By Adriaan Theodoor Peperzak
One in all our so much distinctive thinkers, Adriaan Peperzak has for a few years masterfully explored the connections among philosophy, ethics, faith, and the social and old contexts of human adventure. a number one specialist on Hegel, Heidegger, and Levinas, he right here deals a private collecting of affects on his personal paintings as courses to the makes use of of philosophy in our look for experience and which means.
In brief, direct, deeply felt chapters, Peperzak strikes from Plato, Plotinus, and the Early Christian theologians to Anselm, Bonaventure, Descartes, Pascal, Leibniz, Hegel, and Levinas. all through, he touches on basic themes—from cause and religion to freedom and tradition—that knit jointly the long-lasting legacy of philosophy as a advisor to residing properly.
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Extra info for The Quest For Meaning: Friends of Wisdom from Plato to Levinas
As a community of faith, Christian life permits and demands a plurality of intellectual unfoldings that cannot be leveled to the unity of one theory or methodology. But here we touch upon the problem of a nonrelativistic pluralism, which demands a separate analysis. Solidarity with other Christians within one historical community cannot be separated from solidarity with all non-Christians, even if their thought is oriented by another faith. On this worldwide level, the communication can remain philosophical, but philosophy itself will have to be more explicit than before about the radical differences between the positions from which individuals and particular communities receive, perceive, experience, observe, understand, and methodically approach the historical world of human existence.
By drawing an ontological distinction between the ousia of “true being” and the visible, audible, or tactile appearance of all beings, he ipso facto draws an anthropological distinction between the senses and thought. While in the Phaedo, he experiments with the hypothesis that the difference between these two dimensions can be understood as the difference between söma and psychë, this hypothesis is abandoned in other dialogues. In the Republic, for example, the lower desires or inclinations (epithumiai) belong to the psychë itself, together with the nous and the source of all aggression (thumos), which the epithumiai must obey.
It is not difficult to show, however, that power, wealth, and fame also by themselves (and not merely as means) tempt us to inflate our own private selves at the cost of doing injustice to others and ourselves. For power over other people and the possession of large portions of the earth make the owner large and most important: the earth is there for him and the others must look up to him. With money one can buy not only everything one desires, but also subservience and votes and fame, or even some sort of love.
The Quest For Meaning: Friends of Wisdom from Plato to Levinas by Adriaan Theodoor Peperzak