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Supreme Being

About: Supreme Being is a research topic. Over the lifetime, 192 publications have been published within this topic receiving 1615 citations.


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Book ChapterDOI
Josef Simon1
01 Jan 1999
TL;DR: In this article, growing temporal distance allows a clearer understanding of the internal structures of Nietzsche' s philosophy, and the philosophical context is highlighted to the extent that ideologically motivated exploitations or rejections of Nietzsche's thought recede in history, illuminating Nietzsche's debts to the European philosophical tradition.
Abstract: Growing temporal distance allows a clearer understanding of the internal structures of Nietzsche’ s philosophy. The philosophical context is highlighted to the extent that ideologically motivated exploitations or rejections of Nietzsche’ s thought recede in history, illuminating Nietzsche’ s debts to the European philosophical tradition. Eugen Fink sees Nietzsche’s relationship to metaphysics as a relationship of “captivity and liberation.”1 In the fundamental themes of Nietzschean philosophy — the doctine of the will-to-power, the eternal return of the same, the death of God, the Apollonian-Dionysian play “generating all things as products of appearance,” and, finally, the Ubermensch — Fink sees a return to the four principles of metaphysics: beings as such, the structural totality of being, the supreme being, and the “disclosedness” of being .2 Thus Nietzsche’s thought is itself absorbed in a doctrine of eternal recurrence, presented as a symbol of the unsurpassed condition of metaphysics.
01 Jan 2011
TL;DR: In this paper, the concept of "good person" in Igbo worldview is examined, arguing that "ezigbo mmadu" is constructed in human relationships and that deviating from that ideal is an aberration that reduces the human person from the pinnacle that humanankind has been placed.
Abstract: This paper examines the concept of ‘ezigbo mmadu’ (good person) in Igbo worldview. The paper argues that ‘ezigbo mmadu’ is constructed in human relationships. It argues that the Igbo people’s understanding of ‘mmadu’ as the climax of the Supreme Being’s creativity and beauty situates the human person as a moral agent. Deviating from that ideal is an aberration that reduces the human person from the pinnacle that humankind has been placed. And so, for the Igbo ‘ezigbo mmadu’ captures and reflects those ideals necessary for group and inter-group relations.
01 Jan 2013
TL;DR: The idea of creation is based on the design of a dual cosmos, organized in two levels: the physical universe (Aiye) and its spiritual double (Orum), conceived as the supreme being and creator of all other beings, establishes relationship with humans through the mediation of collective ancestors (Orishas) and their families as discussed by the authors.
Abstract: The religions of African origin in Brazil have a rich and complex system of beliefs, rites and myths, which characterizes their religious experience. This work aims to study some of the religious themes' Candomble Nago. The idea of creation is based on the design of a dual cosmos, organized in two levels: the physical universe (Aiye) and its spiritual double (Orum). God (Olorun), conceived as the supreme being and creator of all other beings, establishes relationship with humans through the mediation of collective ancestors (Orishas) and their families (EGUNS). There is no clear separation between the Orishas as deities related to the forces of nature, and the founding ancestors of the people. Based on these concepts, the Axe is highlighted as the most important element of this tradition, passing all his religious drama in search of an experience of participation in the life force (God), involving the lives of followers and their social relations within the community of Candomble titled Terreiro .
Book ChapterDOI
01 Jan 2003
TL;DR: In this paper, Wordsworth repudiated with some heat the notion that he could be termed a worshipper of nature, and pointed out that the cause of such errors is reading "in cold-heartedness" what was merely "a passionate expression uttered incautiously in the Poem upon the Wye".
Abstract: Writing to Catherine Clarkson in January 1815, by when his identification with Jacobinical Druidism was a distant memory, Wordsworth repudiated with some heat the notion that he could be termed ‘a worshipper of Nature’. The cause of such errors, he insists, is reading ‘in cold-heartedness’ what was merely ‘a passionate expression uttered incautiously in the Poem upon the Wye.’1 Denying that there is anything ‘Spinosistic’ even in his ‘simile of the Boy and the Shell’ Wordsworth’s letter promptly runs into difficulties: ‘Where does she [Patty Smith] gather that the Author of the Excursion looks upon nature and God as the same? He does not indeed consider the Supreme Being [sic!] as bearing the same relation to the universe as a watch-maker bears to a watch … there is nothing so injurious as the perpetually talking about making by God.’ To his own child, Wordsworth says, he has taught the less injurious explanation that God is ‘not like his flesh which he could touch; but more like his thoughts’. The child, seeing how ‘the wind was tossing the fir trees, and the sky and light were dancing about in their dark branches’, exclaims ‘“There’s a bit of him I see it there!”’. With this perception of God as infinitely fine matter, or the spiritus of the ancients, the fond father finds no fault.

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Performance
Metrics
No. of papers in the topic in previous years
YearPapers
20213
20206
20197
20185
20172
20167