Perichoresis and selfhood as anthropological strategies in Christian cultural tradition

1. Entity type Lemma
2. Original titleПерихоресис и самость как антропологические стратегии в христианской культурной традиции
3. Language term Russian
4. lemma author Asliturk, Miriam
5. lemma category Ethics - Orthodox Anthropology - Scientific theories and disciplines > Psychology-Psychoanalysis
6. Publication date 23-01-2017
7. lemma work Бабич, Владимир Владимирович [Author]. Перихоресис и самость как антропологические стратегии в христианской культурной традиции
8. lemma manifestations Вестник Томского государственного педагогического университета
9. Keywords Perichoresis - Communication - Identity - anthropology - Christian anthropology - psychology
10. Url Click Here
11. Citations
    1. <p>Бабич, Владимир Владимирович (2014). Перихоресис и самость как антропологические стратегии в христианской культурной традиции. <em>Вестник Томского государственного педагогического университета. </em>Retreived from <a href="http://cyberleninka.ru/article/n/perihoresis-i-samost-kak-antropologicheskie-strategii-v-hristianskoy-kulturnoy-traditsii">http://cyberleninka.ru/article/n/perihoresis-i-samost-kak-antropologicheskie-strategii-v-hristianskoy-kulturnoy-traditsii</a> </p>
12. Lemma body

    1. Perichoresis is a term referring to the relationship of the three persons of the triune God (Father, Son, and Holy Spirit) to one another. The author argues that perichoresis can be used as an anthropological strategy. The concept of perichoresis was developed in Christianity by the Church Fathers in the early Middle Ages. Perichoresis implies the interconnection of selfhood of Christ as the son and God as well as the interconnectivity of the Holy Trinity. Love is central in the interconnectivity of perichoresis. Thus, according to Babich, it is similar with human communication, where problems arise when there is no connection with the other. In order to create perichoresis there should be both the feeling of selfhood and the understanding of the other, this connectivity comes through love to the other as love to oneself.

       The selfhood is the center of all human passions, it is the “I” inside the personality. According to Christianity, selfhood has a negative connotation because it makes personality decay in a self-created bubble. Perichoresis helps a person to overcome seclusion by asking two questions: “who am I?” and “who is he/she?” In other words, by asking ourselves who we are, we actually ask what we want and thus become sensible to others and their desires. According to the Christian tradition, the life of a person depends on the choice he or she makes. We either chose the strategy of perichoresis and make a distinction in selfhood to be like God, or we choose to remain within our selfhood and end with mortality and hell afterwards.

       Babich proposes the theory of perichoresis as an alternative to the modern theory of communication, formulated by German philosophers Hubermas J. (b.1929) and Apel K. (b. 1922), that sees a person as an atomized individual communicating with the outer world. According to this view, communication is a secondary function of individuality. The concept of anthropological disjunction, the perichoresis, on the contrary sees communication as a universal condition for the existence of anthropological reality that forms humanity.