By Karl F. Morrison
Vital traits in modern highbrow lifestyles rejoice distinction, divisiveness, and contrast. Speculative writing more and more highlights "hermeneutic gaps" among people, their histories, and their hopes. during this ebook Karl Morrison identifies an alternative choice to this disruption. He explores for the 1st time the full legacy of concept revolving round the tough declare "I am you"--perhaps the main concise attainable assertion of bonding via empathy. Professor Morrison exhibits that the desire for thoroughgoing knowing and inclusion in another's international view is important to the West's moral/intellectual culture. He keeps that the West may well but break out the deadly flaw of casting that wish in paradigms of sexual and aesthetic dominance--examples of empathetic participation encouraged by means of starvation for energy, in addition to by means of love.
The writer makes use of diversified assets: in theology starting from Augustine to Schleiermacher, in paintings from the spiritual artwork of the Christian Empire to post-Abstractionism, and in literature from Donne to Joyce, Pirandello, and Mann. during this paintings he builds at the considered prior books: culture and Authority within the Western Church: 300-1140 (Princeton, 1969) and The Mimetic culture of Reform within the West (Princeton, 1982). "I Am You" is going past their issues to the inward act that, in line with culture, consummated the switch completed by way of mimesis: particularly, empathetic participation.
Originally released in 1988.
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Extra info for I Am You: The Hermeneutics of Empathy in Western Literature, Theology and Art (Princeton Legacy Library)
25); see also p. 98 (chap. 12). , The Complete Poetry and Selected Prose of John Donne (New York: Modern Library, 1952), pp. 440-41. 6 Donne appears to have modified this view in Meditation 23, where he argued that "even in pleasures and in pains there is a propriety, a Meum and Tuum" excluding empathetic par ticipation, though not fellow-feeling. Coffin, The Complete Poetry and Selected Prose of John Donne, pp. 456-58. 6 CHAPTER 1 misread a particular occurrence of the sign. The identity of the dead with the living was not self-evident; it had to be grasped by processes of thought.
His doctrine of substances enabled him to think that all members of a species were one in kind, though many in number. Thus, Callias and Socrates could be considered one man through the substance of humanity. 29 27 28 29 Symposium, 205-207. Metaphysics, 1. 9. 992b. Cf. Metaphysics, 7. 10-11. 1034b-1037a. " In the line of procreation by which life was conveyed, a more limited identity could be affirmed between parents and their children, and among brothers. "Parents love their children as themselves," Aristotle wrote, "for these are, deriving from them, like separated other selves.
Their teachings embodied a quandary that had grown familiar to theologians, one, in fact, that leads back to the point at which we began: the unities of God and the world. Suppose the statement "I am you" describes an identity between God and actual men and women, in the changing historical circumstances of their lives and in their variable knowledge. Then, theologians had asked, is it possible that God is, in some sense, dependent upon his creatures, or altered by identity with them ? Was it possible to apply to God an observation that Aristotle made concerning human craftsmen?