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Add one. Setup an account with your affiliations in order to access resources via your University's proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Configure custom resolver. Chapters BETA. Victor Eugen Gelan. Curtea Veche. Ioana Tudora - - Topos Seung Chul Kim - - Zygon 50 1 David M. Byers - - Zygon 35 2 For Tomorrow's Sake.

Rameshwari Pandya - - In Kuruvila Pandikattu ed. Serials Publications. When it comes tothe relative future, the future present, we have reasonable expecta-tions, cautious optimism, bulls and bears, but as regards theabsolute future we must be like the lilies of the field who sow not,nor do they reap, but who are willing to go with what God provides,which also means that they are ready for anything. For the relativefuture, we need a good mind, a decent computer, and horse sense,those three; for the absolute future, we need hope, faith, and love,these three.

The impossible is that which is completely unforeseeable. Thus it isa function of the absolute future, the future you cannot plan for or takeprecautions about. For Caputo, the impossible is a defining religiouscategory the stuff of which religion is made. When the Latin comic poet Terence wrote that since what we wishfor is impossible, we would have more peace if we sought only thepossible, he was advising us to give up religion. For with God, asGabriel told a very surprised virgin, everything is possible, even theimpossible.

That is what we mean by God.


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The impossible, if I maybe so bold, is all part of a divine days work for God, part of Godsjob description. With the absolute future, there is a lot of risk, so faith,hope, and love have to work around the clock. The present and the future-present fall under the range of our powers, our potencies,our possibilities. Here things are manageable, cut to size and proportioned to ourknowledge, so that we know what to do in the present situation and what to expect inthe future.

Here we are self-possessed and we have our bearings. This is the sphere ofwhat the medieval theologians called cardinal virtues, the four strictly philosophicalvirtues of prudence, justice, fortitude, and temperance, upon which human life ispropped up as upon the four hinges cardines of a table.

These are the virtues of theself-possessed, of the best and the brightest, what Aristotle called the phronimoi, themen and he meant men of practical wisdom, of insight and practical know-how, thewell-hinged who know what is what, the men of means who went to all the best schoolsand set the pace for the rest of us who are lower down on Aristotles very aristocraticlist. But when we come unhinged, when our powers and our potencies are driven totheir limits, when we are overwhelmed, exposed to something we cannot manage orforesee, then, in that limit situation of the possibility of the impossible, we experiencethe limits, the impossibility, of our own possibilities.

Then we sink to our knees in faithand hope and love, praying and weeping like mad.

YARIME Masaru, Project Associate Professor, Graduate School of Public Policy, University of Tokyo

These are what the theologians call somewhat chauvinistically the theological virtues, by which they mean that we havecome up against the impossible. The reader should be aware that Caputo is not themost sensitive reader of Aristotle and often sets him up, unfairly in my view, as a strawman to his argument.

Being able to hold in tension both the Aristotelian and perhapsThomistic approach and the postmodern and deconstructive one is of the greatestimportance for one seeking a whole story, impossible though it is. Much more could be said about Caputos story of religion, but let ustake what we have from him so far. A whole story is impossible, and it isthereby a religious story. By religious story, I do not mean that the wholestory will be provided by any particular religion. Every religion or world-view or ideology, of course, offers what may look like a whole story, butit is rather a particular story, a possible story however impossible someof the elements of that story may be virgin births, multiple universesetc.

We know that beyond every particular story there issome other particular story. The whole story wholly impossible would be a story of all stories. Paradoxically, a whole story could only arise at the point whereparticular stories breakdown. Wholeness is not opposed to fragmentation;it is the breakdown of fragmentation.

The fragments do not add up to a whole which would seem the only possibility ; rather, a whole only comes infragments, precisely where they fragment, where they breakdown, wherethe silos burst their seams, where the disciplines become undisciplined,where the rules become unruly, where our practices become unhinged. Awhole story would be a complete speech, a last word, a final solution,and no one needs to be reminded of the horrors of any final solution.

We are supposed to be living in postmodern times, defined by Jean-. Franois Lyotard as an incredulity towards over-arching metanarratives. That is a fancy way of saying that no one can believe not if they arehonest in the Big Picture anymore. This claim is not obviously war-ranted.

Transdisciplinarity in Science and Religion, 3-2008

In fact, it seems untrue that there is any such incredulity. There is,on the contrary, ample evidence of allegiance in nearly all quarters toabsolutes, principles, essences, grands rcits, verities, dogmas, home truths, andall manner of -isms which give meaning and succor to their adherents,and which exercise serious political, ethical, and spiritual influence in theworld, not all of it good.

It is likely that the claim of incredulity appliesonly for those Western intellectuals who find what they take to be theparticular exhaustion of the Enlightenment story to imply the untenabilityof all metanarratives. Why this implication? Because the Enlightenmentchampioned the cause of certainty, one defined in terms of a Cartesianconception of universalizing Rationality with a capital R , and the endof all mythologies.

When the mechanism of attaining certainty this idio-syncratic flavor of certainty, I hasten to add comes up short, the sense,apparently, is that the trustworthiness of any universalizing claim is at risk. A more theoretical way of putting this would be in terms of decon-struction, the idea it is not quite an idea that animates Caputos thinking. On this view, d Published on Oct View 28 Download 0. On the other hand, Caputo writes, there is another future, another thought of the future, a relation toanother future, which is the future that is unforeseeable, that will takeus by surprise, that will come like a thief in the night I Thess.

Caputo writes: When the Latin comic poet Terence wrote that since what we wishfor is impossible, we would have more peace if we sought only thepossible, he was advising us to give up religion. We are supposed to be living in postmodern times, defined by Jean- Franois Lyotard as an incredulity towards over-arching metanarratives. Introduction to transdisciplinarity ppt Education. Ecological Economics and Transdisciplinarity Documents. Transdisciplinarity History, Methodology, 2.

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