Einführung in das Neue Testament im Rahmen der Religionsgeschichte und Kulturgeschichte der hellenistischen und römischen Zeit

Köster, Helmut

doi:10.1515/9783110818246

Cited by 17 publications

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“…40 Breasted quotes from this text to substantiate his claim that the "impelling voice within, which had originally grown up out of social influences and had since been further developed by many centuries of contemplative reflection, was now unreservedly recognized by the believer to 36 Köster (1980), 40. 37 Ibid., 169-170.…”

Section: Ancient Egypt and The Dawn Of Consciencementioning

confidence: 90%

“…The 'differentiation paradox' can also be stated in terms of vagueness and precision: differentiation leads to more precision, in the sense that the precise location of a concept in a conceptual network becomes more and more clearly delineated; its relation to 'neighbouring' concepts is context of discussions concerning sacrificial meat "läßt vermuten, daß hier ein in der Gemeinde umlaufendes Stichwort aufgenommen und umgeprägt wird"; Köster (1980), 110, points out that the language of the New Testament is the colloquial language, not that of literature. See also Kittsteiner (1995), 20: "Zur Grundlage einer individuellen Sittlichkeit wird das Gewissen aber erst in den Jahrhunderten vor und nach der Zeitenwende.…”

Section: Consequences Of Differentiationunclassified

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Conscience and Conscientious Objections

Schinkel¹

2007

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Conscience and Conscientious ObjectionsThe publication of this book is made possible by grants from the Blaise Pascal Instituut, the Vrije Universiteit, and the department of Philosophy of the Vrije Universiteit. All rights reserved. Without limiting the rights under copyright reserved above, no part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the written permission of both the copyright owner and the author of the book. 'No, not as people used to think that God existed.' All one can do is to appeal to certain areas of experience, pointing out certain features, and using suitable metaphors and inventing suitable concepts where necessary to make these features visible." IRIS MURDOCH, "On God and Good" "[I]t seems to me impossible to discuss certain kinds of concept without resort to metaphor, since the concepts are themselves deeply metaphorical and cannot be analysed into non-metaphorical components without a loss of substance. Modern behaviouristic philosophy attempts such an analysis in the case of certain moral concepts, it seems to me without success." IRIS MURDOCH, "The Sovereignty of Good Over Other Concepts" PrefaceThanks are due to many people, without whose support (of whatever kind) I could not have written this book. First of all, I owe many thanks to my parents for the important part they played in the formation of my conscience. The first resource for a philosopher is his own experience. Therefore, it is fortunate (from an academic point of view, at least) that I am not too good a person, in which case I would have had much fewer experiences of conscience to work with; of course it is equally fortunate, for the same reason, that I am not too bad a person. Secondly, special thanks are due to Bert Musschenga, for his sympathetic support and gentle guidance, to my former 'roommates' Govert Buijs and Jos Kole for inspiring and interesting (dissertation-and non-dissertation-related) conversations, to Dick van Lente, Kees Schinkel and Willem Schinkel, for their important and helpful comments in various stages, to Eva Moraal, for listening and for simply being there, and further, for various reasons, to Jonathan Jacobs, Heinz Kittsteiner, Arend Soeteman, and Ben Vermeulen. Thirdly, I would like to thank Nynke Eringa-Boomgaardt for telling me her private story so candidly and for allowing me to use it in my dissertation, as well as the Dutch Minister of Defence for allowing me to make use of conscientious objector files from the Defence Archives. I am grateful to the staff at these archives in Kerkrade, who were extremely helpful. Thanks are due to everyone at Amsterdam University Press, but especially to Patrick Weening, for patiently making one pdf after another. Fourthly, I would like to thank everyone who contributed to this book in some other way: Jan Boersema, Jan Branssen, Patrick Delaere, Lasse Gerrits, Michel Heijdra, Lena Hoppe, Dorothee Horstkoet...

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Section: Ancient Egypt and The Dawn Of Consciencementioning

confidence: 90%

Section: Consequences Of Differentiationunclassified

Conscience and Conscientious Objections

Schinkel¹

2007

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“…Es ist höchstens bemerkenswert, dass viele Selbstbezeichnungen der Anhänger der Gnosis (s. Siegert 1980:129-132) sich teilweise mit denen der "Großkirche" überschneiden I:259-262, 1996. 3 Es ist aber kein Wunder, weil viele Anhänger der gnostischen Bewegung sich (auch) selbst als Christen verstanden haben (Köster 1980:396, Rudolph 1996I:260-262, 2002. 4 Auch ihre Gegner, sowohl Kirchenväter als auch nichtchristliche Philosophen (wie z.…”

Section: Kirchengeschichtliches Ursprungsmodell -Gnosis Als Ein Inner...unclassified

Ist Die Gnosis Aus Dem Christentum Ableitbar? Eine Kritische Auseinandersetzung Mit Einem Ursprungsmodell Der Gnosis

Lahe¹

2006

TRAMES

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Can Gnosticism be derived from Christianity? A critical treatment of a model of origin of Gnosticism. One of the most difficult questions in the history of the study of Gnosticism has been the issue of the origins of gnostic movement, which has not been clarified to date. Various models of the origin of Gnosticism have been developed. One of them is the church historical model that regards Gnosticism as a inner-Christian phenomenon. According to the church historical model, Gnosticism emerged from the mingling of Christian teachings with Greek philosophy. The main representative of that model was Adolf von Harnack in the 19th century; however, the model has had supporters also in the 20th century and continues to even now. In my opinion, the church historical model of origin of Gnosticism is little substantiated and the model does not allow for a satisfactory explanation of the issue of the origin of Gnosticism. In my opinion Gnosticism cannot be derived from Christianity; rather, Gnosticism should be viewed as an independent spiritual movement (or even religion) that evolved at around the same time as Christianity, but independently of it.

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“…160 Ka keskkonnaks, milles see uus "olemishoiak" hilisantiigis esmakordselt nähtavale ilmus, peavad Schenke ja Rudolph Süüria-Palestiina ruumi 161 , kus ristusid väga erinevate kultuuride ja usundite mõjud. Seda piirkonda peavad gnoosise tekkepaigaks ka Puech 162 , Köster 163 , Tröger 164 ja Böhlig 165 . Pokorny 166 ja Quispel 167 , kes näevad gnoosises tugevaid kreeka filosoofia mõjusid, peavad gnoosise tekkepaigaks aga hellenistlikku (eriti Egiptuse) juudi diasporaad.…”

Section: Juudi Aines Gnostilises Kirjandusesunclassified

Gnoosise Päritolu

Lahe¹

2005

Acta Historica Tallinnensia

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Gnoosis on hilisantiikaegne religioosne liikumine, mis levis meie ajaarvamise esimestel sajanditel kristlusega samas ajaloolis-geograafilises ruumis -Vahemere ruumis. Ka fenomenoloogiliselt kuulub gnoosis kristlusega samasse religioonitüüpi -ta on lunastususund -, kuid erinevalt ristiusust on gnoosise päritolu probleem, mis põhjustab vaidlusi tänaseni. Artiklis on vaadeldud erinevaid teooriaid ja hüpoteese gnoosise religiooniloolisest päritolust antiikajast tänapäevani.

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Einführung in das Neue Testament im Rahmen der Religionsgeschichte und Kulturgeschichte der hellenistischen und römischen Zeit

Cited by 17 publications

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Conscience and Conscientious Objections

Conscience and Conscientious Objections

Ist Die Gnosis Aus Dem Christentum Ableitbar? Eine Kritische Auseinandersetzung Mit Einem Ursprungsmodell Der Gnosis

Gnoosise Päritolu

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