By Andreij Kodjak
Sinceits founding via Jacques Waardenburg in 1971, Religion and Reason has been a number one discussion board for contributions on theories, theoretical matters and agendas regarding the phenomenon and the examine of faith. issues comprise (among others) type formation, comparability, ethnophilosophy, hermeneutics, method, fantasy, phenomenology, philosophy of technology, clinical atheism, structuralism, and theories of faith. every now and then the sequence publishes volumes that map the cutting-edge and the background of the self-discipline.
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Extra info for A Structural Analysis of the Sermon on the Mount
An artifact, however, according to the theory of structuralism, communicates on at least two Ievels: besides communicating on the Ievel of its primary language, it also communicates on the Ievel of its unique secondary language or languages. A textbook on calculus, a newspaper article, a code of law, or a recipe communicate on the Ievel of the primary language only, and therefore cannot be classified as artifacts. Of course, without first investigating the nature of the communication of a text, no one can say with certainty whether it is or is not an artistic text.
In the Beatitudes the heavenly kingdom coexists and overlaps with empirical existence, and the transition from one to another appears to be the main point of the text. A few observations on the first eight beatitudes also Iead to this conclusion. The human characteristics presented in the left parts of these beatitudes are universal and timeless, although perhaps rare and inconspicuous. Poverty in spirit (5: 3), mourning (5: 4), meekness (5: 5), or peacemaking (5: 9) arenot confined to any particular place or epoch; they are universal and timeless.
The modern interpretations render the Sermon on the Mount a peculiar communicative act without addresser, addressess, context, contact, or code resulting in a communication that does not communicate. Thus, various theological efforts have jointly silenced the Speaker of Matthew's Sermon on the Mount. How can seemingly disconnected, individual efforts act in such unison without underlying agreement or coordination? Is it at all possible? Certainly it is. The only force necessary for such surprising homogeneity is a common motivation or fundamental impulse.