The Christian believes that "[God] has put a sense of eternity in people's minds." (Ecclesiastes 3:11 (GW)) (As to Ecclesiastes 3:11, cf. "The Way [i.e. the Tao, the Supreme Principle] never acts yet nothing is left undone. (Chinese: 道常無為而無不為; and, for those interested, see, e.g., its expression in an art form; cf. Tsang (1998), pp.xviii-xix. Cf. the Tractatus.)" Lao Tzu, Tao Te Ching (c. 500 B.C.), trans. D.C. Lau (Penguin, 1963), Chapter 37. See Tsang (1998), p.42 & p. 56 note 36.) As to 'the sense of eternity', cf. 'the viewpoint of eternity' (sub specie aeternitatis) in Wittgenstein, Tractatus-Logico-Philosophicus (1922), trans. D.F. Pears & B.F. McGuinness (London: Routledge & Kegan Paul, 1961), 6.4-7, esp. 6.45. (Cf. Wittgenstein, "Isn't it strange that such a book as Ecclesiastes was included in the canon?" Recollections of Wittgenstein, ed. Rush Rhees (Oxford Paperbacks, 1984), p. 143. Cf. Tsang (1998), p.157 & p. 160 note 43.) See Tsang (1998), pp.148-9. It can be said that, as an ontological treatise in faith seeking understanding in purity of spirit, The Sublime begins and ends where the Tractatus ends. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
Tsang (1998), pp.133-4. The Christian in imitation of Christ the Son of God can be construed as constituting an Ontological Argument a posteriori, by fact, for the existence of God in human form, whereas Anselm's argument is an Ontological Argument a priori, by logic, for the existence of God as Necessary Being. The Christian believes that the love of God raises the human being to share in the Godhead(1 John 4:16; see Tsang (1998), p.78 note 21) and that, from his being (ontos), man knows that God must be (Ecclesiastes 3:11 and Luke 17:21; and, by way of reason in faith, see, e.g., St Anselm, Proslogion, Prologue & Chapters 1-3). In this connection noteworthy is Jesus' preference for the title "Son of Man" above all honorific epithets (see esp. Luke 22:66-71 (KJV) with Luke 22:70 in Greek-text analysis). The title "Son of Man" occurs 86 times in the entire New Testament while the title "Son of God" appears nowhere in the early church's oral tradition (kerygma) about Jesus. In Acts Paul is the first to call Jesus "Son of God" (Acts 9:20). (See The Jerome Biblical Commentary, edited by Raymond E. Brown inter alia (New Jersey: Prentice-Hall, Inc., 1968), Vol. 2, pp. 772-3. The historical data about the titles of Christ cited here are removed but confirmed between lines in The Jerome Biblical Commentary for the Twenty-First Century, with a Foreword by Pope Francis, edited by John J. Collins inter alia (London: T & T Clark, 2022), pp. 145-163, 1450-2 & 1481-4.) Cf. William P. Alston, "The very special impression made by Jesus of Nazareth on certain of his contemporaries was expressed by calling him the Son of God." "Religion," The Encyclopedia of Philosophy, edited by Paul Edwards (New York: Macmillan Publishing Co. & The Free Press, 1967), Vol. 7, p.142; quoted in Tsang (1977), "Religion and Analysis," unpublished paper, note 8. On Wittgenstein's view that religious language at work is religious life in action, see, e.g., Tsang (1989), pp. 433–8, esp. pp. 434 & 437. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
Tsang (1998), pp.133-4. The Christian in imitation of Christ the Son of God can be construed as constituting an Ontological Argument a posteriori, by fact, for the existence of God in human form, whereas Anselm's argument is an Ontological Argument a priori, by logic, for the existence of God as Necessary Being. The Christian believes that the love of God raises the human being to share in the Godhead(1 John 4:16; see Tsang (1998), p.78 note 21) and that, from his being (ontos), man knows that God must be (Ecclesiastes 3:11 and Luke 17:21; and, by way of reason in faith, see, e.g., St Anselm, Proslogion, Prologue & Chapters 1-3). In this connection noteworthy is Jesus' preference for the title "Son of Man" above all honorific epithets (see esp. Luke 22:66-71 (KJV) with Luke 22:70 in Greek-text analysis). The title "Son of Man" occurs 86 times in the entire New Testament while the title "Son of God" appears nowhere in the early church's oral tradition (kerygma) about Jesus. In Acts Paul is the first to call Jesus "Son of God" (Acts 9:20). (See The Jerome Biblical Commentary, edited by Raymond E. Brown inter alia (New Jersey: Prentice-Hall, Inc., 1968), Vol. 2, pp. 772-3. The historical data about the titles of Christ cited here are removed but confirmed between lines in The Jerome Biblical Commentary for the Twenty-First Century, with a Foreword by Pope Francis, edited by John J. Collins inter alia (London: T & T Clark, 2022), pp. 145-163, 1450-2 & 1481-4.) Cf. William P. Alston, "The very special impression made by Jesus of Nazareth on certain of his contemporaries was expressed by calling him the Son of God." "Religion," The Encyclopedia of Philosophy, edited by Paul Edwards (New York: Macmillan Publishing Co. & The Free Press, 1967), Vol. 7, p.142; quoted in Tsang (1977), "Religion and Analysis," unpublished paper, note 8. On Wittgenstein's view that religious language at work is religious life in action, see, e.g., Tsang (1989), pp. 433–8, esp. pp. 434 & 437. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
Tsang (1998), pp.133-4. The Christian in imitation of Christ the Son of God can be construed as constituting an Ontological Argument a posteriori, by fact, for the existence of God in human form, whereas Anselm's argument is an Ontological Argument a priori, by logic, for the existence of God as Necessary Being. The Christian believes that the love of God raises the human being to share in the Godhead(1 John 4:16; see Tsang (1998), p.78 note 21) and that, from his being (ontos), man knows that God must be (Ecclesiastes 3:11 and Luke 17:21; and, by way of reason in faith, see, e.g., St Anselm, Proslogion, Prologue & Chapters 1-3). In this connection noteworthy is Jesus' preference for the title "Son of Man" above all honorific epithets (see esp. Luke 22:66-71 (KJV) with Luke 22:70 in Greek-text analysis). The title "Son of Man" occurs 86 times in the entire New Testament while the title "Son of God" appears nowhere in the early church's oral tradition (kerygma) about Jesus. In Acts Paul is the first to call Jesus "Son of God" (Acts 9:20). (See The Jerome Biblical Commentary, edited by Raymond E. Brown inter alia (New Jersey: Prentice-Hall, Inc., 1968), Vol. 2, pp. 772-3. The historical data about the titles of Christ cited here are removed but confirmed between lines in The Jerome Biblical Commentary for the Twenty-First Century, with a Foreword by Pope Francis, edited by John J. Collins inter alia (London: T & T Clark, 2022), pp. 145-163, 1450-2 & 1481-4.) Cf. William P. Alston, "The very special impression made by Jesus of Nazareth on certain of his contemporaries was expressed by calling him the Son of God." "Religion," The Encyclopedia of Philosophy, edited by Paul Edwards (New York: Macmillan Publishing Co. & The Free Press, 1967), Vol. 7, p.142; quoted in Tsang (1977), "Religion and Analysis," unpublished paper, note 8. On Wittgenstein's view that religious language at work is religious life in action, see, e.g., Tsang (1989), pp. 433–8, esp. pp. 434 & 437. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
Tsang (1998), pp.xiii, 70–1, 89 & 132-4; see pp. 147-160 on the ontological thrust of existential wonder in Wittgenstein. For discussion of this aspect of the sublime in human activities other than the religious and moral, see, e.g., David Stipp, A Most Elegant Equation: Euler's Formula and the Beauty of Mathematics (New York: Basic Books, 2017), pp. 7-15, 138-163. Stipp's formulation of the sublime (p. 145) explains in brief the central idea of Tsang’s theory in terms of the Kantian sublime with MacIntyre's emphasis on its inherent connection with the limit of some human possibility (Tsang (1998), pp.ix–x, 3, 17 & 104). The afore-explained theory of the sublime, with emphasis on its threefold kind experienced in a threefold manner (Tsang (1998), p.101), may be treated as of historical relevance. It can be said that Tsang’s theory is the concept of the sublime explicated in a language regardless of Kant's transcendental idealism (Tsang (1998), pp.137–145, esp. pp. 142-4). Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
The Christian believes that "[God] has put a sense of eternity in people's minds." (Ecclesiastes 3:11 (GW)) (As to Ecclesiastes 3:11, cf. "The Way [i.e. the Tao, the Supreme Principle] never acts yet nothing is left undone. (Chinese: 道常無為而無不為; and, for those interested, see, e.g., its expression in an art form; cf. Tsang (1998), pp.xviii-xix. Cf. the Tractatus.)" Lao Tzu, Tao Te Ching (c. 500 B.C.), trans. D.C. Lau (Penguin, 1963), Chapter 37. See Tsang (1998), p.42 & p. 56 note 36.) As to 'the sense of eternity', cf. 'the viewpoint of eternity' (sub specie aeternitatis) in Wittgenstein, Tractatus-Logico-Philosophicus (1922), trans. D.F. Pears & B.F. McGuinness (London: Routledge & Kegan Paul, 1961), 6.4-7, esp. 6.45. (Cf. Wittgenstein, "Isn't it strange that such a book as Ecclesiastes was included in the canon?" Recollections of Wittgenstein, ed. Rush Rhees (Oxford Paperbacks, 1984), p. 143. Cf. Tsang (1998), p.157 & p. 160 note 43.) See Tsang (1998), pp.148-9. It can be said that, as an ontological treatise in faith seeking understanding in purity of spirit, The Sublime begins and ends where the Tractatus ends. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
The Christian believes that "[God] has put a sense of eternity in people's minds." (Ecclesiastes 3:11 (GW)) (As to Ecclesiastes 3:11, cf. "The Way [i.e. the Tao, the Supreme Principle] never acts yet nothing is left undone. (Chinese: 道常無為而無不為; and, for those interested, see, e.g., its expression in an art form; cf. Tsang (1998), pp.xviii-xix. Cf. the Tractatus.)" Lao Tzu, Tao Te Ching (c. 500 B.C.), trans. D.C. Lau (Penguin, 1963), Chapter 37. See Tsang (1998), p.42 & p. 56 note 36.) As to 'the sense of eternity', cf. 'the viewpoint of eternity' (sub specie aeternitatis) in Wittgenstein, Tractatus-Logico-Philosophicus (1922), trans. D.F. Pears & B.F. McGuinness (London: Routledge & Kegan Paul, 1961), 6.4-7, esp. 6.45. (Cf. Wittgenstein, "Isn't it strange that such a book as Ecclesiastes was included in the canon?" Recollections of Wittgenstein, ed. Rush Rhees (Oxford Paperbacks, 1984), p. 143. Cf. Tsang (1998), p.157 & p. 160 note 43.) See Tsang (1998), pp.148-9. It can be said that, as an ontological treatise in faith seeking understanding in purity of spirit, The Sublime begins and ends where the Tractatus ends. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279. Tsang, Lap Chuen (1998). The Sublime: Groundwork towards a Theory. University of Rochester Press. ISBN9781580460279.
