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Journal ArticleDOI

The Human Condition.

Andrew J. McLean
- 29 Jun 2017 - 
- Vol. 41, Iss: 6, pp 771-771
TLDR
In some religious traditions, the myth of the ‘Fall from the Garden of Eden’ symbolizes the loss of the primordial state through the veiling of higher consciousness.
Abstract
Human beings are described by many spiritual traditions as ‘blind’ or ‘asleep’ or ‘in a dream.’ These terms refers to the limited attenuated state of consciousness of most human beings caught up in patterns of conditioned thought, feeling and perception, which prevent the development of our latent, higher spiritual possibilities. In the words of Idries Shah: “Man, like a sleepwalker who suddenly ‘comes to’ on some lonely road has in general no correct idea as to his origins or his destiny.” In some religious traditions, such as Christianity and Islam, the myth of the ‘Fall from the Garden of Eden’ symbolizes the loss of the primordial state through the veiling of higher consciousness. Other traditions use similar metaphors to describe the spiritual condition of humanity:

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References
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Journal ArticleDOI

In the shadow of dark times: Hannah Arendt’s Eichmann in Jerusalem and the problem of thinking in modern era

TL;DR: The authors provide a different reading of Eichmann in Jerusalem, which situates it as an expression of Arendt's perception of the political sphere and of the i.i.d.
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The arts of refusal: tragic unreconciliation, pariah humour, and haunting laughter

TL;DR: The authors investigates Hannah Arendt's writings on tragic unreconciliation and pariah humour as offering creative strategies for confronting the deadening of emotion that enables people to tolerate tragedy.
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The Cinematic Language of Naked Protest

TL;DR: Recently, documentaries have appeared that revisit contemporary gendered traumas wherein women threaten to, or do, strip naked, to signal dispossession, to punish men, and to resist injus...
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Understanding cyberbullying: Hannah Arendt’s public-private-social distinctions and online communication

TL;DR: In this article, the authors ask how Hannah Arendt can guide an understanding of cyberbullying attentive to its implications for the public, private, and social realms of contemporary life.