Creation

Among the many psalms that refer to creation, Pss 8 and 104 stand out in being entirely devoted to this theme. Whereas Ps 8 highlights the prominent, even exalted, human role in the created order, Ps 104 contextualizes humanity as but one creature among many in a complex intertwined cosmos. Nevertheless, upon closer study, it becomes evident that both psalms share elements of a common worldview, including a remarkably similar view of what constitutes being human, a conception of the world as a cosmic temple, and a rejection of the motif of creation-by-combat against primordial enemies. An exploration of the diversity-in-unity of Pss 8 and 104 yields insights into how their common theological vision may address the human vocation of the use of power in a world understood as a sacred realm over which God is enthroned, yet into which evil has intruded.

Stimuler la creativite demeure un enjeu majeur pour soutenir l’innovation. Depuis les travaux theoriques fondateurs des annees 1950-1960, il existe aujourd’hui un grand nombre d’outils, de methodes, et de guides d’aide au choix diffuses parmi les praticiens. Cependant, les entreprises font aujourd’hui face a une telle complexite, a la fois technique et organisationnelle, que les outils et methodes traditionnellement utilises arrivent a leurs limites et manquent d’efficacite. Non seulement nous manquons encore d’une theorie fondamentale de la creativite qui fasse consensus, mais la recherche dans ce domaine manque souvent de pertinence en termes de transfert dans la pratique et d’adequation avec les besoins pragmatiques industriels. Cette these explore comment l'approche systemique permet d’etudier la creativite afin de mettre en evidence de nouveaux moyens de la stimuler dans des contextes industriels complexes. Cette approche nous a permis de synthetiser les mecanismes de la cr...

May, A. (2010b): Buchbesprechung: 1119. Junker, R. & Scherer, S. (2006): Evolution. Ein kritisches Lehrbuch (mit Beitr. von H. Binder, M. Brandt, N. Crompton, J. Fehrer, S. Hartwig-Scherer, P. Imming, D. Keim, H. Kutzelnigg, R. Süßmuth, H. Ullrich, G. Wagner & N.Winkler). - Zentralblatt für Geologie und Paläontologie Teil II, 2010 (5/6): p. 931-934; Stuttgart.

TEXT DER BUCHBESPRECHUNG:
Junker, R. & Scherer, S. (2006): Evolution. Ein kritisches Lehrbuch (mit Beitr. von H. Binder, M. Brandt, N. Crompton, J. Fehrer, S. Hartwig-Scherer, P. Imming, D. Keim, H. Kutzelnigg, R. Süßmuth, H. Ullrich, G. Wagner & N. Winkler). – 6. akt. u. erw. Aufl., 336 S., 419 Abb. (davon 410 farbig), 23 Tab.; Gießen (Weyel Biologie), 20 x 27 cm, geb., ISBN 3-921046-10-6; € 24,90.

Das vorliegende Buch tritt mit dem mehrfach formulierten Anspruch auf, ein kritisches Lehrbuch zu sein. Ein Lehrbuch ist es, denn es schneidet alle im Zusammenhang mit der Evolution wesentlichen Themenkomplexe an. Aber es ist nur „kritisierend“ und nicht „kritisch“, denn anstatt die beobachteten Fakten entsprechend ihrer Häufigkeit, Evidenz und Bedeutung darzustellen, sucht es immer und überall die Aspekte, die als Schwachpunkte der Evolutionstheorie gelten können, oder die die Bedeutung und Reichweite der Evolutionstheorie reduzieren könnten, oder die „Schöpfungslehren“ Nahrung geben könnten. Vielfach wird Fakten, die zwar richtig, aber nur von sehr begrenzter Bedeutung sind, oder existierenden wissenschaftlichen Minderheitsmeinungen eine ihnen nicht zukommende Bedeutung gegeben. So wird z. B. den Ausnahmen vom universellen genetischen Code der DNS an verschiedenen Stellen große Bedeutung gegeben.
Demgegenüber werden die Aspekte, die starke Belege oder Beweise für die Evolutionstheorie sind, viel knapper und stiefmütterlich behandelt und in ihrer Bedeutung heruntergespielt. So benennen die Autoren zwar kurz die Kategorien des Systems der Lebewesen, machen aber nicht den geringsten Versuch, die Fülle der Lebewesen darzustellen. Oder sie wählen Fallbeispiele aus, die man zumindest als etwas unglücklich bezeichnen kann (z.B. die Orchideen-Gattung Ophrys als Musterbeispiel für Co-Evolution auf S. 72). 
Ein anderes Beispiel für das Vorgehen der Autoren ist das 15. Kapitel, die Entstehung der Menschheit: Zwar werden alle relevanten Taxa zitiert, aber oft erweckt das in den Illustrationen dokumentierte Material einen Eindruck von Bruchstückhaftigkeit und Unvollständigkeit der Fossilüberlieferung, der den großen Fortschritten der Paläoanthropologie in den letzten Jahrzehnten nicht gerecht wird. Und der Text walzt die Unsicherheiten und offen Fragen in den Details so weitgehend aus, dass für einen unkundigen Leser die klaren großen Linien der Evolution des Menschen nicht mehr sichtbar sind.
Auf die hier angesprochenen Weisen wird der Leser systematisch und sehr geschickt manipuliert. Trotzdem ist es oft schwierig, die Manipulation als solche hieb- und stich-fest zu beweisen, denn in den meisten Fällen kann man nicht ausdrücklich sagen, dass das Dargestellte völlig falsch ist, es ist halt immer nur sehr stark verzerrt, verkürzt und verbogen.
Besonders deutlich ist die Manipulation im Abschnitt „Sehen im Tierreich“ (S.81-82), der so beginnt: „Zwar schauderte es schon DARWIN, wenn er an die Evolution eines Wirbeltierauges dachte,...“ Dies erinnert an den alten Creationisten-Trick, eine rhetorische Zuspitzung im 6. Kapitel von Darwin´s „The Origin of Species“, die eine mehrseitige Erklärung der Entstehung des Auges einleitet, aus dem Kontext zu reißen und so gegen Darwin selbst zu richten (http://www.talkorigins.org/indexcc/CB/CB301.html). Anstatt sich mit den von Darwin gegebenen Argumenten zur Augen-Entstehung und den klassischen Beobachtungen nachfolgender Autoren zu den Augen-Typen der Mollusken auseinanderzusetzen, bietet der Abschnitt dem Leser eine Mischung aus tendenziösen Verallgemeinerungen und verwirrenden Details.

Nachdem die Autoren im gesamten Buch die Evolutionstheorie soweit als möglich in Frage gestellt haben, versuchen sie im letzten Kapitel das Leben unter der Voraussetzung von Schöpfung zu deuten. Die „klassischen“ Ansätze „Schöpfung durch Evolution“ und „Kurzzeit-Schöpfungslehren“ (=Creationismus) finden nicht die Zustimmung der Autoren. Sie favorisieren ein neues Konzept, das mit von Gott geschaffenen „Grundtypen“ arbeitet (wie z.B. Hundeartige, Katzenartige, Pferdeartige), die sich durch Mikroevolution modifizieren und diversifizieren. Offensichtlich werden sie sich der Absurdität des „Grundtypen“-Konzepts nicht bewusst: Dieses Konzept benötigt viele tausende einzelne Schöpfungsakte verstreut über mehrere Milliarden Jahre, denn die Autoren akzeptieren die geologischen Zeiträume. Dieses Konzept erklärt auch nicht, warum es zwischen verschiedenen „Grundtypen“ jene abgestuften Ähnlichkeiten gibt, die zwanglos zum System der Lebewesen führen. Darüber hinaus gibt es auch keine theologische Rechtfertigung für das „Grundtypen“-Konzept, denn beide Schöpfungsberichte am Anfang der Bibel sind „Kurzzeit-Schöpfungslehren“.

Wenn der Leser schon etwas von der Fülle und Vielfalt des Lebens kennengelernt hat, wird dieses Buch vermutlich Verwirrung und Irritation hervorrufen. Wenn der Leser erst durch dieses Buch die Biologie kennenlernt, kann es sein, dass neben einem diffusen Zweifel an der Evolutionstheorie auch ein diffuser Glaube an einen Schöpfergott angeregt wird. Trotzdem ist dieses Buch eigentlich nur interessant für Personen, die entschieden gegen die Evolutionstheorie eingestellt sind und Munition oder Selbstvergewisserung für ihre Position suchen.
Wenn die Autoren mit diesem Buch Gott dienen wollten, so ist es gründlich fehlgeschlagen; denn man kann dem Vater aller Wahrheit nicht mit Manipulationen und Lügen dienen. Vielleicht konnten die Autoren es nicht besser, da sie Gefangene eines Weltbildes oder eines Denkverbotes waren. Man möchte den Autoren zurufen: „Die Wahrheit wird euch frei machen!“ (Joh, 8,32).

Wie könnte nun eine Versöhnung zwischen Evolutionstheorie und jüdisch-christlichem Glaube aussehen? Zuallererst müsste sie beides ernst nehmen, die biologische Wissenschaft und den biblischen Befund. Der biblische Befund ist unbezweifelbar (auch wenn Creationisten ihn systematisch ignorieren): Seit mehr als zweitausend Jahren beginnt das erste Buch der Bibel mit zwei radikal unterschiedlichen und inkompatiblen Schöpfungberichten: Zuerst die hochphilosophische Sieben-Tage-Schöpfung (Gen 1,1-2,4a), danach sofort die ursprungsmythische Adam-und-Eva-Schöpfung (ab Gen 2,4b). Es ist offensichtlich, dass es nicht die Funktion dieser Schöpfungsberichte sein kann, zu beschreiben, wie die Welt entstand; denn dann könnte nur einer von beiden Berichten richtig sein und der andere müsste falsch sein; vielmehr handelt es sich um Texte, die grundlegende Wahrheiten über Gott, den Menschen und die Welt in begreifbare Bilder fassen wollen.
Wenn man die in der Bibel dokumentierte Geschichte des Volkes Israel Revue passieren lässt, entdeckt man einen Gott, der sich und den Seinen Zeit lässt – Zeit um sich zu entwickeln: Von der Berufung Abrahams ausgehend, sozusagen der ersten kleinen Glaubenszelle, entwickelt sich der Glaube immer weiter – über Blütezeiten (David und Salomon) und schwere Krisen (babylonisches Exil) hinweg – bis zur Krone des Ganzen, der Fülle der Offenbarung in Jesus Christus. Eine vergleichbare Entwicklung kann auch jeder Christ im eigenen Glauben beobachten: Am Anfang ist der Glaube noch klein und unreif, aber dann, durch die Kämpfe, Zweifel und Erfahrungen, wächst und reift der Glaube.
Man sieht, wenn man Bibel und Glaube ernst nimmt, bietet sich ganz automatisch das  Bild eines Gottes an, der sich für seine Schöpfung Zeit nimmt und der deshalb die Fülle des Lebens durch Evolution schafft. Wie genau Gott die Lebewelt durch Evolution geschaffen hat, kann der Rez. nicht beantworten. Aber eines ist klar: Gott hat es sicher nicht durch die wunderbare Schöpfung der ersten Hunde, Katzen und Pferde gemacht, wie es uns Junker & Scherer nahelegen wollen; denn Gott hat nicht ein Universum mit wohldurchdachten und beständigen Regeln, den Naturgesetzen, geschaffen, um dann – viele tausend Male – in der Schaffung eines neuen Grundtyps, diese Regeln wunderbarerweise außer Kraft zu setzen. Eine derartige „Flickschusterei“ ist typisch für Menschen, aber Gott und seine Wege sind größer und anders (Jesaja 55,9).

Paz’s El mono gramático is a prose poem and a meditation on the nature of poetry and art. While the Mexican Ambassador to India, Paz made a day trip to Galta, a temple complex on the eastern side of the city of Jaipur in the state of Rajasthan. He was accompanied by his wife, Marie- José, and the book is dedicated to her. They were perhaps accompanied by Eusebio Rojas, judging by the credits on some of the photographs. The twen-ty-nine chapters alternate between Galta and Cambridge, England, where in 1970 Paz, a Visiting Fellow at Churchill College, is writing the book.

Before I launch into my argument, I'd like to make a couple opening remarks. First, it's an extreme pleasure to pastor at Calvary along with these two colleagues and to sit under the preaching of Pastor Todd, especially during these last weeks of exploring the doctrine of creation. Second, I adamantly submit that there is no doubt in my mind that Todd, Gerald, and I submit to the Rule of Faith, namely the assertions found in both the Apostles and Nicene Creed. In addition, it's clear that all three of us work diligently to construct our exegesis of Scripture and theology of Scripture with the Scripture Rule in mind—we put the interpretation of Scripture by other Scripture in the place of first order for the development of doctrine. This means that none of us—Todd, Gerald, or I—operate from a dangerous place of heterodoxy, nor do any one of us risk undermining Scripture's authority or the integrity of the Creator by our individual expressions of the doctrine of creation. Nonetheless, we differ in our view on science and faith, and it is worthwhile for each of us to share those differing views magnanimously and with deference towards one another. Permit me now to state my reservations concerning evolution of every sort. These reservations fall under two particular heads, partially because I imagine seven minutes really only allows for two arguments. Many other very good arguments might be levied, but I find that these two arguments are especially intriguing and compelling. My argument is that evolution and creation are mutually exclusive systems according to their philosophical and linguistical outworkings. To try to reconcile the two, puts one on the horns of a dilemma where one would not find a home in and be fully accepted by either community. That person is then self-selected out of both communities, and in turn, ultimately becomes extinct, pun intended.

Cet ouvrage collectif offre une analyse plurielle de la technologie la plus massivement répandue aujourd’hui : le téléphone mobile. Selon un rapport de la Banque Mondiale publié en 2012, près des trois-quarts des être humains en sont aujourd’hui équipés (mais pas nécessairement connectés). Comme son nom l’indique, le téléphone mobile est un outil communiquant, descendant et héritier du téléphone. En ce sens, il permet d’entrer en interaction avec une personne par la parole. Son caractère mobile induit, par contre, un nouveau rapport à l’espace et à la propriété.

Vedic cosmology which gives rational theories on creation that are found to concur with the findings of modern science, has some clues on what the Universe looked like before Big Bang. This article discusses whether this is the same as a research finding that a mirror image of our Universe existed before Big Bang.

The creation of the world culminates with the installment of Adam and Eve in Eden, a blessed land where they could meet the Lord, subject to the covenant of abstaining from the fruit of the tree of good and evil. The narrative from the birth of Abraham to the entering of the glory of God into the tabernacle at Sinai describes the origin of a new people, recipient a new presence of the Lord as well as of a new Covenant also dealing with a blessed new land. Both narrative develop from similar initial states to similar final states and follow exactly the same six steps.

In between industrial design, virtual reality and experience psychology we aim to offer engaging and efficient immersive tools to augment the design workflow. To evaluate the efficiency of our innovative design tools and their impact on the traditional industrial design process, we use experimental protocols inspired from design science, user experience evaluation and psycho-physiology. This research framework gives access to complex micro processes appearing between the designer and his tools, regarding the emotional engagement of a designer in his activity. The goal of this paper is to present how specific early design needs can be fulfilled by immersive technologies. The presented findings show the level to which an immersive experience is valid for early design tasks.

Student understanding of origins follows a predictable pattern or "stages of faith" (Fowler). SDA creationist students who encounter conflicting scientific information undergo a personal crisis as they struggle to synthesize a personal faith, yet grow intellectually into higher stages of reasoning and faith as a result.

The change in the average lifespan of man, from almost a thousand years in pre-flood times to the present day norm of seventy years, is explained by earth orbital changes, triggered by events in the solar system, at the time of Noah’s flood. These changes also provide answers for the mechanics of the flood and presage even more dramatic realignments of the solar system at the return of Christ.

The Oxford Handbook of Philosophical Theology is a collection of twenty-six essays or articles edited by Thomas Flint, professor of philosophy at the University of Notre Dame, and Michael Rea, also a professor of philosophy at the same university.
In the Introduction to this work, the editors give a definition of what they consider philosophical theology to be: “philosophical theology (as we understand it) is aimed primarily at theoretical understanding of the nature and attributes of God, and God’s relationship to the world and things in the world” (p. 1).
With the publication of Alasdair Maclntyre and Anthony Flew’s New Essays in Philosophical Theology in 1955, there was a great revival of interest in the philosophy of religion in general and, in its wake, in philosophical theology in particular, especially in the latter half of the twentieth century. The topics presented in the book were like the agenda for subsequent work in philosophy of religion for the next two or three decades, such as the meaningfulness of religious discourse and questions about the rationality of religious belief.
This present work, however, covers a new focus of attention apart from those concerning the nature, rationality, and meaningfulness of theistic belief. In the last twenty years, as the editors remark, “a great deal of attention has been devoted recently to philosophical problems arising out of the Christian doctrines of the Trinity, the Incarnation, and the Atonement; there has been an explosion of work on questions about the nature of divine providence and its implications for human freedom; and a fair bit of recent work has also been done on questions about the metaphysical possibility of the resurrection of the dead” (p. 4). At the same time, the authors note that there is a very small literature on the topic of divine revelation and the inspiration of Scripture, only a handful of works on the topics of prayer, original sin, and the nature of heaven and hell, and virtually nothing on the Christian doctrine of the Eucharist from a philosophical standpoint.
The book is divided into five parts covering five general topics:

I. Theological Prolegomena
II. Divine Attributes
III. God and Creation
IV. Topics in Christian Philosophical Theology
V. Non-Christian Philosophical Theology

Kattingeri Krishna Hebbar was born at Kittingiri in the Udupi district of Karnataka. In his childhood he played with clay, and tried to form toys out of it. He also tried to draw with charcoal on the wall of his house the copies of the mythological pictures of Ravi Varma. This inclination towards drawing resulted into his entry in the Chamrajendra Vadiar Technical School for the study of painting. While watching Indian classical dance, he was attracted by the graceful movements of the body and the limbs of the dancer. He expressed in lines on his sketching pad, often without even his looking at the result on paper. His hand started moving automatically, charged with emotion and guided by music. In this process the flow of line was all that mattered.

The article offers a dynamic reading of word pairs and parallelism in
selected poems throughout the Hebrew Bible. Psalmists are concerned
with world order and with the dangers facing that order. This tension is
regularly represented by pairs of opposites or complementary natural
entities. The poets construct their parallel cola and strophes with an
eye towards these binary opposites, using deliberate ambiguous or
contrastive structure in order to draw the reader’s attention to the
constant interchange of opposites. In biblical poems, this interchange
may lead to equilibrium while it may equally lead to chaos and loss of
control. The border between these situations is fragile. This notion is
demonstrated with regard to the drama of world order in Psalm 85. A
close reading of the Amos Doxologies follows. The article concludes
with a discussion of the hymns on nature in Job chapters 5, 10, and
especially chapter 26.

The author explores the concept of grace and the relationship between grace and Creation in Protestant theology. Martin Luther's Larger Chatecism and K.E. Løgstrup's sermons from Sandager-Holevad are examined and the connection between the concept of grace and aesthetic experience is pointed out. Keywords Grace • Creation • Martin Luther • K. E. Løgstrup I Et av Løgstrups prekenfragmenter fra hans tid som sokneprest i Sandager-Hole-vad dreier seg om disiplenes sorg og bedrøvelse når Jesus forteller dem om sin forestående død. Teksten er Joh 16,16-22, året er 1941. Hvorfor ble disiplene så fulle av sorg og bedrøvelse, når de fikk høre om Jesu død? De ble bedrøvet ikke bare fordi de elsket Jesus, skriver Løgstrup, men også fordi han for dem var selve Sannheten. Sannheten var blitt en person. Sannheten var ikke lenger et sett med meninger om dette og hint, men et liv, et menneskeliv. Derfor er det sannheten som dør, hvis Jesus dør. Men hvordan kan sannheten dø, eller hva betyr det at sannheten dør? Løgstrup skriver:

Paradygmat przeciwstawiający sobie Ateny i Jerozolimę, to, co helleńskie i to, co hebrajskie – mimo niewątpliwych uproszczeń, jakie z sobą niesie – pomaga wyjaśnić niejednorodny kształt, jaki refleksja europejska przyjmowała na przestrzeni dziejów. Szczególnie przydatny okazać się może w odniesieniu do filozofii Franza Rosenzweiga, którego geniusz i niewątpliwa oryginalność nie pochodzą wszakże z ideowej próżni. Jego projekt wyrażenia „nowego myślenia w starych słowach” jest czymś więcej niż przełamaniem niemocy dotychczasowej filozofii w kategoriach przez nią wypracowanych: stare słowa ożywia tu bowiem jeszcze starszy duch. Artykuł stanowi próbę podążenia za myślą Rosenzweiga „od śmierci ku życiu” (vom Tode ins Leben) na trojakiej ścieżce Stworzenia, Objawienia i Zbawienia. Celem jest uwydatnienie zgodności oraz różnic idei Rosenzweiga z „hebrajskim” sposobem myślenia wyrastającym z tradycji „Jerozolimy” i zestawienie ich tak, by wzajemnie się oświetlały. Zostaje wskazane, że myślenie to sprzeciwia się deprecjonowaniu świata, który, stworzony przez Boga i doświadczany przez człowieka, okazuje się nie tylko rzeczywisty, ale i brzemienny znaczeniem. Dostrzega ono wartość konkretu przeciwstawionego temu, co ogólne, czasu, ruchu i zmiany wobec wieczności i niewzruszoności; w umiłowaniu życia przyznaje działaniu pierwszeństwo przed kontemplacją, a w widzialnych rzeczach nie poszukuje niewidzialnych esencji. Podejście to podkreśla wagę słowa i uwiarygodnia pośrednictwo języka. Nade wszystko jednak przyświeca mu świadomość, że Bóg-Stwórca jest zawsze Stwórcą kogoś lub czegoś i że przeto jest Bogiem zawsze dla kogoś lub czegoś, oraz że tylko w relacji możliwe jest ostateczne zjednoczenie.

A well known opposition between Athens and Jerusalem, Hellenism and Hebraism – despite simplifications it entails – helps to comprehend and explain the heterogeneous form of European thought throughout its history. It can be particularly useful in dealing with the philosophy of Franz Rosenzweig, whose genius and unquestionable originality had not emerged from an ideological void. His project of expressing „the new thinking in the old words” is about something more than just overcoming the impotence of previous philosophy in categories it used to elaborate; for here the old words are being animated by a spirit even older. The article endeavors to follow Rosenzweig's thought „from death into life” (vom Tode ins Leben) on a threefold path of Creation, Revelation and Salvation. It aims at highlighting compliance as well as differences between Rosenzweig's ideas and the Hebrew way of thinking, and putting them together so that they could illuminate each other. It is shown as essential for this thought to appreciate the world, which, having been created by God and experienced by man, turns out to be filled with meaning. It sees value in the concrete against the general, in time, motion and change against eternity; devoted to life, it prefers action rather than contemplation and does not seek invisible essences in what can be seen. Above all it is aware, however, that God the Creator is always a creator of somebody or something and that he is therefore God to somebody or something and that only in relation can the multitude eventually become united.

Еколошки проблеми савременог доба попут глобалног загревања и климатских промена намећу преиспитивање односа човека према створеном свету и мимо наше воље нас суочавају са питањем: како се као хришћани односимо према творевини Божијој и шта можемо чинити? Важан прилог овим промишљањима представља однос човека према творевини који је описан на првим страницама Библије. Овај чланак покушава да преиспита да ли Библија нуди моделе односа према створеном свету који могу помоћи у налажењу решења за еколошке проблеме.

Humankind in the state of flux. We would never know what this realm has to offer. It has many secrets that are not to be touched and which are made by a power that cannot be described nor challenged but felt. Mysteries give birth to curiosity, leading to discover. But we are so little of to reveal what the judges of nature have in store, one of them being the ‘Brahma Kamal.’

O presente artigo é fruto de minha pesquisa de pós-doutoramento financiada pela FAPESP e aborda as relações existentes entre Pandora, herdeira das Grandes Deusas, e Eva, bem como as transformações ocorridas na figurativização do tema. A abordagem é feita com base, na antropologia, na helenística e na semiótica greimasianaO presente artigo é fruto de minha pesquisa de pós-doutoramento financiada pela FAPESP e aborda as relações existentes entre Pandora, herdeira das Grandes Deusas, e Eva, bem como as transformações ocorridas na figurativização do tema. A abordagem é feita com base, na antropologia, na helenística e na semiótica greimasiana.
The present article is a result of my post-doctorate research financed by FAPESP and it presents the existing relations between Pandora, Great Goddesses’ heiress and Eve, as well as the transformations occurred in the theme figurativization. The approach is made by taking as a basis the Anthropology, the Hellenism and the Greimas Semiotics

Though the Bible never mentions ecology or the environmental crisis, Christians have developed a number of different understandings of a biblical approach to the issue. This paper examines the relations God built into the created order and how humans fit into his design from the original creation to the new creation.

DETHURENS, Pascal, "De l'horloge à l'incendiaire: Traces de Baudelaire chez Pessoa" (2020). Pessoa Plural―A Journal of Fernando Pessoa Studies, No. 18, Fall, pp. 105-123. Brown Digital Repository. Brown University Library. https://doi.org/10.26300/96k8-7a42

Is Part of:

Pessoa Plural―A Journal of Fernando Pessoa Studies, Issue 18

De l’horloge à l’incendiaire: Traces de Baudelaire chez Pessoa
[From the clock to the arsonist: Traces of Baudelaire in Pessoa]

https://doi.org/10.26300/96k8-7a42

RÉSUMÉ

Pessoa n’a jamais écrit de texte sur Baudelaire à proprement parler, et pourtant toute sa poésie est nourrie de celle de l’auteur des Fleurs du mal. Du spleen baudelairien à la saudade et au desassossego pessoens, c’est tout un jeu intertextuel qui s’est installé, fait d’emprunts précis comme d’allusions plus vagues. Deux poètes, deux écritures que tout sépare, mais une parenté secrète et douloureuse qui unit l’un à l’autre.

ABSTRACT

Pessoa never wrote, strictly speaking, a text on Baudelaire, and yet all his poetry is nourished by that of the author of Les Fleurs du mal. From the Baudelairian spleen to the Pessoan saudade and desassossego (disquiet), a whole intertextual game has been set up, made of precise borrowings as well as more vague allusions. Two poets, two writings that everything separates, but with a secret and painful kinship that unites one to the other.

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Vastness of Universe: The Sun, the Earth, the Moon, the stars, the satellites and the galaxies etc. form our universe. A wreath like arch of stars, stretching across the sky is the Milky Way. It is a part of our galaxy, which is an enormous system of clouds of glowing gas and 100 billion stars. Our universe contains about 1011 galaxies. Our universe is vast. No one knows whether the universe is finite or infinite in size. The observable universe is a few tens of billions of light-years across. A light-year is a distance travelled by light in one year, at the speed of 300,000 kilometres per second. It is equal to 9.46x1012 kilometres. The bright, unusual objects called quasars are the most distant objects in the universe found to date. Quasars may be as far as 16 billion light-years from the earth. Even with all the latest scientific paraphernalia of radio telescopes, X-rays, observatories and space technology, our scientists are unable to find the edge of the universe. So until now, scientists could not find the limits of the creation. In this article, an attempt is made to describe Guru Nanak's exposition on the vastness and various other aspects of of the Universe.

Basil of Caesarea’s (c. 330–378) nine-part sermon series On the Hexaemeron makes him one of the chief pioneers of the hexaemeral genre, and therein he explicitly adheres to a literal interpretive method as he interprets Genesis 1. Despite being a well-informed student of Origen’s thought, he leaves aside Origen’s allegorical method in his approach to the six-day creation week. He likewise makes dismissive comments about the value of philosophical theorizing, leading some modern readers to believe that he renounced the use of philosophy, natural and metaphysical, in his interpretation of Genesis.
Is Basil, then, truly literalist or not, when it comes to the early chapters of Genesis? Does he fully renounce allegory in practice? Is he not employing allegory when he himself uses plants, animals, and other elements of nature as embodiments of spiritual concepts? To what extent does Basil actually disown Athens’ philosophical scholarship, in word and in deed? Is he another Tertullian, renouncing all dependence on Athens in favor of Jerusalem? Or is it that he holds in reserve his philosophical knowledge in light of the needs of his homiletical audience? Most importantly, what is the connection between the commitment to a literal interpretation articulated early in homily 9 of this series and his attitude to ‘secular’ learning in the classical mold?
A fresh reading of Basil’s Hexaemeron may not remove every ambiguity over Basil’s stance. Yet it is important to take note of the circumstances of production and presentation of his sermon series on the creation account. Factors of audience, genre, setting and purpose help to shape the interpretive approach that Basil takes. It is still a sermon series for a general audience first of all, and pastoral purposes prevail over intellectual exploration. Moreover, Genesis 1 itself as a creation narrative seems to Basil to demand realistic and thus a literal treatment. Basil’s treatment of Genesis 1 is consistently, almost stubbornly literal, despite his second-stage use of the entities encompassed in the text’s broad categories to illustrate spiritual principles. But this literalism proves not to amount to a rejection of classical philosophy despite the disparaging tone of Basil’s comments about speculative thought. In practice he displays a rather consistent boundary at which his own philosophical discourse stops in these homilies, a boundary mandated largely by a law of diminishing spiritual returns and increasing spiritual risks for his listeners.

Although the text of Genesis 1 is typically treated as if it was dictated by God word by word to an inspired Hebrew writer, there is strong internal evidence that this was not the case. This paper presents evidence for Genesis 1 as a series of visions revealed to a human observer. Historical precedents in Second Temple Period Judaism and early medieval Christianity are cited.

This paper will reflect theologically on the theme of creation in the Wisdom of Solomon.  As the book’s structure falls roughly into three main sections (chaps. 1-6, 7-10, 11-19), we will divide our study accordingly into three major emphases on God-the-Creator: God’s design in creation; God’s wisdom in creation; and God’s providence in creation.