Evangelische Theologie
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Institute
The ancient Egyptians were accustomed to use "travel" and "individualism" as metaphors for the journey of one's life, as an expression of an individual’s aspirations in pursuit of a goal, whether on land or sea. ,A person who exhibits unusual attitudes or deviates from the cultural path of Egyptian society, will face obstacles and serious difficulties such as drowning, drifting, or disaster, while at the same time being tested by the gods, who could integrate him back into society and the Egyptian culture again, or leave him in the depths of darkness. In this context, our paper aims to shed light on the importance of individualism and how it is used as the basis for deviation from the prevalent cultural path. It also examines the relationship between individualism and the Egyptian culture, social identity, and self-representation. It also deals with individualism as an expression of human ambition, and its implications. Additionally, it discusses the issue of determinism and divine fate and their impact on the orientation of humans travelling through life, as opposed to human free will.
The article critically engages Menachem Fisch’s account of normative frameworks, in particular of (rational) transitions between them. I argue, first, that exposure to the normative criticism leveled at us by other human beings is indeed “capable of destabilizing normative commitment” to one’s own underlying framework beliefs and standards, as Fisch holds; however, closer scrutiny reveals that such exposure is neither sufficient nor necessary but rather accidental in this respect. Second, I will try to show that Søren Kierkegaard’s account of how people fundamentally change their mind provides resources for both a substantial critique of Fisch and a more adequate understanding of the transitions in question. The article argues, third, that Fisch’s framework model – though meaningful, in fact heuristically indispensable in and as of itself – has robust transcendental implications which as such are being ignored, if not directly denied by Fisch and, precisely by being ignored or denied, unnecessarily weaken the overall plausibility of his account. Finally, and ex post, I will address an important objection raised by some commentators.
In this article, the author shows that progress of info-communications is a key factor of society changes, as it radically changes the key aspects of human life. Studying the time of progress and comparing it with the most important anthropic characteristic - length of human life, he comes to the conclusion that our generation has witnessed the tipping point in the rate of development of human civilization. This showing up in the fact that the present stage of the scientific and technological advance lead to the transformation, perhaps on the same scale, what were the appearance of written language and publishing, but these multiple fundamental changes in the life of society occur within the life of a single generation. In these circumstances, the task of forecasting, in its traditional setting, is becoming increasingly inaccurate. According to the author, the only possibility is to venture outside the framework of formal logic and technocratic approaches and try to find answers to these questions by generating new meanings of the realities surrounding us and in this context philosophy has a special role.
Strong imprints of Indian culture in various forms or modes of expressions are significantly found in Java. Sanskrit-Old Javanese texts, amongst those texts and traditions, were produced in the island in the periods between 9th to 15th cen. A.D. It covers various genres and subjects enriching indigenous culture in the archipelago. Tutur or tattva texts were one genre of them recorded the dynamic of Javanese intellectuals or poet-sages in pursuing the truth; they reveal metaphysical or theological aspects of Brahmanism, Saivism, Buddhism, Tantrism, Samkhya, Yoga, etc. This paper attempts to study ideas behind the Hindi transliteration and translation of those texts. This is a library reserach, the data were collected from Hindi translation of those texts. This attempt is of high scientific and cultural values as Indian scholars paid attention to Indian culture spreading in foreign lands. With this attempt Indian intellectuals/scholars/students got acquainted with their own culture flourished outside India in different forms, since the works were written and produced in Devanagari script and Hindi language. It creates nuances of being Indian. It can widen their understanding on philosophical point of view, religious elements, and culture of Java, that unity in diversity does not only exist in native land but also abroad.