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Straipsnyje nagrinėjamas teologijos ir komunikavimo ryšys, apžvelgiamos pagrindinių teologijos sąvokų sąsajos su komunikavimu. Komunikavimo sampratos kontekste aptariamos Švč. Trejybės, Įsikūnijimo Jėzuje Kristuje, Šventosios Dvasios ir Bažnyčios sąvokos. Straipsnyje siekiama parodyti, kad komunikavimo perspektyva ne tik atskleidžia krikščioniškąją teologiją kaip iš esmės komunikacinę, bet ir leidžia geriau paaiškinti pagrindines krikščioniškąsias sąvokas. The article aims to investigate the relationship between theology and communication reviewing the main concepts of theology and communication. This reflection considers the mysteries of the Trinity, the Incarnation, the Holy Spirit and the Church in the light of communication. The main aim of the article is to show that taking a communication perspective on theology enables us not only to see the Christian theology as fundamentally communicational but also allows us better to explain the main concepts of Christianity.
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Šiuolaikinėje mokslo filosofijoje laikomasi požiūrio, kad mokslas yra neutralus moralinių vertybių atžvilgiu. Toks požiūris paplito kartu su empirinės ir pozityvistinės filosofijos įsigalėjimu. Nuomonė, kad moralinės vertybės yra nesvarbios mokslui, yra grindžiama Hume’o suformuluota faktų ir vertybių perskyra. Pozityvistai mano, kad tokia perskyra yra besąlygiškai teisinga. Tačiau tai klaidingas požiūris. Klasikinėje filosofijoje buvo laikomasi nuomonės, kad mokslas yra intelekto dorybė, o kiekvieną veiksmą turi įvertinti mūsų sąžinė. Veikdami vadovaujamės praktiniu protu, kurio norma yra prigimtinis įstatymas, skatinantis mus siekti gėrio ir vengti blogio. Todėl mokslinėje veikloje negalime nepaisyti moralinių vertybių. According to the common standpoint of contemporary philosophy of science the moral values (or virtues) have no importance to the development of natural science. This approach has spread together with the adoption of empiricism and positivist philosophy. The view, which supposes that moral values do not play any role in the process of scientific investigation, is based on Hume’s distinction between facts and values. In positivist point of view, this distinction is unconditionally true; but such judgment is false. Classical philosophy considered science as a virtue of reason and maintained that every action has to be evaluated by our conscience. In all our activities we are guided by practical reason and natural law as a basic principle orienting one’s practical reason which inspires us to seek good and avoid evil. Therefore, science cannot ignore moral values.
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Straipsnyje siekiama parodyti, kaip konstitucija apie šventąją liturgiją (Sacrosanctum Consilium) atvėrė kelią mo¬terims dalyvauti liturgijoje, taip pat, vertinant iš platesnės teologinės perspektyvos, pabrėžė ir išskleidė moterų per Krikštą gautą orumą Bažnyčioje. The purpose of this essay is to identify and to put in context a number of specific contributions made by Sacrosanc¬tum Concilium (the Constitution on the Sacred Liturgy) that worked particularly in favour of women’s increased participation in the liturgy and, in a wide theological perspective, the affirmation and development of women’s baptismal dignity in the Church.
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Straipsnyje apibūdinama lytinio identiteto sąvoka, transseksualumo fenomenas bei nagrinėjamos problemos, ky¬lančios taikant Kanonų teisę, kai susiduriama su lytinio identiteto sutrikimais (transseksualizmu). Didelis dėme¬sys skiriamas santuokos sudarymo, jos negaliojimo, pašvęstojo gyvenimo klausimams bei krikšto sakramentui ir transseksualų galimybei tapti krikšto tėvais. After examining how gender identity is being understood and how transsexualism is being defined, the article focuses on the problems faced by the Canon Law, when the Canon Law is supposed to address issues of gender identity (transsexualism). The authors analyse the legitimacy of marriage in the case of transsexualism, discuss the issues arising in the consecrated life and the sacrament of baptism while answering the question whether a trans¬sexual person is capable of becoming a godparent.
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Susiformavę socialinės komunikacijos ir medijų etikos principai vysto ir palaiko viešuosius žmonių santykius. Re¬alų ir kasdieninį žmogaus elgesį lemia viešojoje erdvėje ar uždarose žmonių grupėse vyraujančios elgesio normos, o etika yra kuriama vadovaujantis tam tikromis ideologinėmis arba moralinėmis nuostatomis. Juozas Keliuotis (1902–1983) pirmasis Lietuvoje viešajai visuomenei pateikė vertybinę sistemą, kuri buvo grindžiama siekimu ide¬alų, vedančių į visuomenės ir žmogaus visuminę pažangą. Straipsnyje keliamas klausimas, kaip J. Keliuočio sukurta vertybinė sistema koreliuoja su moderniomis komunikacijos etikos paradigmomis. The actual principles of social communication and media ethics have a power to support public communication among people. The existing patterns of human behaviour can determine real and concrete conduct both in public space and limited groups. Ethics usually appears in accordance with certain specified ideological or moral views. In Lithuania, Keliuotis (1902–1983) was the first to propose a value system for the sphere of mass media. This sys¬tem is based on pursuing ideals, which lead to united society and human progress. The article raises the following question: how does the value system, invented by Keliuotis, correlate with paradigms of modern
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Efforts to come through political action groups to mutual convergence and complexity of the structures that make up Bosnia and Herzegovina did not provide results in a twenty-year quest. Establishing a culture of dialoque and convergence in the Bosnian reality obviously requires new and different ways and ways of achieeving a goal which will achieve the desired level of (dis)agreement constituents (individuals and groups) of this reality. Leaving aside the need for honesty and an organic carrier existence process of mutual convergence of political basis to resolve the contradictions manifesting and when it is unable to ascertain the progress in the efforts to arrive at satisfactory solutions, emphasizes the need for policy convergence culture modifies the specified process. In this regard it should be noted the two spheres, knowledge and economic converfgences as a possible key to more positive solutions than those offered by the political sphere. It is therefore necessary knowledge, new products, visions and initiate the process of economic convergence of mutual agreement of individuals and groups in Bosnia and Herzegovina to the desired level of achievement possible. A new model of convergence culture is based on the routes through the knowledge and the economic approach is based on the philosophy of reflection, which is basically an intention to present a true positive resolution of contradictions and to block. The process that occurs on knowledge is something quite different from that which occurs in the political calculations, and stores of various colors. The basic model of cultural convergence in the BiH society is necessary based on the philosophy of existence of real opportunities to achieve predicted performance of the process.
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The article investigates the chronology of the 1st and 2nd redaction of the Plain Synaxarion. The author analyses the structures of the 1st and the 2nd redaction, performs a comparative analysis of the two and also compares them with the Slavonic Synaxarion in the Stanislavov Prologue of 1330 (Serbian Academy of Sciences and Arts, № 53) and the copy of the Slavonic Synaxarion of 1339 (Russian National Library, M. Pogodin’s collection, № 58). The comparative analysis is based on the handwritten copies of the 1st and 2nd redaction of the Synaxarion dating to the 15th and 16th centuries stored in the Library of the Academy of Science of Lithuania (F. 19, № 93, 94) and the National Library of Belarus (091/4212 K). The comparative analysis equally draws on the Plain Synaxarion contained in the Grand Monthly Readings of the Moscow Metropolitan Macarius. The structural analysis allows the author to construe two theories on the chronology of the editions of the Plain Synaxarion. However, the thesis that the original edition is the 2nd redaction is less likely to be true because of a number of major inconsistencies. The hypothesis that the 1st redaction preceded the 2nd is supported by the contents of the didactic readings of the Plain Synaxarion. Linguistic text analysis of the general lectures contained in the 1st and 2nd redaction deriving from The Life of Andreas Salos and the Parable of Barlaam and Josaphat demonstrates that the compilers of the 2nd redaction did not directly work with these sources and only edited the text of the 1st redaction.
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