Abstract: This article investigates tech giants such as Google, Facebook, and Twitter in the light of the Pauline concepts of principalities and powers. It is argued that as people subjugate themselves to the digital frameworks of these modern giants, the way they perceive and interact with the world changes. The tech giants, similarly to the giants of mythology, constitute the very “place” where we, as users of the internet, are standing. The study argues that individuals who live their lives according to the frameworks of these modern-day principalities become participating members of the giants’ bodies and are thus influenced by their telos. As people increasingly access the world through these placeless platforms, and thereby giving sustenance to the principalities’ hollow bodies, their own existence becomes more and more disembodied. As modernity recedes, this kind of excarnation seems to have an accelerating effect on the shift in people’s worldview. The world which is formed by the tech giants’ frameworks is found to be less embodied and quite polytheistic. In a final discussion whether it is possible to exorcise or redeem these online principalities and powers the concept of egregore, or shared thought-form, is introduced. It is described how online activists try to manipulate these egregores through the reshaping of viral narratives by means of so-called “meme-magic”. It is concluded, however, that any attempt by the church to exorcise the demonic egregores on their home turf seem to necessitate a participation in the tech giants’ hollow bodies, which in turn might result in a sort of excarnation. A word of warning is therefore given against over-estimating one’s capacity to tame the tech giants through any form of social exorcism or political action.
This article presents an interpretation of the rise of theological genealogies as a response to the sense in modern theology that modernity is a fate. It suggests that theologians began to write genealogies to ease this sense that modernity is an inescapable condition. While it recognises that some of these genealogies have been partly successful in this endeavour, it also points out how a number of genealogies repeat some of the problematics they sought to escape. Finally, it provides some rudimentary reflections on how a theological engagement with history might be done better.
ÅPENT SYMPOSIUM: Henrik Steffens 250 år
Henrik Steffens (1773-1845) er en nøkkelfigur for å forstå naturtenkningen i den romantiske perioden i Norden, som også har preget hvordan vi oppfatter naturen. Steffens var en inspirerende og grenseoverskridende tenker: geolog og filosof, teolog og dikter. Inspirert av Schellings naturfilosofi og tidlig industrialisering ønsket han å la naturen komme til orde på sine egne premisser:
«Jeg ønsket å vise hvordan naturen, ikke bare i sin helhet, men også i sine enkeltheter, kan forstås på sine egne premisser.»
Den 2. mai inviterer UiO:Norden, MF og ECODISTURB til åpent symposium om Steffens og vår tid. Henrik Steffens ble født i Stavanger 2. mai 1773 og vokste opp med en norsk mor og tysk far. Hans tenkning og virker forbinder Norge, Danmark og Tyskland og åpner for nye refleksjoner omkring sammenhengen mellom natur og ånd i en tid preget av klimakrise, akselerasjon og naturtap, en epoke som går under navnet antropocen.
To mark 250 years since his birth, the UiO:NORDIC project ECODISTURB are organizing a workshop on the life, work and thought of Henrik Steffens (1773-1845).
Henrik Steffens is a key thinker in the early Romantic period, drawing on Schelling’s reaction to Kantian abstraction and the early industrialization. In his Naturphilosophie (Philosophy of nature), developed from 1799 to 1810, he intends to let nature speak with its own voice, by giving expression to its self-reflection: “I wanted to show how nature, not only as a whole, but also in its particularities, can be conceived of in its own terms.”
This workshop is dedicated to thinking with Steffens today: in a time of rapidly deteriorating biomes, what resources, challenges and possibilities is thrown up by his philosophy of nature? The symposium is held in Norwegian.
Kom og hør
Helge Jordheim (Kulturhistorie, UiO)
Marie-Theres Federhofer (Tysk og kulturstudier, UiT)
Tollef Graff Hugo (Religionsfilosofi, MF)
Otfried Czaika (Kirke- og kulturhistorie, MF)
Jesper Lundsfryd Rasmussen (Naturhistorie, Københavns Universitet)
Thomas Hylland Eriksen (Antropologi, UiO)
Marius Timmann Mjaaland (Filosofi og teologi, UiO)
Lars Eivind Augland (Mineralogi, UiO)
Simone Kotva (Teologi og miljøetikk, UiO)
0915 Velkommen. Hilsener
0930 Helge Jordheim: : Akselerasjon og dyp tid: Steffens’ naturhistoriske øyeblikk og vårt eget
1000 Marie-Theres Federhofer: : Jordas Bildungsgeschichte. Geoantropologi hos Henrik Steffens
1115 Tollef Graff Hugo: Henrik Steffens om universitetets idé; Otfried Czaika: Steffens syn på lutherdomen – några anmärkningar; Jesper Lundsfryd Rasmussen: Totalitet og anerkendelse af naturen. En udfordring til diskussionen af det antropocæne fra Henrik Steffens
1315 Thomas Hylland Eriksen: Overoppheting og nedkjøling – et ulykkelig ekteskap. Om tidsregimer og skalakollisjoner
1345 Marius Timmann Mjaaland: To tidsaldre: Ånden, naturen og det nye mennesket
1500 Lars Eivind Augland: Neptunsk geognosi, kjemi og oryctognosi: Steffens’ plass i en gryende geovitenskap; Simone Kotva: Natur och andlighet i Antropocen
1530 Samtale om Steffens og vår tid
With the latest reports from UN Panels on loss of nature and biodiversity (2022) and human impact on climate change (IPCC 2021-22), the question of religion and nature is again highly topical in philosophy, theology and religious studies. Christian, indigenous and other religious responses to ontology, ethics and cosmology have received new attention and encourages scholars to reconsider their understanding of philosophy and religion in the broad sense.
The conference topic, Religion and Nature, is deliberately kept wide in order to include as many contributions as possible. It is also timely, given the present and precarious situation of the planet. We aim at accomodating as many presentations as possible, including senior scholars, PhD Students and other researchers on Postdoc and even MA level.
Call for paper: Please submit an abstract (250 words) by 15th of April to Atle O Søvik
Confirmed keynote speakers include Kevin Schilbrack (USA), Jan-Olav Henriksen (NO), Elena Kamlykova (SE), Sigridur Gudmarsdottir (IS) and Marius T. Mjaaland (NO).
There will be lectures, short papers and presentations from ongoing work. We welcome analytic as well as pragmatic and phenomenological (and possibly other) approaches. We will emphasize joint meals, good atmosphere, and possibly a discussion of how we may strengthen the field of Philosophy of Religion in the future, cooperate on PhD courses or even write an application for NordForsk or ERC.
The University of Oslo, Faculty of Theology, and MF Norwegian School of Theology, Religion, and Society are hosting the conference with support from ReNEW.
Deadline for submission of proposals for paper: April 15, 2023.
Abstracts up to 250 words. Reading length 20 minutes
Program (premiminary) (pdf)
Information on accommodation possibilities will follow.
We hope to avoid a conference fee.
Monday, June 5th
Venue: Professorboligen, Central Campus, University of Oslo
1500: Registration and Welcome.
1600: Opening: Mjaaland and Henriksen
1615: Keynote I: Professor Kevin Schilbrack, Appalachian State University, US
1715: Response and plenary discussion
Tuesday, June 6th.
Venue: Tøyen Hovedgård (easily accessible by the tube).
0900: Keynote II: Professor Jan-Olav Henriksen, MF: On the need to eliminate two prevailing concepts in the religious discourse on nature
0945: Response and plenary discussion
1030: Coffee break
1100: Paper session I
1330: Keynote III: Dr. Elena Kalmykova, Uppsala University: Worship of nature, worship of God: stemming from the same root and rational
1415: Response and plenary discussion
1500: Coffe break
1630: Paper Session II
1730: Group discussion on selected topics
1900: Transfer to conference dinner
1930: Conference dinner
Wednesday June 7th.
Venue: Tøyen Hovedgård
0900: Keynote IV: Prof. Sigridur Gudmarsdottir, University of Iceland: Driftwood Jesus: Theorizing Arctic Religion and Nature
0945: Response and plenary discussion
1030: Coffee break
1100: Paper session III
1330: Keynote V: Professor Marius T. Mjaaland, University of Oslo
1415: Response and plenary discussion
1500: Closing discussion: Information about ongoing research and activities. Future work and cooperation.
1600: Closing of the conference.
Jan-Olav Henriksen, Marius T. Mjaaland, Atle O. Søvik
The research program At the End of the World: A Transdisciplinary Approach to the Apocalyptic Imaginary in the Past and Present has now begun. Funded by Riksbankens Jubileumsfond and led by Jayne Svenungsson, Professor of Systematic Theology at the Centre for Theology and Religious Studies, the program’s 22-person research team bridges historical and contemporary studies of apocalyptic ideas and images. You can find the newly launched website for the program at https://www.endoftheworld.lu.se/ where you can see a list of recent publications or subscribe to the program’s newsletter. If you have any questions about At the End of the World, you can write to the program secretary Aaron James Goldman at firstname.lastname@example.org.
Article by Andreas Masvie in The Heythrop Journal.
Ever since Plato, a tragic conception of the human self has been the point de depart of moral and political philosophy: the I and the we belong to one another yet oppose each other. Ancients such as Aristotle contended that the we is ontologically prior and moderns such as Hobbes that the I is ontologically prior. I make the case that Jesus Christ realised an ontology which collapses this dichotomy: the human self is neither I nor we, but fundamentally I-we. I demonstrate that this is an ontology of gift-dynamics, made explicit in the mythical complex of the cult centring on Jesus Christ, and engraved unto this cult’s heart through ritual.