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Even though it is difficult to imagine a phenomenon more closely intertwined with the processes of colonization and decolonization than secularism, there are scant references to it in the postcolonial writing and accompanying critical theory. The critics’ reticence seems hardly justifiable considering the fact that secularization processes have been in the centre of the hottest political and ideological debate for more than a decade now, while their critical examination and evaluation appears inevitable due to the ongoing process of undermining the historical view of the religious vs secular divide by alternative ways of ordering the public space in non-Western societies, especially as the latter have also become, on the immigrants’ arrival and vocal presence, a powerful factor in the political game played out within Western countries. As the violent course of events after 9/11 has prompted most of the postcolonial critics to perceive Western democracy and secularism in the black-and-white mode by inscribing it in the Eurocentric and colonial framework, the secular-religious opposition has become one of the postcolonial studies’ fundamental dichotomies that it seeks to transgress and overcome, even though the attempt may well be in vain. Consequently, the term “postsecular,” despite all the subtlety with which it was introduced into the fields of philosophy, theology, sociology and literature, has come to indicate a posture of critical aversion to the secularist order as quintessential for the Western modernity and Enlightenment project and opting for the radical division between the public reason and the need for faith. The aim of the article is thus to examine the meanings ascribed to the terms such as “postsecularism” and “postsecular spirituality” in postcolonial theory, as well as to evaluate the attempts at their application to the field of literary studies.
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The paper analyses some new contemporary approaches, notions and discussions in the study of religion within the “phenomenology – scientific “reductionism” dilemma. The “comprehension” and the “religious experience” approaches were the direction taken by the phenomenology of religion, which proceeded from the idea of the “absolute autonomy” of religion (Otto, Eliade). Religion was perceived as being an autonomous, unique sphere, which cannot be explained and defined through factors lying outside it. As an expression of the opposite trend, the analysis gives attention to some new scientific and explicatory “reductionist”, “functionalist” approaches, and especially to the research program called Cognitive Science of Religion (CSR) – a trend of naturalization of religion as a result of the development of contemporary evolutional biology and psychology.
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Though the ideas and practices of chivalry never evolved in Russia, Nikolai Berdyaev wrote inspiring lines in order to protect it. The very personality of Berdyaev reminds us of knightly virtues and times long gone. The fight against the spiritual bourgeois and the retreat from the religious values deeply disturbed the Russian philosopher. He offers us a return to the values of the creative Christian ethics.
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The quest for a priori principle in religion is especially active in the German Enlightenment. Immanuel Kant is one of the first, who makes effort to justify religion as a natural religion (religia naturalis). After Kant the issue about the aprioristic status of the religious is discussed by Jakob Fries, Ernst Troeltsch, Rudolf Otto and others. Our main thesis is that the idea of the religious a priori in early Otto is formed on the basis of Jakob Fries and Wilhelm De Vette’ philosophies, while in the “The Idea of The Holy“ (Das Heilige, 1917) Otto relies almost fully on Kant, particularly on its epistemological and aesthetic ideas.
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The present article deals with the phenomenon of rabata – sufic and neosufic practice and ritual typical of the Nakshibend order and its branches. In the article, several aspects of rabata are discussed: the descriptions of rabata in the writings and works of Nakshibend authors, the different kinds of rabata and their places in the Nakshibend ritual complex and belief system, the theosophical and ecstatic aspects of rabata and its early history. Final conclusion is that the origin of rabata must be sought among the Persian speaking Muslim communities influenced by the Middle age batinism and Sufism.
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The article focuses on the possibility interpretation of hesychasm by the Russian scientist-theologian Sergei Horujy to be supplemented by a creative anthropology. Reveals the conceptual potential of hesychasm, developed after 50 years of the 14th century in Bulgaria. Anthropology of hesychasm, in her creative side argues that man is a spiritual being, sublime natural and social world over, which is primarily meant to create and to change the world around him. Mentioned are the advantages of anthropology based on a contemporary interpretation of the hesychasm.
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In its genesis this work of writing is “nest-like” and particular. It was born in the inevitable for any explorer solitary communion with the books (those most unselfish friends of ours), in conversations, in the spiritual confrontation of concepts, in degrading societal and intellectual relations … Do not ask where! In the overcrowded lap of solitude, of course…. Some of the “nests” date back from those odious totalitarian times. Others shaped up after the “democratic” catastrophe in Eurasia, whose levelling mediocrity and amoral demagogy set out to sweep up certain invaluable and idiosyncratic cultural and ethnic traditions… Verbally, though, they became possible as a result of concentrated philosophical speculation…
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The philosophy of Emmanuel Mounier, as part of the stream of personalism, incorporates the basics of existentialism, discussed in his book “Existentialist Philosophies: An Introduction”. Mounier divides the existential philosophy into two – Christian and atheist, and agrees with first. In this text we will examine the topics of human subject as a real participant in existence, the secret into being and relationship you and I, which have become the center of existential understandings of Mounier.
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Within the framework of this article is made an attempt to mark some important Christian ideas about human freedom and their importance for the formation of some basic positions of Christian ethics on moral self-determination and moral choice. Secondly, the article brings some important philosophical ideas and interpretations of freedom and moral choice of three of the prominent representatives of Russian religious philosophy (F. Dostoevsky, N. Berdyaev and B. Visheslavtsev) who are crucial for the Russian intellectual tradition and philosophical approach to the subject of freedom.
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The present text discusses the balance between the spirit of Modernity and that of Tradition, analyzing the rejecting of Tradition in the Century of criticism. The author makes an attempt to explain the reasons of the thinkers with a traditionalistic orientation towards all aspects of life, including the religious sphere.
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The article attempts to explore the religious motives in the existential philosophy of Søren Kierkegaard and his influence on the two of the world’s leading representatives of Russian religious philosophy in the twentieth century – Lev Shestov and Nikolai Berdyaev.
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In 1917 in Germany is published the work „Das Heilige“ by the German theologian and philosopher of religion Rudolf Otto. In this work Otto subjected to phenomenological analysis experiences of the sacred – an essentially necessary element in all religions. After this thorough phenomenological analysis, Otto defines the Holy as a pure category a priori, referring to the Kantian epistemology and aesthetics. Defining the Holy as a priori category subsequently provoked theological and philosophical discussion, both in Germany and in other parts of the world, referring the problem about how far the used by Otto term „a priori“ is consistent with the Kantian „a priori“. The main thesis of this article is that transcendental critical method set by Kant through the model a priori – a posteriori, is the basis of the method of philosophy of religion in „Das Heilige“.
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The Roman law has been developed by the judicial protection of personal rights. The following text analyzes the nascency and the development of the Praetor’s institution, his activity related to the organization of the litigation and some other aspects in praetor’s activities, which help for the progress of the private law.
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The article is about the Christian and ethical views of the problem related to the suffering reflected in the light of the Biblical points of view and ideas in terms of God’s Rightness and Punishment.
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The article examines Ivan Germanicch Kinkel‘s psychoanalytic views on the origin of religion. His methodology and contribution to elucidate the phenomenon in the socio-cultural and historical context is presented.
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This paper contains a summary, chronology and analysis of a specific process that Albania has in general, as it is the specificity of blood feud, which is one of the typical and very current problems of the Albanian people. The implication of the second parties and the third parties on these developments in reconciliation of the lynx and the effect of the Canon of Lekë Dukagjini and other socio cultural implications for overcoming the inter human conflicts that find support at customary law, at the same time it is considered as an act to settle down the disputes, a legal and institutional component for the replacement of the courts. Special emphasis is placed on the Canon that Albanian law is an Albanian institution, institutional history, but also a “formulated idea”. It is the mind and spirit of the Albanians, conceived for centuries in the oral tradition, preserved, protected with fanaticism and transmitted as a message, to be understood, disaggregated and absorbed in the way it was formulated and transmitted, without being changed in form and content. The Canons are the product of an ancestral society, when Canon law was the only right to regulate life. Life becomes fierce not only in the sense of confronting nature, but also of people with each other, which is characterized by a constant competition, which one alone can not withstand. One of the challenges that Albanian society and state faces in this decade is the phenomenon of blood feud and revenge, a habit inherited from the ancient past, incompatible with the principles of civilized society and the rule of law.
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The year 2018 marks the quinquagenary of Thomas Merton’s death. A wealth of international events has been organized to commemorate this monk, writer, peace and social justice activist, renewer of monastic life, and significant contributor to interreligious dialogue. This issue of the biennial journal "Świat i Słowo” is a Polish contribution to those events. Consisting of two original articles written specifically for this occasion, as well as translations of several important articles that were first published in "The Merton Annual” - a flagship journal of international Merton scholarschip – Thomas Merton – Living with Wisdom pays homage to the versatility and intellectual and artistic accuity of the famous Trappist monk. Foregrounding the trope of wisdom, the articles gathered here present crucial aspects of Thomas Merton’s life and writing.
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In 1964 Thomas Merton hosted a retreat for several peacemakers. This retreat would break new ground for interfaith collaboration in social activism and feed into later anti-war efforts. Its mix of Catholic, mainline Protestant, and historic peace churches voices helped to forge new relationships in peace activism and cross-fertilize theologies of social engagement. What may surprise, however, is that it was not Merton’s monastic tradition that served as his primary resource to prepare for this retreat. For the most part, he sought inspiration for this task in the writings of Louis Massignon, a French Catholic mystic, linguist, and scholar of Islam.
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