| a technology thought of the day |
[May. 28th, 2004|08:46 am] |
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all those digital cameras in the hands of millions of people are bound to produce a qualitative change in the visual environment. moreover, in a few years they will become the environment, demanding new infrastructure, and etc. |
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| remake: slow jazz (russian version) |
[May. 28th, 2004|09:14 am] |
| [ | Current Music |
| | Gato Barbieri, Europa. | ] |
медленный джаз
в унисон
инструменты любви |
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| travel. june. europe |
[May. 28th, 2004|09:38 am] |
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will have to go to europe in the end of june. |
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| Hegel and Kabbalah |
[May. 28th, 2004|10:57 pm] |
" Georg Wilhelm Hegel evolved a philosphy which was in some respects strikingly similar to Kabbalah. This was ironic, since he regarded Judaism as an ignoble religion which was responsible for the primiteve conception of God thta had perpetrated great wrong. The Jewish God in Hegel's view was a tyrant who required unquestionable submission to an intolearble Law. Jesus had tried to liberate men and women from this base servitude, but Christians had fallen int the same trap as the Jews and promoted the idea of a divine Despot. It was now time to cast this barbaric deity aside and evolve a more enlightened view of the human condition. Hegel's highly inaccurate view of Judaism, based on the New Testament polemic, was a new type of metaphysical anti-Semitism. Like Kant, Hegel regarded Judaism as an example of everything that was wrong with religion. In the Phenomenology of Mind, he substituted the idea of a Spirit which was the life force of the world for the conventional deity. Yet as in Kabbalah, the Spirit was willing to suffer limitation and eile in order to achieve true spirituality and self-concionsness. As in Kabbalah again, the Spirit was dependent upon the world and upon human beings for its fulfillment. Hegel had thus asserted the old monotheistic insight that "God" was not a separate from mundane reality, an optional extra in a world of his own, but was inextricably bound up with humanity. "
Karen Armstrong, A History of God. p. 352. |
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