Homeric attitude’ ( Snell 1960: 31 ). This is the kind of event – a man feels strong emotion and the resulting decision to act is depicted as spoken to him by a god – that Jaynes says was the way ordinary, real Greeks of the time experienced strong
John H. Gillespie
These two articles examine whether Sartre's final interviews, recorded in L'Espoir maintenant (Hope Now) indicate a final turn to God and religious belief through an overview of his engagement with the idea of God throughout his career. Part 1, published in Sartre Studies International 19, no. 1, examined Sartre's early atheism, but noted the pervasive nature of secularised Christian metaphors and concepts in his religion of letters and also the centrality of mankind's desire to be God in L'Etre et le néant (Being and Nothingness). Sartre's theoretical writings sought to refute the idea of God, but in doing so, made God paradoxically both absent and present. Part 2 considers Sartre's anti-theism and its implications for his involvement with the idea of God before examining in detail his final encounter with theism as outlined in L'Espoir maintenant, arguing that it is part of Sartre's long-term engagement with the divine, but refuting the idea that he became a theist at the end of his life.
John H. Gillespie
This two-part article examines whether Sartre's final interviews, recorded in L'Espoir maintenant [Hope Now], indicate a final turn to belief through an overview of his engagement with the idea of God throughout his career. In Part 1 we examine Sartre's early atheism, but note the pervasive nature of secularised Christian metaphors and concepts in his religion of letters and the centrality of man's desire to be God in Being and Nothingness. His theoretical writings seek to refute the idea of God, but in doing so God is paradoxically both absent and present. In Part 2 we assess his anti-theism and consider his final encounter with theism in L'Espoir maintenant, arguing that it is part of Sartre's long-term engagement with the idea of God.
As a religious person, I believe that the evolution of species is the greatest sacred drama of all time. It is a purposeful process. There is a One within and behind the great diversity of life that seeks to be discovered, that has aimed all along, however imperfectly and stumblingly, to bring about the emergence of a mind that can know it, articulate it, and strive toward the moral greatness that will fulfil its purpose. I prefer to think of that One in immanent terms, a Being or lifeforce that dwells within the universe and resides in all its forms, rather than a Creator from beyond who forms a world that is 'other' and separate from its own Self. Within the few millennia that we call human history, the evolutionary process continues unabated, as ideas, images, and conceptions of the gods or God or the life-force grow and change with the times. This evolutionary approach to the history of religion will form the background for my treatment here of Jewish views on the subject of God, which I seek to address in the combined roles of scholar/historian and contemporary believer/struggler/theologian.
John H. Gillespie
One of the liveliest contemporary philosophical issues in the Academy and the public square is the question of God’s existence, linked, in Europe, to the struggle between religion and secularism, epitomised by recent sad events in Paris. The New
A Christian Perspective
the greatest threat to realising God's voice in the twenty-first century. The second is that we should approach issues of social change not as meek outsiders who are witnessing the erosion of our values by dominant tyrants, but rather as co-authors of
A Muslim Perspective
an academic thesis despite the fact that professionally I am a social work practitioner. I was reminded that JCM is very much about sharing personal experiences. My Personal Experience of God's Voice For me, the personal has always been political. My
An Essay on the Semantic Structure of Religious Discourses
The widespread opinion among conceptual historians is that political concepts are always contested in their actual usage. Religious concepts in modernity are also not only contested; they are constructed on an ontological contradiction. They imply that the object to which they refer exists, and at the same time that it does not. I demonstrate this idea using four religious concepts: religion, God, the beyond, and spirit. I conclude with discussion on the reality status of religious concepts in modern historiography and religious studies.
Commission for Religious Relationships with the Jews
I have been asked to introduce the discussion by a brief introduction to the document ‘The Gifts and the Calling of God are Irrevocable’ itself. I should, however, first introduce myself and my fairly unusual situation. I stand on both sides of the
Religious Engagements in the Film Ha-Mashgihim (God’s Neighbors)
-winning and highly praised Israeli film Ha-Mashgihim (hereafter God’s Neighbors ), a 2012 Israeli-French co-production directed by Meni Yaesh. My central thesis is that God’s Neighbors deviates from the precise liberal boundaries of representation of