Peregrinações

Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 136-140 | Adicionado: domingo, 6 de dezembro de 2015 01:11:08

We can summarize the atheist picture, therefore, in two doctrines: that everything happens in accordance with the laws of nature; and that those laws are contingent, summarizing the way things are, and being without any further explanation. We know that the universe is without a plan and without a goal – not because we have looked for those things and failed to find them, but because nothing discoverable to science could count as a plan or a goal for the universe in its entirety. Plans and goals are biological features of individual organisms, which are systems within the on-going stream of physical events, just like everything else.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 268 | Adicionado: domingo, 6 de dezembro de 2015 01:52:04


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 305-307 | Adicionado: domingo, 6 de dezembro de 2015 09:44:32

The simple answer is that belief is a form of membership when it defines a community. By signing up to the doctrine you are incorporated into the community. And this incorporation is regularly reaffirmed through sacred rites that signify, in some way, the collective relation of the community to its God.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 437 | Adicionado: domingo, 6 de dezembro de 2015 10:29:28


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 785-789 | Adicionado: segunda-feira, 7 de dezembro de 2015 18:09:51

You can situate human beings entirely in the world of objects. In doing so you will in all probability reduce them to animals whose behaviour is to be explained by some combination of evolutionary psychology and neuroscience. But then you will find yourself describing a world from which human action, intention, responsibility, freedom and emotion have been wiped away: it will be a world without a face. The face shines in the world of objects with a light that is not of this world – the light of subjectivity.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 875 | Adicionado: segunda-feira, 7 de dezembro de 2015 18:10:07


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 942-944 | Adicionado: segunda-feira, 7 de dezembro de 2015 23:02:08

This recalls Kant’s ‘transcendental unity of apperception’. A self-conscious being, Kant argued, apprehends the unity of the I, and this unity is transcendental in that it is not something that the subject arrives at by way of a conclusion, but something presupposed in all his knowledge, including the knowledge that he has of himself.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 977-979 | Adicionado: segunda-feira, 7 de dezembro de 2015 23:10:44

This is the error of supposing that the subject can be understood as objects are understood, through categories of substance and cause. The subject is the view from somewhere, but does not appear within that view: for if it did so I might misidentify it, or even conclude that there is no such thing.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1019-1021 | Adicionado: segunda-feira, 7 de dezembro de 2015 23:29:37

Persons are the kind of thing that can recognize others as persons and be recognized in turn as persons.7
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1111-1114 | Adicionado: segunda-feira, 7 de dezembro de 2015 23:56:12

But that is not true. He dies in the service of others. His motive is one of self-sacrifice, on behalf of his troops – a motive that is available only to a subject who distinguishes self and other, who has the concept of sacrifice, and who can make a gift of his life to another like himself. ‘Greater love hath no man than this, that
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 1232 | Adicionado: terça-feira, 8 de dezembro de 2015 01:05:58


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1326-1326 | Adicionado: terça-feira, 8 de dezembro de 2015 23:51:42

‘There is no art/ To find the mind’s construction in the face’:
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1352-1353 | Adicionado: terça-feira, 8 de dezembro de 2015 23:56:49

The crucial point is that even when serving a biological purpose, my face remains under my jurisdiction. It is the place where I am in the world of objects, and the place from which I address you.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 1439 | Adicionado: quarta-feira, 9 de dezembro de 2015 00:22:32


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1575-1576 | Adicionado: quarta-feira, 9 de dezembro de 2015 14:29:55

In a once widely read book, Eros and Agape, the Swedish Protestant theologian Anders Nygren
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 1961-1964 | Adicionado: quarta-feira, 9 de dezembro de 2015 22:15:50

Eating the forbidden fruit means believing that it is for us to define the distinction between good and evil. We then rewrite the distinction in purely human terms: good and evil become benefit and cost, so that nothing is holy, nothing is consecrated, nothing is rescued from barter and exchange. We deal with the world by pricing it.
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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu marcador ou posição 2391 | Adicionado: sexta-feira, 11 de dezembro de 2015 00:12:26


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Face of God: The Gifford Lectures (Scruton, Roger)
- Seu destaque ou posição 2469-2474 | Adicionado: sexta-feira, 11 de dezembro de 2015 00:47:16

That tentative theory of the sacred is not a piece of empirical anthropology; nor is it an exercise in genealogy, of the kind given by René Girard in his account of ritual sacrifice. According to Girard, all societies are embroiled in conflict, due to the ‘mimetic desire’ of their members.3 This rivalry through imitation threatens to blow the community apart, and traps its members into cycles of revenge. In every community, however, there are those who are marked out as Other by some existential fault, such as incest, kingship, hubris or some similar sign of ontological ‘apartness’. By selecting such a person as victim and putting him to death the community can escape the cycle of