Is the Imagination Always Bad? - Dr. Cyril (Gary) Jenkins

แชร์
ฝัง
  • เผยแพร่เมื่อ 31 ธ.ค. 2024

ความคิดเห็น • 9

  • @ProtectingVeil
    @ProtectingVeil  10 หลายเดือนก่อน

    📙 FREE eBOOK on the wisdom of modern Orthodox Christian elders:
    social.protectingveil.com/freebook1

  • @vsevolodtokarev
    @vsevolodtokarev 2 ปีที่แล้ว +9

    If memory serves, St. Ignatius Bryanchaninov calls imagination an inferior (meaning subordinate) power of the soul, which must be in check and in service to the superior ones.

    • @gwj1961
      @gwj1961 2 ปีที่แล้ว

      Thank you for your comments. There are multiple Greek words that come into English as “imagination”, a word that itself has changed meaning since the KJV translators used it in 1611. Thus “phantasia”, “dianoia”, and “eikasia” (among others) are used for this, and each have nuances generally not considered by just a reaction to “imagination”. Imagination can mean the faculty by which our senses imprint “images” onto our nous; or it can mean the faculty by which we take images and abstract them into thoughts or ideas; or it can mean that power by which we abstract from the “inner essence of created things” comparisons of one truth with another; and lastly, and often how so many think of it in our own beggared and impoverished intellectual age, that faculty by which we create “fantastes” or “phantasias” that spring either from disjointed and corrupted passions, or in an effort to justify our own sins. This last power can affect all the other uses of imagination, but must not be identified with them. Some of these as listed are set forth by St. John of Damascus in book II.17 of his On The Orthodox Faith. Further, we can find in the Ambigua of St. Maximos this use of “imagination” in the Ambgua, where among other points he says “If by wisdom a person comes to understand that God brought from non-being into being all that exists, he by the intellect directs the soul’s imagination to the infinite differences and variety of things as they exist by nature, and turns his seeking eye with understanding towards the intelligible (he means here, non-sensible) model (logos) according to which things have been made, would he now know that the one Logos is many logoi?”

  • @gwj1961
    @gwj1961 2 ปีที่แล้ว +3

    Thank you for your comments. There are multiple Greek words that come into English as “imagination”, a word that itself has changed meaning since the KJV translators used it in 1611. Thus “phantasia”, “dianoia”, and “eikasia” (among others) are used for this, and each have nuances generally not considered by just a reaction to “imagination”. Imagination can mean the faculty by which our senses imprint “images” onto our nous; or it can mean the faculty by which we take images and abstract them into thoughts or ideas; or it can mean that power by which we abstract from the “inner essence of created things” comparisons of one truth with another; and lastly, and often how so many think of it in our own beggared and impoverished intellectual age, that faculty by which we create “fantastes” or “phantasias” that spring either from disjointed and corrupted passions, or in an effort to justify our own sins. This last power can affect all the other uses of imagination, but must not be identified with them. Some of these as listed are set forth by St. John of Damascus in book II.17 of his On The Orthodox Faith. Further, we can find in the Ambigua of St. Maximos this use of “imagination” in the Ambgua, where among other points he says “If by wisdom a person comes to understand that God brought from non-being into being all that exists, he by the intellect directs the soul’s imagination to the infinite differences and variety of things as they exist by nature, and turns his seeking eye with understanding towards the intelligible (he means here, non-sensible) model (logos) according to which things have been made, would he now know that the one Logos is many logoi?”

  • @ameliakoch6045
    @ameliakoch6045 ปีที่แล้ว

    Beautiful! Ten thumbs up!

  • @justrubio3121
    @justrubio3121 2 ปีที่แล้ว

    Thank you for the thought provoking talk.

  • @SP-ny1fk
    @SP-ny1fk 2 ปีที่แล้ว

    And fortunately (and also conversely sadly) we have the protecting veil. Only time will tell what the outcome is.

  • @CA_Watchman
    @CA_Watchman 2 ปีที่แล้ว

    It’s only evil continually

    • @gwj1961
      @gwj1961 2 ปีที่แล้ว

      Thank you for your comments. There are multiple Greek words that come into English as “imagination”, a word that itself has changed meaning since the KJV translators used it in 1611. Thus “phantasia”, “dianoia”, and “eikasia” (among others) are used for this, and each have nuances generally not considered by just a reaction to “imagination”. Imagination can mean the faculty by which our senses imprint “images” onto our nous; or it can mean the faculty by which we take images and abstract them into thoughts or ideas; or it can mean that power by which we abstract from the “inner essence of created things” comparisons of one truth with another; and lastly, and often how so many think of it in our own beggared and impoverished intellectual age, that faculty by which we create “fantastes” or “phantasias” that spring either from disjointed and corrupted passions, or in an effort to justify our own sins. This last power can affect all the other uses of imagination, but must not be identified with them. Some of these as listed are set forth by St. John of Damascus in book II.17 of his On The Orthodox Faith. Further, we can find in the Ambigua of St. Maximos this use of “imagination” in the Ambgua, where among other points he says “If by wisdom a person comes to understand that God brought from non-being into being all that exists, he by the intellect directs the soul’s imagination to the infinite differences and variety of things as they exist by nature, and turns his seeking eye with understanding towards the intelligible (he means here, non-sensible) model (logos) according to which things have been made, would he now know that the one Logos is many logoi?”