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纽卡斯尔大学代写ASSIGNMENT:复活的概念被视为

纽卡斯尔大学代写ASSIGNMENT:复活的概念被视为

拜纳姆,Caroline Walker。”材料的连续性,个人的生存和身体的Â复活:在中世纪和现代语境Â学术讨论,“分裂与救赎:论性别和中世纪的宗教Â人体,页面237-417(纽约:带书,1992)

文章讨论了复活的概念如何被视为中世纪和现代生活的背景下,这是不可或缺的灵魂的身体问题的理解和许多类似的问题,人类一直要求几个世纪。神学家一直在问是否人的身体已经复活的感觉一样的感觉,各种问题的感受,品味甚至复活后的饮食习惯的那种。十三世纪的神学家们开始用身体和灵魂的观点作为一个后来定居在相信物质连续性是必不可少的生命的存在和身份是必不可少的一部分。这一观点的中世纪神学家遵守在很大程度上与现代神学主要围绕着个人身份的意义。除了个人身份,了解一个人的身体的想法也成为连续性,生存和复活的概念的关键。然而,有很大程度上的相似性的中世纪和现代神学家从材料的连续性的重要性,一个人的身体,身体分区最离奇的故事思维的关系。

只有合理的理解,我们会质疑身体的物质的连续性,当面对现实的移植,人工技术的手段来恢复身体部位,并控制其他疾病。一个人会考虑一个世界的影响,所有的发明在医疗发展方面,不断努力寻找改进的方法,暂停死亡的人对个人的身份和当代的死亡,死亡和来世的想法的概念。

纽卡斯尔大学代写ASSIGNMENT:复活的概念被视为

Bynum, Caroline Walker. “Material Continuity, Personal Survival and the Resurrection of the Body: A Scholastic Discussion in Its Medieval and Modern Contexts,” in Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion, pages 237-417 (New York: Zone Books, 1992)

The article talks about how the concept of resurrection was viewed amongst the context of medieval and modern life which was integral to the understanding of the soul-mind-body problem and many such similar questions that mankind has been asking for centuries. Theologians have been asking various questions about whether the person’s body that has been resurrected feels the same senses, feelings, tastes and even the kind of eating habits after resurrection. Thirteen century theologians started with the view of the body and soul to be as one and later settled on the belief that material continuity was essential to the existence of life and that identity was an essential part of it. This last view of the medieval theologians complied to a great extent with the modern theology which mostly revolves around the significance of personal identity. Alongside personal identity the idea of understanding one’s body also became crucial to the concept of continuity, survival and resurrection. However there were to large extent similarities between the thinking of medieval and modern theologians ranging from the most bizarre stories about the importance of material continuity to one’s body to that of bodily partition.

It is only reasonable to understand however that we would question the material continuity of body when being confronted with the reality of transplants, means of artificial technology to restore body parts and to control other diseases. One would consider the implications of a world where all the inventions in terms of medical developments which constantly strive to look for improved ways of suspending death artificially have on the concept of personal identity and contemporary thoughts on death, dying and afterlife.

 

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