The debate about the relationship of politics and religion in the United States is set on the wrong course, Ivan Strenski, distinguished professor of religious studies at UC Riverside, claims in this presentation. Professor Strenski follows the development of the theology of political leadership from Roman through Medieval to the present times to understand the sources of our dedication to republican constitutionalism. [8/2009] [Humanities] [Show ID: 16933]
In this edition of CARTAs Evolutionary Origins of Art and Aesthetics Series, three world-renowned researchers Antonio Damasio, Helen Fisher and Isabelle Peretz share their insights into the neural basis of art, creativity, emotions and music and the powerful roles they play in the evolution of the human species. Series: CARTA - Center for Academic Research and Training in Anthropogeny [6/2009] [Humanities] [Science] [Show ID: 16603]
Gregory Schopen, chair of the UCLA Department of Asian Languages and Cultures and an authority on ancient Indian Buddhism has been separating Buddhist fact from fiction for the past 30 years. In this UCLA Faculty Research Lecture, Schopen explores the Buddha as an astute businessman, economist and lawyer Series: UCLA Faculty Research Lectures [5/2009] [Humanities] [Show ID: 16444]
Ah! and when the hour-glass has run out, the hour-glass of temporality, when the worldly tumult is silenced and the restless or unavailing urgency comes to an end, when all about you is still as it is in eternity—whether you are man or woman, rich or poor, dependent or free, happy or unhappy; whether you bore in your elevation the splendour of the crown or in humble obscurity only the toil and heat of the day—eternity asks you, and every one of these millions of millions, just one thing: whether you have lived in despair or not, whether so in despair that you did not know that you were in despair, or in such a way that you bore this sickness concealed deep inside you as your gnawing secret, under your heart like the fruit of a sinful love, or in such a way that, a terror to others, you raged in despair. If then, if you have lived in despair, then whatever else you won or lost, for you everthing is lost, eternity does not acknowledge you, it never knew you, or, still more dreadful, it knows you as you are known, it manacles you to your self in despair!
Such things cause little stir in the world; for in the world a self is what one least asks after, and the thing it is most dangerous of all to show signs of having. The biggest danger, that of losing oneself, can pass off in the world as quietly as if it were nothing; every other loss, an arm, a leg, five dollars, a wife, etc. is bound to be noticed.
Yes, what we call worldliness simply consists of such people who, if one may so express it, pawn themselves to the world. They use their abilities, amass wealth, carry out worldly enterprises, make prudent calculations, etc., and perhaps are mentioned in history, but they are not themselves.
Thus possibility seems greater and greater to the self; more and more becomes possible because nothing becomes actual. In the end it seems as though everything were possible, but that is the very moment that the self is swallowed up in the abyss.
This is the struggle of faith, which struggles insanely, if you will, for possibility. For only possibility saves. When someone faints, people shout for water, Eau-de-Cologne, Hoffman's drops. But for someone who is on the point of despair it is: get me possibility, get me possibility, the only thing that can save me is possibility!
. . . the self wants in despair to rule over himself, or create himself, make this self the self he wants to be, determine what he will have and what he will not have in his concrete self. His concrete self has indeed necessity and limits, is this quite definite thing, with these aptitudes, predispositions, etc. But he wants first to undertake to refashion the whole thing in order to get out of it a self such as he wants—and it is in this way he wants to be himself . . .
. . . far from the self succeeding increasingly in being itself, it becomes increasingly obvious that it is a hypothetical self. The self is its own master, absolutely its own master; and exactly this is the despair, but also what it regards as its pleasure and joy. But it is easy on closer examination to see that this absolute ruler is a king without a country, that really he rules over nothing; his position, his kingdom, his sovereignty, are subject to the dialectic that rebellion is legitimate at any moment.
Consequently, the despairing self is forever building only castles in the air, and is always only fencing with an imaginary opponent. All these experimental virtues look very splendid; they fascinate for a moment, like oriental poetry; such self-discipline, such imperturbability, such ataraxy, etc. border almost on the fabulous. Yes, that they do for sure, and beneath it all there is nothing. The self wants in its despair to savour to the full the satisfaction of making itself into itself, of developing itself, of being itself; it wants to take the credit for this fictional, masterly project, its own way of understanding itself. And yet what it understands itself to be is in the final instance a riddle; just when it seems on the point of having the building finished, at a whim it can dissolve the whole thing into nothing.
