The Secular Frontier

“The fragment of Anaximander presents one of the strongest hermeneutic challenges known to modem philology and philosophy.”  (Prof Vassilis Lambropoulos: Stumbling.over the ‘Boundary Stone of Greek Philosophy’ Two Centuries-of Translating the Anaximander Fragment) So, I've been blogging about Heidegger's interpretation of Anaximander, primarily from part 1 of the summer semester 1932 lecture course from the University of Freiburg. Next time I will begin to study the part of that course on Parmenides. Let's finish up with Anaximander. For a being to step forth it must create a harmony of beings in non-compliance.  For example, a person might go from a life that is out of joint because of loneliness to the being joined of beings or jointure of a new love who stands forth or is contured/outlined/highlighted that saturates the person’s whole world.  For Anaximander time measures out to beings their Being, and so love is always in the danger of receding back into the background of complianc ... Read Article

"The fragment of Anaximander presents one of the strongest hermeneutic challenges known to modem philology and philosophy."  (Prof Vassilis Lambropoulos: Stumbling.over the 'Boundary Stone of Greek Philosophy' Two Centuries-of Translating the Anaximander Fragment) In The Anaximander Fragment in Nietzsche's translation (Philosophy in the Tragic Age of the Greeks) is quoted: Whence things have their origin, there they must also pass away according to necessity; for they must pay penalty and be judged for their injustice, according to the ordinance of time. Then Hermann Diel's (Fragments of the Presocratics), But where things have their origin, there too their passing away occurs according to necessity; for they pay recompense and penalty to one another for their recklessness, according to firmly established time. In the essay in Off The Beaten Track, Heidegger narrows his study to only a part of the fragment he considers authentically Anaximander ...along the lines of usage; ... Read Article

“The fragment of Anaximander presents one of the strongest hermeneutic challenges known to modem philology and philosophy.”  (Prof Vassilis Lambropoulos: Stumbling.Over the ‘Boundary Stone of Greek Philosophy’ Two Centuries-of Translating the Anaximander Fragment) “For things pay one another penalty and retribution for their wickedness.” (Anaximander) or “they (beings) bestow compliance and correspondence on one another in consideration of the non-compliance." (Anaximander) Martin Heidegger and Medard Boss: "Our patients force us to see the human being in his essential ground because the modem 'neuroses of boredom and meaninglessness' can no longer be drowned out by glossing over or covering up particular symptoms of illness. If one treats those symptoms only, then another symptom will emerge again and again ... They no longer see meaning in their life and ... they have become intolerably bored (Heidegger and Boss, Zollikon Seminar, 160-161)" We have lost our connection to ... Read Article

“The fragment of Anaximander presents one of the strongest hermeneutic challenges known to modem philology and philosophy.”  (Prof Vassilis Lambropoulos: Stumbling.Over the ‘Boundary Stone of Greek Philosophy’ Two Centuries-of Translating the Anaximander Fragment) We’ve been thinking about “beings” for Anaximander, which we have argued does not mean beings as a whole collection but beings in their unity of presencing or appearing.  For example, Heidegger points out mystic Meister Eckhart says love changes man into the things he loves (Heidegger, 2013, 175-6).  So, for example in “eros love” we read in Dickens’ David Copperfield: “I was sensible of a mist of love and beauty about Dora, but of nothing else … it was all Dora to me. The sun shone Dora, and the birds sang Dora. The south wind blew Dora, and the wildflowers in the hedges were all Doras, to a bud  (Dickens, 2004, ch 33 Blissful).”  Similarly, for the “agape love” Eckhart wo ... Read Article

“The fragment of Anaximander presents one of the strongest hermeneutic challenges known to modem philology and philosophy.”  (Prof Vassilis Lambropoulos: Stumbling.Over the ‘Boundary Stone of Greek Philosophy’ Two Centuries-of Translating the Anaximander Fragment) Heidegger’s reading of the Pre-Socratics: Anaximander Part 1. Summary and Analysis. In this lecture course, Heidegger is looking at rethinking Anaximander and Parmenides.  The Anaximander fragment is usually interpreted to mean things come to be and pass away using legal language, and so Nietzsche translates: “Whence things have their origination, thence must they also perish, according to necessity; for they must pay retribution and be judged for their injustices, according to the order of time.”  To begin to unpack this we need to think the law imagery in a Greek way.  Walker comments: “the Greeks loved their laws, the children of their ideals, above all else. Plato and Aristotle reiterate Herodotus when ... Read Article

After talking to a few people I decided to summarize the previous The Late Date of the Gospels blog post series regarding 2 issues: (i) A Second Century date for Mark and (ii) The theory Luke comes after Matthew. MARK I argued that the traditional dating of Mark around 70 CE is unsupported because it is mostly based on the prediction of the destruction of the temple but if you accept it all that is really established is the document is post 70 CE, not how near or far it is from it. I supplemented this with the idea that the storyline from the conversion of the soldier at the cross to the burial by Joseph of Arimathea is alluding to Jesus as the new and greater reformer than Cleomenes III in Plutarch's Parallel Lives which would put Mark sometime after the turn of the century. The gospels also seem to be patterned after the form of Plutarch's biographies. Some scholars like Hermann Detering date Mark into the second century. For example, Detering's Thesis: In his scholarly work, Detering has con ... Read Article

This volume comprises a lecture course given by Martin Heidegger at the University of Freiburg in 1932.  It’s topic is the beginning of Western philosophy and deals with Being and beings.  What is Being?  The quote from Plato's Sophist that appears at the beginning of Heidegger's "Being and Time" is: "For you have evidently long been aware of this (what you properly mean when you use the expression 'being'); but we who once believed we understood it have now become perplexed" (Sophist 244a).  So, Being was questionable in Plato’s time, and still in our time. What did Homer say about Being and beings?  Under Homer’s understanding with beings as eonta, Homer applies the term eonta to “the Achaean’s encampment before Troy, the god’s wrath, the plague’s fury, funeral pyres, [and] the perplexity of the leaders’. Man too belongs to eonta.”  Something did not need to be an object to be a being, since a dream “is” just as much as a rock, is something rather ... Read Article

"Aristotle, Plato's disciple, relates at one place (Nicomachean Ethics, Z 7, 1141b 77ff ) the basic conception determining the Greek view on the essence of the thinker: 'It is said they (the thinkers) indeed know things that are excessive, and thus astounding, and thereby difficult, and hence in general 'demonic (daimonia)' but also useless, for they are not seeking what is, according to the straightforward popular opinion, good for man.' … The Greeks, to whom we owe the essence and name of 'philosophy' and of the 'philosopher,' already knew quite well that thinkers are not 'close to life.' But only the Greeks concludedfrom this lack of closeness to life that the thinkers are then the most necessary - precisely in view of the essential misery of man (Martin Heidegger, Parmenides Seminar, 100)." "Radiant the gods' mild breezes / Gently play on you / As the girl artist's fingers / On holy strings. - Fateless the Heavenly breathe / Like an unweaned infant asleep; / Chastely preserved / In modest bud / F ... Read Article

This is my new updated blogging index for this fine book. In 2011, Jesus Mythicism, the idea that Jesus never existed, was at peak popularity on the internet with sites like Neil Godfrey’s Vridar and Project Reason’s forum, and I was searching for scholarship engaging with Christ Myth theorist Earl Doherty, and I found Prof James McGrath’s blog where he was critically blogging through Doherty’s book “Jesus: Neither God Nor Man.”  For example, two of McGrath’s posts were: Chapter 1 of Earl Doherty’s Jesus: Neither God Nor Man Chapter 5 Of Earl Doherty’s Jesus: Neither God Nor Man Robert M. Price’s mythicist book “The Christ Myth Theory and Its Problems” was out, along with Bart Ehrman’s Critique. It would still be a few years until Richard Carrier’s and Raphael Lataster’s mythicist books would come out. This year as part of the Public Theology/Philosophy initiative, I blogged through the new anthology “The Next Quest For The Historical Jesus (2024). ... Read Article

The crucifixion of Cleomenes III and his snake that converts the onlookers has been ignored by commenters in large part because a date for Mark has been assigned from the war due to Jesus's supposed prediction (66-74; probably 70). This seems to be mostly apologetics because it establishes the earliness boundary, not the lateness one. We are very familiar with apocalypses from antiquity that are post the event they describe by a very long time, and so the date of the event doesn't imply it happened near the fake prediction. As I said, Paul made the claim that despite the power of the crucifixion, if Christ is not raised your faith is futile and you are still in your sins (1 Cor 15:17). An initial question here is how is substitutionary atonement in play if the cross doesn't deal with sin? In previous posts I've tried to argue for a moral influence cross rather than a substitutionary atonement cross. For example, as Prof James McGrath insightfully notes, when Jesus teaches the Lord's Prayer it is not thanksgi ... Read Article

https://www.youtube.com/watch?v=ogHqVFbc0qM&t Last time I thought a bit with Robert M Price about a late date for the gospels thinking about topics like Marcion. It seemed that Mark and Matthew alluded to the Jewish revolt (though Mark was a bit of a stretch), and that all synoptics seemed to be post-Plutarch with the key allusion to the death of Cleomenes III. Let's shake that up a little with Dennis R MacDonald. Marcion’s gospel has traditionally been interpreted as an abridged version of the Gospel of Luke (e.g., by Tertullian).  It contains an abridged gospel of Luke, and instead of Acts it has some modified Pauline epistles.  We don’t have physical copies of Marcion’s gospel, but we do have it from writings of his opponents.  The current debate is whether Marcion abridges Luke, or whether Marcion’s gospel is earlier than Luke.  Dennis MacDonald argues the synoptic gospels are heavily indebted to Greek poetry.  Mark and Luke are the masters of this.&nbs ... Read Article

https://www.youtube.com/watch?v=jqewC07g4Z4 Price notes that the Gospel of Mark was probably written in Rome.  It contains Latinisms like “centurion” even though it was written in Greek.  It makes sense that it was the venerated gospel of Rome, since it is 90 percent preserved in Matthew and 60 percent preserved in Luke, so if it was not venerated by the big time church in Rome it doesn’t make sense it was preserved unlike the Q document.  The original version of Mark seems to be Ur-Mark that was penned by Marcion and the gospel itself was circulated and expanded by his students into what we have today.  Marcion thought some of the additions were okay so he thought it was fine for publication.  Marcion’s materials often seem to be a re-write of old testament stories.  Excluding the Torah commandments, Marcion thought a lot of the OT stories weren’t that bad and so retooled them for Jesus – which reflects the general Greco-Roman imitation practice of mimesis. ... Read Article

The notion of one's eyes being opened in the bible is an important theme, meaning transformation. Adam and Eve's eyes are opened to their nakedness, as Paul/Saul's were opened to the wrongness of persecuting the early church. We see something similar with the transformation of the soldiers at the cross in the synoptics, which seems to be playing off a tradition about crucified Cleomenes III in Plutarch (though this would make a late date for the synoptics). The point is, if we are going to overcome the substitutionary atonement reading of Christ's death, it will be helpful to see what a moral influence interpretation entails. Clearly substitutionary atonement is incoherent according to the criteria of Justice, for how does an innocent child in Africa being punished for the crimes of a murderer in Chicago serve Justice? The moral influence interpretation of Jesus' death, primarily associated with the theology of Abelard of Bath in the 12th century, emphasizes the transformative power of Christ's life a ... Read Article

I was thinking last time about how the Jews thought God brought judgment against them historically through them being conquered. I'd like to apply this to the destruction of the temple in 70CE. This seems to be a big impetus for the gospels, and so Mark is usually thought of as inventing Jesus making a prophecy about the destruction of the temple: In Mark 13:1-2 Jesus said, "Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down." Mark goes on to contextualize this with the corruptness of the temple with Jesus' temple tantrum event. The Roman Empire destroyed Jerusalem and the temple in 70 CE after a five-month siege. Roman soldiers stripped the Temple Mount bare, throwing down every stone. Christians later interpreted these events as a fulfillment of one of Jesus' predictions, and some believed it was punishment for the Jews' rejection of Jesus. For example, Matthew 23:37-39 (Luke 19:41-44) depicts Jesus expressing deep sorrow and lament over Jerusa ... Read Article

We often look at the idea of sin from the point of view of an individual’s personal shortcomings.  In light of this modern interpretation of the individual, Jesus’s sacrifice as substitutionary atonement seems to make sense.  But this is not the ancient view.  The Jews for instance taught God brought judgement on Egypt, not as individual persons, but the corporate punishment for the sins of a society and its enslavement of the Jewish people.  In fact, the biblical narrative has to answer that basic question: How can the Jews be God’s chosen people if they keep getting conquered? The Bible provides several explanations for why the Israelites (Jews) experienced numerous conquests despite being considered God's chosen people: (1) Disobedience to God's Laws: One of the primary reasons given in the Old Testament is the Israelites' disobedience to God's laws and commandments. For instance, in Deuteronomy 28, there are blessings promised for obedience and curses for disobedienc ... Read Article