Sentences with phrase «eternal recurrence»

The phrase "eternal recurrence" refers to a concept that suggests everything in the universe repeats itself endlessly. It means that events, circumstances, and experiences that have happened in the past will happen again in the future in an unending cycle. Full definition
On every side, scholarly critics and theologians point to Nietzsche's vision of Eternal Recurrence as the antithetical opposite of the Christian gospel.
Let there be no question about this: to judge Zarathustra as the Antichrist, and Eternal Recurrence as a demonic inversion of the Kingdom of God, is to set oneself against the radical secularity of the modern world, and finally to react with No - saying to the uniquely contemporary history of our time.
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To affirm Eternal Recurrence and renounce autonomous selfhood is to live the Kingdom of God, which is in our midst.
So likewise the «existential» truth of Eternal Recurrence shatters the power of the old order of history, transforming transcendence into immanence, and thereby making eternity incarnate in every Now.
The Yes - saying of Eternal Recurrence dawns only out of the deepest No - saying; only when man has been surpassed will «Being» begin in every «Now.»
Further, the transformation effected by the conception of eternal recurrence discloses new experiential horizons.
In its initial form, Nietzsche's vision of Eternal Recurrence records the chaos of a world that has fallen away from its original center.
In collaboration with the Feitelson / Lundeberg Art Foundation, the gallery co-published two monographs, Helen Lundeberg: Poetry Space Silence by Suzanne Muchnic and Lorser Feitelson: Eternal Recurrence by Diane Moran, in 2014.
Everything seems to float freely in circles, like some hallucinated eternal recurrence.
Already we can see significant parallels between Nietzsche's vision of Eternal Recurrence and Jesus» proclamation of the Kingdom of God.
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In Nietzsche, we have witnessed the deepest willing of the death of God pass into the deepest affirmation of Eternal Recurrence.
11 Altizer contends that the modern man of faith must say Yes to the most illogical of all views of the world: Nietzsche's Eternal Recurrence.
If Kierkegaard's subjectivity has dialectically passed into Nietzsche's Eternal Recurrence, is it possible that the radically profane Now of Eternal Recurrence is a dialectical resurrection of a Kingdom of God beyond God?
Does not the New Creation (Eternal Recurrence) of Zarathustra parallel the New Creation of Jesus (the Kingdom of God) insofar as it shatters history, dissolves all rational meaning, and brings to an end the rule of Law?
Hence Zarathustra, the proclaimer of Eternal Recurrence, is the first «immoralist,» and his proclamation is a product of the «second innocence» of atheism.
«24 Furthermore, Altizer now claims that Nietzsche's Eternal Recurrence is identical with the Buddhist Void.25 Thus, his position in his second period was not dialectical enough; at that time he was not able to see the intimate connection between the primordial vision and the eschatological vision.
Yet it is of fundamental importance that neither Bultmann nor Tillich is dialectical enough to rise to an acceptance of Nietzsche's vision of Eternal Recurrence.
Consequently, Nietzsche's vision of Eternal Recurrence is the dialectical correlate of his proclamation of the death of God.
We might also note that Nietzsche's higher or Dionysian vision of Eternal Recurrence — which he judged to be the ultimate expression of Yes - saying or total affirmation — can be reached only by passing through a full and total realization of the meaninglessness and chaos of the world or reality as such.
Through Nietzsche's vision of Eternal Recurrence we can sense the ecstatic liberation occasioned by the collapse of the transcendence of Being, by the death of God — and we may witness a similar ecstasy in Rilke and Proust; and, from Nietzsche's portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the contemporary believer from the inescapable reality of history.
We must observe that Eternal Recurrence is a dialectical inversion of the biblical category of the Kingdom of God.
Eternal Recurrence is the dialectical antithesis of the Christian God.
The transcendence of Being has been transformed into the radical immanence of Eternal Recurrence: to exist in our time is to exist in a chaos freed of every semblance of cosmological meaning or order.
Thus Nietzsche's vision of Eternal Recurrence is here dialectically identified with the Christian vision of the Kingdom of God.
In this final section, we examine more closely the Whiteheadian and Nietzschean solutions to the problem of ultimate evil: Whitehead's God and his essential relation to the temporal world, and Nietzsche's doctrine of the eternal recurrence.
The solution of the eternal recurrence depends essentially on Nietzsche's conception of the external, independent relation of time to becoming and willing, coupled with his notion of time as infinite and the becoming universe as finite (TSZ 178).
It is the final secret behind Nietzsche's conception and affirmation of the eternal recurrence.
The doctrine of the eternal recurrence is the keystone of Zarathustra's edifice.
Zarathustra's animals sing to him the refreshing songs of the cycles of the great seasons, the comic version of the eternal recurrence (TSZ 234).
Without reservation, Zarathustra affirms his necessary will, his particular, eternally recurring destiny as the prophet of the eternal recurrence and the bridge to the overman.
The divine actuality and the eternal recurrence are philosophically required to transform the basic character of time, to overcome its evil, and to win a humanly important realm of vital being.
Since episodes of joy are bound fast with everything else, the joyful creator wills the eternal recurrence of all things.
In short, the very logic of Nietzsche's philosophy of will to power, coupled with his conception of time and evil, leads him to his fundamental doctrine of the eternal recurrence of all things.
Yet to grasp the full significance of the eternal recurrence, we must first recall Nietzsche's basic intentions: namely, to accord an ultimate value to the realm of becoming and temporal life; to redeem and to unleash the creative potentials of earthly will to power; and to help create a humanly significant future.
1 The exposition of Nietzsche's thoughts is based upon Thus Spoke Zarathustra («TSZ,» translated by R. J. Hollingdale, Baltimore: Penguin Books, 1969) because of the central attention given to the spirit of revenge and the eternal recurrence, as well as to life as will to power and valuation.
Of course Nietzsche said I should be horrified at the thought of eternal recurrence.
For you have willed the eternal Recurrence of shit.
Nietzsche's doctrine is Eternal Recurrence, instead of Return.
What could that be other than Nietzsche's Eternal Recurrence, his greatest doctrine?
Nor need one just be stuck with programmed patterns which repeat themselves over and over again — a kind of Nietzschean «eternal recurrence of the same» — with performance becoming decreasingly effective as the organism runs down.
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