Jordan Peterson - We Who Wrestle With God - 02 - Im Anfang

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  • Опубліковано 7 січ 2025

КОМЕНТАРІ • 3

  • @MaZe6K
    @MaZe6K 7 днів тому +1

    🗨👍👁🙌

  • @Charlies_Little_Corner
    @Charlies_Little_Corner 21 день тому +2

    39:08 also, dann sind wir als Zuschauer demnach {We who wrestle with [those who wrestle with (We Who Wrestle With God)]}...

  • @НіноФурґалец
    @НіноФурґалец 21 день тому +2

    *Jordan Petersons Aussagen über Gott:*
    *S. 1:*
    - How is God presented […(in Genesis)]? As an animated spirit -- creative, mobile, and active -- something that does, and is. God is, in short, a character whose personality reveals itself as the biblical story proceeds.
    - God is "moving" upon the face of the "waters". […] God is mobile. […] moving is something we do when we have been struck by something deep.
    - God is what has encountered us when new possibilities emerge and take shape.
    - God is what we encounter when we are moved to the depths.
    *S. 2:*
    - God is therefore the spirit who faves chaos; who confronts the void, the deep; who voluntarily shapes what has not yet been realized, and navigates the ever-transforming horizon of the future.
    - God is the spirit who engenders the opposites (light/darkness; earth/water), as well as the possibilities that emerge from the space between them:
    *S. 3:*
    - Your consciousness -- your being -- hovers over the potential offered to you by the new beginning of the morning in a manner akin to the conditions and process of creation itself, as portrayed in the opening verse of the Bible -- a creation that continues with every glance you take and every word you utter.
    *S. 4:*
    - And God said, Let us make man in our image, after our likeness: […] So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:26-27)
    *S. 5:*
    - [… ]God not only confronts and shapes chaos and possibility but does so with benevolent intent and positive outcome.
    - God is presented as the process or spirit guided by the aim of having all things exist and flourish; the spirit guided by love, in a word.
    - […] man and woman as a microcosm of that spirit, similar or even identical in essence, charged with forever reiterating the creative process.
    - This is nothing less than the description of the moral order implicit in the cosmos itself, reflective of the nature of God, man and woman, and the foundation on which the idea of intrinsic rights and sovereign responsibility is based.
    *S. 18:*
    - […] Nietzsche: "God is dead. God remains dead. And we have killed him." What is true of words, by the way, is also true of the imaginative images and dramas that guide us and that contain a further "map of meaning" representing the behavioral patters, rituals, and manners of our cultures. They have a living center, which is there whether it is acknowledged or not, and which plays a causal role in the determination of our individual and collective patterns of attention and action. And that, much as it definitely is, is not all: That behavioral/cultural foundation, still primarily implicit (as it is action rather than its representation in word or image), reflects the structure of the ordered and intelligible world. That world is encoded in our map in the same way that dying from walking over the edge of a bridge into the rushing river below reflects the relationship between knowledge and reality. This is the reflection of the structure of the cosmos itself in the soul of man. Thus, even when God is dead, he maintains his existence not only in the depths but in the patterned order of being and becoming itself.
    - This connection between the personal and collective unconscious helps account for the sense of revelation we experience when reading, say, a particularly profound book. That sensation is the expansion of our unconscious or implicit model of meaning as a consequence of incorporating more of the pattern or spirit that characterizes the deepest levels of the culture. In its deepest manifestation that is precisely the reflection of the image of God that is held to typify the soul of man and woman alike in the biblical corpus, and that also constitutes the covenant between the state of chosen people and the divine
    *S. 19:*
    - These two subdeities of pleasure and power might well be regarded as the spirits that inevitably emerge to possess the culture when the higher monotheistic unity is cast into doubt.
    *S. 30:*
    - [… ] the idea that the god of all gods is attention and the creative, transformative word -- the Word that transforms monstrous possibility and darkness into the world itself.