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Die Stille des Seyns und die Fülle des Nichts. Zur Erfahrung des Heilsamen im Denken Martin Heideggers
The Silence of Beyng and the Fullness of Nothingness. On the Experience of the Salvific in Martin Heidegger’s Thought - - - In various contexts of his work, Heidegger speaks of the wholesome and of the disaster, of the holy, of salvation, of need and of needlessness. The starting point for the following reflections is Heidegger’s short essay “Der Feldweg [Country Path],” where he speaks of the “silent power of the field path,” its power of “serenity.” But what is this “power” based on? In the third of his Feldweg-Gespräche [Country Path Conversations], Heidegger talks about the salutary in a dialogical way that invites into a conversation. The experience of silence mentioned there must be reflected upon, and thus the question of whether the experience of silence can be healing should be addressed: such a reconsideration of Heidegger leads the interpretation back to the fundamental ontological analysis of fallenness and, from there, gains access to “the need of needlessness” and the question of what is salutary.
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Transcendent
\"In the aftermath of a terrorist attack on Disney World, all eyes turn to a teenage girl who may be the savior the world needs\"-- Provided by publisher.
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RETTUNG\ UND „GEFAHR\: ZUM „ZWEIDEUTIGEN WESEN\ DER TECHNIK
Abstract The paper discusses Heidegger's thesis on the dual essence of technology from the text \"The Question Concerning Technology\" The meaning of the thesis is manifested along the lines of a verse authored by Hölderlin as the co-belonging of danger (Gefahr) and salvation (Rettung) within the non-technical essence of technology. The non- technical essence of technology is first considered on the basis of the fundamental bond of revealing (Entbergen) and concealment (Verbergen) of the truth as an event (Ereignen) of both. The concept of Ge-stell as the essence of modern technology is, therefore, understood in the sense of the fully developed danger that is rooted in the very essence of truth, namely, as a concealment, which is itself concealed and which, precisely for that reason, constitutes the only support for the event of truth in the unfolding of immanent difference of revealing and concealment. Ultimately, it turns out that this salvific support belongs to the human being, who, by confronting the Ge-stell within itself, opens the possibility of liberating the event of truth as the non-technical essence of Ge-stell. Das Zusammenfallen von Entbergen und Verbergen, welches als Ereignen des Wahren im Sinne der „Lichtung für das Sichverbergende\" (GA 65, 88) bzw. der „lichtenden Verbergung\" (GA 65, 367) ausdrücklich wird, bezieht sich folglich auf ihr Zusammen im Wesen, dessen Wesentlichkeit es zugehört, im Sich-Verbergen entbergend zu sein: „Die Frage nach der Technik ist die Frage nach der Konstellation, in der sich Entbergung und Verbergung, in der sich das Wesende der Wahrheit ereignet.\"
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In Tech We Trust? On Salvation through Technology
With its accelerated progress, technology has become the main source of hope for humanity, and so-called human enhancement technologies are the exponent of this trend. Technological progress has not just put forward therapeutic applications but proposes significant enhancements in human beings. And there is an implicit desire for technology to lead us to a kind of quasi-immortality. Transhumanism is the most explicit expression of this trend. This article contrasts Christian hope in God’s redemption with the hope offered by transhumanism. The differences are articulated around three axes: the desire for immortality as the driving force of a relentless search; the contrast between a salvation that is conquered and one that is received; and the collective dimension of salvation as opposed to the transhumanist program, which, while aiming to bring its benefits to the entire population, maintains an individual salvation project. This work highlights certain reference points that can guide reflection on the challenges technoscience poses.
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American Protestantism in the age of psychology
\"The social history of three major psycho-spiritual movements since World War II shows that these groups innovated a practical religious psychology that nurtured participants' faith, fellowship, and responsibility\"--Provided by publisher.
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Rationalising the First Crusade
Many contemporaries considered the crusader conquest of Jerusalem in 1099 as a significant moment in Salvation History. This article investigates how the reception of the Roman conquest of the city (70 CE) contributed to such an understanding. The important Benedictine exegete Rupert of Deutz (c. 1070–1129) refers to the Roman conquest in 79 passages within his opus, notably in his various biblical commentaries. This case study shows how the past event provided a rationale, exegetical and providential in nature, to understand three dimensions: (a) the role of the Jews, especially that it had been necessary to deprive them of the Holy Land; (b) the current situation of and purpose of Christians in the Holy Land; and (c) the End of Time, which was expected in Jerusalem, and which Rupert anchored already significantly in his own present. His commentary on John’s Revelation even asserted that the Roman conquest had opened the sixth of seven seals (Rev. 6:12). Therefore, the Apocalypse had been ongoing since 70 CE—but only in the Holy Land, a fact that made it necessary for Christians to travel there. The article thus demonstrates that biblical commentaries are potent sources for both crusade studies and historical research in general.
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Everyone knows you go home
The first time Isabel meets her father-in-law, Omar, he's already dead--an apparition appearing uninvited on her wedding day. Her husband, Martin, still unforgiving for having been abandoned by his father years ago, confesses that he never knew the old man had died. So Omar asks Isabel for the impossible: persuade Omar's family--especially his wife, Elda--to let him redeem himself. Isabel and Martin settle into married life in a Texas border town, and Omar returns each year on the celebratory Day of the Dead. Every year Isabel listens, but to the aggrieved Martin and Elda, Omar's spirit remains invisible. Through his visits, Isabel gains insight into not just the truth about his disappearance and her husband's childhood but also the ways grief can eat away at love. When Martin's teenage nephew crosses the Mexican border and takes refuge in Isabel and Martin's home, questions about past and future homes, borders, and belonging arise that may finally lead to forgiveness--and alter all their lives forever.
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SALVATION HISTORY
Psalm 105: 8,11, (RSV) I would stand in the door for an hour and tell you about wildflowers: the secret slope full of cinquefoil, jack-in-the-pulpit, mayapple.
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