By Silvia Scholtus in Biblical Theology and The Book of Revelation. “The 144,000 in the Plan of Salvation”— The phrase “144,000” appears twice in Revelation (7:1-8 and 14:1-5) to which, over the centuries, various interpretations have been given.
By Silvia Scholtus in New Testament and Romans. The concerns related with the hermeneutic of Paul’s letters have produced many proposals and discussions. Presently, a vast amount of evidence of Judaism is found in the life and thoughts of Paul. This
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By Silvia Scholtus in Biblical Studies and Apostle Paul and the Pauline Letters. “‘New Pauline Perspective’ or ‘New Pauline Perspectives’: Ed Parish Sanders and Recent Theological Tendencies on Pauline Writings” — Since 1977, with the publication of
By Silvia Scholtus in Human Services & Social Work. This paper aims at reviewing issues that have been generated in the last decades on the differences between men and women in leadership styles. Of special interest is the woman’s contribution as
By Silvia Scholtus in Biblical Studies and Biblical Interpretation. La búsqueda de la relación existente entre la segunda escena o sellos, y la tercera escena o trompetas, y la relación de estas dos escenas con la escena central del libro es un reto
Embodied cognition, the idea that the mind is not only connected to the body but that the body influences the mind, is one of the more counter-intuitive ideas in cognitive science. In sharp contrast is dualism, a theory of mind famously put forth by Rene Descartes in the 17th century when he claimed that “there is a great difference between mind and body, inasmuch as body is by nature always divisible, and the mind is entirely indivisible… the mind or soul of man is entirely different from the body.” In the proceeding centuries, the notion of the disembodied mind flourished. From it, western thought developed two basic ideas: reason is disembodied because the mind is disembodied and reason is transcendent and universal. However, as George Lakoff and Rafeal Núñez explain:
Cognitive science calls this entire philosophical worldview into serious question on empirical grounds… [the mind] arises from the nature of our brains, bodies, and bodily experiences. This is not just the innocuous and obvious claim that we need a body to reason; rather, it is the striking claim that the very structure of reason itself comes from the details of our embodiment… Thus, to understand reason we must understand the details of our visual system, our motor system, and the general mechanism of neural binding.
What exactly does this mean? It means that our cognition isn’t confined to our cortices. That is, our cognition is influenced, perhaps determined by, our experiences in the physical world. This is why we say that something is “over our heads” to express the idea that we do not understand; we are drawing upon the physical inability to not see something over our heads and the mental feeling of uncertainty. Or why we understand warmth with affection; as infants and children the subjective judgment of affection almost always corresponded with the sensation of warmth, thus giving way to metaphors such as “I’m warming up to her.”
Share on Facebook The “I just take Christianity on (blind) faith” attitude can’t be the right approach. It leaves the Bible without defense, yet Peter directs us to make a defense for the hope that is in us.
Silvia Cristina Scholtus's insight:
Un comentario que revisa los conceptos de fe "ciega" y el rol de la razón y el conocimiento en las relaciones de fe.
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