I am not clear if they are included in the count. I follow Berdyaev's idea of Eschatology. History, which includes interaction of God, man, and fate, must culminate eschatologically in order to have meaning. Man, who lives in relationship to historical time, it also related to cosmic time in which natural cycles occur and existential time in which spiritual creativity takes place. It is as he lives in existential time, experiencing the "fullness of the moment," that man experience the eschatological. For Berdyaev, eschatology does not signify the "end of this age" and the transference of man into a "new heavenly age" in the traditional sense, nor will man be moved into the "new age" of an earthly Utopia realized by purely social means. Both of these concepts of "the age beyond time" Berdyaev finds to be traditionally "objectivized," "static," and "non-creative;" thus he rejects them in favor of a creatively realized "existential apocalypse." much of Berdyaev's writing on social philosophy consists of criticism of existing forms of social organization, particularly of communism, with which he had most direct experience. Measuring their theoretical and practical concern with man as a free, creative, and spiritual person, he notes the shortcomings of all forms of organicism and individualism, citing particularly their degree of failure to treat man as a person as they either bury him in the collective, isolate him from communion with others, or fail to consider him as more than a physical, economic or political being. He accepts certain elements of existing social theories, such as socialism's economic planning, aristocratism's allowance for the maximum development of the best, anarchism's lack of compulsion, and democracy's concern for all men.
I am not clear if they are included in the count. I follow Berdyaev's idea of Eschatology. History, which includes interaction of God, man, and fate, must culminate eschatologically in order to have meaning. Man, who lives in relationship to historical time, it also related to cosmic time in which natural cycles occur and existential time in which spiritual creativity takes place. It is as he lives in existential time, experiencing the "fullness of the moment," that man experience the eschatological. For Berdyaev, eschatology does not signify the "end of this age" and the transference of man into a "new heavenly age" in the traditional sense, nor will man be moved into the "new age" of an earthly Utopia realized by purely social means. Both of these concepts of "the age beyond time" Berdyaev finds to be traditionally "objectivized," "static," and "non-creative;" thus he rejects them in favor of a creatively realized "existential apocalypse." much of Berdyaev's writing on social philosophy consists of criticism of existing forms of social organization, particularly of communism, with which he had most direct experience. Measuring their theoretical and practical concern with man as a free, creative, and spiritual person, he notes the shortcomings of all forms of organicism and individualism, citing particularly their degree of failure to treat man as a person as they either bury him in the collective, isolate him from communion with others, or fail to consider him as more than a physical, economic or political being. He accepts certain elements of existing social theories, such as socialism's economic planning, aristocratism's allowance for the maximum development of the best, anarchism's lack of compulsion, and democracy's concern for all men.
What if the miscarriages after pregnant mothers received the injections are also considered?