By Trent C. Butler
One in a sequence of twelve New testomony verse-by-verse observation books edited via Max Anders.
Includes dialogue starters, educating plan, and extra. nice for lay academics and pastors alike.
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Additional info for Luke (Holman New Testament Commentary)
We are able to understand, explain, sum up, augment and correct the way we understand ourselves through our understanding of the the social constitution 23 other. The extraordinary thing is that the other, too, can make her own speech an object, thus enabling her to understand both us and herself via our understanding. This represents the acme of what we might call human self-consciousness. It is not a monologic phenomenon, as though people are directly conscious of themselves and are directly present to themselves, as is argued in what is known as idealistic philosophy of consciousness, but a dialogic phenomenon, because being is founded in the social process of human communication: self-consciousness is essentially inter-subjective.
The underlying idea is often that when retribution is eﬀected between individuals and/or groups the imbalance is cancelled out, relations are restored, equilibrium is re-established, and the parties can once more deal with each other in a manner conforming to the situation before the oﬀence was committed. Even the idea of possible forgiveness is mooted. From all this it may be inferred that the principle of retribution is fundamentally about respect for life and the preservation of life. Note that at this stage the anthropological research data do not permit us to consider the principle of retribution a universal principle, but only an extremely widespread cross-cultural phenomenon (Renteln 1990, 88–137).
He was a moderate liberal and a defender of the modern constitutional state (Rawls 2000, 352–353). the social constitution 19 identity (Hegel 1988, 127–132). In other words, the constitution of the human being is not individualistic nor autarkic but social, being based on the dialectic of mutual recognition of identity and diﬀerence. To think that this is a kind of ideal image, remote from physical reality, that can only originate in the mind of a speculative philosopher is a mistake. To add cogency to his idea Hegel gives an incisive analysis of the master-servant relationship, which, in its asymmetry, appears to be a negation of his insight into the meaning of mutual recognition.