Christos Yannaras
Autore di The Freedom of Morality
Sull'Autore
Christos Yannaras, Emeritus Professor of Philosophy at the Panteion University of Athens, is, in the words of Basilio Petr, 'one of the most important Orthodox thinkers of the second half of the twentieth century and the beginning of the present millennium'. Norman Russell, a patristics scholar in mostra altro his own right and Honorary Research Fellow of St Stephen's House, Oxford, is an experienced interpreter of Yannaras' thought and has previously translated seven of his works. mostra meno
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Opere di Christos Yannaras
The Church in Post-Communist Europe : Patriarch Athenagoras Orthodox Institute (Distinguished Lectures (Patriarch… (2003) 4 copie
Η νεοελληνική ταυτότητα 1 copia
Πείνα και δίψα 1 copia
Αλήθεια και ενότητα 1 copia
Σχόλιο στο άσμα ασμάτων 1 copia
Χάϊντεγγερ και Αρεοπαγίτης 1 copia
Καταφύγιο ιδεών 1 copia
Abecedar al credintei 1 copia
Η ελευθερία του ήθους 1 copia
Ανθολόγημα τεχνημάτων 1 copia
Προτάσεις κριτικής οντολογίας 1 copia
Το κενό στην τρέχουσα πολιτική 1 copia
To keno sten trechousa politike: Kritikes paremvaseis ste Neoellenike allotriose (Greek Edition) (1989) 1 copia
Πολιτιστική Διπλωματία 1 copia
αλφαβητάρι της πίστης 1 copia
Το προνόμιο της Απελπισίας 1 copia
Η κρίση της προφητείας 1 copia
Κεφάλαια πολιτικής θεολογίας 1 copia
Αλφαβητάρι της πίστης 1 copia
Παιδεία και Γλώσσα 1 copia
Ελλαδικά προτελευτιά 1 copia
Etichette
Informazioni generali
- Nome canonico
- Yannaras, Christos
- Altri nomi
- Γιανναράς, Χρήστος
Giannaras, Chrēstos - Data di nascita
- 1935-04-10
- Sesso
- male
- Nazionalità
- Greece
- Nazione (per mappa)
- Greece
- Luogo di nascita
- Athens, Greece
- Breve biografia
- Christos Yannaras (Greek: Χρήστος Γιανναράς; born 10 April 1935 in Athens) is a Greek philosopher, Eastern Orthodox theologian and author of more than 50 books, translated into many languages.
He is Professor Emeritus of Philosophy at the Panteion University of Social and Political Sciences, Athens. He studied Theology at the University of Athens and Philosophy at the Universities of Bonn (Germany) and Paris (France). He has a Ph.D. of the Faculty of Theology of the Aristotle University of Thessaloniki (Greece). He holds also a Ph.D of the Faculté des Lettres et Sciences Humaines of the University of Sorbonne (Paris). He has been nominated Doctor of Philosophy, honoris causa, at the University of Belgrade and at St. Vladimir's Seminary, New York and the Holy Cross School, Boston; Visiting Professor at the Universities of Paris (the Catholic Faculty), Geneva, Lausanne and Crete; Professor of Philosophy at the Panteion University of Social and Political Sciences in Athens, from 1982 to 2002; and elected member of the Hellenic Authors' Society.
The main volume of Professor Yannaras' work represents a long course on study and research of the differences between the Greek and Western European philosophy and tradition. Differences that are not limited at the level of theory only, but also define a mode (praxis) of life.
Utenti
Recensioni
1 
Basileios919 | Mar 20, 2010 |
Basileios919 | Mar 20, 2010 | 
A 1956 film, entitled "Invasion of the Body Snatchers," requires a viewer to judge whether reports of alien invaders pilfering identities of small-town residents could convince police of real and imminent danger. As soon as residents of a small town fell asleep, an alien could snatch the sleeper's consciousness and memory by transfer to an alien clone in a pod. The alien plan envisions global domination. But their strategy fails thanks to a turn of events and a credible witness.
Plausibility called for a reliable witness of body snatching. No one could have been more credible than a doctor or priest to report events that were out of this world. The film's choice of doctor, however, secured suspension of belief by viewers already indoctrinated to trust a man of science.
Professor Yannaras, author of this monograph, corresponds as the "doctor" in the premise of this 2006 translation, which appeared first in Greek (1992). His task is to convince the general reader that unwelcome consequences occurred in the ecclesial body of the Greek people following historical incursions of Western theology into Greece.
Certainly ex-patriot Jesuits and other missionaries from the Roman Catholic Church promoted scholastic inquiry among Greeks, who hungered for academic training that Ottomans restricted for the Orthodox people they dominated. Nevertheless, it was a 14th-century Greek named Demetrios Kydones who established the beachhead for western scholastic method.
Kydones translated and promoted Aquinas' 'Summa contra Gentiles,' a century before Greece became an Ottoman archipelago. Kydones was roundly defeated in debate with St. Gregory Palamas, pitting the fifth-column dogmatism of Kydones against experiential theology. As one learns, an evident theological and cultural mismatch could be grafted onto an Orthodox vine as long as distracting political alliances under Ottoman rule prevailed.
Yannaras demonstrates how Greek universities, fashioned by several hundreds of years' academic training under disciplines dominated by science and wary of theology as a competing dogma, promoted a kind of bland academic theological meal free of the country's own spiritual life. He discloses multiple examples spanning the era of Revolution against the Ottomans to three decades following the Civil War during which academic theology could persist unimpeded by scholastic elitists. Signal events that chipped at the elitist's enterprise are fresh in his tales, as if picked from the vine of current events of the allied occupation of Afghanistan.
Controversial to this day, Yannaras ignites debate among conservative and liberal politicians, preservationists and progressives, and just about anyone with an opinion to grind about the Greek state. Humbled by his own occasional estrangement from experiential theology in the Orthodox Church, Yannaras makes a plausible case that explains how he and others can misplace the Orthodox theological compass. Occasions when he does, he suffers familiar consequences common to a western mindset such as the disconnect between people and their governments, weakened families and fragile social relationships, service professions dominated by business models, and pervasive loneliness.
The alternatives he proposes engage readers in a universal story of hope. No doubt this explains why readers will be inclined to unite with Yannaras in becoming avid practitioners in the experience of God that they share--the human race.… (altro)
Plausibility called for a reliable witness of body snatching. No one could have been more credible than a doctor or priest to report events that were out of this world. The film's choice of doctor, however, secured suspension of belief by viewers already indoctrinated to trust a man of science.
Professor Yannaras, author of this monograph, corresponds as the "doctor" in the premise of this 2006 translation, which appeared first in Greek (1992). His task is to convince the general reader that unwelcome consequences occurred in the ecclesial body of the Greek people following historical incursions of Western theology into Greece.
Certainly ex-patriot Jesuits and other missionaries from the Roman Catholic Church promoted scholastic inquiry among Greeks, who hungered for academic training that Ottomans restricted for the Orthodox people they dominated. Nevertheless, it was a 14th-century Greek named Demetrios Kydones who established the beachhead for western scholastic method.
Kydones translated and promoted Aquinas' 'Summa contra Gentiles,' a century before Greece became an Ottoman archipelago. Kydones was roundly defeated in debate with St. Gregory Palamas, pitting the fifth-column dogmatism of Kydones against experiential theology. As one learns, an evident theological and cultural mismatch could be grafted onto an Orthodox vine as long as distracting political alliances under Ottoman rule prevailed.
Yannaras demonstrates how Greek universities, fashioned by several hundreds of years' academic training under disciplines dominated by science and wary of theology as a competing dogma, promoted a kind of bland academic theological meal free of the country's own spiritual life. He discloses multiple examples spanning the era of Revolution against the Ottomans to three decades following the Civil War during which academic theology could persist unimpeded by scholastic elitists. Signal events that chipped at the elitist's enterprise are fresh in his tales, as if picked from the vine of current events of the allied occupation of Afghanistan.
Controversial to this day, Yannaras ignites debate among conservative and liberal politicians, preservationists and progressives, and just about anyone with an opinion to grind about the Greek state. Humbled by his own occasional estrangement from experiential theology in the Orthodox Church, Yannaras makes a plausible case that explains how he and others can misplace the Orthodox theological compass. Occasions when he does, he suffers familiar consequences common to a western mindset such as the disconnect between people and their governments, weakened families and fragile social relationships, service professions dominated by business models, and pervasive loneliness.
The alternatives he proposes engage readers in a universal story of hope. No doubt this explains why readers will be inclined to unite with Yannaras in becoming avid practitioners in the experience of God that they share--the human race.… (altro)
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Statistiche
- Opere
- 62
- Utenti
- 416
- Popolarità
- #58,580
- Voto
- 4.5
- Recensioni
- 2
- ISBN
- 43
- Lingue
- 4
- Preferito da
- 2
Readers are in for treats when appraising this text from the early years of Yannaras' scholarly publications, actually preceding his defense of dissertation at the Sorbonne by three years. Louth acknowledges "...Yannaras' sharp antipathy to the West, which many in the West will find exaggerated and unfair" (p.3). Without dulling Yannaras' critical edge, Louth explores three themes of Yannaras' opposition to: 1) "...amoralism and impersonalism of western consumerist capitalism; 2) distortions created by failing to distinguish the individual from the person and so-called personal knowing; and 3) tethering ideas from the Greek East to western epistemology.
The monograph is divided into seven chapters: 1) The Metaphysical Denial of God's Divinity; 2) The Historical Proclamation of the 'Death of God'; 3) Nihilism as a Presupposition of the Absence and Unknowability of God; 4) Apophasis as Denial and Abandonment; 5) The 'Nihilism' of Theological Apophaticism; 6) Apophatic Knowledge as Personal Participation; 7) Apophatic Knowledge as Communion. A 'Translator's Afterword' (4 pages) and comprehensive end-notes (17 pages) followed by a combined subject and name index (4 pages) bring the 136 type-set pages to an end.
The Afterword by translator Haralambos Ventis surpasses my expectations in two ways. First, Ventis advances a critical summary of ideas that Yannaras explores in text in succinct and incisive terms. Second, he explores and dismisses a novel parallel between how linguistic post-modernists (e.g. Derrida) revere the 'other' contra-scholasticism and Yannaras advances a contra-scholasticism argument, too. However, as Ventis rightly claims, Yannaras supports the 'other' from his view that all expressions about the 'other'--whether God or a human being--ought to obey the boundaries set by apophatic theology, which eschews "...all enclosure in fixed meanings" (p.112).
There is nothing dull or uninviting in debates addressed in this text by a prolific author. Readers will disagree with respect or simply wish that they had heard the author's perspective earlier. Few will dismiss a cultural and theological ethos that Yannaras explores in expository writing akin to debates between Palamas and Barlaam. Instead, they will discover a kindred mind to Heidegger, who risked ridicule over sweeping appraisals of western philosophy since Plato. Wisdom reaches wider than speculative science in this book and shakes scripted modes of thought.
An audience from philosophers, cultural critics, linguists, theologians, sociologists, historians, assorted empiricists and metaphysicians, particularly Kantians and post-Kantians, will find venues of their own for exploration in this book. For all these reasons I offer an enthusiastic recommendation.… (altro)