Lo Santo: Lo Racional y Lo Irracional en la Idea de Dios

Lo Santo Lo Racional y Lo Irracional en la Idea de Dios Las ideas te stas de Dios singularmente la cristiana definen a la divinidad mediante conceptos claros y distintos as como a trav s de predicados pensados como absolutos perfectos y sumos caracter

  • Title: Lo Santo: Lo Racional y Lo Irracional en la Idea de Dios
  • Author: Rudolf Otto
  • ISBN: 9788420637259
  • Page: 116
  • Format: None
  • Las ideas te stas de Dios, singularmente la cristiana, definen a la divinidad mediante conceptos claros y distintos, as como a trav s de predicados pensados como absolutos, perfectos y sumos, caracter stica de la religi n racional que, sin embargo, no apura ni agota la esencia de la divinidad En efecto, la presencia simul t nea de Lo Racional y Lo Irracional en la IdeaLas ideas te stas de Dios, singularmente la cristiana, definen a la divinidad mediante conceptos claros y distintos, as como a trav s de predicados pensados como absolutos, perfectos y sumos, caracter stica de la religi n racional que, sin embargo, no apura ni agota la esencia de la divinidad En efecto, la presencia simul t nea de Lo Racional y Lo Irracional en la Idea de Dios remite a la relaci n rec proca entre esos dos elementos y a la consideraci n del car cter irreductible de la emoci n religiosa Este estudio cl sico de Rudolf Otto se propone examinar la categor a de Lo Santo , nacida en la esfera religiosa, trasladada luego a la tica y formada por componentes inefables e inaccesibles a la comprensi n mediante conceptos, pues el elemento que fija su peculiaridad es precisamente lo numinoso, a cuya dilucidaci n mediante la determinaci n de sus an logos y contrarios est consagrado parcialmente este brillante ensayo.

    One thought on “Lo Santo: Lo Racional y Lo Irracional en la Idea de Dios”

    1. The thesis of this book is that a sense of God's presence, with its attendant emotions of sacredness, wonderment and awe, is the fundamental starting point of genuine religion. Everything else -- doctrine, ritual and theological speculation -- are reliant upon, and derived from this experience. Otto coined the word numinous (from the Latin numen, meaning sacred presence) to describe it. This does not mean that chronologically in a person's life other experiences, such as intellectual curiosity, [...]

    2. For one who is more than tired of Systematic Theology which forces God into a box made by man and that you have to be either Calvinist or Armenian when I guess I could be just a Christian who knows there is a third category This book looks into the transcendent reality of Father, His Only Son and their Holy Spirit. C.S. Lewis once wrote, "I believe that many who find that 'nothing happens' when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while th [...]

    3. Otto's use of Kant's notion of the sublime to designate the Holy is very appealing at first. However, the sublime in Kant remains in the subjective category. What is sublime in the final analysis in Kant is human rationality (the power of reason) that overcomes and surpasses the uncontainable: the infinite scope of reason overcoming the finite capacity of imagination/sensibility. Given Kant's analysis of the sublime, then, the Holy would have to exceed the sublime. Another major flaw in Otto is [...]

    4. God is a reality that exists beyond my personal nature, and I experience Him, I experience something numinous by taking part of the nature of an autonomous spiritual reality. Numinous here means a presiding spirit, that is because God is transcending and His ways are above my ways. Yes, God's holiness consists of his numinosity. In the presence of the Holy One of Israel, I as a human being experience feelings of awe, dread, wonder, awe and am fully are of my creatureliness, and that is how I rea [...]

    5. Fear of the Shadow, the daemon, is the beginning of subjective religious experience according to Rudolf Otto in The Idea of the Holy. Our utterly deferential fright is encapsulated in that hoary Old Testament expression, “the Wrath of Yahweh.” (18) Otto calls it the numinous experience, when our “blood runs cold” and our “flesh creeps.” We recognize the sacred, the hallowed, the holy when it triggers an acute and overwhelming emotion, all out of proportion to the event – wonder, aw [...]

    6. Old school theology book. One more famous study trying to proove that there is an a priori religious impulsion. Of course it cann't be based on reason. A renewal of irrationalistic stream inside theology, in the time of Bergson, Dada, Charles Fort, Freud, First World War. An effort to establish a bridge with the wholly other. What is nouminous? The sixth chapter of Isaiah, Bach, Medelson, or silence itself? Of course it is the miracle. But what is greater miracle than the life, the spirit, the s [...]

    7. This was assigned reading for Paul Schaick's Philosophy of Religion course at Grinnell College in Iowa. Given the very little attention paid to it in class, I've always presumed he was required to include the text in the syllabus. In any case, I read it very quickly and wasn't impressed. The class itself was primarily devoted to the close analysis on Anselm's ontological arguments.

    8. The classic work on religious experience. Otto takes the idea that there is a raw, "numinous" experience (which he elaborates at some length. He says that religion rationalises this numinous experience to create the Holy. When they lose touch with the numinous, rational religious forms - rites, theologies, myths etc - are dead and lifeless. Though he never mentions his name, Otto is in effect taking to task Feuerbach's Essence of Christianity. To study religion, however, one must come to terms w [...]

    9. A pesar de su etnocentrismo, y del evidente sesgo que su mirada de teólogo condiciona, es una gran obra. Sin llegar a un total irracionalismo examina consecuentemente y con perspectiva fenomenica la categoría de LO SANTO como núcleo mismo de la religión, y de la religión cristiana en particular.

    10. Rudolf Otto's book deserves pride of place for his articulation of "the idea of the holy" and his usage of the term "numinous" to describe "the otherness of God." Otto particularly develops the idea of the non-rational element in our encounter with God. He elaborates various aspects of these encounters, "creature feeling", "awefulness", "overpoweringness", and "energy" or "urgency". One of the things I appreciated in this work is that Otto distinguishes "non-rational" from irrational and sees a [...]

    11. Otto's work is a fairly fun and interesting read, as far as these things go, for the first fifty pages. In those fifty pages Otto lays out his ideas on the numinous and the mysterious tremendum that most readers would enjoy delving into. After that, some of the fun is spoiled because there aren't really any new insights. Not that every page needs to have something new and insightful, but the fireworks in the first part of the book almost set you up for that expectation. With that said, the last [...]

    12. Otto here examines the nature and origins of the feelings of awe, eeriness, exultation -- what he calls the Mysterium Tremendum -- felt when one steps into the presence of the numinous, the "wholly other," a thing which is much larger and of a different order from ourselves or those things with which we are familiar. This feeling of standing in the presence of holiness is a feeling which is nearly universal, yet which it is difficult to understand and explain. Otto takes up the task and does a g [...]

    13. I enjoyed the unfolding of Jungian analysis, the concepts of holy terror and awe, and above all, the feeling of absolute sincerity. This wasn't a book of flowery nonsense, nor was it remotely a self-help book. I believe I'll be thinking about it for years down the line and appreciate a few of the nuances. We shall see.

    14. Lots of incredible scholarship and deep soulful thinking went into this book. Person like me needs a dictionary every other page or so. This book definitely added to the depth of my mystic outlook on my Christian faith and expanded my closeness to Christ Himself. It is not a fast read but needs to be read and chewed slowly for the greatest benefits.

    15. Absorbing and unusual examination of the experience and manifestations of "the holy" from a psychological standpoint. This author introduces the idea and the term numinous to the lexicon. He goes further than any author I've found at elucidating and analyzing the ineffable.

    16. Otto Parts utilises a sort of "circumscription of the topic" technique to get closer to an understanding of the divine. Which means itsa dryhump for religious zealots.

    17. Strasznie tęga rozkminka, miejscami aż przerażająca. Ale w końcu to w tej książce napisano, że to co przerażające jest czasem najlepsze.

    18. Explores 'awe' the 'numinous' and other subjective aspects of encountering the holy. Well written and interesting. A translation from german.

    19. Where does Rudolf Otto's genius lie in this magnificent response to the rationalizing tendency of 19th and early 20th century philosophy and theology? I believe it is the capacity to delve into the subjective religious experience without disregard for its objective basis.

    20. One of the most difficult, but enlightening, books I've ever read. I recommend this work in systematic theology / religious philosophy to everyone who wants to study religion and it's psychological significance.

    21. I can see this book will become one of those few books that shape my thinking. I'm still absorbing its message. I took extensive notes and I will compile them and organize the ideas so as to make them my own.This is not an easy book, partly due to it being a translation, and partly (I suspect) because of German academia's reputation for opaque prose. Still, the read was worth it.Otto central idea is not really "the idea of the holy", but rather the holy stripped of its ethical and rational aspec [...]

    22. Tolle lege. Some books are required reading for theologians and highly recommended for others too. This is one of them. Sounds like a preliminary to Werner Elerts first chapters of the "Morphologie" and does not only give excellent evidence of the authors wide learning and scope of understanding the profound religious landscape with Mystik, Philosophy and Metaphysics at the beginning of the 20th century, but even quotes a reference to Olive Schriners "Thoughts on South Africa" (London 1923): "Yo [...]

    23. The basic concepts of Otto's book I learned in college, probably as part of our philosophy of religion classes, though it is likely that the concepts may have also been discussed in our Bible classes. Otto argues for a basic form of human experience, a religious awe, that cannot be reduced to anything else. He then discusses how this awe arises psychologically and is developed by various cultures and religions. Then, at the end, he argues for Christianity as the most developed religion. That pre [...]

    24. Though certainly outmoded in many ways in the field of comparative religion, Otto makes an interesting case for a specific and unique faculty of the mind that senses, perceives, and responds to what he calls the numinous or the holy. Otto's goal here is to show that religion is a necessary and useful category for analyzing specific kinds of experiences and discourses. Skeptics will be wary of Otto's clear bias for Judeo-Christian manifestations of the Holy, which, at times, becomes a kind of apo [...]

    25. I once heard a guy say (of somebody else) "no wonder he's got no hair on his head, the way things keep flying over it." I bring this up because it's possible that this book has contributed significantly to my widow's peak: it is a kind of philosophical inquiry into the non-rational feelings that contribute to any religious experience, and very difficult to understand for more than a few pages at a time. Where I could understand it, however, the book is excellent; it lays out some of the differen [...]

    26. "Beyond dispute art has here the means of creating a unique impression–that of the magical–apart from and independent of reflection. Now the magical is nothing but a suppressed and dimmed form of the numinous, a crude form of which great art purifies and ennobles. In great are the point is reached at which we may no longer speak of the 'magical', but rather are confronted with the numinous itself with all its impelling motive power, transcending reason, expressed in sweeping lines and rhythm [...]

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