Over a thirty year career, Kudo, who worked in France and Japan, developed an extremely complex body of sculpture, installation, and performance - based work in reaction both to World War II and Japan's subsequent transformation into an industrial society and to
European Humanism which, he believed, abetted environmental degradation and social malaise.
With his choice of the exhibition title, Kiefer dedicates the installation to the French writer Louis - Ferdinand Céline's book «Voyage au bout de la nuit» («Journey to the End of the Night») from 1932, which describes the demise of
European humanism in the trenches of World War I. Famous for its gallows humour and world - weary misanthropy, the book is a darkly humorous and grotesque description of the meaninglessness and evil of war.
Not exact matches
Both in this article and more extensively in Beyond
Humanism, Hartshorne argued that in contrast with the new supernaturalism emerging in
European theology the new «theistic naturalism» recognizes that in a certain sense nature is God.
For this reason, Maritain did not hesitate in Integral
Humanism (1936) to imagine possible futures or to suggest new courses of action that would alter the awful
European present in the direction of a better — a more humane, more Christian — proximate future.
Even if one of the traditional religious communities dominates the culture, it is now likely to be in competition with values stemming from the
European Enlightenment — what I called scientific
humanism.
European culture developed with a complex range of philosophy, medieval scholasticism and mysticism, and Christian and secular
humanism.