Der Begriff der Angst und die Theologie

Interest in writings of existentialist philosopher Martin Heidegger has been on rise in field of (Scult 199; D. Smith 2003). Several essays have been published over last few years exploring importance Heidegger attributes to rhetoric, especially in his major treatise, Being and Time (Hyde 1994; Ramsey 1993). These articles address relationship of to what Heidegger labels as the a form of mass culture which embraces societal norms in a nonreflective manner. Given that Heidegger associates speech or Rede with gossip and idle talk used by they, one must question whether play any positive role in fostering what Heidegger defines as an au thentic existence: a life conducted in accordance with one's own possibilities. Hyde and Smith address this issue in their piece: Aristotle and Heidegger on Emotion and Rhetoric. They argue that does not lead human being?or in Heidegger's terms, Dasein?toward an authentic existence. Rather the community of 'they' and go in hand (1992, 92). By focusing on everyday activities of they, rhetoric directs people to a temporal and spatial realm where their authenticity will be forsaken and forgot ten (92). is, thus, inextricably connected to those gossiping modes of conversation which embed Dasein within its inauthentic existence. Hyde, however, later qualifies this conclusion in essay The Call of Conscience: Heidegger and Question of Rhetoric (Hyde 1994). Here he finds that has potential to produce a of conscience which leaps forth and liberates others as a way of leading them toward an authentic existence (see Heidegger 1962, 164, 344). Rhetoric, used by an authentic Dasein who is 'communicating' and 'struggling' with others, bring about a 'modifica tion' of our publicness' (Hyde 1994, 382). In doing so, can sound a call that interprets complacency of our everyday world of common sense and common praxis and thereby summons us to choose, to act, and perhaps to change our lives for 'better' (382).

Translating the Bible. From the 7th to the 17th century. By Lynne Long. (Ashgate New Critical Thinking in Theology and Biblical Studies.) Pp. viii+230. Aldershot: Ashgate, 2001. £40. 0 7546 1411 5 The Bible in the Renaissance. Essays on biblical commentary and translation in the fifteenth and sixteenth centuries. Edited by Richard Griffiths. (St Andrews Studies in Reformation History.) Pp. xv+204 incl. 7 figs. Aldershot: Ashgate, 2001. £47.50. 0 7546 0394 6 - Volume 54 Issue 4

Heidegger's existential phenomenological approach to the basic and everlasting question: ”What is being?” made him very welcome in the then Europe, just miserably torn by the war. In fact Heidegger was so occupied by this question that he considered as a duty ”to pose anew the question of the sense of Being”. Since his effort is to ”experience the meaning of Being (Dasein)...and to bring this experience to speech”, his reflection ”towards the comprehensive understanding of the everyday facts and events... may help us to understand our own existence, make it a problem and criticize it as well.”-as said Pierre Trotignon. Relating the above mentioned question, Heidegger turned away from Aristotle and the rationalism as well, when he considers ”Dasein” as a ”historical-temporal situated ens”, ”a being-in-the-world” (In-der-Welt-Sein) having the possibility of questioning: ”No metaphysical question can be asked without at the same time the questioner himself being involved in the question.” (Being and Time) For Heidegger, the starting point of metaphysics is the analysis of ”Dasein” itself. Although ”Dasein” is ”a reality which seeks itself”, however it is a shared existence ”Mit-Sein”, ”being-with”, preoccupied of things and persons, whose external expression is what Heidegger calls: care, concern, ”Sorge”. And it is in everyday experience that Dasein displays its three fundamental aspects: facticity, existentiality, forfeiture. However human being is alienated, having been distracted in the petty concerns of everyday life. In order to be able to turn back to the ”authentic existence”, Heidegger proposes taking into consideration three concepts: dread (Angst), conscience and destiny. Notwithstanding the existential and attractive analysis of Heidegger concerning the human existence, one still has the right to expect that his discovery of the ”Sein-zum-Tode” might have been further studied in an upward way to persuade that existence is splendid and purposeful!

The Obligated Self: Maternal Subjectivity and Jewish Thought

The main achievements of the huge research on the history of the Hungarian Protestantism show that at the beginning of the Protestantism the local reformers and preachers were interpreting Luther’s ideas, but from the 1550s Calvin’s doctrines became decisive. The reception of the great reformers’ ideas was far from being evident in the practice. It means pastors and preachers in Hungary did not cite directly from the written heritage of Luther (Pelikan Helmut 1955-1986), Calvin (Calvin 1863–1900) or Beza. They used to use the Bible itself. Nevertheless, many new and unknown problems raised, which deserved prompt and clear theological and moral advice. Most of the challenges were related to the burning, everyday questions of sexual sins and of family life. Therefore, it is not surprising that contemporary preachers were trying to commit everything to renew the public morality of people. The article intends to illuminate the evolution of the early Protestant marriage law system and theological thinking in Hungary after the temporary ’collapse’ of the Roman Catholic Church and its canon law in the 1550s. At the same time, it is raising the question, how did the ’great reformers’ influence the early Protestant marriage law system and theological thinking in Hungary.Intradisciplinary and/or interdisciplinary implications: This article is based on the field of systematic theology. The study intends to understand the development of Hungarian Reformed regulations of marriage in the 16th and 17th century from theological, judicial and historical perspectives.

The message sent through the spacecrafts Pioneer 10 and Pioneer 11 addressed to possible extraterrestrial beings, is the opportunity for a reflection on the minimal intelligibility conditions of writing. The radical comprehension – expression recalling the Quine’s “radical translation” and Davidson’s “radical interpretation” – concerns that lowest content of comprehension that constitutes the writing as such, making it something that demands to be understood even in its indecipherability. Such minimum content consists in its being a trace of an existence. This thesis is supported by re-going through the sense of the subjective turning point of modern philosophy that has placed the diagrammatic dimension of writing on a prominent position. Examples are the Fregean ideography (as “diagram of truth”) on the one hand and the psychoanalytic interpretation of dreams (as “diagram of desire”) on the other hand. This turning point comes to its level of radicalism in the Heideggerian ontological hermeneutics that indissolubly weaves together comprehension and existence to the point that is possible to establish an analogy between the existential analysis and the several grades of text decipherability as it is here suggested: the passage from the inauthentic to the authentic existence can be read as passage from the semantic (radical interpretation) to the syntactic (radical translation) and to the ontological level (radical comprehension). The radical comprehension level is the one in which the lowest content of comprehension coincides with its formal condition of possibility: in which comprehending is to comprehend an existence.

Starting from a passage of Adam Steuart's refutation of Descartes' Notae in programma quoddam, this essay reconstructs the debate on the innate idea of God in infants (incorrectly attributed to Descartes by Steuart, who was a Calvinist) that took place in Lutheran-oriented philosophy and theology between the end of the 16th and the middle of the 18th century. It is shown that one of the most common questions in modern philosophy is closely connected with theological thinking - in this case Lutheran - from the formulation of the dogmatic systems up until their criticism by the Enlightenment. Also explained is the way in which the reception of Cartesianism was singularly influenced by the various backgrounds and the different and continuously changing polemical goals that inspired each author. In fact, Descartes was even accused of being a Lutheran.Key words: History of modern philosophy, History of Protestant theology, History of Cartesianism, History of Lutheranism, Reception of Cartesianism.

Existence has been a central issue among philosophers. This could be because of the unverifiable features which becloud existence. However, martin Heidegger in his philosophical speculations thinks that we should begin with man, since man is the only being that asks question about his own existence or being. He technically called man Dasein. Hence, Dasein is a being in whose very being, being itself is in question. In order to understudy man and how he lives his life, he proposes to analyze man’s existential structures. In his analysis, he discovers that man is the only being in the world that has relation to himself and as well as other beings. Man is not finished product but a possibility to become what he is not yet. Man transcends the present and lives towards the future. This however denotes that man is a free being who projects himself and chooses his own possibility and thereby decides his own mode of life, hence, authentic life. For him authentic life is a life lived in a way one has freely chosen to live. It is a life beyond what is called everydayness and following the crowd. He went further to aver that there are limitations which characterize human existence and they are: falleness, facticity, thrownness, being-with-others, anxiety and so on. In spite of these features, he still averred that man can exist authentically. Hence, this piece adopts hermeneutical and appraisal methods, to argue that authentic existence is realizable amidst these features and structures as aforementioned.

In Sándor Márai’s (1900-1989) novel Portraits of a Marriage, the protagonist Peter is revealed to be a multifaceted character who faces existential dilemmas, a profound sense of indifference and dissociation. Peter, who is practically born with a respectable bourgeois status and attempts to navigate his way through the social constraints imposed by this bourgeois standing, experiences a severe inner rupture between the identity that his society expects from him and the identity that he desires to be in his essence. In the course of World War II and the rigid structure of the social order that prioritizes conformity over individuality, Peter is trapped between his aspiration to reveal his true self and authentic existence and the artificial identity imposed on him. However, his search for authenticity is obstructed not only by external, societal pressures but also by his own inner feelings of insecurity, thus pushing him constantly towards inauthentic existence. In this context, the novel explores Peter’s existential struggle in detail, both through his inner monologues and through his relationships with the other characters who constitute the plot of the narrative. In particular, his marriage as a member of the bourgeois and his subsequent relationship that he strives to establish with Judit fuels his existential anxieties and reveals the tension between his search for escape from the restrictions of his social identity and the authentic self he believes to exist. As Peter attempts to construct an authentic identity, he realizes that this endeavour comes with a great responsibility and inevitably necessitates isolation and alienation. Hence, the narrative unfolds Peter’s existential struggle on the slippery ground of authenticity and inauthenticity. In this respect, this article examines the problematic of authenticity of Peter, the main character of Sándor Márai’s novel Portraits of a Marriage written in 1941, from an existentialist and psychoanalytic framework. For this reason, the study will generally rely on Martin Heidegger and Jean Paul Sartre on the axis of existentialism and will utilize Jacques Lacan’s concepts such as mirror phase and symbolic order where existentialism requires psychoanalytic readings.

The paper discusses the new history museum formula, interpreted in terms of existentialist philosophy and against the background of the tragic experience of the twentieth century. Firstly, the concept of museum in the context of Roman Ingarden’s theory of the work of art is presented, in the view of which the museum space can be considered as initiating the aesthetic experience where – through the act of aesthetic values actualization – metaphysical qualities can be revealed. Secondly, the modern discoursive formula of history museums is analysed, as exemplified by Daniel Libeskind’s Jewish Museum in Berlin and the Museum of Warsaw Uprising in the capital of Poland. Such museums introduce a truly existential approach towards the represented past. Martin Heidegger’s philosophy is quoted in this context, to show how within the aesthetically built museum space, the visitors are supposed to experience a symbolically reconstructed history, seen from the present existential perspective. Modern exhibitions tend to accomplish this purpose by offering shocking and strong emotions. Such symbolic though traumatic experience is believed to contribute to the transformation of Dasein towards the authentic existence.

Abstract: This article argues that, by using a singularity to age himself rapidly, the protagonist of William Sleator's Singularity develops an understanding of a relationship between time and mortality that speaks to the principal ideas in Martin Heidegger's Being and Time .

This chapter locates Shibusawa Eiichi’s views on business morality in the context of broader debates on commercial morality in the late 19th-early 20th centuries, the actual forms of behaviour that gave rise to charges of commercial immorality against Japan, and the practical problems faced by business leaders as they worked to introduce new techniques and forms of business, and to secure within Japan social respect for business and commercial activities. It shows how the Japan’s business and political leaders, as well as the Japanese press, became part of a broader discourse on norms of commercial behaviour, and argues that Shibusawa’s ideas, while in many respects distinct, were also very much the product of their time. Shibusawa was engaging with issues of morality and economy that were of profound concern to his contemporaries inside and outside Japan, and which were highlighted as Japan increased its engagement with the global economy and the transnational spread of ideas.

This paper presents the results of a statistical analysis of empirical facts obtained on the basis of the implementation of the author's program of social and psychological support of foreign students’ intercultural adaptation. The main directions of the program are: the development of social and personal skills, the overcoming of the negative phenomena, the development of social and psychological characteristics of a foreign student’s personality. Statistical analysis revealed significant changes in the social and psychological aspects of foreign students’ intercultural adaptation on the basis of the application of support program: situational anxiety, subjective well-being, cultural distance, ethnic tolerance, culture shock, affective component of ethnic identity, adaptability, interactivity, depression, estrangement.

From the beginning, Levinas’ thought was received not only by philosophers but also by theologians. But his thought is very radical and represents both a challenge and an inspiration for theology. The article aims to see where the challenge and inspiration might lie. Levinas’s basic question is how finite thought can think an infinite and transcendent God. Levinas develops the phenomenology of the Idea of the Infinite and interprets Descartes’ idea of God as a practical desire. For Levinas, the relation to God is intrinsically linked to the relation to the Other. It is an attempt to characterize an autonomous ethical subjectivity whose autonomy, however, does not begin with the subject but in the Other, in whom the presence of God is always already manifest. This description of the subject corresponds to the human being as understood in Christian theology.

This article explores the images of artificially created woman produced in futuristic films and literary works that embodies our utopian visions and presentiments about the future. Spike Jonze’s film Her (2014), in which the main character falls in love with an operating system OS1 “Samantha”, becomes the starting point of articulating the research problem. This film provokes viewers to take a closer look at the artificial corporeality and the interpretations of feminine Eros in popular culture, which all the same as media studies give rise to the critical reflections on relationships between human being and technological environments that have radically changed the social life during the last decades. The film conveys the evolving relationship between humans and digital-era technology and the loos of corporeality which provokes to explore the prototypes of these artificial woman images and its transformations, reflecting about the convergence of the material body (as well as spiritual sole) and machine, the new logic of love and the crisis of sexuality. The images of artificially created woman body are not only the simple images of popular culture, but also the trajectory of the latter, revealing certain features of contemporary human imagination and identity. Some of them exist as the mirrors of industrial culture models, highlighting the cult of the artificial body established in the 20th century. Others attempts to describe the processes of new technology-induced change that not only evokes visions of disincarnate beings, artificial consciousness and soul, but also reveals some important features of an emerging society, e-transformation of Eros, and shows that the technology becomes the extension of human body as well as the inner world (memory, emotions, passions). The dissemination of these images reveals highly sensitive issues relating to the human being, authentic existence, the difference between a technology (software) and humans.