From Levinas radio interview, The Face
|
|
- Gabriella Henry
- 5 years ago
- Views:
Transcription
1 The following are my translations of parts of two essays, The Face, and The Responsibility for Others, in L Ethique et L Infini, collected interviews of Emmanuel Levinas. My translations of these excerpts are published in A 21 st Century Ethical Toolbox by Anthony Weston (Oxford University Press, second edition, 2008). From Levinas radio interview, The Face You talk about the face at length in [your earlier book] Totality and Infinity. It s one of your common themes. This phenomenology of the face that is, this analysis of what happens when I look into another person s face what does it consist of and what is it for? I don t know if we can talk about a phenomenology of the face, because phenomenology describes appearance. In the same way, I wonder if we can talk about looking into another person s face, because looking is knowing, is perceiving. I think it is rather access to another person s face that is an ethical question. When you see a nose, eyes, a forehead, a chin, and you can describe them, you are turning toward the other person as toward an object. The best way to truly see others is not even to notice the color of their eyes! When we observe their eye color, we are not in a social relationship with them. Our relation to another person s face can indeed be dominated by perception, but what is specific to that face is what cannot be reduced to perception. First of all, there is the way the head is held up, its naked, defenseless exposure. Facial skin stays the nakedest, the most stripped the nakedest, although not indecent. The most stripped as well: in a face lies an essential poverty; we prove this by trying to hide its poverty by posing, with looks and attitudes. The face is exposed, threatened, as if inviting us to commit an act of violence. And yet at the same time, the face is what enjoins us from killing. It s true, war stories say that it is hard to kill someone looking you in the face. The face is meaningful and its meaning has no context. I m saying that the other person, in upholding her or his face, is not a character in a context. Ordinarily, we are characters: we are on the faculty of a prestigious university, hold a high-ranking government post, are the son or daughter of so-and-so--all the things it says on our resume; the way we dress or look. And every meaning, as we usually use the word, is relative to some context: something s meaning comes from its relationship to something else. Here, it s the opposite: a face has meaning all on its own. You means you. This is how we can say you can not see a face. It is what cannot become something your thoughts could contain; it is uncontainable, it takes you beyond. This is how the face s meaning goes beyond being, if we think of being as correlated with what s known. Quite the contrary: seeing is always a way of trying to grasp what is seen: it is what, more than anything else, absorbs being. But our relationship to a face is an ethical question. A face 1
2 is what we cannot kill, or at least, that is its very meaning: thou shalt not kill. Although it is true that murder is an ordinary occurrence: we can kill others--the ethical obligation is not an ontological necessity. The commandment not to kill does not make murder impossible, although the power of the commandment endures in the uneasy awareness of the evil which has taken place the malignancy of malice. This malignancy also apears in Scripture, where our humanity is exposed to the degree to which it engages with the world. But in truth, the appearance, within being, of these ethical oddities is a break of being. It is meaningful, even though being picks itself back up and goes on. The other person is a face, but we also speak to each other. Isn t human speech also a way of breaking what you call totality? Sure it is. Face and speech are connected. Faces speak. They speak, and this is what makes all speaking possible, begins it. Earlier, I rejected the idea of sight as a way of describing authentic relationships; it is speech, and more precisely, responding or responsibility, which is this authentic relationship. But because ethical relationship goes beyond knowing, and is taken on in an authentic way by speech, are you saying that speaking itself is not a kind of knowing? Within speech, I ve always drawn a distinction between speaking and what is said. Speaking must include something said this is a requirement of the sort society imposes on us, with its laws, its institutions, its social relationships. But speaking is the fact that in front of a face I do not simply sit there and contemplate it, I respond to it. Speaking is a way of greeting the other person, but to greet someone is already to respond on that person s behalf. It is difficult to keep quiet in someone else s presence; the difficulty is ultimately based in the meaning of speaking unto itself, no matter what is being said. We have to speak about something, about the weather or the price of tea in China, it doesn t matter but speak, respond to the other person, and respond on his behalf. In the other person s face there is, you say an uplifting, a highness. The other is higher than I am. What do you mean by that? Thou shalt not kill is the face s first Word. And it s an order. There is, in the face s appearance, a commandment, as if a master were speaking to me. Yet, at the same time, the other s face is stripped, it s the poverty-stricken person for whom I can do anything and to whom I owe everything. And I, whoever I am, but in the first person, am the one who finds the resources to respond to the call. I want to say to you, yes, in some cases but in others, no, my encounter with the other is violent, hateful, disdainful. Of course. But I think that whatever motivation can explain this reversal, analyzing a face as I ve just done, seeing the other s mastery and poverty, and my submissiveness and wealth, comes first. It is the primary assumption of all human relationships. If it 2
3 weren t there, we wouldn t even say, when we stood before an open door, After you! What I m trying to describe here is the very first, After you!... Yet in the face, as I ve described approaching it, we are also taken beyond action by what the action leads us to. Within access to the face, there is surely also access to an idea of G-d. In Descartes, the idea of the Infinite remains a theoretical idea, a contemplation, knowledge. However I think that our relation to the Infinite is not knowledge but Desire. I have tried to describe the difference between Desire and need by describing that Desire cannot be satisfied; that Desire in some way, is nourished by its own hungers and increases when it is satisfied; that Desire is like a thought that thinks more than it thinks, or more than its thoughts. This is no doubt a paradoxical way of putting it, but it is no more so than this presence of the Infinite in a completed action. From Levinas radio interview, Responsibility for Others [The excerpt using Cohen s translation joins the above essay, The Face, seamlessly in the Levinas transcript with a second Levinas essay from the same volume, Ethic and Infinity, The Responsibility for Others. ] what do you mean by responsibility? I am talking about responsibility as an essential structure, a primary, a fundamental structure of subjectivity. I describe subjectivity in ethical terms. Here, ethics is no addon to some pre-existing existential base. The knot of subjectivity is tied right into ethics, understood as responsibility. I understand responsibility to mean responsibility for others, that is, responsibility for what is not my doing, or may not even be in my purview--or precisely what is in my view, is approached by me, like a face. How, having discovered another person s face, do we discover that person as someone for whom we are responsible? By describing the face as what it is, and not simply as what it is not. You ll remember what we were saying: approaching a face is not just simple perception, or the intention to try to grasp what is perceived. When we talk about what a face is, we can say that the moment the other looks at me, I am responsible for that person. I do not have to take responsibility, responsibility is incumbent on me. This is responsibility that goes beyond what I do. Usually, we are responsible for what we ourselves do. I say, in [my book] Other than Being, that responsibility is first of all a thing in and for others. It means that I am responsible for the other s very responsibility. How does this responsibility for the other define subjectivity s structure? 3
4 Responsibility is no simple attribute of subjectivity, as if subjectivity existed beforehand unto itself, before ethical relating. Subjectivity is not a thing in itself, it is, once again, first of all a thing in and for others. The other s nearness is presented in the book as the fact that the other is not simply near me in space, or close to me like a relative, but comes close to me atan essential level insofar as I feel as I am responsible for that other person. This is a structure that doesn t look anything like the intentional relationship connecting us, through knowing, to an object whatever object you are talking about, even a human object. Nearness doesn t have to do with this intentional quality; it especially doesn t have to do with whether or not the other is someone I know. I can know the other person perfectly, but this knowing would never by itself become nearness? No. My link to the other is tied only using responsibility, and this is so whether the responsibility be accepted or refused, whether we know or don t know how to take it on, whether we are able to do something concrete for the other person or not. It is to say, I m here. To do something for the other person. To give. To be a human spirit, that s what it is. What guarantees the spirituality of human subjectivity is its embodiedness. I can t see what angels would be able to give each other, or how they could help each other. Serving before speaking; this is how I analyze human interrelating. It is as if what lies in the other s nearness beyond the image I have of the other person the face, whatever is expressive in the other person (and the whole human body is, in this sense, a face, more or less)--were what ordered me to serve that person. I use an extreme word. The face asks me, and orders me. Its meaning means an order. When I say that the face means an order I ve been given, it does not do so in the same way anything means what it means; this order is the face s very meaning. You are saying at one and the same time, it asks me and it orders me. Isn t this contradictory? It asks me as someone who orders you asks you, as when someone says, you are requested. But isn t the other also responsible for me? Maybe, but that is not your concern. One of the fundamental themes we haven t yet talked about in Totalite et Infini is that relations between people are not symmetrical. This is how I can be responsible for someone else without waiting for the other person to reciprocate, even if it costs me my life. Reciprocating is the other person s concern. It s precisely insofar as the relationship between the other person and myself is not reciprocal that I am subject to the other, and I am essentially subject in this sense. It is I on whom it all rests. You know Dostoyevsky s line, We are all guilty of all and for all men before all, and I more than the others. [See the translation by Cohen for reference for this quotation in English from Constance Garnett s translation of Dostoyevsky.] This is not because of some actual guilt of my own, or because of bad things I might have done, but because I am responsible with a responsibility that is total, which responds to all others 4
5 and to everything within others, even to their responsibility. One s self always has one responsibility more than all the others. Do you mean that if others don t do what they must do, it s because of me? I have even said somewhere this is something I don t like to quote very much, because it has to have other considerations added that I am responsible for the persecutions I endure. But that s only true of me! Those close to me, or my people, are also others, and I call for justice for them. You d go that far! Because I am responsible even for the other s responsibility. These are extreme ways of putting it, which we should not take out of context. In actuality, many other considerations come into play and demand justice even for me. Practically speaking, laws ecartent make certain consequences unlikely. But justice has no meaning unless it is inspirited by the kind of dis-interest that animates the idea of responsibility for the other. In principle, the self can t lose its first person -hood, the self holds up the world. Subjectivity, which is formed in the very moment where it becomes incumbent on it to be responsible for others, extends to substituting oneself for others. It takes on the conditions, or lack of conditions, of becoming hostage. This kind of subjectivity is initially being hostage; it responds to the point of atoning for others. We can try to feel shocked by this utopian, and for a self, inhuman, concept. But human beings humanity true living is absent. In historical and objective human beings, humanity, the percee of subjectivity, of the human psyche [psychisme], in its original vigilance or degrisement is accomplished by beings who have undone the conditions of their being: they ve become dis-inter-esting. That s what the title of the book means, other than being. The ontological condition comes undone in, or is undone by the human condition, or lack of condition. To be human means to live as though you were not a being among beings. As though, through human spirituality, the categories of being were overturned into an other than being. Not only being another way. Being another way is still being. Other than being in truth has no verb which would point to the event that makes it so unquiet, of its dis-inter-estingness, of the questioning of being or of est-ing, of is-ing. The self holds up the other, is responsible for the other. We can thus see, in the human subject, at the same time as total subjection, the primacy of the first-born. My responsibility is unceasing, no one could replace me. In fact, we are speaking the very identity of the human self as beginning with responsibility, that is, as beginning with this positioning, or this de-positioning, of the sovereign self within the self s consciousness, a depositioning that is precisely the self s responsibility for the other. Responsibility is what is incumbent on me exclusively, and which, humanly, I cannot refuse. This is uniqueness supreme dignity. My self is not interchangeable, I am myself only insofar as I am responsible. I can substitute myself for anyone, but no one can substitute themselves for me. This is my inalienable identity as a subject. This is precisely the 5
6 meaning of Dostoyevsky s, We are all guilty for all and for all men before all, and I more than the others. 6
Introducing Levinas to Undergraduate Philosophers
This paper was originally presented as a colloquy paper to the Undergraduate Philosophy Association at the University of Texas at Austin, 1990. Since putting this paper online in 1995, I have heard from
More informationCOMMENTS ON SIMON CRITCHLEY S Infinitely Demanding
COMMENTS ON SIMON CRITCHLEY S Infinitely Demanding Alain Badiou, Professor Emeritus (École Normale Supérieure, Paris) Prefatory Note by Simon Critchley (The New School and University of Essex) The following
More informationFREEDOM OF CHOICE. Freedom of Choice, p. 2
FREEDOM OF CHOICE Human beings are capable of the following behavior that has not been observed in animals. We ask ourselves What should my goal in life be - if anything? Is there anything I should live
More informationDEONTOLOGY AND MORAL RESPONSIBILITY
Current Ethical Debates UNIT 2 DEONTOLOGY AND MORAL RESPONSIBILITY Contents 2.0 Objectives 2.1 Introduction 2.2 Good Will 2.3 Categorical Imperative 2.4 Freedom as One of the Three Postulates 2.5 Human
More informationMan and the Presence of Evil in Christian and Platonic Doctrine by Philip Sherrard
Man and the Presence of Evil in Christian and Platonic Doctrine by Philip Sherrard Source: Studies in Comparative Religion, Vol. 2, No.1. World Wisdom, Inc. www.studiesincomparativereligion.com OF the
More informationThe Quality of Mercy is Not Strained: Justice and Mercy in Proslogion 9-11
The Quality of Mercy is Not Strained: Justice and Mercy in Proslogion 9-11 Michael Vendsel Tarrant County College Abstract: In Proslogion 9-11 Anselm discusses the relationship between mercy and justice.
More informationTo Provoke or to Encourage? - Combining Both within the Same Methodology
To Provoke or to Encourage? - Combining Both within the Same Methodology ILANA MAYMIND Doctoral Candidate in Comparative Studies College of Humanities Can one's teaching be student nurturing and at the
More informationWEEK 3 IMPUTATION OF SIN AND RIGHTEOUSNESS ROMANS 3:21-4:25
1 WEEK 3 IMPUTATION OF SIN AND RIGHTEOUSNESS Justification: a legal sentence or declaration issued by God in which He pronounces the person in question free from any fault or guilt and acceptable in His
More informationPHI 1700: Global Ethics
PHI 1700: Global Ethics Session 12 March 17 th, 2016 Nozick, The Experience Machine ; Singer, Famine, Affluence, and Morality Last class we learned that utilitarians think we should determine what to do
More informationCHRISTIAN MORALITY: A MORALITY OF THE DMNE GOOD SUPREMELY LOVED ACCORDING TO jacques MARITAIN AND john PAUL II
CHRISTIAN MORALITY: A MORALITY OF THE DMNE GOOD SUPREMELY LOVED ACCORDING TO jacques MARITAIN AND john PAUL II Denis A. Scrandis This paper argues that Christian moral philosophy proposes a morality of
More informationPart I: The Structure of Philosophy
Revised, 8/30/08 Part I: The Structure of Philosophy Philosophy as the love of wisdom The basic questions and branches of philosophy The branches of the branches and the many philosophical questions that
More informationBIBLE TEACHER S GUIDE. 8th Grade
BIBLE TEACHER S GUIDE 8th Grade Author: Alpha Omega Publications Editor: Alan Christopherson, M.S. 2 25 Bible 800 LIFEPAC Teacher Notes INSTRUCTIONS FOR BIBLE The Alpha Omega Curriculum from grades two
More informationIntroduction. I. Proof of the Minor Premise ( All reality is completely intelligible )
Philosophical Proof of God: Derived from Principles in Bernard Lonergan s Insight May 2014 Robert J. Spitzer, S.J., Ph.D. Magis Center of Reason and Faith Lonergan s proof may be stated as follows: Introduction
More information1 Hans Jonas, The Imperative of Responsibility: In Search of an Ethics for the Technological Age (Chicago: University of Chicago Press, 1984), 1-10.
Introduction This book seeks to provide a metaethical analysis of the responsibility ethics of two of its prominent defenders: H. Richard Niebuhr and Emmanuel Levinas. In any ethical writings, some use
More informationPhenomenology Religion in the I and Thou of Martine Buber
Phenomenology Religion in the I and Thou of Martine Buber a. Clarification of Terms 1. I-It Buber considers the whole life as an encounter, 1 1 an encounter with each other. He brings out two kinds of
More informationA HOLISTIC VIEW ON KNOWLEDGE AND VALUES
A HOLISTIC VIEW ON KNOWLEDGE AND VALUES CHANHYU LEE Emory University It seems somewhat obscure that there is a concrete connection between epistemology and ethics; a study of knowledge and a study of moral
More informationWhat Is the Bible? The Authority of the Bible
This is a sample chapter from Christian Beliefs by Wayne Grudem What Is the Bible? Any responsible look at a single Christian belief should be based on what God says about that subject. Therefore, as we
More informationThis talk is based upon Sri Aurobindo s Elements of Yoga, Chapter 8, The Psychic Opening.
This talk is based upon Sri Aurobindo s Elements of Yoga, Chapter 8, The Psychic Opening. Sweet Mother, when we see you in a dream, is it always a symbolic dream? No, not necessarily. It can be a fact.
More informationFirst Treatise <Chapter 1. On the Eternity of Things>
First Treatise 5 10 15 {198} We should first inquire about the eternity of things, and first, in part, under this form: Can our intellect say, as a conclusion known
More informationResponse to Gregory Floyd s Where Does Hermeneutics Lead? Brad Elliott Stone, Loyola Marymount University ACPA 2017
Response to Gregory Floyd s Where Does Hermeneutics Lead? Brad Elliott Stone, Loyola Marymount University ACPA 2017 In his paper, Floyd offers a comparative presentation of hermeneutics as found in Heidegger
More informationThe Ten Commandments: The Sixth Commandment
The Ten Commandments: The Sixth Commandment The Sixth Commandment You shall not murder - Exodus 20:13 (NRSV) You shall not kill - Exodus 20:13 (RSV) The Sixth Commandment meaning of the verb rasah ( to
More informationCartesian Rationalism
Cartesian Rationalism René Descartes 1596-1650 Reason tells me to trust my senses Descartes had the disturbing experience of finding out that everything he learned at school was wrong! From 1604-1612 he
More informationTrust Will Solve All of Your Problems
Transcript for the Trust video by Lisa Natoli Hi, I m Lisa Natoli. Thank you so much for joining me! Today, I want to talk about trust. Trust will solve all of your problems. Somebody recently sent me
More informationA Message For The Ages. The Need For Religion Prayer As Communion Source: 1963 instructions for teaching the infinite way 6:2 Tape: 550
A Message For The Ages The Need For Religion Prayer As Communion 1963 instructions for teaching the infinite way 6:2 550 You can bring yourself under Grace in this minute... Relinquish the desire for anything
More informationACIM Edmonton - Sarah's Reflections
ACIM Edmonton - Sarah's Reflections Sarah's Commentary: LESSON 288 Let me forget my brother's past today. Before commenting on this Lesson, I just want to say how perfect and timely every Lesson is that
More informationSpinoza s Ethics. Ed. Jonathan Bennett Early Modern Texts
Spinoza s Ethics Ed. Jonathan Bennett Early Modern Texts Selections from Part IV 63: Anyone who is guided by fear, and does good to avoid something bad, is not guided by reason. The only affects of the
More informationFUNDAMENTAL PRINCIPLES OF THE METAPHYSIC OF MORALS. by Immanuel Kant
FUNDAMENTAL PRINCIPLES OF THE METAPHYSIC OF MORALS SECOND SECTION by Immanuel Kant TRANSITION FROM POPULAR MORAL PHILOSOPHY TO THE METAPHYSIC OF MORALS... This principle, that humanity and generally every
More informationThe Meaning of Judgment. Excerpts from the Workshop held at the Foundation for A Course in Miracles Temecula CA. Kenneth Wapnick, Ph.D.
The Meaning of Judgment Excerpts from the Workshop held at the Foundation for A Course in Miracles Temecula CA Kenneth Wapnick, Ph.D. Part I This workshop is basically a companion to the other workshop
More informationSession One: Identity Theory And Why It Won t Work Marianne Talbot University of Oxford 26/27th November 2011
A Romp Through the Philosophy of Mind Session One: Identity Theory And Why It Won t Work Marianne Talbot University of Oxford 26/27th November 2011 1 Session One: Identity Theory And Why It Won t Work
More informationValley Bible Church Sermon Transcript
Rich Man, Poor Man James 2:1-13 Part Five The theme of this epistle is Tests of Living Faith. This epistle was written so that we might know whether we are saved or not saved. The very first test that
More informationCartesian Rationalism
Cartesian Rationalism René Descartes 1596-1650 Reason tells me to trust my senses Descartes had the disturbing experience of finding out that everything he learned at school was wrong! From 1604-1612 he
More informationFreedom and servitude: the master and slave dialectic in Hegel's Phenomenology of Spirit
Boston University OpenBU Theses & Dissertations http://open.bu.edu Boston University Theses & Dissertations 2014 Freedom and servitude: the master and slave dialectic in Hegel's Phenomenology of Spirit
More informationSermon Background Study January 11, Scott L. Engle
Because God Is Love 1st Sunday after the Epiphany Sermon Background Study January 11, 2009 2009 Scott L. Engle 1 John 4:16-21 (NRSV) 16b God is love, and those who abide in love abide in God, and God abides
More informationDoctrine of God. Immanuel Kant s Moral Argument
1 Doctrine of God Immanuel Kant s Moral Argument 1. God has revealed His moral character, only to be dismissed by those who are filled with all unrighteousness. Romans 1:28 And even as they did not like
More informationSpecial Relationships: The Home of Guilt. Excerpts from the Workshop held at the Foundation for A Course in Miracles Temecula CA
Special Relationships: The Home of Guilt Excerpts from the Workshop held at the Foundation for A Course in Miracles Temecula CA Kenneth Wapnick, Ph.D. Part XIV "Release from Guilt" (concluded) (T-13.X.3:1)
More informationin the image of God he created him; male and female he created them.
In just a minute I m going to give a peak of a text message that I had with Doug Modic this past week. If you don t know Doug, he is the one who leads us in singing each Sunday morning. And he does more
More informationx Foreword different genders, ethnic groups, economic interests, political powers, and religious faiths. Chinese Christian theology finds its sources
Foreword In the past, under the influence of Lin Yutang, I took it for granted that, were we to compare Christianity with Confucianism, it was more suitable to compare Jesus with Confucius, and St. Paul
More informationExposure to the Posthuman Other
Book Reviews 367 Exposure to the Posthuman Other Avatar Bodies: A Tantra for Posthumanism By Ann Weinstone Minneapolis: University of Minnesota Press, 2004. pp. 227. ISBN: 0816641471. $17.95 Paperback.
More informationestablishing this as his existentialist slogan, Sartre begins to argue that objects have essence
In his Existentialism and Human Emotions published in 1947, Sartre notes that what existentialists have in common is the fact that they believe that existence comes before essence or, if you will, that
More informationLoving Our Enemies Matthew 5: 38-48
Loving Our Enemies Matthew 5: 38-48 We are picking back up with the Gospel of Matthew. In reading this text, one thing to keep in mind is that it is part of a larger section. This is only a part of Jesus
More informationA. LOVE OF THE BRETHREN IS AN OLD, YET NEW COMMANDMENT, VV.7,8.
THE OLD, YET NEW COMMANDMENT 1Jno.2:7-11 Ed Dye I. INTRODUCTION 1. The new life in Christ will always find expression in two forms: (1) In righteousness, and (2) in charity. a. Or to state the same thing
More information7/31/2017. Kant and Our Ineradicable Desire to be God
Radical Evil Kant and Our Ineradicable Desire to be God 1 Immanuel Kant (1724-1804) Kant indeed marks the end of the Enlightenment: he brought its most fundamental assumptions concerning the powers of
More informationQUESTION 69. The Beatitudes
QUESTION 69 The Beatitudes We next have to consider the beatitudes. On this topic there are four questions: (1) Do the beatitudes differ from the gifts and the virtues? (2) Do the rewards attributed to
More informationAllowance Is the Greatest of Keys to the Kingdom
Allowance Is the Greatest of Keys to the Kingdom We have spoken often of the keys to the Kingdom: desire, intention, allowance, surrender. In allowance, you go through a period of deep undoing, in which
More informationChrist in you is true religion. The Life of God in the Soul of Man
Christ in you is true religion. The Life of God in the Soul of Man Galatians 2:20 purpose: to show us what a true Christian is, to move us and help us each to be one; especially to prick the lethargic
More informationCan Christianity be Reduced to Morality? Ted Di Maria, Philosophy, Gonzaga University Gonzaga Socratic Club, April 18, 2008
Can Christianity be Reduced to Morality? Ted Di Maria, Philosophy, Gonzaga University Gonzaga Socratic Club, April 18, 2008 As one of the world s great religions, Christianity has been one of the supreme
More informationThe Valley of Vision James 4:1-10 August 20, 2017 INTRODUCTION:
The Valley of Vision James 4:1-10 August 20, 2017 INTRODUCTION: We come today to the heart of James letter. To review once again, he is writing to oppose the error of easy-believism, the error that understands
More informationWhat one needs to know to prepare for'spinoza's method is to be found in the treatise, On the Improvement
SPINOZA'S METHOD Donald Mangum The primary aim of this paper will be to provide the reader of Spinoza with a certain approach to the Ethics. The approach is designed to prevent what I believe to be certain
More informationThe Lord s Prayer 3. Give us this day our daily bread. Matthew 6:11. Give us our daily bread according to the day. Luke 11:3
The Lord s Prayer 3 Give us this day our daily bread. Matthew 6:11 Give us our daily bread according to the day. Luke 11:3 1. What does bread correspond to? John 6:33-35. [And Jesus said,] the Bread of
More informationIt s Not Christmas Yet..Merry Christmas! A Sermon by Rich Holmes on Luke 3: 7-18 Delivered on December 16, 2018 at Northminster Presbyterian Church
It s Not Christmas Yet..Merry Christmas! A Sermon by Rich Holmes on Luke 3: 7-18 Delivered on December 16, 2018 at Northminster Presbyterian Church When I was at pastor at a different church, I remember
More informationEthical Differentiation in Levinas, Kierkegaard and Kant
In my book, Levinas beyond the Horizons of Cartesianism, and my paper, Kant and the Problem of Ethical Metaphysics, I promise to show how Kierkegaard provides a solution to ethical problems raised by the
More informationTHE BEATITUDES ANNOUNCEMENTS OF THE SURPRISING, UPSIDE-DOWN KINGDOM
THE BEATITUDES ANNOUNCEMENTS OF THE SURPRISING, UPSIDE-DOWN KINGDOM MATTHEW 5:3-10 3 Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they will be
More informationA COURSE IN MIRACLES STUDY GROUP WITH RAJ
A COURSE IN MIRACLES STUDY GROUP WITH RAJ -ooo - THIS IS A ROUGH TRANSCRIPT. THIS COPY IS NOT IN ITS FINAL FORM AND WILL BE UPDATED Good afternoon. And welcome to everyone who s joining us on the Internet.
More informationLet us now try to go a bit deeper into this mystery. What does the dogma of the Blessed Trinity tell us about God?
THE BLESSED TRINITY If you were to ask a knowledgeable Christian today what is the central and distinctive doctrine of our faith, chances are he or she might respond something along the line that Jesus
More informationSummary of Kant s Groundwork of the Metaphysics of Morals
Summary of Kant s Groundwork of the Metaphysics of Morals Version 1.1 Richard Baron 2 October 2016 1 Contents 1 Introduction 3 1.1 Availability and licence............ 3 2 Definitions of key terms 4 3
More informationGod is One, without a Second. So(ul) to Spe k
God is One, without a Second SWAMI KHECARANATHA The Chandogya Upanishad was written about 3,000 years ago. Its entire exposition can be boiled down to this fundamental realization: God is One, without
More information1/12. The A Paralogisms
1/12 The A Paralogisms The character of the Paralogisms is described early in the chapter. Kant describes them as being syllogisms which contain no empirical premises and states that in them we conclude
More informationHello again. Today we re gonna continue our discussions of Kant s ethics.
PHI 110 Lecture 29 1 Hello again. Today we re gonna continue our discussions of Kant s ethics. Last time we talked about the good will and Kant defined the good will as the free rational will which acts
More informationWe begin our Quest for the Holy Grail with a slight variation on the questions that. What does the secret of the Grail mean to me? Whom do I serve?
The Holy Grail We begin our Quest for the Holy Grail with a slight variation on the questions that Perceval asked: What does the secret of the Grail mean to me? Whom do I serve? We can study myth, legends,
More informationThe Unity of Strong and Weak Believers
The Unity of Strong and Weak Believers Last week we spent a lot of time looking at background material for this topic and it should have become clear to us that God is concerned about how Christians treat
More informationLudwig Wittgenstein: Philosophical Investigations
Ludwig Wittgenstein: Philosophical Investigations Published posthumously in 1953 Style and method Style o A collection of 693 numbered remarks (from one sentence up to one page, usually one paragraph long).
More informationConversation with a Skeptic An Introduction to Metaphysics
Conversation with a Skeptic An Introduction to Metaphysics Stratford Caldecott 1. Two Kinds of Nothing The two voices are A (skeptic) and B (theologian). A: How can you believe in a God who creates a world
More informationIs Love a Reason for a Trinity?
Is Love a Reason for a Trinity? By Rodney Shaw 2008 Rodney Shaw This article originally appeared in the September-October 2008 issue of the Forward. One of the arguments used to support a trinitarian view
More informationIn Search of a Political Ethics of Intersubjectivity: Between Hannah Arendt, Emmanuel Levinas and the Judaic
Ausgabe 1, Band 4 Mai 2008 In Search of a Political Ethics of Intersubjectivity: Between Hannah Arendt, Emmanuel Levinas and the Judaic Anna Topolski My dissertation explores the possibility of an approach
More informationAndrea Westlund, in Selflessness and Responsibility for Self, argues
Aporia vol. 28 no. 2 2018 Phenomenology of Autonomy in Westlund and Wheelis Andrea Westlund, in Selflessness and Responsibility for Self, argues that for one to be autonomous or responsible for self one
More informationInternational Sunday School Lesson Study Notes April 12, Lesson Text: 1 John 3:11-24 Lesson Title: Love One Another.
International Sunday School Lesson Study Notes April 12, 2015 Lesson Text: 1 John 3:11-24 Lesson Title: Love One Another Introduction There are several unique truths about the First Epistle of John. First,
More informationPedagogical Responsibility and the Third: Levinasian Considerations for Social Justice Pedagogies
238 : Levinasian Considerations for Social Justice Pedagogies Matt Jackson Brigham Young University The third party is other than the neighbor but also another neighbor, and also a neighbor of the other,
More informationQuestion 1: How can I become more attuned to the Father s Will?
The I Am Presence Excerpts Question 1: How can I become more attuned to the Father s Will? Answer 1: Yes, we have the patterns of this soul and the questions and concerns. The Master said, "I and the Father
More informationAnselm of Canterbury, Proslogion, chapters 2-5 & replies
Anselm of Canterbury, Proslogion, chapters 2-5 & replies (or, the Ontological Argument for God s Existence) Existing in Understanding vs. Reality: Imagine a magical horse with a horn on its head. Do you
More information8 th GRADE Alive in Christ
8 th GRADE Alive in Christ Begin 8 th grade with the Opening Lesson - an Introduction to the year The church year feasts and seasons can be found in the beginning of the text. These can be done throughout
More informationThe Ontological Argument
Running Head: THE ONTOLOGICAL ARGUMENT 1 The Ontological Argument By Andy Caldwell Salt Lake Community College Philosophy of Religion 2350 THE ONTOLOGICAL ARGUMENT 2 Abstract This paper will reproduce,
More informationLEIBNITZ. Monadology
LEIBNITZ Explain and discuss Leibnitz s Theory of Monads. Discuss Leibnitz s Theory of Monads. How are the Monads related to each other? What does Leibnitz understand by monad? Explain his theory of monadology.
More informationACIM Edmonton - Sarah's Reflections. LESSON 135 If I defend myself, I am attacked.
ACIM Edmonton - Sarah's Reflections Sarah's Commentary: LESSON 135 If I defend myself, I am attacked. We all have our favorite Lessons that seem to resonate more deeply at different times in our lives.
More informationPsychological G-d. Psychic Redemption
Psychological G-d & Psychic Redemption by Ariel Bar Tzadok Being that so many people argue about whether or not does G-d really exist, they fail to pay attention to just what role religion and G-d is supposed
More informationHeidegger s Unzuhandenheit as a Fourth Mode of Being
Macalester Journal of Philosophy Volume 19 Issue 1 Spring 2010 Article 12 10-7-2010 Heidegger s Unzuhandenheit as a Fourth Mode of Being Zachary Dotray Macalester College Follow this and additional works
More informationThe Atonement. God s Love or God s Wrath?
The Atonement God s Love or God s Wrath? A Love Relationship Matthew 5:43-48 (NKJV), 43 You have heard that it was said, You shall love your neighbor and hate your enemy. 44 But I say to you, love your
More informationMINDFULNESS, SELF-CARE AND THE LAW
MINDFULNESS, SELF-CARE AND THE LAW Victor Narro* 405 * Project Director, UCLA Downtown Labor Center, Lecturer in Law UCLA School of Law, Professor of UCLA Labor and Workplace Studies Minor, B. A. Virginia
More informationTHE AIM OF THE INCARNATION (John 3:17-21)
THE AIM OF THE INCARNATION (John 3:17-21) 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but
More informationThe Light is On for You March 14, :00pm 9:00pm
The Light is On for You March 14, 2017 7:00pm 9:00pm Pastoral Notes and Suggestions for Implementation Open the doors of the Church, and then the people will come in If you keep the light on in the confessional
More informationWhy Does it Matter that God Cannot Lie? Hebrews 6:13-20
Sam Storms Bridgeway Church Hebrews #18 Why Does it Matter that God Cannot Lie? Hebrews 6:13-20 To what lengths do you think God might go to provide you with rock solid proof that he loves you and will
More informationTruth, Justice, and the Common Good: Core Capstone Final Essay
Sacred Heart University DigitalCommons@SHU Writing Across the Curriculum Writing Across the Curriculum (WAC) 2016 Truth, Justice, and the Common Good: Core Capstone Final Essay Valentina De Santis (Class
More informationThe Unshakeable Evidence
The following sermon was preached at Redemption Baptist Church on Sunday, 7 May 2017. We encourage you to look up the Scriptures that are referenced. May the Lord speak to your heart as you study His Word.
More informationContemporary Theology I: Hegel to Death of God Theologies
Contemporary Theology I: Hegel to Death of God Theologies ST503 LESSON 16 of 24 John S. Feinberg, Ph.D. Experience: Professor of Biblical and Systematic Theology, Trinity Evangelical Divinity School. At
More informationLight. In Jesus day, the Jews were a culture within a culture, Judaism inside. the powerful Roman Empire. The Jews had thousands of years behind them,
Summit- November 9, 2014 Matthew 5: 14-20 Staying Current Light. In Jesus day, the Jews were a culture within a culture, Judaism inside the powerful Roman Empire. The Jews had thousands of years behind
More informationRighteous Lord. Lesson Plan. Sermon Text: Psalm 11 Study Texts: Romans 11:17-24
Leader Guide Sunday, June, 08 Righteous Lord Sermon Text: Psalm Study Texts: Romans :7- Sermon Recap : Psalm is what is considered an individual lament, meaning that it is David lamenting and praying over
More informationThe Vincentian Charism, Vincentian Spirituality and our Way of life
The Vincentian Charism, Vincentian Spirituality and our Way of life By: Juan Patricio Prager Province of Ecuador http://famvin.org/wiki/ The_Vincentian_Charism,_Vincentian_Spirituality_and_our_Way_of_Life
More informationI John 1:5 This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all.
DEADLY HATE VS. LIFE-GIVING LOVE. Rev. Robert T. Woodyard First Christian Reformed Church January 27, 2019, 6:00 PM Scripture Texts: I John 3:11-18 Introduction. At our Woodyard family Christmas gathering
More informationSermon Outline GOOD CITIZENSHIP, I: LOVE YOUR ENEMIES (MATTHEW 5:43-48) I. The Heart of Earthly Citizenship
Sermon Outline GOOD CITIZENSHIP, I: LOVE YOUR ENEMIES (MATTHEW 5:43-48) I. The Heart of Earthly Citizenship A. Christians are dual citizens: We are citizens of our earthly nation and citizens of the kingdom
More informationMade to love: the truth and beauty of love
th 10 International Youth Forum, Rocca di Papa (Rome) 24-28 March 2010 Made to love: the truth and beauty of love CARDINAL CARLO CAFFARRA I shall divide this talk into two parts. In the first, I would
More informationThe Nature of Human Brain Work. Joseph Dietzgen
The Nature of Human Brain Work Joseph Dietzgen Contents I Introduction 5 II Pure Reason or the Faculty of Thought in General 17 III The Nature of Things 33 IV The Practice of Reason in Physical Science
More informationReading, Reflection & Discussion Guide for We are One in Christ: A Pastoral Letter on Fundamentals of Christian Anthropology by The Most Reverend Charles C. Thompson Archbishop of Indianapolis This brief
More informationHEBREWS 28 (Hebrews 10:1-10) THE SUPERIOR MINISTRY OF JESUS By Ron Harvey (April 8, 2012)
HEBREWS 28 (Hebrews 10:1-10) THE SUPERIOR MINISTRY OF JESUS By Ron Harvey (April 8, 2012) INTRODUCTION Most recently we have been studying the superiority of Christ s priesthood to the Levitical priesthood.
More informationA COURSE IN MIRACLES STUDY GROUP
A COURSE IN MIRACLES STUDY GROUP WITH RAJ October 27 th 2007 THIS IS A ROUGH TRANSCRIPT. THIS COPY IS NOT IN ITS FINAL FORM AND WILL BE UPDATED Good evening. And welcome to everyone who s joining us on
More informationHeidegger Introduction
Heidegger Introduction G. J. Mattey Spring, 2011 / Philosophy 151 Being and Time Being Published in 1927, under pressure Dedicated to Edmund Husserl Initially rejected as inadequate Now considered a seminal
More informationSeptember 16, 2017 Florida Hospital Seventh-day Adventist Church Matthew 7:7-11 Great Question: Will God Answer My Prayer?
1 September 16, 2017 Florida Hospital Seventh-day Adventist Church Matthew 7:7-11 Great Question: Will God Answer My Prayer? By Andy McDonald There are times when it just seems obvious that we should pray.
More informationCanadian Society for Continental Philosophy
Provided by the author(s) and NUI Galway in accordance with publisher policies. Please cite the published version when available. Title Steven Crowell - Normativity and Phenomenology in Husserl and Heidegger
More informationFreedom as Morality. UWM Digital Commons. University of Wisconsin Milwaukee. Hao Liang University of Wisconsin-Milwaukee. Theses and Dissertations
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations May 2014 Freedom as Morality Hao Liang University of Wisconsin-Milwaukee Follow this and additional works at: http://dc.uwm.edu/etd
More informationMonday 24 th December 2018 CHRISTMAS EVE MASS. Gospel Reflection Matthew 1: 1-25
Monday 24 th December 2018 CHRISTMAS EVE MASS Year C Gospel Reflection Matthew 1: 1-25 Today, on Christmas Eve we are gathered here to remember the great event in the history of humanity and Salvation
More informationINTUITIVE UNDERSTANDING. Let me, if you please, begin with a quotation from Ramakrishna Puligandla on Indian Philosophy:
INTUITIVE UNDERSTANDING James W. Kidd Let me, if you please, begin with a quotation from Ramakrishna Puligandla on Indian Philosophy: All the systems hold that ultimate reality cannot be grasped through
More informationCourse Learning Outcomes for Unit III
UNIT III STUDY GUIDE Thinking Elements and Standards Reading Assignment Chapter 4: The Parts of Thinking Chapter 5: Standards for Thinking Are We Living in a Cave? Plato Go to the Opposing Viewpoints in
More information