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Download Citation on ResearchGate | Philosophical Faith and the Future of Humanity | Karl Jaspers, who died in , had a profound impact on 20th- century.
Table of contents
- Karl Jaspers Society of North America - Wikipedia
- Bibliographic Information
- The Future of Life Institute (FLI)
Olson, and Gregory J. World Congress of Philosophy in Beijing, China. The proceedings of the meetings of the International Association of Karl Jaspers Societies listed above have been published under the following titles:. From Wikipedia, the free encyclopedia. Internal Revenue Code. Ehrlich, George B.
Categories : Organizations established in Continental philosophy organizations Existentialist organizations Organizations based in Boston Philosophical societies in the United States. Born in the late nineteenth century, this Italian-German intellectual lived first-hand the cultural changes that were about to transform Europe face at the turn of the century.
Karl Jaspers Society of North America - Wikipedia
He never detachedly contemplated the events of his time, but reflected on them with existential involvement. Neither the fears and anguishes of his contemporaries, nor their joys and hopes, were extraneous to him. Not by chance, he was asked to inaugurate the chair of "Philosophy of religion and the Catholic vision of the world" Religionsphilosophie und katholische Weltanschauung at the Protestant University of Berlin. In this brief presentation, I would like to outline two aspects of Guardini's teaching and public activity which seem to be especially relevant for the relationships between faith and reason, and between theology and science.
The first one concerns a salient characteristic of his way of doing theology. Faced with the theological problems that the growing secularization and de-Christianization of European society and culture posed to human and Christian existence, he avoids purely intellectual and abstract solutions.
His plain, concrete and vital nature prefers concrete answers, embodied in the lights and shadows of thought and in the existence of those who have faced similar challenges. Not only that he is religious or committed to seeking, but that he believes in the clear and full meaning that the term has in the use of Scripture and the Church? What is the structure of the Christian conscience that rests on such faith? How is a life fulfilled that is determined by such faith? To find an answer to such questions — which hit the heart of the Christian existence of our contemporaries — he asks Blaise Pascal, scientist and man of faith.
Pascal straightforwardly faced these questions, and offered to them a theoretical answer with his writings, and an existential response with his life as well. But in addition, a new reality had dawned on him, the Living God. A reality which he could not let be, nor isolate in a special sphere, following, for example, the idealistic method of twofold truth.
Rather, this reality was such that it demanded the rethinking of all existence from its standpoint. If a physicist were first to see in the human body only the statics and dynamics of specific organic or energy structures, but one day it were to dawn on him, what life is—then he would not be able to make two separate compartments, one for the physical structure of man, the other for his living nature.
Once more, something analogous would take place were the existence of the intellectual, the personal domain to dawn on our physicist. So, too, it here goes higher— yet not only "higher," but really and definitively "high," before that event which "comes from heaven," "from above. But everything is called into a new coherence, and thought is challenged to a new effort through the discovery that God, grasped by the "philosopher" merely as "the absolute," is in truth the Living God, who enters into history in Jesus Christ; and that the relation of man to him, conceived by the philosophical theory of being as "relation to the absolute," is in truth the very life, oriented towards God, of him who is called by God.
In the same way as Pascal, today's Christian is called to incarnate his scientific-cultural and professional activity in unity of life, along with his personal relationship with God.
These are different layers that are not opposed. Yes, they are distinct, but they actually interpenetrate in the concrete existence of the Christian. In Guardini's life, we can discover a similar effort for the unity of intellectual life, in which theological reflection is not an isolated realm, but communicates with philosophical and scientific reflection on reality. Precisely because the intellectual life , and not abstract thought, is at stake, his theological-philosophical reflection was widely nourished by an intense personal life of relationship with God, as well as by the fraternal relationship with the people around him.
The second aspect concerns his positive vision of the evolution of Western civilization and the hopeful look to the future of humanity.
Those who read only the first eight letters of the small volume Letters from Lake Como , published by Guardini in the period between the two world wars, could see the reflections of an attentive spectator of the profound transformations that scientific-technological culture worked on nature and on European society. However, they give a rather fatal and discouraging impression to the reader, in which novelty appears to be rejected and a regretful longing for a golden age of humanity that will never come back might be felt.
From this point of view, Guardini would instantiate the pessimism of the Zeitgeist. However, it is in the ninth and final letter that Guardini's interpretation of the ongoing changes and our upcoming future is found: here, first former impressions of the reader are reversed.
The Future of Life Institute (FLI)
The followings few lines from the text " The technique and the man " — an excerpt of this letter offered in anthology — suffices as an example:. We must take our place, each at the right point. We must not oppose what is new and try to preserve a beautiful world that is inevitably perishing. Nor should we try to build a new world of the creative imagination that will show none of the damage of what is actually evolving.