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Agenda Larinoamericana'2018, pág 42-43. http://latinoamericana.org/digital/2018WorldLatinAmericanAgenda.pdf
Perhaps the most profound and decisive philosophical question would be the conception of nature (cosmos), God (theos) and ourselves (anthropos), and the corresponding relationships among these three poles. Some have called this the «anthropo-theo-cosmic» question. On how we conceptualize in our own minds these entities and their relationships depends all the rest of our thoughts and actions. It is the central nucleus of all philosophy, and of all spirituality and religion. We can establish that God exists or does not exist, that God is a celestial being or nature itself; that we exist, or that we do not exist but rather are forms of the Absolute without any duality at all. Obviously, the position we take will act as the basic axiom (or paradigm) that determines the total structure of our thinking and of our spirituality. This question is worth our inquiry.
2017 •
(Updated version: 1.5). We call the "anthropo-theo-cosmic" paradigm or worldview to the comprehension scheme that every culture makes for itself about the identity and relationships of the three most basic elements of the reality: "the humans, the nature and the mysterious or transcendent that human beings have perceived since ever. There is no culture, philosophy or primitive people who do not have their own worldview about these three basic elements. Until now, Westerners, we thought that in this field one could not go beyond what Greek thought or the Israelite religion had established. Beyond the eighth century of our era (recpect to Greece and to Israel) all the anterior was stammering thought, or idolatry, mere primitive fantasies, nothing worthy of study. Discoveries of archeology, which have moved us to 5 and 6 millennia further back from Greece and Israel, have discovered a world that upsets many assumptions hitherto valid. We have a much broader, deeper, more eloquent past and a disconcerting spiritual creativity. Discovering this leads us to look more broadly and freely at the Greek and the Judeo-Christian thought, which are not the starting point, the beginning of everything, as we have been thinking until now. "The Divine" is much older and larger... and it was revealed to human beings much earlier than we thought. Reconsidering the anthropo-theo-cosmic paradigm, in whose millenarian evolution we now rediscover also a new and deeper revelatory value, we lose many dogmatic scales of our eyes, but we acquire a new freedom, essential to be religious with meaning in this new "axial time" .
Issues in Science and Theology: Nature – and Beyond. Issues in Science and Religion: Publications of the European Society for the Study of Science and Theology, vol 5
The Twin Truths of Divine Immanence and Transcendence: Creation, Laws of Nature and Human Freedom2020 •
The concepts of divine transcendence and divine immanence are often taken to be antithetical. It seems that the more one is stressed, the greater the difficulty in allowing for the other. But there is no apparent tension between these twin truths in the biblical accounts, and classic Christian tradition has affirmed them both. In order to resolve the felt opposition between divine transcendence and immanence, the biblical Creator-creature pattern has to be taken as the starting-point to understand the God-world relationship. As the transcendent Creator, God is intimately present and active in his creation. Taking creation as the starting-point is not a fideistic manoeuvre. In fact, fully acknowledging divine transcendence excludes any framework that would include God and the world in the more general context of being. Such an overarching framework would constitute a reality over and above God – a perspective which cannot be accommodated by theism. Instead, we have to learn who God is, and how the world relates to him, from the biblical texts. The fruitfulness of the concept of creation for science is reflected in the fact that it provides a relevant framework to reconsider certain questions raised by a scientific description of the world: the distinction between science and scientism, reductionism, laws of nature, human freedom and determinism.
2018 •
In a world in which it might be argued strict materialism is under threat, it is necessary to question whether nature and that which is " beyond " are as distinct now as they once were, or whether the rise of scientific accounts of holism fundamentally challenge our categories of " material " and " immaterial ". Science now raises deep and unavoidable metaphysical questions in a way that perhaps haven't been seen since it was understood as " natural philosophy " and offers a worldview in which holism, and a move towards a holistic account of the incarnation challenges our definition of " natural " being amenable to scientific discovery. If we are to understand fundamental reality as something that is neither material nor immaterial, or as being based in a relational ontology then the question of the nature of the hypostatic union becomes a question of how we are to define " divine " and " human " " natures ". This is not to imply that the incarnation is to be understood in purely semantic terms, but that the divide of part-whole and substance-accident that can be applied to the medieval models also produces a far more productive division of the discussion than can be achieved by the traditional modern divisions. The reason for this division of the discussion rests in the fact that once one removes the properties of " material " and " immaterial " , " body " and " soul " as ontological categories, the distinction between different " substances " comes down to a discussion of different " properties " in a way that is more meaningful than accidental qualitative properties, but that isn't occurring at the ontological division of " substance ". The reason that the move to ontological holism as opposed to reductionism offers such a paradigmatic shift for our understanding for our theological discourse rests in the very fact that understanding the metaphysics underlying the incarnation is fundamental in understanding the doctrine as a whole. This paper will examine the theological implications of holism on our understanding of " nature " with a particular emphasis on the relational models of holism proposed by Michael Esfeld. Having examined the importance of our definitions of " material " and " immaterial " at an ontological, rather than purely semantic, level I argue that these need to be radically changed in order to capture the nature of the incarnation, and conclude by tentatively setting out how God may be understood to sit within (or without) a natural world in which " material " and " immaterial " and indeed " human " and " divine " are not incompatible bi polar categories.
HTS Theologiese Studies/HTS Theological Studies 77.3
Nature as God: a Juxtaposition of Vito Mancuso and Alexander von Humboldt in Their Search for Understanding Reality2021 •
This article’s premise is that science holds the promise of deepening religious perspectives on creation. The natural sciences have convincingly proved that nature is not static, or a ready-made creation dropped from heaven. Theologians need to read nature as scientists see it and engage with that understanding theologically. The concept of resonance is applied to denote this tangential relationship as an eco-social constructivist understanding of reality. Two proponents, one scientist and one theologian, have been chosen who share this view of a holistic reality, and the objective is to determine the degree of resonance viable of these magisteria. A method of polycentric hermeneutics is thus pursued. Although we referred to the concept of consilience regarding von Humboldt’s enterprise, it is not in the authors’ scope to achieve this with science and theology as disciplines sui generis. However, if resonance becomes vital in understanding reality, faith is inevitable (Anselm). If a creation theology seeks a degree of plausibility, it requires the feedback-loop methodology of science. We all share one earth: the closer we all come to a shared end, the closer we also come together and relativise differences. The naturalist Edward O. Wilson suggested that science and religion should set aside their differences to save the planet. Resonance has the potential to let new horizons emerge in our mutual endeavour to come to grips with reality and to map out certain tangentially overlapping magisteria. Contribution: Through resonance, the thought constructs of a scientist and a theologian are juxtaposed. An iterative hermeneutics’ importance is emphasised in the theology and science discourse, if faith seeks understanding and leads to awe. And the conclusion is that the ‘spiritual dimension’ and the ‘natural dimension’ do not only overlap but are tangential, as they engage with the same reality.
2010 •
The first stage of becoming human beings as a species on Earth is a direct reference to the existence, the concrete forms of the surrounding reality, which become objects to this practice and also of consciousness. Once with the reporting human nature, the thought begins his own religious experience. At this level, man proposes between him and the world of nature another world, mediator, through which to act on its possibilities of existence. Religious thought in consciousness becames a reflection of reality and a projection of thought into reality. As a medium, it is an invention by not being in the objective existence, but with excellent exercise as mediator in ontological form, in that he always took refuge in a concrete object.
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