THE ESCHATOLOGICAL THEOGONY OF THE GOD WHO MAY BE: EXPLORING THE CONCEPT OF DIVINE PRESENCE IN KEARNEY, HEGEL, AND HEIDEGGER

Abstract: While heightening the nihilistic tension underlying the discourse of Richard Kearney, I highlight the positive contribution his book The God Who May Be makes to the debate concerning the need for a postmodern revitalization of religious symbolism. I argue for three qualifications of Kearney's argument, suggesting, in response to Kearney's exclusionary approach to the God who "neither is nor is not but may be," a God whose possibility for meaningfulness arises as an "eschatological theogony" from out of the chaos (confusion and openness) of contemporary religious symbolism. Arguing that such a radical reenvisioning of God must be tempered and given meaning through reentering and reaffirming onto-theology in a qualified (hermeneutical) sense, I sketch a possible renewal of meaning for the traditional Christian parousia -concept as a hermeneutical circle between Hegel's systematic closure of Western metaphysics and Heidegger's deconstructive appropriation of the hidden possibilities of presence within the onto-theological tradition.     

The Corporeal Order of Things: The <Emphasis Type="Italic">Spiel</Emphasis> of Usability

Things make sense to us. The identity of a thing is a meaningful style that expresses the usability of the thing. The usability is a dynamic order of the praxis in which the thing is embedded and in which we are ourselves de-centered. According to Merleau-Ponty, this sociocultural and psychosocial order is a formation of practical understanding and interpretation that rests upon and resumes the elementary, perceptual-expressive structuring of being. The Spiel is one of the three dimensions of corporeal intentionality, in which this entire organization of meaning and experience unfolds. So, the Spiel of usability is a corporeal and practical intentionality that reaches from an aesthetic-ontological structuring of meaning to the order of the things in modern everyday praxes.     

How One Unitarian Universalist Integrates Evolution into his Theology and Religion

Evolution can be a "weasel word" unless circumscribed to mean only a morphological change over time. When this is done, the fact of what can be distinguished from the faith of how . I believe that evolution is purely a natural process, but recognizing that everyone creates his or her own God, I feel justified in giving the name God to that mysterious presence in every interaction that causes transformation, since this is what gives the universe its dynamism. I relate how this God concept informs my religious and ethical life and gives my life meaning and purpose.     

关于纯粹接触效应的实验研究

本文研究以甲骨文字为实验材料,考察一纯粹接触效应的实性及其特点;同时希望借助本实验的研究结果,为进一步揭 示情绪与记忆,知觉之间关系提供线索和研究途径。．     

中性词和负性词的纯粹接触效应

纯粹接触效应指刺激的重复呈现能增加个体对该刺激的喜好。该研究考察中性和负性情绪的非新异刺激能否产生纯粹接触效应。首先评定挑选出本身不使人产生偏好倾向的中性和负性词对。实验一、二分别以所选中性词和负性词为材料, 每个词阈下呈现6次或1次, 后进行偏好判断和再认判断。结果发现, 对多次接触的中性词,偏好分数显著高于随机水平, 再认成绩与随机水平无显著差异; 对多次接触的负性词, 偏好分数和再认成绩均与随机水平相比无显著差异。研究表明, 在阈下呈现的条件下, 中性的非新异刺激能产生经典纯粹接触效应, 而负性非新异刺激则无此种效应。负性情绪材料纯粹接触效应的这一特异性可用加工水平模型解释。     

Conscious mind – conscious body

The incorporation of body awareness and touch techniques within analytic treatment is the main theme of this paper. Beginning with a personal experience of the oneness of body and psyche, the author considers Jung's observation of the physiological accompaniments of emotional reactions and his understanding of body as both shadow and ground. The author proposes a new model of analytic treatment that embraces both the verbal and imaginal as well as the non-verbal and somatic aspects of psyche. She describes the three elements of her approach: 1) reading what the body is saying about psyche; 2) using the body as an organ of perception; 3) using touch as a therapeutic tool. The effects of the taboo around touch are considered. Clinical examples throughout the paper demonstrate how somatic awareness and the use of touch promote the analytic process.     

The Invisible and the Secret: Of a Phenomenology of the Inapparent

I consider in this article Heidegger’s late characterization of phenomenology as a “phenomenology of the inapparent.” Phenomenology is traditionally considered to be a thought of presence, assigned to a phenomenon that is identified with the present being, or with an object for consciousness. The phenomenon would be synonymous with presence itself, with what manifests itself in a presence. However, I will suggest in the following pages that phenomenology is haunted by the presence of a certain unappearing dimension, a claim that was made by Heidegger in his last seminar in 1973, when he characterized the most proper sense of phenomenology as a “phenomenology of the inapparent.” I attempt to show in what sense for Heidegger the “inapparent” plays in phenomenality and in phenomenology, and to then consider (drawing from Levinas and Derrida) its ethical import.