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1.
Tom Rockmore 《Studies in East European Thought》1996,48(1):63-81
At the present time, Europe, particularly eastern Europe, is still immersed in a major political transformation, the most
significant such change since the Second World War, arising out of the rejection of official Marxism. This unforeseen rejection
requires meditation by all those concerned with the relation of philosophy to the historical context. Marxism, that follows
Marx’s insistence on the link between a theory and the context in which it arises, cannot be indifferent to the rejection
of Marxist theory in practice. In respect to the usual tendency to pass rapidly over practice for a theoretical analysis of
social theory, Merleau-Ponty stands out for his concern to evaluate the theoretical claims of Marx and Marxism against practice. 相似文献
2.
Robert Roger Lebel 《Theology & Science》2013,11(4):451-453
AbstractTed Peters rightly rejects, on biblical and theological grounds, the understanding of kenosis presumably endorsed by Niels Gregersen (and with him Jürgen Moltmann, John Polkinghorne and Arthur Peacocke) as divine withdrawal from creation (tsim tsum). That said, a second version of kenosis, one more consistent with Scripture and early patristic theology, meets Peters' criticism by presenting kenosis not as a creative withdrawal of divine power but as a self-negation on the part of God that results in the generation of created reality along with God's reappearance and presence in it, albeit in another form. This is the kenosis-plerosis model, one according to which God gives history its momentum and empowers finite beings as a consequence of God's own self-negation; this would make possible a way for Gregersen meaningfully to affirm God's action at higher levels of nature without violating nature's integrity, even though it does so in a heterodox way. 相似文献