The renormalization context was a referent to original sin. It is possible that the nature of human experience fundamentally changed after that-the Bible seems to indicate that, although one might interpret that context in several ways.
God seems to be perfect and a divine economy would not tolerate deficit spending (sin)-humans made sacrifices to reconcile unto God, and not just in the Christian tradition. Augustus once sacrificed 80,000 animals on the plain of Mars before he went to war.
The particular and the Universal are two salient approach in philosophy of logical categories and applicable for differing particular objects pluralistically in what is a monistic field one supposes-ultimately. Jesus Christ is remarkably a particular manifestation of God. That seems relevant to me.Not only must mankind be relieved of their imperfection and sin in the divine economy, they are themselves perhaps too insignificant in the context of the universe to find God without Him. Scientists often like to point out how insignificant humanity is-Christians don't worry about that-Jesus said that even the hairs on one's head are numbered.
I read Joseph Campbell decades ago, and Bullfinch's too and like the latter more than the former. Comparative religion readings are something rather standard for philosophers these days I would think unless they are academically tenured and specialists in that.
Reading history and philosophy together brings more depth in comparative religion, for how can one read of the settling of Japan without reading of Buddhism and Shinto history, or of the Thervada, Mahayana baskets throughout Asia or the history of Zoroastrianism and Manichaeanism when going over Iranian history?
It is difficult to read of Muhhamad and not reflect upon Hagar or of Abrahms journey that led him to become Abraham. One can read of India and skip the Sikhs formation in the 16th century and evolution as a warrior tribe or of the Mughal dynasty supplanted by the British Raj, however one looks back to the Vedas and earlier times and traditions that make us realize with Jeremiah that' everyone knows me, they just forget who I am'. Religious is part of cultural history, and we can learn of the Yurok Indians of California and their idea that the world was the distance one could walk in three days etc, and still consider Shopenhaur's influence by Zoroastrianism that led him to believe an odd, eclectic paradigm that the world is something like maya (illusion) and evil-and to be overcome even as he was the next best Kantian after Kant on the Critique of Pure Reason.
It is too easy to accept that Hegel's millenialism and evolution of the spirit affected the opinions of Darwin when each were influenced by the Bible and the evolution of history toward a pre-determined end.
Scientific American has a good article (August 2012) on the behavior of the black hole at the center of this galaxy, and of how this large spiral galaxy's black hole that is about 65,000 years distant isn't very active presently at putting out huge streams of gamma rays, cosmic rays and other ejecta harmful to life. It is an uncharacteristic moment in the history of the central force in the history of this part of the Universe-one that is luckily very good for the prospects for human life existing in a fraction of it's history.
From some points of view humanity is an organic life form on the surface of this planet. The edge of the world is beneath our feet. It exists with four corners or dimensions of space-time and for anyone alive they are at the center of the universe-for there is not center in a sense to the nowhere ( utopia) bounding all reference systems unconditionally.
Its a wonderful opportunity to experience life and contemplate God so far as grace allows as well as the spectacular nature of the Universe. One doesn't want to be to negative about it.
God seems to be perfect and a divine economy would not tolerate deficit spending (sin)-humans made sacrifices to reconcile unto God, and not just in the Christian tradition. Augustus once sacrificed 80,000 animals on the plain of Mars before he went to war.
The particular and the Universal are two salient approach in philosophy of logical categories and applicable for differing particular objects pluralistically in what is a monistic field one supposes-ultimately. Jesus Christ is remarkably a particular manifestation of God. That seems relevant to me.Not only must mankind be relieved of their imperfection and sin in the divine economy, they are themselves perhaps too insignificant in the context of the universe to find God without Him. Scientists often like to point out how insignificant humanity is-Christians don't worry about that-Jesus said that even the hairs on one's head are numbered.
I read Joseph Campbell decades ago, and Bullfinch's too and like the latter more than the former. Comparative religion readings are something rather standard for philosophers these days I would think unless they are academically tenured and specialists in that.
Reading history and philosophy together brings more depth in comparative religion, for how can one read of the settling of Japan without reading of Buddhism and Shinto history, or of the Thervada, Mahayana baskets throughout Asia or the history of Zoroastrianism and Manichaeanism when going over Iranian history?
It is difficult to read of Muhhamad and not reflect upon Hagar or of Abrahms journey that led him to become Abraham. One can read of India and skip the Sikhs formation in the 16th century and evolution as a warrior tribe or of the Mughal dynasty supplanted by the British Raj, however one looks back to the Vedas and earlier times and traditions that make us realize with Jeremiah that' everyone knows me, they just forget who I am'. Religious is part of cultural history, and we can learn of the Yurok Indians of California and their idea that the world was the distance one could walk in three days etc, and still consider Shopenhaur's influence by Zoroastrianism that led him to believe an odd, eclectic paradigm that the world is something like maya (illusion) and evil-and to be overcome even as he was the next best Kantian after Kant on the Critique of Pure Reason.
It is too easy to accept that Hegel's millenialism and evolution of the spirit affected the opinions of Darwin when each were influenced by the Bible and the evolution of history toward a pre-determined end.
Scientific American has a good article (August 2012) on the behavior of the black hole at the center of this galaxy, and of how this large spiral galaxy's black hole that is about 65,000 years distant isn't very active presently at putting out huge streams of gamma rays, cosmic rays and other ejecta harmful to life. It is an uncharacteristic moment in the history of the central force in the history of this part of the Universe-one that is luckily very good for the prospects for human life existing in a fraction of it's history.
From some points of view humanity is an organic life form on the surface of this planet. The edge of the world is beneath our feet. It exists with four corners or dimensions of space-time and for anyone alive they are at the center of the universe-for there is not center in a sense to the nowhere ( utopia) bounding all reference systems unconditionally.
Its a wonderful opportunity to experience life and contemplate God so far as grace allows as well as the spectacular nature of the Universe. One doesn't want to be to negative about it.
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