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Books by Heleen M Keizer
Some of the theses developed in this book (doctoral dissertation 1999; e-publication 2010 with mi... more Some of the theses developed in this book (doctoral dissertation 1999; e-publication 2010 with minor corrections):
-- In the meanings of the ancient Greek word AIΩN (aion: lifetime, life-lot, generation, all time, “eternity”) three notions play a part, in variable combinations and with a variable centre of gravity. These notions are: LIFE, TIME, ENTIRETY.
-- The meaning of the words aion and aionios in the Greek Bible (Septuagint and New Testament) is primarily that of the Hebrew word olam.
-- The Hebrew word olam indicates time as it constitutes for us, humans, the horizon within which we live and which delimits the scope of the knowledge given us. This horizon can be limited as a human lifetime, but can also be (the widest conceivable) encompassing all time that is concomitant with the created world and its future.
-- When Plato pronounces his famous dictum that time (chronos) is “an aionic image, which proceeds according to number, of aion which remains at one” (Timaeus 37d), the term “eternity” as the classic translation of aion does not give expression to the fact that the word here stands for time as a whole: a completeness of time comparable to a lifetime.
-- Infinity is not an intrinsic or necessary connotation of aion, either in the Greek or in the Biblical usage.
-- The Greek word aion refers to all time, seen ‘from outside’, as a whole; the Hebrew word olam refers to all time, seen ‘from within’, as a horizon.
the index volume (1995) to Van der Valk’s four volume edition (1971-1987) of Eustathius’ Commenta... more the index volume (1995) to Van der Valk’s four volume edition (1971-1987) of Eustathius’ Commentary (12th century) on Homer's Iliad
[see URL]
Papers by Heleen M Keizer
they meet aiōn in these accounts, they translate it with « eternity », and then try to understand... more they meet aiōn in these accounts, they translate it with « eternity », and then try to understand its relationship with time (chronos), defining this relationship in terms of time (e.g. « a-temporal »). If we address the text in this way, however, we risk acting as if we already know what « eternity » means -while it is precisely in the passage under discussion that a new concept is created ! By its etymology, from Latin aeternitas, the English term « eternity » (like éternité, eternità, eternidad) bears witness to Medieval Latin philosophical and theological reflection that has contributed much to its philosophical meaning 4 . Our concept of « eternity » is a product of a long history from Plato onwards; studying the account of its birth, we should not fill in an anachronistic name, or if we want to do so, we should at least immediately make clear that « eternity » is yet to be defined by the context 5 .
Philosophia Reformata, 2000
Philosophia Reformata, 1997
Book Reviews by Heleen M Keizer
Zijn gedachten niet vrij? Zo vrij als een vogel in de lucht. Vogels weten wel dat ze gedragen wor... more Zijn gedachten niet vrij? Zo vrij als een vogel in de lucht. Vogels weten wel dat ze gedragen worden door de wind onder hun vleugels. Maar mensen zijn in de loop van de geschiedenis van de filosofie gaan denken dat het denken zichzelf draagt. Zoals ze ook zijn gaan denken over 'dingen-op-zich', die vervolgens niet kenbaar bleken (Kant). De dragende windde geestde ademde stem van God de Schepper werd van onzichtbaar ook onhoorbaar. En daar zitten we tenslotte, met onze gedachten: gevangen in onszelf. Wat te doen? Gehoor geven, in christelijke gehoorzaamheid van denken. TWee boeken gaan hierover, heel verschillend, maar ze vullen elkaar ook aan.
Some of the theses developed in this book (doctoral dissertation 1999; e-publication 2010 with mi... more Some of the theses developed in this book (doctoral dissertation 1999; e-publication 2010 with minor corrections):
-- In the meanings of the ancient Greek word AIΩN (aion: lifetime, life-lot, generation, all time, “eternity”) three notions play a part, in variable combinations and with a variable centre of gravity. These notions are: LIFE, TIME, ENTIRETY.
-- The meaning of the words aion and aionios in the Greek Bible (Septuagint and New Testament) is primarily that of the Hebrew word olam.
-- The Hebrew word olam indicates time as it constitutes for us, humans, the horizon within which we live and which delimits the scope of the knowledge given us. This horizon can be limited as a human lifetime, but can also be (the widest conceivable) encompassing all time that is concomitant with the created world and its future.
-- When Plato pronounces his famous dictum that time (chronos) is “an aionic image, which proceeds according to number, of aion which remains at one” (Timaeus 37d), the term “eternity” as the classic translation of aion does not give expression to the fact that the word here stands for time as a whole: a completeness of time comparable to a lifetime.
-- Infinity is not an intrinsic or necessary connotation of aion, either in the Greek or in the Biblical usage.
-- The Greek word aion refers to all time, seen ‘from outside’, as a whole; the Hebrew word olam refers to all time, seen ‘from within’, as a horizon.
the index volume (1995) to Van der Valk’s four volume edition (1971-1987) of Eustathius’ Commenta... more the index volume (1995) to Van der Valk’s four volume edition (1971-1987) of Eustathius’ Commentary (12th century) on Homer's Iliad
[see URL]
they meet aiōn in these accounts, they translate it with « eternity », and then try to understand... more they meet aiōn in these accounts, they translate it with « eternity », and then try to understand its relationship with time (chronos), defining this relationship in terms of time (e.g. « a-temporal »). If we address the text in this way, however, we risk acting as if we already know what « eternity » means -while it is precisely in the passage under discussion that a new concept is created ! By its etymology, from Latin aeternitas, the English term « eternity » (like éternité, eternità, eternidad) bears witness to Medieval Latin philosophical and theological reflection that has contributed much to its philosophical meaning 4 . Our concept of « eternity » is a product of a long history from Plato onwards; studying the account of its birth, we should not fill in an anachronistic name, or if we want to do so, we should at least immediately make clear that « eternity » is yet to be defined by the context 5 .
Philosophia Reformata, 2000
Philosophia Reformata, 1997
Zijn gedachten niet vrij? Zo vrij als een vogel in de lucht. Vogels weten wel dat ze gedragen wor... more Zijn gedachten niet vrij? Zo vrij als een vogel in de lucht. Vogels weten wel dat ze gedragen worden door de wind onder hun vleugels. Maar mensen zijn in de loop van de geschiedenis van de filosofie gaan denken dat het denken zichzelf draagt. Zoals ze ook zijn gaan denken over 'dingen-op-zich', die vervolgens niet kenbaar bleken (Kant). De dragende windde geestde ademde stem van God de Schepper werd van onzichtbaar ook onhoorbaar. En daar zitten we tenslotte, met onze gedachten: gevangen in onszelf. Wat te doen? Gehoor geven, in christelijke gehoorzaamheid van denken. TWee boeken gaan hierover, heel verschillend, maar ze vullen elkaar ook aan.