Becoming No-Thing: Eckhart and Hegel on Identity and Difference

Abstract: My goal in this paper is to draw productively on Meister Eckhart's concept of the ‘no-thing’ in order to illuminate Hegel's ontotheological account of both human and divine kenosis. I advance the view that just as divine kenosis is understood as the outpouring of the divine which includes the death of Christ in its economic activity, human kenosis also requires an engagement with death, namely, a spiritual death to the finite. It is via this species of death which is a becoming ‘no-thing’ that the reconciliation between the human and the divine is disclosed as a unity that relies on the shared identity of the divine and the human while simultaneously respecting the integrity of both. Indeed, it is in and through their parallel activity of kenosis that finite and infinite being achieve their respective transcendence by necessarily engaging with the being of the other. Hence, Hegel's ontotheological work is not reducible to sheer immanentism as some scholars suggest, but instead upholds the genuine transcendence of the divine.     

SIMONE WEIL'S CONCEPT OF GRACE1

This article explores three models used by Simone Weil to describe the concept of grace. In these models grace is depicted as a divine movement that (a) persuades the person to look for transcendent unity behind contradictions; that (b) redirects human attention to God; and that (c) transforms the soul through a process of passivity and waiting. By analyzing the differences and similarities of these three models and by connecting them to two geometric figures (triangle and cross), this article points out the noetic, cosmological, theological, phenomenological, and mystical implications of Weil's philosophy.     

NATURAL FREEDOM

Abstract: Three critics of Freedom Evolves ( Dennett 2003 ) bring out important differences in philosophical outlook and method. Mele's thought experiments are supposed to expose the importance, for autonomy, of personal history, but they depend on the dubious invocation of mere logical or conceptual possibility. Fischer defends the Basic Argument for incompatibilism, while Taylor and I choose to sidestep it instead of disposing of it. Where does the burden of proof lie? O'Connor's candid expression of allegiance to traditional ideas that I reject highlights a fundamental difference in assumptions about how—and why—to do philosophy. There are indeed definable varieties of free will that are incompatible with determinism. Do they matter? I have argued, against philosophical tradition, that they don't.     

Simone Weil and the Theo‐Poetics of Compassion

Simone Weil's writings suggest that human compassion is divinely revelatory to the extent that interpersonal union and estrangement intensify identically and simultaneously. The relational space of compassionate communion is aporetic; the more attuned one becomes to an afflicted other, the more unreachable this other is seen to be. In her uniquely poetic style of writing, Weil locates perhaps the most intense experience of God directly in the center of this aporia. Compassion between two people—a sufferer and an empathizer—becomes a locus of divine manifestation as it instantiates the (im)possible distance and oneness of Creation, Incarnation, and Cross.     

O'NEILL'S JOURNEY

This paper considers some of the processes through which Eugene O'Neill (1888–1953) dramatically shaped his inner life and through which he created his plays. These processes at their finest are evident in his composition of Long Day's Journey into Night (1941a). During its 21‐month composition, the play went through three different versions, as evidenced by the playwright's handwritten and typed materials (O'Neill, unpublished, a, b, c, d). This paper posits that each version reflects O'Neill's changing state of mind as he began to master his instinctual life, developing increasingly rich characters and creating a painful, deeply tragic vision. Thus, this paper shows that O'Neill's great artistic achievement reflected a great psychological one.     

SIMONE WEIL'S SPIRITUAL CRITIQUE OF MODERN SCIENCE: AN HISTORICAL‐CRITICAL ASSESSMENT

Simone Weil is widely recognized today as one of the profound religious thinkers of the twentieth century. Yet while her interpretation of natural science is critical to Weil's overall understanding of religious faith, her writings on science have received little attention compared with her more overtly theological writings. The present essay, which builds on Vance Morgan's Weaving the World: Simone Weil on Science, Necessity, and Love (2005), critically examines Weil's interpretation of the history of science. Weil believed that mathematical science, for the ancient Pythagoreans a mystical expression of the love of God, had in the modern period degenerated into a kind of reification of method that confuses the means of representing nature with nature itself. Beginning with classical (Newtonian) science's representation of nature as a machine, and even more so with the subsequent assimilation of symbolic algebra as the principal language of mathematical physics, modern science according to Weil trades genuine insight into the order of the world for symbolic manipulation yielding mere predictive success and technological domination of nature. I show that Weil's expressed desire to revive a Pythagorean scientific approach, inspired by the “mysterious complicity” in nature between brute necessity and love, must be recast in view of the intrinsically symbolic character of modern mathematical science. I argue further that a genuinely mystical attitude toward nature is nascent within symbolic mathematical science itself.     

Thomas Aquinas Holds Fast: Objections to Aquinas within Today's Debate on Divine Action

Various authors within the contemporary debate on divine action in nature and contemporary science argue both for and against a Thomistic account of divine action through the notions of primary and secondary causes. In this paper I argue that those who support a Thomistic account of divine action often fail to explain Aquinas' doctrine in full, while those who argue against it base their objections on an incomplete knowledge of this doctrine, or identify it with Austin Farrer's doctrine of double agency – again failing to do Aquinas justice. I analyse these objections, indicating how they do not address Aquinas' doctrine by offering a brief but full account of the latter.     

Thomas Aquinas’ Divine Simplicity as Biblical Hermeneutic

Long draws from the Old Testament scholar Walter Brueggemann's commentary on Jeremiah some strong reasons for rejecting the traditional teaching on divine simplicity. Above all, for Brueggemann the book of Jeremiah simply will not work if God is simple: God explicitly tells Jeremiah that God suffers and also that God changes in response to Israel. According to Long, however, Thomas Aquinas's doctrine of divine simplicity actually upholds the points that Brueggemann draws from Jeremiah. Long argues that theological accounts of divine simplicity should especially have two purposes: to serve as a way of manifesting in speech the mystery of the Triune God, and to affirm God's transcendent sovereignty over creation. In light of Brueggemann's approach, Long examines four early Reformed theologians: Peter Vermigli (1499‐1562), Girolamo Zanchi (1516‐1590), John Biddle (1615‐1662) and John Owen (1616‐1683). While Biddle rejects divine simplicity, the others uphold it. Long shows that their teaching on divine simplicity focuses on God's transcendent sovereignty over creation. By contrast, Long finds Aquinas's doctrine of divine simplicity to be more helpful in upholding Brueggemann's insights, insofar as Aquinas uses the doctrine to defend the simplicity of the Triune God. Rather than focusing on God's sovereign power, Aquinas's doctrine of divine simplicity focuses on getting the Trinitarian processions right.     

SACRAMENTAL SUFFERING: THE FRIENDSHIP OF FLANNERY O’CONNOR AND ELIZABETH HESTER1

As the only orthodox Christian writer the American nation has yet produced, Flannery O’Connor created a remarkable body of fiction rooted in a profoundly sacramental theology. The depth of O’Connor's sacramentalism has recently been revealed with the opening of her remarkable letters to Elizabeth Hester, her most important epistolary friend. Their eleven‐year correspondence centers upon two inseparable matters: conversion and suffering. The aim of this essay is to explore how the gift (or refusal) of faith comes through the embrace (or rejection) of a participation in God's own life through a life of sacramental suffering.     

DIVINE GLORY IN A DARWINIAN WORLD

Faced with the ambiguities of this world, in which ugliness and suffering co‐exist with beauty, the article rejects the attribution of disvalues to a Fall‐event. Instead it faces God's involvement even in violence and ugliness. It explores the concept of divine glory, understood principally as a sign of the divine reality. This includes both the great theophanies of the Hebrew Bible and Jesus’ glorification in his Passion and Crucifixion. It then considers the contemplation of the natural world, using the terminology of “inscape” and “instress.” Divine glory can be discerned even in events as tragic as the Indian Ocean tsunami or the activity of the malarial mosquito. A full Christian contemplation of these events will include scientific understanding and poetic apprehension, and consideration of soteriology and eschatology as well as the theology of creation. Glory is understood to include God's power and sovereignty, and also the divine humility and sacrifice.     

Present in Love: Rethinking Barth on the Divine Perfections

While Karl Barth's identification of love and freedom (in that order) as the fundamental divine perfections was intended to eliminate any gap between God as revealed and God's eternal being, Barth's equation of divine freedom with decision fatally compromises this aim by reintroducing the spectre of a ‘hidden God’ behind the God revealed in Jesus. Moreover, it exacerbates a worryingly anthropomorphic model of divine action, already pronounced in older orthodox theologies, that is ill‐suited to upholding the causal integrity of the created order. Substituting presence for freedom as the foundational perfection paired with (and used to interpret) divine love maintains the benefits of Barth's relative prioritization of love while avoiding the problems that accompany the interpretation of divine freedom as decision. Specifically, it provides a model of divine action in which permission rather than decision emerges as the fundamental mode of willing whereby by God brings the world into being and sustains it in existence.     

Of Signs: Matter and Revelation in the Liturgies of William Durand and John Calvin

This article seeks to set aside what we might call Cartesian physics to revisit William Durand's conception of sign as set forth in the Rationale divinorum officiorum and John Calvin's as set forth in the Institutio christianae religionis. Reading the two works through the lens of medieval physics reveals commonalities – both held signs to be ever-present modes of divine communication – and enables us to delineate more precisely their differences. For both, creation was a locus of divine communication. For Durand, the position of a faithful person was observation informed by Scripture, an attentiveness to the redundantia of divine communication in which Scripture and creation were in dialectic. For Calvin, divine communication was simultaneously visible and, to fallen humankind, imperceptible: even as creation held forth divine signs, human beings could not comprehend them. These differing conceptions of the human observer (Durand) or spectator (Calvin), precede and ground their differing approaches to eucharistic signs.     

MALEBRANCHE AND LEIBNIZ ON THE BEST OF ALL POSSIBLE WORLDS

In this article I explore Leibniz's claim in the Theodicy that on the essential points Malebranche's theodicy “reduces to” his own view. This judgment may seem to be warranted given that both thinkers emphasize that evils are justified by the fact that they follow from the simple and uniform laws that govern that world which is worthy of divine creation. However, I argue that Leibniz's theodicy differs in several crucial respects from Malebranche's. I begin with a qualified endorsement of Charles Larmore's recent claim that remarks in Malebranche's correspondence with Leibniz indicate that their theodicies rely on incompatible conceptions of the moral rationality of divine action. I also attempt to go beyond Larmore's discussion in highlighting further differences concerning the sort of freedom involved in the divine act of creation. My conclusion is that these differing conceptions of divine morality and divine freedom reveal that in contrast to the case of Leibniz, Malebranche's theodicy not only does not require that God create anything at all, but also is compatible with the result that the world he decides to create is not uniquely the best possible.     

Sound Heart: Spiritual Nursing Care Model from Religious Viewpoint

Different methods of epistemology create different philosophical views. None of the nursing theories have employed the revelational epistemology and the philosophical views of Abrahamic religions. According to Abrahamic religions, the universe and human being have been created based on God’s affection. Human being should deserve the position of God’s representative on earth after achieving all ethical merits. Humans have willpower to shape their destiny by choosing manner of their relationship with God, people, themselves and the whole universe. They can adopt the right behavior by giving a divine color to their thoughts and intentions and thus attain peace and serenity in their heart. Health means having a sound heart (calm spirit with a sense of hope and love, security and happiness) that is achievable through faith and piety. Moral vices lead to diseases. Human beings are able to purge their inside (heart) through establishing a relationship with God and then take actions to reform the outside world. The worlds are run by God’s will based on prudence and mercy. All events happen with God’s authorization, and human beings have to respond to them. Nurses should try to recognize the patient’s spiritual response to illness that can appear as symptoms of an unsound heart (fear, sadness, disappointment, anger, jealousy, cruelty, grudge, suspicion, etc.) due to the pains caused by illness and then alleviate the patient’s suffering by appropriate approaches. Nurses help the patient to achieve the sound heart by hope in divine mercy and love, and they help the patient see good in any evil and relieve their fear and sadness by viewing their illness positively and then attain the status of calm, satisfaction, peace and serenity in their heart and being content with the divine fate. By invitation to religious morality, the model leads the patients to spiritual health.     

Paternity,Enframing, and a New Revealing: O'Brien's Philosophy of Reproduction and Heidegger's Critique of Technology

This article seeks to demonstrate the importance of the philosophical work of Mary O'Brien. It does so by showing how O'Brien's work counters Heidegger's strict differentiation between the ancient Greek metaphysics of presence and modern technological thinking. O'Brien's ideas indicate two critical lacunae in Heidegger's interpretation of the ancient Greeks: the latter's attempt to secure paternity and their overlooking of birth as a form of unconcealment. According to O'Brien, the way in which we understand and experience human reproduction influences both our sense of self and our sense of continuity. According to Heidegger, the way in which things are brought forth or unconcealed is fundamental to our being‐in‐the‐world. Neither O'Brien nor Heidegger lived to see the current advancements in reproductive technology, but both would consider them significant and meaningful beyond their social, political, and even ethical implications. Furthermore, recent reproductive technology draws attention to birth as revealing—although as increasingly Enframed. Rapid changes in reproduction may reveal Enframing as Enframing, and also show that technology is not something that we can simply master. But for this to occur, we must take into account the radical critique and rethinking of Heidegger's philosophy implied by O'Brien's thought.     

"Eternal Master": Masochism and the Sublime at the National Shrine of the Immaculate Conception,Washington, DC

Abstract

This article is an interpretation of the apse mosaic designed by Jan de Rosen for the main apse of the National Shrine of the Immaculate Conception in Washington, DC. De Rosen's life is outlined and evidence brought forward to suggest that he was homosexual. The nature of the image, with its focus on divine might, is then used to suggest the artist's interest in erotic power relations. The views of various theorists, notably those of Michel Foucault and Leo Bersani, are examined, and it is found that these indicate that there is dispute over whether S/M is, or is not, a site of liberation and personal empowerment. Conceptions of beauty and the sublime derived from Edmund Burke are then used to explore the degree to which visual creation acts not only to describe but also to circumscribe and so limit conceptions of divine power. De Rosen's act of masochistic artistry is compared favourably with normative modes of obedience to authority in post-war America; however, it is concluded that acts of masochistic creativity are essentially selfish and, therefore, may not be of wider moral benefit.     

Communication,Punishment, and Virtue

This essay suggests that while Antony Duff's model of criminal punishment as secular penance is pregnant with possibilities for theological reception and reflection, it proceeds by way of a number of separations that are brought into question by the penitential traditions of Christianity. The first three of these—between justice and mercy, censure and invitation, and state and victim, constrain the true communicative character of his account of punishment. The second set of oppositions, between sacrament and virtue, interior character and external action, and formal and moral reconciliation, subject the model of state punishment as secular penance to problematic liberal and libertarian constraints. A postsecular analogy, outlining a theology of the invitational nature of divine judgment, and drawing on Thomas Aquinas's account of penance as both sacrament and virtue, is proposed.     

Reading and Character: Weil and McDowell on Naïve Realism and Second Nature

Both Simone Weil and John McDowell analogize value or meaning to sensations such as colour or heat, and this analogy is a strategy for resisting anti‐realism. However, McDowell's analogy tacitly accepts the very dualism which he is criticizing, while Weil's analogy is both more naïve and more radical than his. Like McDowell, Weil argues that virtuous character is the actualization of a second nature, but she emphasizes the role of the body in this process. Fully trained, the agent's body is a transparent medium through which she reads circumstances – and through which the circumstances, clearly perceived, express themselves in action.     

The divine dreams of a sample of South African children: the gateway to their spirituality

As part of a research project on religion, spirituality and education, the authors attended to the role that children's divine dreams could play in religious education (RE). They contend that such dreams can indeed be used by RE teachers as the gateway to understanding the spirituality of their learners. They defend their claim by firstly developing a conceptual‐theoretical framework with respect to religion, spirituality and children's divine dreams, and then presenting the results of an explorative quantitative‐qualitative investigation in three schools. They find their claim to have been vindicated, and suggest that although RE teachers should not necessarily teach divine dreams per se, they should, nevertheless, explore the possibility that (at least some of) the contents of children's divine dreams may be useful for the purpose of teaching them RE from religion itself, rather than teaching them only about religion.