology and religion to be in possession of supernatural revelation cannot be substantiated in a valid and non-circular manner in principle. It then notes the consequences for theology if the notion of supernatural revelation is abandoned. It proposes agnosticism about unknowable matters as a way of exercising faith or trust in the limits God’s providence has established for human knowledge.
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Pub Date : 2023-11-30DOI: 10.24193/diakrisis.2023.6
Paul Siladi
This article aims to examine the perspective on miracles and their relationship to humility offered by the alphabetical collection of Apophthegmata Patrum. For the analysis of this relationship, texts that speak directly or indirectly about humility have been selected and an attempt has been made to organize them into a coherent discourse. Then a significant set of accounts of miracles is analysed, which are seen from the perspective of their relationship with humility.
{"title":"Miracle and Humility in \"Apophtegmata Patrum\": Analysis of an Intricate Balance","authors":"Paul Siladi","doi":"10.24193/diakrisis.2023.6","DOIUrl":"https://doi.org/10.24193/diakrisis.2023.6","url":null,"abstract":"This article aims to examine the perspective on miracles and their relationship to humility offered by the alphabetical collection of Apophthegmata Patrum. For the analysis of this relationship, texts that speak directly or indirectly about humility have been selected and an attempt has been made to organize them into a coherent discourse. Then a significant set of accounts of miracles is analysed, which are seen from the perspective of their relationship with humility.","PeriodicalId":413875,"journal":{"name":"Diakrisis Yearbook of Theology and Philosophy","volume":"122 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139196770","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 : 2023-11-30DOI: 10.24193/diakrisis.2023.2
Ana Ocoleanu
1988, as the TV cycle ‘Decalogue’ was finished by Krzysztof Kieslowski, one of the most intriguing appearances throughout its episodes was the character of the silent witness, a young man played by Arthur Barciś. He is the first character who appears at the beginning of Decalogue I and therefore of the whole series and who returns in eight from the ten films of the cycle in very different hypostases: as nomadic camper, surveyor, nurse, bus driver, or rowboat driver, traveler on foot or by bike etc. The film critics were intrigued by this character and interpreted him in different ways, especially in key either religious or ethical. They all and Kieslowski himself agreed that the silent witness is a strange and symbolic appearance that comes out from the frames of everyday life. It is as if a curtain would break or be torn and from beyond it something foreign and strange would appear, difficult to integrate into our categories, but which is surprisingly so eloquent for us. The phenomenology, that Kieslowski describes, is broken in this manner, but, paradoxically, also consolidated by this presence, that gives it meaning and content.
{"title":"Broken Phenomenology: The Silent Witness from the Decalogue Cycle of Krzysztof Kieslowski and his Philosophical Meaning","authors":"Ana Ocoleanu","doi":"10.24193/diakrisis.2023.2","DOIUrl":"https://doi.org/10.24193/diakrisis.2023.2","url":null,"abstract":"1988, as the TV cycle ‘Decalogue’ was finished by Krzysztof Kieslowski, one of the most intriguing appearances throughout its episodes was the character of the silent witness, a young man played by Arthur Barciś. He is the first character who appears at the beginning of Decalogue I and therefore of the whole series and who returns in eight from the ten films of the cycle in very different hypostases: as nomadic camper, surveyor, nurse, bus driver, or rowboat driver, traveler on foot or by bike etc. The film critics were intrigued by this character and interpreted him in different ways, especially in key either religious or ethical. They all and Kieslowski himself agreed that the silent witness is a strange and symbolic appearance that comes out from the frames of everyday life. It is as if a curtain would break or be torn and from beyond it something foreign and strange would appear, difficult to integrate into our categories, but which is surprisingly so eloquent for us. The phenomenology, that Kieslowski describes, is broken in this manner, but, paradoxically, also consolidated by this presence, that gives it meaning and content.","PeriodicalId":413875,"journal":{"name":"Diakrisis Yearbook of Theology and Philosophy","volume":" 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139207137","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 : 2023-11-30DOI: 10.24193/diakrisis.2023.1
Joeri Schrijvers
This article discusses the final volume of Heidegger’s Gesamtausgabe. It does so by contextualizing its main themes, that is, by relating it to other writings of Heidegger of roughly the same period. Three such themes can be discovered in Heidegger’s “final” writing: a discussion of the nature of phenomenology, the abandonment of the ontological difference and the relation between the thought of being and the discipline of theology. The essay concludes with a comparison of Heidegger’s thinking of Ereignis to how theology configured the relation between God and the human being, so arguing that Heidegger seemed more indebted to the tradition of theology that he at times could acknowledge.
{"title":"For the time Being: Heidegger’s Final Words in Vorläufiges I-IV","authors":"Joeri Schrijvers","doi":"10.24193/diakrisis.2023.1","DOIUrl":"https://doi.org/10.24193/diakrisis.2023.1","url":null,"abstract":"This article discusses the final volume of Heidegger’s Gesamtausgabe. It does so by contextualizing its main themes, that is, by relating it to other writings of Heidegger of roughly the same period. Three such themes can be discovered in Heidegger’s “final” writing: a discussion of the nature of phenomenology, the abandonment of the ontological difference and the relation between the thought of being and the discipline of theology. The essay concludes with a comparison of Heidegger’s thinking of Ereignis to how theology configured the relation between God and the human being, so arguing that Heidegger seemed more indebted to the tradition of theology that he at times could acknowledge.","PeriodicalId":413875,"journal":{"name":"Diakrisis Yearbook of Theology and Philosophy","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139208220","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 : 2023-11-30DOI: 10.24193/diakrisis.2023.4
Picu Ocoleanu
Maximus the Confessor distinguishes three stages in the spiritual becoming of man: vita passibilis i.e. the way of life in that man is living under the reign of the bodily passions, apatheia as state of liberation from the reign of the lower passions, and vita passiva as modus vivendi in which the human makes the personal experience of the revelation and the presence of God. Thereby being man means according to Maximus suffering under the rule of someone - divine or demonic - or something. The human condition is especially passive. Even contemplation (theōria) becomes in this approach a kind of passion: the passive experience of the presence of God. Although there is an old tradition in the classical Greek culture concerning the equivalency mathein-pathein (from Aeschylus to Aristotle and until Neo-Platonist thinkers like Proclus) which is received in the Christian tradition first of all by Denys the Areopagite, Maximus the Confessor is one of the first Christian theologians who tries to reconstruct the classical conception concerning the typology of the human ways of life (vita activa-vita contemplativa) as being based on passion: passion of lower impulses, passion of the demonic temptations and sins, but also passion of the overwhelming divine presence. Man can only lead a passionate life as slave of the lower passions (pathēmata) and as such of the devil or as slave of God in the Holy Spirit.
忏悔者马克西姆斯将人的精神成长分为三个阶段："被动的生活"（vita passibilis），即人生活在身体激情统治之下的生活方式；"解放"（apatheia），即从低级激情统治下解放出来的状态；"被动的生活"（vita passiva），即人亲身经历上帝的启示和临在的生活方式。因此，马克西姆斯认为，作为人就意味着在某人--神或恶魔--或某物的统治下受苦受难。人的处境特别被动。即使是沉思（theōria）在这一方法中也成为一种激情：对上帝临在的被动体验。尽管希腊古典文化中存在着关于 "激情"（mathein-pathein）等同的古老传统（从埃斯库罗斯到亚里士多德，直到新柏拉图主义思想家普罗克洛斯），而基督教传统首先接受了这一传统，但忏悔者马克西姆斯（Maximus the Confessor）是最早试图重建以激情为基础的关于人类生活方式类型学（积极生活-沉思生活）的古典概念的基督教神学家之一：激情是低级冲动的激情，是恶魔诱惑和罪恶的激情，但也是压倒一切的神圣存在的激情。人的激情生活只能是低级激情（pathēmata）的奴隶，是魔鬼的奴隶，或是圣灵中上帝的奴隶。
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Pub Date : 2023-11-30DOI: 10.24193/diakrisis.2023.5
Agapie Corbu
The present study deals with a theme of spirituality frequently found in the writings of St. Isaac the Syrian, namely the idea of “way of life” (Syr. dubara). Essential to understand the whole of his theology, this theme is treated in a manner little used until recently, but which is now becoming established in current academic research on Isaac, namely by appeal to his Syriac texts. This is achieved practically by pointing out the meanings of the Syriac term dubaraand its Greek translation by politeia. The paper makes important clarifications of Isaac's terminology, and the novelty is that it highlights the connection between the text and the ascetical practices to which it refers. To this end, the study also presents the ideational synonyms of the Syriac term in question, as well as the various theological expressions in which it appears.
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Pub Date : 2023-11-30DOI: 10.24193/diakrisis.2023.3
Nicolae Turcan
This text proposes an analysis of the phenomenon of faith in the tradition and spirituality of the Eastern Church. Starting from the relationship between phenomenology and theology, the article uses a theo-phenomenological method to depict the phenomenon of faith both theologically and phenomenologically. This article also argues that non-religious faith—either natural or philosophical—is the foundation of religious faith. According to Orthodox spirituality, faith is not reduced to a set of theoretical teachings and dogmas; they constitute only the first type of faith, “simple faith”. At the same time, faith is also a form of experience, which has ascetical, ethical, and mystical dimensions; they characterize the second type of faith, faith as contemplative sight and knowledge.
{"title":"Faith as Experience: A Theo-Phenomenological Approach","authors":"Nicolae Turcan","doi":"10.24193/diakrisis.2023.3","DOIUrl":"https://doi.org/10.24193/diakrisis.2023.3","url":null,"abstract":"This text proposes an analysis of the phenomenon of faith in the tradition and spirituality of the Eastern Church. Starting from the relationship between phenomenology and theology, the article uses a theo-phenomenological method to depict the phenomenon of faith both theologically and phenomenologically. This article also argues that non-religious faith—either natural or philosophical—is the foundation of religious faith. According to Orthodox spirituality, faith is not reduced to a set of theoretical teachings and dogmas; they constitute only the first type of faith, “simple faith”. At the same time, faith is also a form of experience, which has ascetical, ethical, and mystical dimensions; they characterize the second type of faith, faith as contemplative sight and knowledge.","PeriodicalId":413875,"journal":{"name":"Diakrisis Yearbook of Theology and Philosophy","volume":"169 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139203173","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 : 2022-07-31DOI: 10.24193/diakrisis.2022.4
Nicolae Turcan
This article first defines the absolute discourse, then discusses its possibility in theology, as well as the relationships between language, thought, and reality as they derive from the spirituality and life of the Eastern Church. Theology must face several problems—including the paradox of transcendence, the violence of metaphysics, onto-theology, and the duplicity of language itself—, but the Revelation of the Absolute itself legitimizes the theological discourse. By using both affirmations and negations, theology reveals an iconic structure of discourse that opens itself towards life and spirituality. The conclusion is that, in the absolute discourse of theology, words, even ineffable ones, are insufficient without life.
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Pub Date : 2022-07-31DOI: 10.24193/diakrisis.2022.6
Călina Părău
This paper analyses the relationship between lack and possibilities of bearing witness in a post-historical context. We wanted to see how discussions about indeterminacy and testimony change the way in which we understand possibilities of truth in relation to the confessing subject. The limit of the language of testimony and memory generate experiences of incompleteness and inadequacy which make us negotiate the position of the confessing subject between an impossible historical truth and the non-discursive truth of revelation. We argued that the resistance to representation which drives the language of testimony reflects the improper position of the witness between historicity and existence. There is always an already lost historical event that we have to testify for and that foreshadows possibilities of significance. The witness can only generate discourse from inside a dislocated position which also marks the understanding of revelation.
{"title":"Dislocated Positions of the Confessing Subject: From Historical Self to Revelation","authors":"Călina Părău","doi":"10.24193/diakrisis.2022.6","DOIUrl":"https://doi.org/10.24193/diakrisis.2022.6","url":null,"abstract":"This paper analyses the relationship between lack and possibilities of bearing witness in a post-historical context. We wanted to see how discussions about indeterminacy and testimony change the way in which we understand possibilities of truth in relation to the confessing subject. The limit of the language of testimony and memory generate experiences of incompleteness and inadequacy which make us negotiate the position of the confessing subject between an impossible historical truth and the non-discursive truth of revelation. We argued that the resistance to representation which drives the language of testimony reflects the improper position of the witness between historicity and existence. There is always an already lost historical event that we have to testify for and that foreshadows possibilities of significance. The witness can only generate discourse from inside a dislocated position which also marks the understanding of revelation.","PeriodicalId":413875,"journal":{"name":"Diakrisis Yearbook of Theology and Philosophy","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116089801","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 : 2022-07-31DOI: 10.24193/diakrisis.2022.7
Augustin Ioan
The zero-moment of an architectural undertaking precedes and the final one postpones the conventional moments of building and demolition. This pre-usage of the material and of the site turn the ‘birth’ of the house into a rather vague moment. In the numerous makings there exist prior makings, and sites often appear to be palimpsests, layer upon layer, erasure upon erasure. This manner of approaching the question of the temporal ‘sponginess’ of architecture recalls the question concerning the beginnings of architecture. In this chain of fertile ‘blackouts’, the ‘origin’ of architecture ceases to be the inaugural moment still sought to this day: in a making there exist prior makings, and in an unmaking there endures the chance of future lives, at least in principle. Moreover, the question ‘when?’ deserves another, probably more fertile for the economy of this text: ‘For how long?’
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