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  • Connolly

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    A.S.W
    16 tayangan11 halaman
    A paper on disenchantment

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    A paper on disenchantment

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    © All Rights Reserved
    Unduh sebagai PDF atau baca online dari Scribd
    Tandai sebagai konten tidak pantas
    16 tayangan11 halaman

    Connolly

    Diunggah oleh

    A.S.W
    A paper on disenchantment

    Hak Cipta:

    © All Rights Reserved
    Unduh sebagai PDF atau baca online dari Scribd
    Tandai sebagai konten tidak pantas
    dari 11
    Nets FK 0. Zo VARIETIES OF SECULARISM IN A SECULAR AGE Eaited by Micuart, WARNER JONATHAN VANANTWERPEN Crarc CALHOUN HARVARD UNIVERSITY PRESS Cambridge, Massachusetts and London, England 2010 vuniversmir Been Iratut te Soseactroplsio eh 2 U3B 1S Belief, Spirituality, and ‘Time Wauraw B, Conwony No one has asked me to directa film, That is understand- able, since I lack the skill todo so. Bue stil ti frustrating. There are activi- ties that need to be seen, or at least visualized, for us to appreciate and in temnalize them. Recent work in neuroscience, for instance, suggests that visualization of an activity in te sight mood i effective at installing icon the lower-frequency registers of affective cognitive life* Mystics have knawa this for centuries, but the neuroscience evidence is nice to have too, Anyway, after ‘watching The Da Vinet Code a film I attended with high hopes, I again fle the urge to directa film. For the theopolities forming the ostensible abject of this film faltered, Solet’s imagine a sequel, one to visualize as we proceed. It stars Angelina Jolie and George Clooney. After 2 steamy scene reenaeting the passion that threw Jesus and Mary Magdelene together forthe first time, the adventurers See for eampl, he symposiom a he mind oly ton organic by Antonio Danni, publ in Dds in dhe ser of 206 The ey bythe Demason an Geral Pela te artic revo, with he ist dics the epee ofthe dorey of “lor neon for underandng how he socal af expenence peste ingle andthe ced gpg hat onsen afew exher tans nec action My ex in hese seks to comet themes eurcencs oan andersding of how aces wo onthe a ‘synur of clr ete penne naps 7 ponder again the diverse forms Christianity has assumed, They ask not only hhow variable ic was daring that long, bumpy period berween the sayings of Jesus andthe late 80s, when the priority ofthe crucifixion, resurrection, and “Thniny were set in stone by he Church and Emperor Theodosius; they also ponder what it might become during a time when several world religions ‘again intensify conflict within and across teritoral regimes, Tey sense that plasty of creeds will always bloom in a world of becoming, unless several ‘ve crushed, And they are impressed with how the acceleration of pace in several zones of fe roday exacerbates these venders “They sense, with Charles Taylor, thatthe secular conception of homoge- neous time in which that fst adventure was set formed par ofthe problem. So they read and recite sections from Bergton and Proust ro each other at night, allowing Bergson to teach them the importance of dwelling ccasion- ally in pregnant moments ia which layers of the past and forare anticipation reverberate back and forth, and allowing Proust to provide hints about how to prime themselves to sink into suels moments if and when they start of their own accord, (It san arthouse film.) One night they ponder the lie of Jesusefore going to bed. ‘As Sopie dreams that night about the wold of her putative grandfather and grandmother to the nth degree, che sereen flashes to Jesus, standing in the midst of an unruly crowd. ‘This dissent rabbi sometimes calls him: self “the son of man"—almost asf any man whatever could have sired him, He communes with the restive crowd in word teanslted into English from the earliest written version of che gospel: “Rabbi cis woman was caught in adultery in the very act. Moses, in the Lav demanded us to stone such women to death, what do you sa?" But Jesus stooped down and with his fin- ger wroteon the ground, And as they continued to question him, he stood up and sud to them, ‘Let whoever of yous sinless be the frst to throw a stone at ben’ And again he stooped down and wrote on the ground.”* “The judgment is distinctive. Peshaps even more notable is how i arrives. [As Jess stoops and draws dreamily on the ground with his inge, he may al low the indignity of his earthy conception, the shame of being born of an ‘unwed mother, the plight of his people under the yoke of empire, the danger Sse Mii Th ap gn Me Yk pes ht ter of the vengeful crow the Mossc code he and they have absorbed che acute danget facing the acoued woman before him, ands own unconventional tlaton o Mary Magilene to mingle together ina crystal of time. new rani crystals a thee lyers of memory. prestre, and concern rer berate together new station. Cae fr he worl, informed by exit sens to an unpredictable moment, merely es conditions of peasy fort "The sequel present further adventures by the sense couple, But we serra content wi hie or ow Such 2 creative moment in the life of Jesus does not mesh neatly with those ‘modern doctrines of time, secularism, and exclusive humanism reviewed bby Charles Taylor. It does not because it focuses on a fecund moment of dwelling in duration that punctuates the secular time of everycly perception, judgment, and action, During such a moment multiple layers ofthe past and ‘elements unfolding in the current situation reverberate back and forth, some. ‘times issuing in something new asif ic came from nowhere. The new is ush: cred into being through 2 process that exceeds rational calculation and/or the derivation of practical implications from a universal principle, It remains {to be seen whether such a process can be as well understood through an imn- ‘manent philosophy of becoming as through a theclogy of transcendence. ‘Te event could be endowed with transcendent meaning. Many read it that way. Hu I think it can also be folded into the tradition of immanent natu salism Taylor characterizes, os long as that tradition is protected from the reading of Nietzsche that Taylor brings to it. [have reviewed differences be- ‘ween his reading of Nietzsche and mine elsewhere, and will not rehearse them here? Instead, I draw upon a wider band of immanent naturalists who find time two be composed of multiple force fields periodically interacting in an open “universe without divine transcendence, When Taylor contrasts a philosophy ‘of pure immanence to one that goes through immanence to transcendence, 2 wim Cons. “Catt ad Porapy: A Nene Apprecition"in Chases Ty Ine Rah ey (Cabs Cambie Univer Pes an 6686 [apy ELISE, SPIRITUALITY, AND TIME be often distinguishes between them by calling the first open-and the second closed.‘ There are immanent naturalists who fit that description, contending that in principle everything is perfectly explicable through universal laws, But 1 am interested in that version of immanent naturalism which projects an ‘open temporal horizon exceeding human mastery thats irreducible to both,

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