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- W531 abstract "This article begins by indicating recent developments in philosophical anthropology that provide background for understanding some key elements in the view of what it is to be human that underlie Chiara Lubich’s text “Look at all the Flowers.” The author begins by looking at selftranscendence and notes the shift from previous instances of spirituality that comes about as a result of Chiara Lubich’s context of mutuality, of her reciprocal transfer of self to the other. He then looks at the metaphysical structure that supports this way of being, and explores three core categories: transcendence, relationality, and corporeality. These underpin relationships according to the pattern of the Trinity that take people in relationship beyond themselves individually, and, at the same time, beyond their mutual relatedness. This is a different way of being human that also opens up the possibility of a different way of knowing. It is always helpful to avoid over generalization. Nonetheless this should not discourage us from considering the various contemporary analyses of innovative cultural prospects characterized, at least in the West, by a recovery of the original stimuli for philosophical thinking. After centuries of neglect, when there was a monopoly of logos understood as rational activity detached from life itself, philosophical discourse speaks again about love or eros. Philosophy, it is said, must be again the love of wisdom. It must rediscover, therefore, its creative impulse in love. It comes as no surprise, then, to see expressions summarizing contemporary cultural sensibility as being rather like “a mystical shift in philosophy” or “a theological shift in phenomenology.”1 This is not a passing phase. It comes from processes of thought over the years that indicates something of the complexity of cultural shifts. For example, we would not be able to speak of a theological or mystical shift in phenomenology without considering the thought of the later Heidegger. This perspective introduces the appeal to transcendence, to “the event” (Ereignis), to love, to the body, to life, to poetical thinking and to the divine. 2 Another characteristic of this new way of facing the human can be seen in the ontological hermeneutics of religious experience. Here too we can recall Heidegger, particularly in his study of the philosophy of religion at Freiburg in the 1920s.3 At the same time" @default.
- W531 created "2016-06-24" @default.
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- W531 date "2013-01-01" @default.
- W531 modified "2023-09-25" @default.
- W531 title "Transferring Self to Other: Radicalizing Human Being" @default.
- W531 hasPublicationYear "2013" @default.
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