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  1. 1. Life and Works
  2. Religion and Science
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  4. Nature and Scripture in the Abrahamic Religions: Present | brill

Jambet, Sorbonne, 12 Avril , ed. A close comparative analysis of Corbin and Berdyaev would yield illuminating results. We intend to undertake this effort in the near future. Breaking with the presuppositions of the dominant philosophical culture of their time, the new generation of French intellectuals, to which Corbin belonged, turned for inspiration to such German philosophers as Dilthey, Heidegger, Hegel, Husserl, Jaspers, Nietzsche, and Scheler, among others. Corbin Paris: Gallimard, Corbin delivered many lectures at the Eranos meetings, almost all of which eventually developed into publications.

There he also met and befriended many renowned scholars, notably C. Suzuki, Ernst Benz, among others.

1. Life and Works

Hakl, Der verborgene Geist von Eranos: unbekannte Begegnungen von Wissenschaft und Esoterik; eine alternative Geistesgeschichte des Jahrhunderts Bretten: Scientia nova—Verl. Neue Wissenschaft, Neither life nor death; neither future nor past, are the attributes of things. These are attributes of the soul.

It is the soul that confers these attributes to things which it declares present or which it declares past …. It is a matter of understanding that there are questions that have never ceased, nor will ever cease, to be posed to humanity. It is a matter of being their indomitable witness; and by this witnessing in the present to be their future.

Religion and Science

Corbin advocated his ideas through a passionate ecumenical vision transcending all geographical, historical and religious barriers. Otherwise philosophia no longer has anything to do with Sophia. All the elements are changed, yet the form of the melody is the same. Something in the nature of harmonic perception is needed in order to perceive a world of many dimensions. Such interpretations determine the meaning of the Book from the historical, social, and political circumstances in which the text appeared.

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The characters and events of which Scripture speaks are accordingly treated as actual historical realities, empirically verifiable and registered in historical archives. This is the esoteric meaning. The act of comprehending—technically designated by the word hermeneutic—is the work of each one of us, from generation to generation, and it engages our responsibility without any possible alibi.

I meant precisely what is meant by the Greek Energeia of which the Latin actualitas was a not altogether happy translation. The act of comprehending is accomplished in the present; the meaning of the sign is implicated in him who comprehends it, because he is the one to whom it is addressed. The question is … to understand what once made this past possible, caused its advent, was its future. Such a faith is that of the external man.

It is the fides historica denounced by all mystics as a fides mortua. Sherrard and P. Sherrard London: Kegan Paul, , 12 henceforth quoted as Hist. This is not a matter of replacing one meaning with another, but rather of perceiving the apparent and the hidden, literal and spiritual, material and psychic, simultaneously, in a single act of perception.

As Corbin writes: The symbol is both key and silence; it speaks and it does not speak. It can never be explained once and for all. It expands to the degree that each consciousness is progressively summoned by it to unfold—that is to say, to the degree that each consciousness makes the symbol the key to its own transmutation.

Nature and Scripture in the Abrahamic Religions: Present | brill

The text is spiritually understood to the degree that it is internalised. The exegete understands the revealed text modus intelligendi to the extent that the event of Revelation is reproduced in him modus essendi. And if in this sense it can 77 Corbin, Creative Imagination, Hence, the opposite of idolatry would not consist in breaking idols, in practicing a fierce iconoclasm aimed against every inner or external Image; it would rather consist in rendering the idol transparent to the light invested in it.

In short, it means transmuting the idol into an icon. Jane A. Pratt and A. Donohue, in Spring []: 2.

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Manheim and J. Morris London: Kegan Paul, , This is not to preserve history, but to accomplish it. Corbin draws the notion of significatio passiva from the theology of the young Luther. And such was his state of mind until [he] perceived in a sudden flash and his entire personal theology was to result from this experience that this attribute must be understood in its significatio passiva, that is to say, thy justice whereby we are made into just men, thy holiness whereby we are hallowed, etc.

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Furthermore, questions about the interpretation of scripture continue to be provoked by current theological reflection on scientific theories. We also seek to provide a historical context for renewed reflection on the role of the hermeneutics of scripture in the development of theological doctrines that interact with the natural sciences. Contributors are J. Matthew Ashley, Robert E.

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