3/30/2023 0 Comments Concept destruction superpowerMan consists of various vertical levels of consciousness. Man is basically interpreted not along a historical horizontal continuum from creation forward to the present, but in a vertical continuum of consciousness. Such a beginning diverges radically from the traditional approach to anthropology. He begins with man as an existing individual. The spiritual dimension as a source of power is elaborated in Niebuhr’s analysis of man. In so doing Marx oversimplified the whole problem of historical and social power. ![]() In brief, the most important factor that Marx neglected was the spiritual. Where Marx defines social power as economic, Niebuhr progressively uncovers in social power a whole complex of natural, rational and spiritual factors. With Marx he sees the dynamics of society as being primarily a power clash between capitalism and the proletariat.Īfter subjecting social power to a more detailed investigation Niebuhr moves beyond Marx. In his early writings Niebuhr quite uncritically accepts the Marxian analysis of history. An illustration of this latter social movement is the class struggle. They are not only self-centering, but move toward the domination of all rivals. Power centers in society remain competitive and potentially threatening in their mutual relations. There is among them a degree of harmony which makes social life possible, but this harmony is never permanent. They live in constant tension one with another. These multiple power centers which constitute society are the source of social problems. The human community is a multiplicity of power centers. The church as a social organization is a center of power, and lesser centers of power are human families. There is a political center of power in the government. For example, a center of power is a class, such as the capitalist or the proletariat class. ![]() Human society is found to consist of various centers of power. The analyzing of life into power relationships is most evident in Niebuhr’s response to social problems. This relation of “life to life” being defined as a relation of “power to power” Niebuhr employs as a tool both for analysis and construction. The relation of life to life is therefore a relation of power to power” (“Politics and the Christian Ethic,” Christianity and Society, Spring, Vol. Human life, as other life, must have power to exist. ![]() Niebuhr has written, “All life is an expression of power. In what follows, the elemental significance of power in Niebuhr’s thought will be sketched with special attention to its theological implications. This diversity of concern Niebuhr has focused around certain elemental factors which offer unity and perspective to his wide variety of writings. A cursory glance at his writings will reveal his response to ethical, social, political and theological problems. For the past four decades Reinhold Niebuhr has significantly involved himself in a broad range of contemporary issues.
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