Author Topic: The influence of Philosophy on Orthodoxy and Other Faiths, and Vice Versa  (Read 2855 times)

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Offline Minnesotan

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If memory serves it was in a book of SF criticism the title of which I cant recall.  If this is an issue for you I will try to track it down over the weekend; Im fairly darn certain he was a Marxist.

Interestingly, a lot of socialists from that time period (such as E. Belfort Bax) also held ideas that might be considered very right-wing or neo-reactionary even by the standards of their own day. Bax believed that it was in fact men who were discriminated against by society, not women. And this was in the late 1800s/early 1900s!

Today Bax's biggest fans are not other socialists, but rather the "manosphere" (which is classified as far-right by many people although they claim to be outside the standard left-right dichotomy). It kind of brings the horseshoe theory to mind.
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Offline sakura95

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Thank you for your input on Confucianism.  I am inclined to agree with the obvious proviso that the I Ching and the religious rites would be discarded.  In addition as the Chinese Rites Controvery the Catholocs endured suggests, there are aspects of filial piety that may be contrary to Christianity, although ultimately the Catholics went with the Jesuit approach of tolerating them.

While there is at least to me nothing wrong with the act of performing cultural rites as a sign of filial piety, we have to deny the superstition of the practice and turn it into more in line with the EO practice of serving Koliva to honor and commemorate the departed Saints and Relatives. After all the rite of venerating deceased relatives is primarily motivated by the Confucian drive to filial piety. The burning of paper offerings and superstitious attachments to this rite however must be discarded. 

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Regarding Tantrism, thank you for that contribution.  Im a bit reeling from it as I had not even considered Tantrism as a possible fellow traveler of our faith due to the sexual aspects, and I am struggling to look past them in my analysis of that faith.  Are there not some Tantric practitoners who reject Tantric sexuality however?

I'm not sure about that. Though I can say that Orthodoxy could agree with the Tantric position that the act of sexual intercourse shouldn't be done for possessive or selfish reasons. Not sure if the act of intercourse with the motive of blending wisdom and compassion together is acceptable or not to the Orthodox POV.

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I would be very interested in your take on Taoism, Chan/Zen Buddhism, Shinto, amd Orthodoxy.  I think from a mission/inculturation perspective each of these faiths can be synthesized into Orthodoxy to a degree; the monastic ideal of Taoism and Chan/Zen, and the deep love on mature in Shinto, but I think below these superficial connections, there are deeper areas of shared philosophy.  For example, I feel as though Shinto has a certain emphasis on seeking the divine through liturgical experience, and I suspect what Shinto worshippers feel is not unlike the experience of the Orthodox Divine Liturgy, except our liturgy fulfills through special revelation what they have grasped at through general revelation.

I don't really know much about Taoism but I do know that the goal of Taoism is to align one's will with that of the Flow of Nature(Tao). Despite the non theistic nature of the Tao(in the sense that it isn't a personal being), there is some parallels with Orthodox theology. In Taoism, the Tao is unknowable and is the originator of all things. It sustains and balances nature itself. Replace the Tao with God and you basically in a nutshell, get a God who is unknowable(God is only known through His Divine Energies) and actively sustains Creation.

I know next to nothing about Zen Buddhism so I wouldn't be commenting on this. However, with regards to what I know about Shintoism, it's basically kinda animistic in nature. However one thing about Shintoism is that the gods(Kami) can actually get corrupted turning into yokai(human beings can turn into one as well). This forms the basis of the importance of purification in Shintoism, driven by a fear of corruption. From an Orthodox POV, we can take the Fall as the origination of the corruption that Shintoism seeks to mitigate but unlike Shintoism, it has the ultimate solution that would defeat it. Christ's own incarnation itself is the peak of this process where the corruption in Creation is undone, we need not have to fear becoming yokai in Christ and participate in incorruptibility.

I would see these philosophies as an awareness of humanity's vulnerability and fallen state.  The various philosophical systems such as Buddhism and Shintoism are meant as ways to mitigate or solve this problem, getting some things right in the process. However without Divine Revelation, they can only go so far and thus remain incomplete and even misguided. All these religions and philosophies are fortunately, fulfilled and completed in Christianity.
« Last Edit: June 12, 2015, 08:26:58 AM by sakura95 »
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Offline Volnutt

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If memory serves it was in a book of SF criticism the title of which I cant recall.  If this is an issue for you I will try to track it down over the weekend; Im fairly darn certain he was a Marxist.

He was a New Deal Democrat. Sort of socialism light.
Christ my God, set my heart on fire with love in You, that in its flame I may love You with all my heart, with all my mind, and with all my soul and with all my strength, and my neighbor as myself, so that by keeping Your commandments I may glorify You the Giver of every good and perfect gift. Amen.

Offline wgw

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So let's turn to Modernism and Postmodernism.  Do these philosophical schools offer anything to us (I think they do), or are they collectively a steaming pile of hippopotamus dung?  Assuming that auxh dung emits steam (I thought hippos defecated under water, but Postmodernism encourages us to challenge preconceived notions of reality).  :P
« Last Edit: June 13, 2015, 07:47:30 AM by wgw »
Axios and many years to you, Fr. Trenham!