History of Aesthetics
Man creates masterpieces of literature and art, but he does not want to be satisfied with this, but rather he wants to understand what is behind his creativity.
0.12 kg - 200 kg
Man creates masterpieces of literature and art, but he does not want to be satisfied with this, but rather he wants to understand what is behind his creativity.
It is not a book about the religion of the churches but an effort to interpret the whole contemporary situation from the point of view of one who constantly inquires what fundamental faith is expressed in the forms which civilization takes.
This book is the companion piece to The Eternal Now and The New Beinشg. This is the most profound and important book of the three. Very readable (in contrast to acedemic theology) because these sermons were delivered live. Definitely Spirit-guided ministry. This work is very important in helping us to understand the difference between small spirit and large Spirit.
The higher is also the deepest, and in it the separate moments are grouped together in the subsequent pigmentation of the subjective unity, the need for the interconnectedness that characterizes directness is eliminated, and the separate moments are returned to the subjective unity.
For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel's doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel's doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson's book provides a significant contribution to this ongoing discussion through a systematic study of Hegel's concept of God.
The normal, eternal, absolute idea - in its eternal existence - in and of itself - is God in his eternity or eternity before the creation of the world, and outside the world.
The main characteristic here is subjectivity as a self-determining force - and this subjectivity and rational power that we have met before in the form of the one who has not yet been defined within himself and whose goal - as it appears in the realm of reality - is in this the most specific thing possible.
The separation of religion from the subject manifests itself in the emergence of an actual will. In the will I am an actual and free being, and I present myself against the subject as another, in order to represent it with myself by removing it from that state of separation.
The world houses people equally with natural things. When the world is thus treated as a gathering or even a gathering of natural things, it is not conceived as nature, and we do not understand that it is something that is in itself a holistic system, a system of regulations and arrangements, especially laws.
WHAT IS RELIGION ? by Paul Tillich, Translated by Mejahed Abdelmeaim mejahed, combines three works originally written in German, one of which was published in 1925. The two works in the final third of the book were presented to meetings of Kant-Gesellschaft in 1919 and 1922, and may now be found mainly in Gesammelte Werke volumes I and IX...
This is the first of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal
These 16 sermons contain in concentrated form some of Tillich's most lambent themes. Although they were first published in the early 1960s, the pieces in question take up preoccupations which continue to haunt us at the beginning of the 21st century.
What we must begin with is the question: How can a beginning be formed? This - at least - is a formal requirement for all sciences, and for philosophy in particular, and that there is nothing that must find a place for it in it that does not occur with proof.
One of the greatest books ever written on the subject, Dynamics of Faithis a primer in the philosophy of religion. Paul Tillich, a leading theologian of the twentieth century, explores the idea of faith in all its dimensions, while defining the concept in the process.
This graceful and accessible volume contains a new introduction by Marion Pauck, Tillich's biographer.
The detainees in the prisons of the Israeli occupation are not separated from the resistance or the Palestinian national movement. They are an intimate and organic part of the resistance and the movement alike, but are they prisoners, detainees, or prisoners?
This book presents Paul Tillich at his very best--brief, clear, stimulating, provocative. Speaking with understanding and force, he makes a basic analysis of love, power, and justice, all concepts fundamental in the mutual relations of people, of social groups, and of humankind to God.
The true "spiritual enthusiasm" is what we generally call "the church". This expresses this grouping, towards what has already been renewed.
Does this have anything to do with the Bible, the book that has profoundly influenced Western culture? Is there archaeological evidence that bears on the Bible? Are the narratives of the Bible, especially those from 3,000 and more years ago, myth or history? Is a scientific discipline like archaeology even compatible with an obviously religious book like the Bible? These are relevant questions that this book will seek to answer.’
Paul Tillich was a German theologian and philosopher who moved to the United States after having to flee from Nazis in the 1930s. He became a lecturer at Yale University in Connecticut
Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life.
This book is both a testament to a great thinker and a still vital strand of thought in the comprehension and critique of the modern organized world. It is essential reading for younger scholars and a radical reminder for those steeped in the tradition of a critical theory of society.
A man asked the Greek philosopher Aristotle: What is the use of studying beauty? The great answer came from the great philosopher: This is the question of a blind man.