Jaini, Padmanabh S. Collected papers on Jaina studies. Delhi: Motilal Banarsidass. Chicago, IL: Lyric Opera. Jantzen, Grace M. Do we need immortality? Modern Theology 1 1 : 33— Kagan, Shelly. Kundu, Devaleena. The paradox of mortality: Death and perpetual denial. In Death representations in literature: Forms and theories , ed.
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Adriana Teodorescu, 8— Newcastle upon Tyne: Cambridge Scholars Publishing. Lash, Nicholas. Theology on Dover beach. London: Darton, Longman and Todd. Le Poidevin, Robin. Arguing for atheism: An introduction to the philosophy of religion. London: Routledge. The experience and perception of time.
Stanford Encyclopedia of Philosophy , Summer ed. Edward N. Accessed July 1, Lockwood, Michael. The labyrinth of time: Introducing the universe. Harvey Lomax. Minkowski, Hermann. Time and space. The Monist — Minor, Robert N. In defense of karma and rebirth: Evolutionary karma. In Karma and rebirth: Post classical developments , ed. Ronald W. Neufeldt, 15— Mitton, C. Citizens of two worlds: The New Testament, part 1.
Expository Times 74 10 : — Mozersky, M. The B-theory in the twentieth century. In A companion to the philosophy of time , ed. Heather Dyke, and Adrian Bardon, — Malden, MA: Wiley-Blackwell. Nietzsche, Friedrich. Thus spoke Zarathustra , ed. Noonan, Harold W. Presentism and eternalism.
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Erkenntnis — Nussbaum, Martha C. Mortal immortals: Lucretius on death and the voice of nature. In her The therapy of desire: Theory and practice in Hellenistic ethics , — Overall, Christine.
Aging, death, and human longevity: A philosophical inquiry. Complete works , ed. John M. Cooper and D. Indianapolis, IN: Hackett. Rahner, Karl. Theological investigations , vol. Death as fulfillment. Interview, April 2, In Karl Rahner in dialogue: Conversations and interviews, — , ed.
Paul Imhof and Hubert Biallowons, — New York: Crossroad. What do I mean when I say: Life after death? Interview, February 20, Paul Imhof, and Hubert Biallowons, 85— Ratzinger, Joseph. Eschatology: Death and eternal life , 2nd ed. Rogers, Katherin A. Anselmian eternalism: The presence of a timeless God.
Faith and Philosophy 24 1 : 3— Anselm on freedom. Rosati, Connie S. The Makropulos case revisited: Reflections on immortality and agency. Sharma, Arvind. London: Duckworth. Solomon, Robert C. Robert C.
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Harold Bloom, 77— New York: Infobase. Steele, Hunter. Could body-bound immortality be liveable? Mind — Tanner, Kathryn. Eschatology and ethics. In The Oxford handbook of theological ethics , ed.follow site
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Gilbert Meilaender, and William Werpehowski, 41— Tanyi, Attila, and Karl Karlander. Immortal curiosity. Philosophical Forum — The Holy Bible: Revised standard version. Thrangu, Khenchen. Boston, MA: Shambhala. Van Evra, James. On death as a limit. Analysis — Wilkes, Kathleen V. Real people: Personal identity without thought experiments. Oxford: Clarendon Press. Williams, Bernard. The Makropulos case: Reflections on the tedium of immortality. In his Problems of the self , 82— In the Latin vates , as Thomas Carlyle would remind his readers, we have the double function of poetry and prophecy, religion and art, undifferentiated at an etymological root or beginning.
The religiosity of a certain strand of later nineteenth-century aestheticism arises in part from the simple desire to make the most exalted claims possible for art. He meant to suggest that his poems embodied conceptions and a point of view related to pictorial art—also that this art was, in sentiment, though not necessarily in dogma, Catholic—medieval and unmodern. Art still identifies itself with all faiths for her own purposes: and the emotional influence here employed demands above all an inner standing point.
It is also a rhetorical question in which the dramatic, fictive nature of the monologue is acknowledged. Are the poet and his antitype merely different names for the same thing, or does one usurp, occupy or reoccupy the conceptual space of the other? There are aspects of the religious character which have an artistic worth distinct from their religious import.
If there is no other world, art in its own interest must cherish such characteristics as beautiful spectacles. Religious belief, the craving for objects of belief, may be refined out of our hearts, but they must leave their sacred perfume, their spiritual sweetness, behind. Its significance increases as the century advances, and its scope expands, first in France and later in England, where Pater would famously theorize the submerged identity of poetry, music and painting. That process had its roots in German Romanticism, in ideas transmitted into English culture by readers of German such as Coleridge and Carlyle.
Above all by the translucence of the Eternal through and in the Temporal. It always partakes of the Reality which it renders intelligible; and while it enunciates the whole, abides itself as a living part in that Unity, of which it is the representative. For Coleridge this was connected both to Greek and Hebrew philosophical traditions and their influence upon the Christian notion of the Logos as Deus alter et idem.
It is this admirable and immortal instinct for Beauty that makes us consider the Earth and its shows as a glimpse, a correspondence of Heaven. The unquenchable thirst for all that lies beyond, and which life reveals, is the liveliest proof of our immortality. It is at once by means of and through poetry, by means of and through music, that the soul gets a glimpse of the glories that lie beyond the grave. Thus the Poetic Principle lies, strictly and simply, in human aspiration towards a superior Beauty, and the manifestation of that principle is in an enthusiasm, an excitement of the soul.
Does out of signal an alienation or an intensification? For those unsympathetic to the Church, tautegorical modes of apprehending the divine sacramentalism, typology, analogy could be closed and suffocating circuits. One of the motivations of the movement would be this desire to be free of the necessary alignment with Christianity, from the drag of the type.
But just what is supersensuous, exactly, in the correspondences or translucencies of Art? But the phrase is really a French distillation of ideas loosely taken from Kant and Schiller that became hardened and dogmatised in the literary-cultural wars of the s and 30s in Paris. But art does attain a purpose which it does not have.
This ideal—or at least this adverbial habit—of existing supremely, beautifully, simply for the sake of existence, was central to the credo of the movement as theorised by Pater and his followers. In Prettejohn Of such wisdom, the poetic passion, the desire of beauty, the love of art for its own sake, has most.
For art comes to you proposing frankly to give nothing but the highest quality to your moments as they pass, and simply for those moments' sake. This was the conclusion to a book about the Renaissance that does not shrink from the Christian culture of that period. In British culture, the phrase was immediately associated with a certain notion and privileging of the category of the beautiful and a heightened or finessed attention to form. This stimulated the set of moves and counter-moves made repeatedly throughout the century. An emphasis upon form or beauty to the expressed exclusion of other concerns is taken or mistaken as a manifesto for sensualism.
In response, sensuous form is posited as a good in itself. The question of sensuous form is, indeed, the central one. Greek art such as the Venus de Milo is:. The mind begins and ends with the finite image, yet loses no part of the spiritual motive. That motive is not lightly and loosely attached to the sensuous form, as the meaning to the allegory, but saturates and is identical with it. So it may also, perhaps, be in tension with the idea of translucence. The more an object becomes saturated, the less translucent it would become.
After all, who can say what the Greek gods are? Saturation seems to be a kind of deliberate block to translucence, a literalism that seeks to obstruct the notion of mediation. Behind this seem to be two antithetical notions of incarnation: a Christian version, and one developed within German Romantic Hellenism in relation to the Greek gods. Consubstantiality is a central theological concept the Greek homoousios. It had been defined at the Council of Nicea in terms of the relationship between the Father and the Son in the Trinity, and the word has clear Christological overtones for Coleridge.
One answer would be the ethical spirit of antiquity before Christianity. In an extreme form, it might be said to yield the disturbingly non-human element in beauty Keats had addressed in the statuary and artefacts of Greece, a cruelty or callousness that emerge in the absence of their opposites. In the chapter on Winckelmann, Pater writes:. Within its severe limits his enthusiasm burns like lava.
If ever there was a striking instance of that union, it is in the countenance before us. Is his indifference a passionate ardour, a passion of indifference, or simply the opposite quality co-existing peacefully in the same sensibility? The demand of the intellect is to feel itself alive. It must see into the laws, the operation, the intellectual reward of every divided form of culture; but only that it may measure the relation between itself and them.
It struggles with those forms till its secret is won from each, and then lets each fall back into its place, in the supreme, artistic view of life.
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With a kind of passionate coldness, such natures rejoice to be away from and past their former selves, and above all, they are jealous of that abandonment to one special gift which really limits their capabilities. Sumner, on page of Welfare, Happiness, and Ethics : "Think for a moment of the many physical symptoms which, when persistent, can make our lives miserable: nausea, hiccups, sneezing, dizziness, disorientation, loss of balance, itching, 'pins and needles', 'restless legs', tics, twitching, fatigue, difficulty in breathing, and so on.
A man living with his thoughts in this Kingdom knows perpetual joy. Suffering and the remedy of art. Albany, N. Mendelson ed. Proc Amer Acad Arts Sciences ; 1. Archived from the original on September 30, Retrieved July 31, See also Ralph G. Archived from the original PDF on July 10, Retrieved February 17, Archived PDF from the original on Academy of Management Review. Archived from the original PDF on February 29, Diener and N. Schwartz eds. Kluwer Academic Publishers-Plenum Publishers. December Psychological Medicine.
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Evolutionary origins of morality: cross-disciplinary perspectives. Devon: Imprint Academic. M1 xv. Altruistic World Online Library. Retrieved 29 November Meiners, Suzanne De Castell: "In our era of information saturation, media uses pain, suffering, and desire to distract and to create spectacular roadkill out of poverty, deviancy, and violence See also for instance Arthur Kleinman about the uses and abuses of images of suffering in the media.
Our posthuman future: consequences of the biotechnology revolution. New York: Farrar, Straus and Giroux. Emotions list. Emotional intelligence. Pain and nociception. Headache Neck Odynophagia swallowing Toothache. Sore throat Pleurodynia. Cold pressor test Dolorimeter Grimace scale animals Hot plate test Tail flick test. Mackie G. Cognitivism Moral realism Ethical naturalism Ethical non-naturalism Ethical subjectivism Ideal observer theory Divine command theory Error theory Non-cognitivism Emotivism Quasi-realism Universal prescriptivism Moral universalism Value monism Value pluralism Moral relativism Moral nihilism Empiricism Moral rationalism Ethical intuitionism Moral skepticism.
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