Download PDF by Predrag Cicovacki: Destined for Evil? The Twentieth-Century Responses

By Predrag Cicovacki

This assortment brings jointly quite a few responses to the traditional questions of no matter if we're - separately and jointly - destined for evil. The heritage of the former century introduced this query into the open extra poignantly than maybe the other ahead of it. now not unusually, then, what you will discover here's a huge spectrum of evaluations about the secret of evil formulated through the 20th century and on the very threshold of the twenty-first, which has inherited all of its open wounds and nightmarish thoughts. The items incorporated right here come from different fields: philosophy, spiritual reports, psychology, background, political technology, and artwork; additionally they imagine a number of kinds: essays, treatises, tales, correspondence, and interviews. The reader aren't count on that the items gathered the following provide confirmed recipes of the way to get rid of evil from the realm: fairly, they current a compelling testimony of human struggles with a facet of our lives we won't have enough money to disregard.

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Additional resources for Destined for Evil? The Twentieth-Century Responses (Rochester Studies in Philosophy)

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During this time it has functioned to give identity to its citizens, and it has done so in part by functioning as a sacred system in the sense we have just described. Untold numbers of people have died in service to this system, and vastly more have killed in its name, most with moral impunity. The benefits of living in a functioning nation cannot be denied, but neither can they be used as an excuse for refusing to acknowledge this darker reality. A nation is typically born in violence, and, like the ancient gods and the rituals of blood sacrifice periodically offered to them, it just as typically rejuvenates itself in violence.

Two Thousand Years and No New God 27 Hamlet may be only dimly aware of the fact that volition is “a cleverly practiced mechanical process,” but Shakespeare is perfectly aware of it, and understanding what the bard is doing in this play requires that we never mistake Hamlet’s bewilderment for that of his creator. No one knows better than Shakespeare how dependent we humans are on the mimetic influence of others, how, to use Girard’s terminology, desire—whether for possessions, social prestige, power, or vengeance—is always awakened by someone else’s desire for these things.

The spectacle on Golgotha is the same spectacle that has been gathering humans together “since the foundation of the world,” but here, finally and decisively, the foundations are shaken, the crowd disperses in confusion. In the immediate aftermath of the revelation of the cross—the innocence of the victim announced by the centurion—Luke gives us a glimpse of its anthropological effects: cultural dissolution. It is in light of the exposé that cripples the mechanism for rejuvenating conventional culture that the warning issued by the Lucan Jesus—“Whoever does not gather with me scatters” (Luke 1:23)—takes on its most important anthropological meaning.

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