Most of the time, though, what we're looking at isn't horror but just hiddenness.
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Her famous "hiddenness" is, at heart, her refusal to cop to the crime of purloined male authority.
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Within the pro-life outlook, the hiddenness of the fetus is a microcosm of our social relations.
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Start with that incomparable name: Timbuktu, a three-syllable chime that forms a virtual do-re-mi of hiddenness and exoticism.
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There's an ambiguity, complexity and sometimes a hiddenness to his writing and speech that can't be expressed as a hot take.
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As strikes and protests escalate into the armed Arab revolt of 1936, Midhat's secret self, with its "glamour of hiddenness", bursts out of its carefully constructed social shell.
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Themes of hunger and hiddenness recur in all three narratives: the shape-shifters' yearning for human connection apart from violence; the self-protective camouflages of multiracialism and nonbinary queerness and womanhood amid patriarchy; the desperation of traditionalists when faced with inevitable change.
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Let's say they've got some confidential information and they label it something like "dictionaries" or something boring so that if somebody gets ahold of your laptop and finds this folder they're not going to be intrigued because it's not labeled something like "love letters" or "sexts" or something like that, so there could be a masking of it as a way to connote its privacy and hiddenness in a folder with a fake name that could suggest the same kind of thing that putting a box of letters under a bed in a box might do.
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Schellenberg’s first book, Divine Hiddenness and Human Reason (Cornell University Press, 1993), developed the argument from divine hiddenness (or hiddenness argument) against the existence of God. Discussion of Schellenberg’s argument continues today, in academic journals, anthologies, and other books, as well as online.Howard-Snyder and Moser, eds., 2002; Cuneo 2013; Murray and Taylor 2007, pp. 376-377; Dumsday 2010, 423-424; infidels.org Schellenberg’s most recent statement of the hiddenness argument may be summarized as follows.
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He argues that the hiddenness of God becomes a means to access the divine presence, while preserving God's freedom, understanding God's presence today to be continual, but elusive and intangible, never breaking into human history in any discretely identifiable event.
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An argument from nonbelief is a philosophical argument that asserts an inconsistency between the existence of God and a world in which people fail to recognize him. It is similar to the classic argument from evil in affirming an inconsistency between the world that exists and the world that would exist if God had certain desires combined with the power to see them through. There are two key varieties of the argument. The argument from reasonable nonbelief (or the argument from divine hiddenness) was first elaborated in J. L. Schellenberg's 1993 book Divine Hiddenness and Human Reason.
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There are two contrasting views of the implications of Luther's depiction of a Hidden God: # His hiddenness is the subjective limit of human knowledge. # God is in essence mercy, so acts that appear evil can be attributed to the attribute of divine love.
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Oxford University Press.Schellenberg, J. L., 2014, Skeptical Theism and Skeptical Atheism. In Justin McBrayer Trent Dougherty (ed.), _Skeptical Theism: New Essays_. Oxford University Press. Finally, Schellenberg's position is that all known and unknown goods are ultimately in God; hence, God can bring about unknown greater goods without hiddenness.Schellenberg, J.L., 2016, “Divine Hiddenness and Human Philosophy”, in Green and Stump 2016: 13–32.
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Fragments of the usual chorale theme, "", can be detected occasionally. Terry interprets that the bassoon obbligato was intended to accompany a chorale melody which "never actually sounded", conveying the "hiddenness" of the church in the world. The bass prepares in a recitative, ending as an arioso, the last aria, which is accompanied by the divided violins and the continuo. The theme is again a contrast between the "" (restlessness of "the world") and "" (peace with Jesus).
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The theory of the agent intellect says that in knowing, the mind is not merely passive, it has to work on producing a conception of its object, a conception which is then received and retained by the passive part of the mind. The hiddenness of the soul, in turn, is the ground of the soul in which God's image is imprinted, a spiritual apex of man's being by which he transcends space and time.
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" [64–65]She quotes from The Kingdom of God's Lovers at cap. xxix. IV. Doctrine of Humankind. For Ruysbroeck, "God is the 'Living Pattern of Creation' who has impressed His image on each soul, and in every adult spirit the character of that image must be brought from the hiddenness and realized." [66]Evelyn Underhill here refers to Julian of Norwich and quotes her phrase on the human soul being "made Trinity, like to the unmade Blessed Trinity.
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His most recent work emphasizes the importance of experiential foundational evidence from the self-manifestation of God's moral character to cooperative humans, particularly in moral conscience. An evidential role for experienced agapē, along the lines of Romans 5:5, is central to his theistic epistemology, as is his view that God is self-authenticating or self- evidencing via self-manifestation and conviction toward unselfish love. One result is a distinctive approach to divine hiddenness and the evidence for God's reality and presence.
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Robert Lawrence Kuhn, Peter Getzels and JL Schellenberg on the set of Closer To Truth John L. Schellenberg (born 1959) is a Canadian philosopher best known for his work in philosophy of religion. He has a DPhil in Philosophy from the University of Oxford, and is Professor of Philosophy at Mount Saint Vincent University and Adjunct Professor in the Faculty of Graduate Studies at Dalhousie University, both in Halifax, Nova Scotia.Schellenberg CV, p. 1. Schellenberg’s early development of an argument from divine hiddenness for atheism has been influential.
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Like John, Paul is less interested in knowledge, preferring to emphasize the hiddenness, the "mystery" of God's plan as revealed through Christ. But Paul's discussion of the Cross differs from John's in being less about how it reveals God's glory and more about how it becomes the stumbling block that turns our minds back to God. Paul also describes the Christian life as that of an athlete, demanding practice and training for the sake of the prize; later writers will see in this image a call to ascetical practices.
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Why is theistic belief apparently non- existent among early humans but common at later times, at least in some regions? According to Marsh, the hiddenness problem is harder to answer once we appreciate that much nonbelief is 'natural', owing to the kinds of minds people naturally possess and to their place in evolutionary and cultural history. Another reason why many philosophers no longer attribute nonbelief to human sinfulness has to do with respect. In fact, modern critics, such as Howard-Snyder, who praised Schellenberg's book for being "religiously sensitive," are similarly sensitive towards the nonbeliever.
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Revolt retells the classic Christian story of the war in heaven between angels led by the Archangel Michael against others led by Satan. The war ends with the defeat and casting to the earth of the latter. The plot emphasises themes of protagonists fighting a ruling hierarchy, and attempting to escape it, as well as "hiddenness, delusion, revolution, and epiphany...a literary exploration of existential choices in an apocalyptic context".Griffin, Jared. “‘Dancing with a Ghost’: Revolution and Whiteness in F. Scott Fitzgerald's ‘The Offshore Pirate.’” Hungarian Journal of English and American Studies (HJEAS), vol.
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A prevalent issue in theological scholarship is the relationship between the Revealed God and the Hidden God. Controversy has arisen as to whether the ‘deus revelatus’ and ‘deus absconditus’ refer to two distinct strands of theology which only have the concept of hiddenness in common, or are identical in form. It is claimed that according to his own writings, 'Luther never preached two or three gods or powers; he was not a Manichaean or anti-Trinitarian', however a seeming paradox is contested. Gerrish forms two differing groups of theologians dependent on whether they believe the terms are antithetical or identical.
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Dietrich's theological works tend to be heavily Neoplatonic, while his more secular philosophical works are more Aristotelian. Dietrich disagreed with Thomas Aquinas on certain metaphysical issues, and seems to have written in opposition to particular works by Aquinas. He had a remarkable influence on the 10 years younger Meister Eckhart, mainly via the treatises De visione beatifica (Of the beatific vision) and De intellectu et intelligibili (Of the intellect and the intelligible), and one of his extraordinary contributions to medieval philosophy was a theory of the soul that equalled the Aristotelian notion of "agent intellect" and the Augustinian notion of "abditum mentis" (i.e. the hiddenness, or hidden place of the soul).
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This position was also held by Althaus who stated that through his conception of the Revealed and Hidden God, Luther divided God; 'God, according to His secret will, to a great extent disagrees with His Word offering grace to all men'. Theologians who believe the terms are identical are Kattenbusch and Erich Seeberg. The theologians argue that a single event of revelation led people through faith to see the Revealed God, and through simply sense-perception see the Hidden God. Kattenbusch perpetuated the standpoint of the two terms as identical, asserting that ‘God hides himself in his revelation, so that revelation and hiddenness are not opposed, but coincide’.
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For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof)—neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tzimtzum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation. Kabbalistic texts, including the Zohar, appear to affirm dualism, as they ascribe all evil to the separation from holiness known as the Sitra Achra ("the other side") which is opposed to Sitra D'Kedushah, or the Side of Holiness.
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The relationship between these disciplines has formed a major part of his subsequent scholarship. He then embarked on a doctoral thesis entitled The hiddenness of wisdom in the Old Testament and later Judaism, which he completed in 1976, before spending a year at the Eberhard Karls University of Tübingen undertaking post-doctoral studies, and attending seminars of Jürgen Moltmann and Eberhard Jüngel. Meanwhile, Fiddes studied at Regent's Park College (the Baptist Permanent Private Hall at Oxford) for ordination as a minister in the Baptist Union of Great Britain. From 1972-75 he was Junior Research Fellow in Old Testament and Hebrew at Regent's Park, became Fellow and Tutor in Christian Doctrine there in 1975 and from 1979-85 he was additionally Lecturer in Theology at St Peter's.
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On the Bondage of the Will (De Servo Arbitrio). The Revealed God (Latin: deus revelatus) in Christian theology is a term coined by Martin Luther which affirms that the ultimate self-revelation of God is in his hiddenness. It is the particular focus of Luther’s work the Heidelberg Theses of 1518, presented during the Heidelberg disputation of 1518. In Christian theology, God is presented as revealed or ‘deus revelatus’ through the suffering of Jesus Christ on the cross. Debate of the term is found in the field of ‘Philosophy of Religion,’ where it is contested among philosophers such as J. L. Schellenberg. The term is usually distinguished from Luther’s concept of ‘The Hidden God’ or ‘deus absconditus’ which proposes that God actively hides.
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Since most of the symptoms depend on self- report and are not concrete and observable, there is a degree of subjectivity in making the diagnosis. People are often disinclined to seek treatment, especially since their symptoms may not be taken seriously; thus dissociative disorders have been referred to as "diseases of hiddenness". The diagnosis has been criticized by supporters of therapy as a cause or the sociocognitive hypothesis as they believe it is a culture-bound and often health care induced condition. The social cues involved in diagnosis may be instrumental in shaping patient behavior or attribution, such that symptoms within one context may be linked to DID, while in another time or place the diagnosis could have been something other than DID.
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The concept of the Revealed God was later referred to by Paulson as 'The Preached God'. The Revealed God is one being and three persons who 'actively wants to be found—in Christ, and him crucified—justified in his words'. Luther thus proposed that God’s ultimate self revelation is in hiddenness, ‘namely, in weakness, in folly, in the incarnation and on the cross’. The divine majesty and glory of God is ‘shame and humiliation’ as he ‘brings life by means of death, whose suffering leads to resurrection’, thus there becomes a paradox whereby God is hidden in His self-revelation. God is hidden ‘in the suffering, humility and shame of the cross’ and ones suffering on Earth, however through faith sinners can recognise the God of love and mercy revealed in Christ.
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The most serious criticisms of the hiddenness argument have been leveled against the idea that a perfectly loving God would prevent nonresistant nonbelief. Schellenberg argues in two steps, by first claiming that a loving God would enable humans to partake in a relationship with it, and then, assuming that belief in that god is a necessary condition for such relationships to occur, inferring that a loving God would not permit nonbelief. He states: He justifies this claim by arguing that a conception of divine love can best be formed by extrapolating the best aspects of love in human relations, and draws an analogy with perfect parental love: But, says Schellenberg, belief in God's existence is necessary for engaging in such a meaningful relationship with God. He therefore concludes that if there is a perfectly loving God, such creatures will always believe in it.
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The artwork is inherently an object of "world", as it creates a world of its own; it opens up for us other worlds and cultures, such as worlds from the past like the ancient Greek or medieval worlds, or different social worlds, like the world of the peasant, or of the aristocrat. However, the very nature of art itself appeals to "Earth", as a function of art is to highlight the natural materials used to create it, such as the colors of the paint, the density of the language, or the texture of the stone, as well as the fact that everywhere an implicit background is necessary for every significant explicit representation. In this way, "World" is revealing the unintelligibility of "Earth", and so admits its dependence on the natural "Earth". This reminds us that concealment (hiddenness) is the necessary precondition for unconcealment (aletheia), i.e. truth.
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One of Cornish's key early ceramic installations is Home is where the Heart is (1982). First shown at the Denis Cohn Gallery in Auckland, the work is made up of 365 individual pieces, one for each day or the year, including the forms of cats, clothes pegs, tuatara, sphinxes and a small temple. The work was purchased by director James Mack for The Dowse Art Museum; Mack described the work as "one of the most important ceramic statements ever made in New Zealand." The work was reproduced in Anne Kirker's New Zealand Women Artists: A Survey of 150 Years in 1993: Kirker included one of Cornish's statements about the work in her text > Home is where the Heart is is about the female mysteries, and as such must > remain cloaked in a certain amount of hiddenness, its true meaning visible > only to those who can read the signs.
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The philosophers Michael Bergmann and Michael Rea described the philosopher William Rowe's justification for the second premise of the argument from evil, which is equally applicable to a perception of hiddenness: > Some evidential arguments ... rely on a “noseeum” inference of the following > sort: NI: If, after thinking hard, we can’t think of any God-justifying > reason for permitting some horrific evil then it is likely that there is no > such reason. (The reason NI is called a ‘noseeum’ inference is that it says, > more or less, that because we don’t see ‘um, they probably ain’t there.) Various analogies are offered to show that the noseeum inference is logically unsound. For example, a novice chess player's inability to discern a chess master's choice of moves cannot be used to infer that there is no good reason for the move. The skeptical theist and noseum defense place the burden of proof on the atheist to prove that their intuitions about God are trustworthy.
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