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This work questions the possibility of comparing the insights of eastern mysticism and modern physical science in a way of Fritjof Capra and also tries to present the problems of stating the methods of once distant cultures as relevant factors in our daily practice. While arguing for such comparison we face a lot of questions: are mysticism and modern physical science on different levels of reality; is there any sense in considering these levels “restricted”; are mysticism and modern physical science operating inside separated realms of reality with non-existent trans-level concepts and relations; – these being only a few questions opened by this perspectival comparison. In the last case, for example, if two realms of reality exist, one is opened to symbolic consciousness and linguistically expressible, and the other one is opened to non-symbolic consciousness and linguistically non-expressible. Though this Capra’s approach is in many aspects obscure and questionable in substantive level, it, however, on methodological level completely fits into orientational frame of bioethics as multi-perspectival area.
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Kant provided a new modus vivendi between sciense and religion. Each has its own realm and function, and they do not «compete» with each other. The realm of possible knowledge belongs to sciense, which has complete freedom to explore that realm using its own methods. He was amazed by Newtonian science and its dependence on empirical observation, but he held that scientific methods are limited, which leaves room for religious beliefs. Kant sees the starting point of religion in man’s sense of moral obligation. When our actions are a response to duty, we implicitly affirm that the world is a moral order; the presence of the moral law presupposes the lawgiver as its source and guarantor.
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In this paper we shall look at an important syntagm of Anthony Giddens – transformation of intimacy – which is linked with reflexive project of the self. It also closely observes the theory and practice of a pure relationship, that is how people behave in close relationships, what they want from them and how they change. Before, explains Giddens, relationships followed an established set of rules, norms and values in the society, i.e. a particular local community. Today, intimacy is a project one has to work on. Intimacy demands opening up of an individual to the others with mutual revelation and trust because the very first relationship, with oneself, has become reflexive in a new way and self-discovering. Nothing is taken for granted any more. We shall see that transformation of intimacy is largely constituted and greatly influenced by the term reflexive project of the self.
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Vjekoslav Bajsić (1924–1994) der wie sein Vorgänger Karlo Balić in vielen Ansätzen seines Denkens und in seiner sogenannten »integralen Scholastik« die Grundbemühungen der Enzyklika Fides et ratio antizipiert hat, entwickelte in seinen Forschungen ein eigentümliches Verständnis der Naturwissenschaft. In diesem Beitrag versucht man zu zeigen, wie Bajsić nicht nur die modernsten naturwissenschaftlichen Erkenntnisse religiös relevant gemacht hat, sondern zugleich die Religion selbst als das sinngebende Grundmoment der naturwissenschaftlichen Forschungen betrachtet, ohne das die Naturwissenschaften selbst in „Sinnkrise” des eigenen Verfahrens immer wieder gelangen. In diesem Sinne wird auch Bajsićs Begriff der „Hominisation” der Wissenschaft erörtert, zugleich aber der Religion selbst, d.h. seine Bemühung, die Religion und Wissenschaft ihre lebensweltliche Begründung und ihre Bedeutsamkeit für das konkrete menschliche Leben wieder zu erreichen, ohne die sie die weltlose und überzeitliche Gegebenheiten werden, die keine Möglichkeit mehr haben, den konkreten Menschen in seinem faktischen Leben in Anspruch zu nehmen.
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Jean-Luc Marion’s phenomenology appears as the new and »first« philosophy for theology. This paper examines the consequences for theology of Jean-Luc Marion’s “phenomenology of giving”, with special focus put on contemporary sacramental theology. This examination is related to just one aspect and that is Marion’s articulation from the phenomenological point of view. In this paper we would like to present the phenomenology of J. L. Marion and also examine the theological qualification of Marion’s phenomenology.
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Uniting the great theories of physics – i.e. the theory of relativity, quantum mechanics and astroparticle physics – continues to remain a dream of both physics and the philosophy of science even at the beginning of the 21st century. In respect of the ultimate laws of the universe (the theory of everything) they all agree that there was a beginning and that the ultimate laws are those that have already ruled at the beginning of the evolution of the universe. The beginning of the universe implies its creation and necessarily points to a Creator – a religious God, to building a bridge between modern cosmology and religion. In regard to the above classical cosmologies (Newton, Kant) correspond to the modern cosmological models of astroparticle theoretical physics, i.e. the reflections of the leading modern cosmologists: Einstein, Weinberg, Penrose, Hawking and others. The author highlights that even great international symposia on the history of science (Mexico City, 2001; Beijing, 2005) keep on reaffirming the complementary relation between science (natural forces) and religion (supernatural forces) as the true and only path to a universal horizon of the world in the 21st century.
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American philosopher Stanley Lewis Jaki, analysing creative moments in the history of science concludes that the ways of creative science and philosophical paths to the God consists unique intellectual vector. His conclusion is based on two facts: scientific method proposes coherent rationality of the Cosmos and that moderate realism is epistemology of all creative scientists. Incorporating such elements in philosophical perspective, by author, necessary leads to classical a posteriori metaphysical proofs of existence of God. He finds special confirmation of his thesis in Gödel’s theorems and its application in cosmology that proves contingence of the Universe, which is a basic principle of all a posteriori proofs of God existence.
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The paper gives an overview of several religious and mystical aspects of the idea of napredaks and of the whole modern imagery as well. This endeavour is founded on Spengler’s inference about the clergy as the genealogical origin or predecessor of the scientists’ estate. However, the condensed historical review of the construction of the myth of napredaks does not follow the vulgar ‘secularisation thesis’ (Blumenberg) – namely, the notion that napredaks ideology represents a secularised version of the Christian millennialism. Above all, the paper attempts to reaffirm the holistic approach to modernity and to other terms that seem to have merged with it: West, Development, Napredaks, Rationality, Economy, Technology and Science. Consequently, the ‘infernal’ paradigm of the ‘Megamachine’ (Latouche) has imposed itself as a reliable support and a comprehensive model of critique. In the analysis of the redemptive mission of techno-science, particular attention has been given to the theodicy of the ‘invisible hand’, which systematically leads this mission.
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Ziel und Zweck dieses Artikels liegen in dem Versuch, auf den wichtigen Beitrag Karol Wojtylas zur Entwicklung des Dialogs zwischen der klassischen Philosophie und des modernen Denkens, sowie zwischen der klassischen Philosophie und der Wissenschaft, besonders auf dem Gebiet der Ethik, hinzuweisen. Die Analysen stützen sich vor allem auf den Teil der Lubliner Vorlesungen mit dem Titel Akt und Erlebnis, die er als junger Dozent an der Philosophischen Fakultät der Katholischen Universität Lublin hielt. Diese Vorlesungen sind paradigmatisch für Wojtylas Dialog mit dem modernen Denken und der Wissenschaft. In diesen Vorlesungen befasst sich Wojtyla mit den Unterschieden zwischen den psychologischen und philosophischen Analysen des Willens, um die Struktur des ethischen Aktes zu erklären. Aufgrund der komparativen Analyse der Position der modernen Richtung der eksperimentellen Willenspsychologie (N. Ach) und der Auffassungen, denen wir bei Thomas von Aquin begegnen, gelang es Wojtyla nicht nur auf mögliche konvergente Punkte zwischen diesen Analysen hinzuweisen, sondern auch auf die Unterschiede, die unausweichlich sind. Wojtylas Dialog mit der Konzeption der modernen Richtung der Willenspsychologie war fruchtbar sowohl für die Erhellung der Bedeutung der metaphysischen Konzeption des Willens von Thomas von Aquin, als auch für die Erörterung des Problems der Trennung von Erlebnis und Akt in den ethischen Theorien von I. Kant und M. Scheler.
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The influence of children’s literature on the development of gender identity has been well established. However, it seems that many children’s books are conveying stereotypical representations of genders as well as notable iniquities among males and females characters. Therefore, to counterbalance the detrimental effects that this could have on gender role socialisation, books that are presenting positive, non-traditional representations of masculinities and femininities should be put forward. In this regards, the incomparable "Mademoiselle Charlotte", the beloved main character of a young Canadian readers series, is certainly bringing her share to the diversity of female models. In this article, this unconventional, eccentric lady is the subject of our interest. A content analysis was performed on the seven novels of the series in order to highlight many facets of her persona that could influence the developing minds of young readers by broadening their perceptions regarding variable femininities.
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Nino Ricci, an award-winning English-speaking Italian descendant, and Nelly Arcan, suicidal Quebecker from Montreal, portray contemporary womanhood as seen through the lenses of oppression. In Ricci’s "Lives of the Saints" the figure of mother becomes a curse of the woman’s son, whose whole existence is conditioned by his mother’s incidental and adulterous pregnancy. The mother shifts from the position of an individual to the position of a symbol by becoming sinful representation of her disobedience in the relation to social rules. She is dominated by masculine gaze and rules established by men. Inversely acts Cynthia, the prostitute in Nelly Arcan’s "Putain", who chooses her fate intentionally but who is equally conditioned by the social environment in which she grew up. Being a prostitute is an act of succumbing to masculine tyranny.
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Modesty and immodesty are two movements used by Hervé Guibert to build a unique picture of his body that I propose to examine in this article in order to highlight a politics of the Guibertian’s body. The multiple body escapes any form of confinement, restriction and constructs itself without any sign of sexual normativity. Guibert refuses both heterosexual and homosexual models and anchors himself in another space, uncertain and undefined.
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In "L’Amant" (1984), through the juxtaposition of traditional male/female sexual roles, Marguerite Duras painted a gynocentric portrait of sexual politics. By depicting a series of encounters in diverse parts of the Indochinese (Vietnam) landscape, Duras’s novel described the sexual “coming of age” story of her female protagonist’s. Each Vietnamese setting became a visual and sensory metaphor for the various developmental stages of the protagonist. In this essay, I contend that Duras’s use of contrasting settings serves to “flesh out” the sexual politics conveyed in the novel. Herein, I examine the geographic locations illustrating the sexual politics of the novel, including the Mekong River signifying the female protagonist’s rite of passage, Cholon, the city where the girl experiences sexual liberation and a struggle with the established authority, the lover’s apartment where the couple consummates their relationship, and finally, France representing the land of wealth to which the protagonist will eventually return.
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Michel Foucault described 19th-century France as a period of intense sexual scrutiny as well as a watershed moment that gave birth to the formal recognition, evolution, and study of “deviant” sexual identities. While this may be true, modern French studies still idle in examining the epistemological effect of this operative change in French ideology, society, and more specifically literature. If studies into 19th- and 20th-century French gay and lesbian literatures and ideologies have begun to flourish in some academic francophone circles, trans-literature has been overlooked. Moreover, this critical oversight inadvertently highlights the all too often modern omission of the “T” in the LGBT community. This article will place the works of five French authors spanning the 19th and 20th centuries in communication with contemporary queer theory in an attempt to examine the nascent evolution of what today might be considered transgender identity, as well as analyse the meaning attached to queer identities during this period in French and francophone literatures.
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The aim of this article is to show the way women were represented in the revolutionary theatre of the times of Great Terror (1793—1794). After three years of social and political changes brought by the Revolution women are no longer shown as possessions of their families or husbands. Although marriage remains the focus of their existence, they all fight to have a good life and a good marriage with a respectful partner, rather than with an all-mighty master who despises them. Many of female characters we meet are very independent and self-conscious — especially the younger generation who are well aware of the possibility of divorce. Men change too; fathers no longer decide for their daughters, while unfaithful husbands improve their behaviour, as they all know that the basis of general and personal happiness is a happy marriage.
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