By Karl F. Morrison
Important tendencies in modern highbrow lifestyles have fun distinction, divisiveness, and contrast. Speculative writing more and more highlights "hermeneutic gaps" among humans, their histories, and their hopes. during this e-book Karl Morrison identifies an alternative choice to this disruption. He explores for the 1st time the complete legacy of notion revolving round the difficult declare "I am you"--perhaps the main concise attainable assertion of bonding via empathy. Professor Morrison indicates that the desire for thoroughgoing realizing and inclusion in another's international view is principal to the West's moral/intellectual culture. He keeps that the West might but get away the deadly flaw of casting that wish in paradigms of sexual and aesthetic dominance--examples of empathetic participation encouraged by means of starvation for energy, in addition to through love.
The writer makes use of varied assets: in theology starting from Augustine to Schleiermacher, in artwork from the non secular artwork of the Christian Empire to post-Abstractionism, and in literature from Donne to Joyce, Pirandello, and Mann. during this paintings he builds at the considered prior books: culture and Authority within the Western Church: 300-1140 (Princeton, 1969) and The Mimetic culture of Reform within the West (Princeton, 1982). "I Am You" is going past their issues to the inward act that, based on culture, consummated the swap accomplished through mimesis: specifically, empathetic participation.
Originally released in 1988.
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Additional info for I am you : the hermeneutics of empathy in western literature, theology, and art
71. 3. 5-7 (J. Leclercq, C. H. Talbot, and Η Μ. , Sermones Super Cantica Canticorum, 36-86 [Rome. Edmones Cistercienses, 1958. S. Bernardi Opera, vol. 2], pp. " Bernard describes how believers eat Christ, and how they, in turn, are prepared, chewed, swallowed, digested, and assimilated as they are conformed to Christ. Julian of Norwich, A Revelation of Love, ed. Marion Glasscoe (Exeter: University of Exeter, 1976), no. 75, pp. 90-91 ". . " See also below Chapter 4 at n. , 7. 10. 16 (Corp. , ser.
12:12-27; 13:1-13). 12 St. "13 Normally, the sacramental union of believers in the body of Christ was associated with their eating his body and drinking his blood in the Eucharist, a parallel with Dionysiac practice. However, through the centuries, Christians occasionally, but persistently, reversed this sacred cannibalism, teaching that believers were consumed by Christ and digested into his body, 12 Paschasius Radbertus (ca. 790-ca. 859), De corpore et sanguine Domini, 19 (Corp. , continuatio mediaevahs, 16, p.
It might be the causal act of procreation by which humanity was conveyed, or the providential act of "translation" by which estrangement from God in this world was changed into union with God in the next. It might be the mediating act of recognition and acceptance by which one person desired to participate empathetically in the affliction of another, making it his own. In all cases, it was an act of understanding, that is, of interpretation. Finally, mediation was itself possible because the " I " was intrinsically like the "you" in the aspects that permitted identity.