By Denis Mcmanus
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And from that perspective, what matters primarily about the Incarnation is what it tells us about God. For the idea that God might become fully human without any loss to His divinity is, before anything else, a way of articulating the conviction that not only human reality but reality as such is not essentially distant from that of God; it says not only that God loves His creation but that His creation – flesh and blood, time and history, birth and death – is essentially consonant with, even expressive of, His own nature.
One may begin by noting that the trajectory from origin to telos so self-evident to the Western world comes from both its Greek as well as its Judaeo-Christian inheritance. The naturalistic and materialistic explanation of reality propounded by the pre-Socratics was marginalized by Suguna Ramanathan 37 Parmenides’s concept of a permanent absolute. Greek philosophy thereafter settled for a grounding principle of this kind. Plato and Aristotle set the seal on such a vision with their notions of, respectively, unchanging forms and the primum mobile.
Other scholars are working along similar lines: Liz Tomazic has reinterpreted the image of the labyrinth and constructed a feminist rewriting of Plato’s myth of the cave. S. D. Thesis, Australian Catholic University, Melbourne, Australia, 2005). 9. See Head, p. 256. 10. See Valentine Cunningham, Reading after Theory (Oxford: Blackwell, 2002), p. 86. 11. My italics. 12. As noted by Head, p. 257. 13. , p. 257. 14. See Reading after Theory (Oxford: Blackwell, 2002). 15. Cunningham, p. 149. 16. , p.
Wittgenstein and Scepticism by Denis Mcmanus