Edward Moore | St. Elias Seminary and Graduate School (original) (raw)
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Papers by Edward Moore
In this somewhat informal paper, I begin with a discussion of philosophical tropes and the notion... more In this somewhat informal paper, I begin with a discussion of philosophical tropes and the notion of literary criticism as literature, before engaging in a close reading of Lovecraft's "transference of consciousness" tales, and how these stories demand a co-operative, "demiurgic" approach to maximize not only the reader's enjoyment but also to challenge him or her to look beyond the often nihilistic themes in Lovecraft's tales, in order to see his almost Romantic style of escapist art for art's sake.
In the years since I composed this paper (for a 2007 conference at Holy Cross Greek Orthodox Scho... more In the years since I composed this paper (for a 2007 conference at Holy Cross Greek Orthodox School of Theology, Brookline, MA) I have ceased to be a practicing Orthodox Christian. Now, I would say that I am an atheist with a very deep admiration for the contributions of Christianity to the development of Western thought, especially philosophy and aesthetics. My atheism has been a source of anguish for me, since I cannot force my mind to assent to what my heart wants desperately to believe. In times of great turmoil and personal tragedy, one seeks solace, and the love of God --especially the second person of the Trinity --is a source of comfort and, indeed, sanity. To be faced with one's unbelief, while simultaeously suffering through a period of deep despair, is a recipe for disaster of the worst kind. Fortunately, I escaped disaster not through faith but through rational thought --even if, at times, I allowed myself to be dragged into the underworld of intellectual (as well as existential) bohemia. The reason I post this paper now, after so many years, is my desire for those few interested readers to see how the seeds of my 'secular humanism' were being quietly sown, even at a time when I unabashedly declared myself an Orthodox Christian humanist, like my intellectual hero Origen. Since my time on this earth is more than likely coming to a close --later, I hope, rather than sooner --I am giving thought to my legacy. Perhaps someone, somewhere, someday, will compile The Complete Works of Edward Moore, preferably with a subtitle indicating my passage from believer to very sympathetic atheist. The following paper would represent a "pivot point" in my intellectual development.
Gnosticism (after gnôsis, the Greek word for "knowledge" or "insight") is the name given to a loo... more Gnosticism (after gnôsis, the Greek word for "knowledge" or "insight") is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves.
This work first appeared in Symposium (Printemps / Spring 2001), was originally composed by me in... more This work first appeared in Symposium (Printemps / Spring 2001), was originally composed by me in French, and later translated into English by the editors. I have done my best to tidy up the English version. --EM] Resume: Cet article est Ie produit d'une enterprise critique organisee autour de la phenomenologie husserlienne et de I 'epistemologie stolcienne. Je soutiens que la theorie stolcienne de la connaissance, fondee sur I 'idee qui veut que I 'etre humain individuel soit un logos spermatikos, un "germe rationnei" de Dieu, exclut toute doctrine authentique de la liberte, dans la mesure OU elle contrait I'individu a referer constamment a Dieu en tant que source ou "fondement" de toute connaissance. Toutefois, les similarites entre la tMorie stoieienne et la phenomenologie husserlienne nous poussent a une interpretation plus profonde et a poser I'importante question: qu 'est fa liberte? Cette question ne peut etre repondue qu 'en depassant et les schemes epistemologiques stolciens, et l'intentionalite husserlienne, vers une doctrine de la liberte qui pourrait etre qualifiee de demiurgique.
Articles by Edward Moore
Quodlibet, 2002
When Martin Heidegger introduced his unique brand of Existentialism to the world, with the public... more When Martin Heidegger introduced his unique brand of Existentialism to the world, with the publication in 1927 of his vast tome entitled Being and Time, many philosophers recognized what they felt to be the need to move "beyond metaphysics." Even in the realm of theology, this demand was felt, and met, for example, by Rudolph Bultmann and his program of "demythologization." [2] What Bultmann's program amounted to was nothing less than the removal, from the kerygma, of any remnant of divine transcendence. His resultant reinterpretation of the Christian message in terms of Existentialism served to place the radical demand of Jesus Christ at the very center of human existence, and was therefore a positive contribution to theology and ethics. Bultmann's argument that the truth of the Christian kerygma lies in the doctrine of God's immanence, and that the transcendent or "cosmic" language of the New Testament is but the necessary consequence of the mode of expression of a "pre-scientific age,"
Books by Edward Moore
Translations by Edward Moore
This work includes an brief introduction (by me) to the literary quality of "The Wanderer," my tr... more This work includes an brief introduction (by me) to the literary quality of "The Wanderer," my translation of the entire poem into "loose iambic" meant to be read aloud, and the complete text of the Anglo-Saxon original.
Translated by Edward Moore
In this somewhat informal paper, I begin with a discussion of philosophical tropes and the notion... more In this somewhat informal paper, I begin with a discussion of philosophical tropes and the notion of literary criticism as literature, before engaging in a close reading of Lovecraft's "transference of consciousness" tales, and how these stories demand a co-operative, "demiurgic" approach to maximize not only the reader's enjoyment but also to challenge him or her to look beyond the often nihilistic themes in Lovecraft's tales, in order to see his almost Romantic style of escapist art for art's sake.
In the years since I composed this paper (for a 2007 conference at Holy Cross Greek Orthodox Scho... more In the years since I composed this paper (for a 2007 conference at Holy Cross Greek Orthodox School of Theology, Brookline, MA) I have ceased to be a practicing Orthodox Christian. Now, I would say that I am an atheist with a very deep admiration for the contributions of Christianity to the development of Western thought, especially philosophy and aesthetics. My atheism has been a source of anguish for me, since I cannot force my mind to assent to what my heart wants desperately to believe. In times of great turmoil and personal tragedy, one seeks solace, and the love of God --especially the second person of the Trinity --is a source of comfort and, indeed, sanity. To be faced with one's unbelief, while simultaeously suffering through a period of deep despair, is a recipe for disaster of the worst kind. Fortunately, I escaped disaster not through faith but through rational thought --even if, at times, I allowed myself to be dragged into the underworld of intellectual (as well as existential) bohemia. The reason I post this paper now, after so many years, is my desire for those few interested readers to see how the seeds of my 'secular humanism' were being quietly sown, even at a time when I unabashedly declared myself an Orthodox Christian humanist, like my intellectual hero Origen. Since my time on this earth is more than likely coming to a close --later, I hope, rather than sooner --I am giving thought to my legacy. Perhaps someone, somewhere, someday, will compile The Complete Works of Edward Moore, preferably with a subtitle indicating my passage from believer to very sympathetic atheist. The following paper would represent a "pivot point" in my intellectual development.
Gnosticism (after gnôsis, the Greek word for "knowledge" or "insight") is the name given to a loo... more Gnosticism (after gnôsis, the Greek word for "knowledge" or "insight") is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves.
This work first appeared in Symposium (Printemps / Spring 2001), was originally composed by me in... more This work first appeared in Symposium (Printemps / Spring 2001), was originally composed by me in French, and later translated into English by the editors. I have done my best to tidy up the English version. --EM] Resume: Cet article est Ie produit d'une enterprise critique organisee autour de la phenomenologie husserlienne et de I 'epistemologie stolcienne. Je soutiens que la theorie stolcienne de la connaissance, fondee sur I 'idee qui veut que I 'etre humain individuel soit un logos spermatikos, un "germe rationnei" de Dieu, exclut toute doctrine authentique de la liberte, dans la mesure OU elle contrait I'individu a referer constamment a Dieu en tant que source ou "fondement" de toute connaissance. Toutefois, les similarites entre la tMorie stoieienne et la phenomenologie husserlienne nous poussent a une interpretation plus profonde et a poser I'importante question: qu 'est fa liberte? Cette question ne peut etre repondue qu 'en depassant et les schemes epistemologiques stolciens, et l'intentionalite husserlienne, vers une doctrine de la liberte qui pourrait etre qualifiee de demiurgique.
Quodlibet, 2002
When Martin Heidegger introduced his unique brand of Existentialism to the world, with the public... more When Martin Heidegger introduced his unique brand of Existentialism to the world, with the publication in 1927 of his vast tome entitled Being and Time, many philosophers recognized what they felt to be the need to move "beyond metaphysics." Even in the realm of theology, this demand was felt, and met, for example, by Rudolph Bultmann and his program of "demythologization." [2] What Bultmann's program amounted to was nothing less than the removal, from the kerygma, of any remnant of divine transcendence. His resultant reinterpretation of the Christian message in terms of Existentialism served to place the radical demand of Jesus Christ at the very center of human existence, and was therefore a positive contribution to theology and ethics. Bultmann's argument that the truth of the Christian kerygma lies in the doctrine of God's immanence, and that the transcendent or "cosmic" language of the New Testament is but the necessary consequence of the mode of expression of a "pre-scientific age,"
This work includes an brief introduction (by me) to the literary quality of "The Wanderer," my tr... more This work includes an brief introduction (by me) to the literary quality of "The Wanderer," my translation of the entire poem into "loose iambic" meant to be read aloud, and the complete text of the Anglo-Saxon original.
Translated by Edward Moore
Original text, translation by Edward Moore ©2013 ca. 990 CE) Leodum is minum swylce him mon lac g... more Original text, translation by Edward Moore ©2013 ca. 990 CE) Leodum is minum swylce him mon lac gife; willað hy hine aþecgan, gif he on þreat cymeð.
A Review of The Goldfinch, by Donna Tartt.
This impressive and timely study by Malcolm Schofield [hereafter S] is a contribution to the seri... more This impressive and timely study by Malcolm Schofield [hereafter S] is a contribution to the series Founders of Modern Political and Social Thought edited by Mark Philp. Scholars of Plato will readily argue that one cannot separate the great philosopher's political thought from his philosophy as a whole. S understands this quite well, and has crafted his volume accordingly. The order of the chapters indicates a valid interpretive strategy, though not one necessarily beholden to traditional Platonic norms. S admits, at the outset, that his book will deal primarily, but not solely, with the Republic. This makes sense, of course, for not only is that dialogue the most widely read of Plato's works, but it is the one most often utilized for discussions of Plato's political thought. It is fortunate, for this very reason, that S includes generous discussion of other relevant texts.
Fortune rota volvitur: descendo minoratus; alter in altum tollitur nimis exaltatus rex sedet in v... more Fortune rota volvitur: descendo minoratus; alter in altum tollitur nimis exaltatus rex sedet in vertice -nam sub axe legimus Hecubam reginam.
The Soul that rises with us, our life's Star, Hath had elsewhere its setting, And cometh from afa... more The Soul that rises with us, our life's Star, Hath had elsewhere its setting, And cometh from afar Wordsworth, "Immortality Ode" α Pray, do not get involved with concupiscent frauds, as has been your wont. There is no point in resigning one's indefatigable love of the literary for a hovel in a bad part of town, accompanied by an over-sexed wretch who plans only to abscond when the money disappears. We are, indeed, such stuff as dreams are made on, and our little life is, if not rounded with a sleep, at least bemused by a desire to forget … certain things. Do not let