By David Archard, Trevor A. Hart, Visit Amazon's Nigel Rapport Page, search results, Learn about Author Central, Nigel Rapport, , Paul Gifford
2000 Years and past brings jointly the most eminent thinkers of our time - experts in philosophy, theology, anthropology and cultural conception. In a horizon-scanning paintings, they appear forwards and backwards to discover what hyperlinks us to the matrix of the Judaeo-Christian culture from which Western cultural identification has evolved.Their plural reflections elevate looking out questions about how we movement from prior to destiny - and approximately who 'we' are. What do the catastrophes of the 20th century symbolize for hopes of growth? Can submit - Enlightment humanism and its proposal of human nature live on with no religion? If the 'numinous magic worldwide capitalism' is our personal large shadow solid overseas, does that shadow provide desire sufficient of a communal destiny? Has the fashionable, secularized West now outgrown its originating religion matrix? frequently debatable and occasionally visionary, those seven new essays ask: how can we inform - and rewrite - the tale of the typical period? brought through Paul Gifford, and mentioned in a full of life dialogic end, they upload their precise voices to a debate of profound and pressing topicality.
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Extra resources for 2000 Years and Beyond: Faith, Identity and the Common Era (2002)
Even so, all three held to the core tenet of Enlightenment humanism – the faith that the future of humankind as a whole can be better than anything achieved by anyone in the past. 38 enlightenment humanism In holding out such a prospect before mankind, these Enlightenment thinkers were not unusual, but others were less sanguine about the likely course of human development. Voltaire – the paradigm Enlightenment figure5 – oscillated throughout his life between fervent hope regarding the possibilities of progress and stoical resignation to the likelihood that the future history of the species would be a repetition of the crimes and follies of the past.
Unlike the ancient Greeks and Romans, the Indians and the Chinese, the Japanese and practically every other cultural tradition, Christian cultures conceive history in eschatological terms. It has a beginning and an end and – though we may not be privy to it – a definite plot that involves the whole of humanity. 9 Later, Marx and other radical Enlightenment thinkers did the same. 10 Not all liberal thinkers are as hubristic as those who lately announced the end of history. Even so, the very idea of a universal history is a Christian inheritance.
In the first place, the Enlightenment must be understood as a phase in the history of one cultural tradition – roughly speaking, that of Christendom, more particularly western Christendom. As MacIntyre and others have represented it, the Enlightenment project was formulated in explicitly anti-Christian terms. It was the project of replacing the traditional morality of the past, which was founded on revelation and the authority of the church, with a new morality, grounded in reason. But precisely because it was framed in such terms the Enlightenment project reproduced some distinctively Christian categories and beliefs.
2000 Years and Beyond: Faith, Identity and the Common Era (2002) by David Archard, Trevor A. Hart, Visit Amazon's Nigel Rapport Page, search results, Learn about Author Central, Nigel Rapport, , Paul Gifford