Die Ethik des Seins oder Was für ein Mensch sollte zum Objekt der Ethik, Philosophie und der Theologie werden?
This is a research about ethics and philosophy, that valorifies the ideas of Saint Thomas d'Aquino.
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This is a research about ethics and philosophy, that valorifies the ideas of Saint Thomas d'Aquino.
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The text will try to show that the concept of “possibility” by John Duns Scotus plays a major role in the new way in which metaphysics begins to be considered, namely its transformation from ontotheology to ontology. Scotus is focusing his argument of God’s existence on the cross point between logic, ontology and the limits of natural reason. The stress that the Doctor Subtilis puts on the boundary of natural human intellect becomes later a major philosophical problem, reconsidered by the Scotistic metaphysical tradition and later by the critical theory of Immanuel Kant. We aim to demonstrate, that the epistemological teaching of Scotus should not be reduced simply to logics, because it has “ontological implications”, that are allowing him to make metaphysical conclusions with the help of arguments, based only on natural reasoning. We examine the usage of the concepts possibility and necessity, the logical law of Scotus and his argument on existence of God and show, that the ontological implications within the logical argumentation of the Scottish master allow him to make metaphysical conclusions, which results into the shift between ontotheology to ontology, where the first known by the intellect is maintained to be the univocal concept of being qua being, that is marking the positive boundary of human natural intellect, where logic and ontology coincide and build the ground for metaphysics, understood as scientia transcendens.
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The famous Galilean question was to become the paradigm of the conflict between Nature and Scripture, science and faith, free research of natural reason and authority of the ecclesiastical institution, obscurantism of the medieval period and scientific progress which would illuminate the modern age. It is well known that the stereotype of the pure conflict between scientific thought and religious dogma for long dominated the interpretation of the most profound essence of the Middle Ages, as an obscurantist age in the grip of the universalist political and religious authorities. This image of the Middle Ages was greatly corroborated by the Humanist writers of the Renaissance and Enlightenment historiography. This contribution purports to analyse late–medieval science from a holistic methodology based on history of science and philosophy of science, to obtain a big picture in front to Scientific Revolution and to show the cultural roots of the different images of the universe.
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Despite an insufficiently developed pneumatological dimension in moral theology, in the first part of this article the author points to the active presence of the Holy Spirit in the life of Christians. (e notes that anonymity and namelessness are defining characteristics of the Third Person of the Trinity. Therefore, the very activity of the Spirit is hidden, which means it is difficult to show it in a systematic way. As the Spirit works in the soul and through seven gifts that empower and strengthen Christians in the way of holiness, the second part of the article describes each gift individually. After this the author offers some insights and conclusions in the final part: the gifts of the Holy Spirit are not noticeable in the lives of many baptized Christians because these people may not be open to such a course of action of the Spirit. )n addition, many believers do not know or have forgotten that these gifts really exist. Therefore, at the end of the article the author encourages devout Christians to remind their fellow believers that in their inner being there is the hidden treasure of the Holy Spirit and that this needs to be brought to the surface so that it can enrich them and others. If they succeed, they will become inwardly freer, more faithful to Christ, more responsible and more morally mature.
More...Špecifikácia v perspektíve možnosti zachovania univerzality i diferencie
The paper enounces a renewed interest in Thomas’s theory of natural law in the context of contemporary moral-philosophical scene. It presents several reasons of this turn as well as reasons of its only a partial success. Further, it pursues how the Thomas’s natural law theory can sustain the platform of universality in ethical values, at the same time respecting the historicity and the diversity of subjects and cultures. It shows the neglected difference between the permanent universal and variable derived precepts. Universal principles guarantee the possibility of the agreement in the most universal values. Derived precepts, referring the principles to the unrepeatable circumstances and allowing the graduality of man’s progression in moral life, guarantee the possibility of difference. Finally, the paper concludes that the Thomas’s natural law conception offers the vision of how people as rational beings can arrive to mutual comprehension concerning the most important aspects of the good and the evil, sustaining the cultural differences in which they differ.
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W artykule skoncentrowano się na dyskursach o muzyce, które są obecne w Wyznaniach Augustyna – dziele wyróżniającym się na tle innych tekstów autora ze względu na swój niejednorodny (autobiograficzny, filozoficzny, teologiczny) charakter. Celem artykułu jest zbadanie relacji, którą można określić jako niedokonany projekt racjonalizacji myślenia o muzyce. Po pierwsze, w tekście widoczny jest wpływ greckiego sposobu myślenia, zgodnie z którym sztuka ta stanowi odbicie matematycznego porządku wszech-świata, będąc całkowicie podporządkowana rozumowej harmonii, a także ethosowi, regulującemu jej funkcjonowanie w społeczeństwie. Pod tym względem Wyznania można porównać do dzieł filozoficznych Augustyna, w których ta koncepcja dominuje. Augustyn, jako chrześcijanin, włącza do swojej myśli także hebrajskie dziedzictwo pojmowania muzyki, na czele z Księgą Psalmów. Autor artykułu stara się wydobyć ten drugi dyskurs jako mniej znany rys myśli Augustyna i pokazać, jak kwestionuje on i dekonstruuje zamiar racjonalizacji muzyki.
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Ovi tekstovi su predviđeni kao zapisi, zapamćenja i ulomci koji su predavani još 1979./80. godine, kao i tekstovi prisjećanja i elemenata koje sam zapamtio predajući niz godina filozofiju u srednjim školama te na sveučilištu Hercegovina (Fakultetu društvenih znanosti). Naravno, nije riječ o povijesti filozofije, već o tekstovima koji su zapisani, zacrtani u mnogim udžbenicima i hrestomatijama, pa je tako ovaj tekst – čitateljski, koji može poslužiti u pojedinim slučajevima kao podsjećanje na izvođenje nekih nastavnih jedinica.
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The author supposes that the Tetragrammaton’s interpretation, attested in Ex. 3:14, exerted direct influence on the formation of the conception of single, eternal, and infinite God’s substantia, reflected in Augustine’s “Confessions”, book vii and in Spinoza’s teaching.
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The Greek word ‘schesis’ in the works of Gregory Nazianzen has generally been translated as ‘relation’ and interpreted as a programmatic term for his doctrine of Trinitarian relations. Although this may be a valid interpretation of the terminology of other 4th century theologians, this is not true of Gregory. His usage of the word ‘schesis’ does not correspond with the traditional Aristotelian or Stoic ways of designating a relation. It denotes a status or a disposition, it may even mean a place in a relation, but it is not the relation itself, and not a disposition towards another. Therefore all the interpretations of Gregory’s teaching on the Trinitarian relations are to be revisited and reformulated more carefully, keeping in mind the peculiarity of his usage of ‘schesis.’
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Observing the history of reception of Origen’s intellectual heritage by Russian theologians and philosophers of the past few centuries, some key moments and figures are discernible. Those figures are Grigory Skovoroda (1722–1794), Vladimir Solovyov (1853– 1900), Sergei Bulgakov (1871–1944), Nicolay Berdyaev (1874–1948) and George Florovsky (1893–1979). Surely, the history of Origen’s reception in Russia cannot be reduced to them alone: translations were made of Origen’s works and special investigations were conducted into some aspects of his theology. But those authors’ significance for our outline is determined by (1) their key role in the evolution of Russian theological and philosophical thought and – at the same time – (2) by the fact that those authors’ own intellectual evolution and/or (3) their ideas’ reception by their contemporaries proceeded in close connection with the problem of Origen. So the process of reception of Origen’s intellectual heritage in Russia was substantially conditioned by the controversies raging around the key representatives of the so-called “Russian religious philosophy.”
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The article treats a medieval text Vita Donati grammatici (The Life of Donatus), containing biographical information concerning [Aelius] Donatus, a Roman grammarian of Late Antiquity. The history of the scholarship of this text, as well as its contents, possible reasons of creation, its genre, and some eccentric and parodic features are under consideration. The study is accompanied by an English and a Russian translations of the Latin original text.
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Galen’s last work, De propriis placitis (On my own opinions) has a very complex textual history. Except to few extracts, the Greek original of the treatise is lost. The last two chapters of the treatise, entitled On the substance of natural faculties, circulated independently in a fourteenth century translation into Latin by Niccolò da Reggio. The main body of treatise is preserved in a medieval Latin translation made from an Arabic translation (as numerous words, transliterated from the Arabic, testify). There is also a quote in Hebrew. Fortunately, some time ago V. Nutton (1999) published an excellent commented edition of the treatise. It has proven indispensable for the present study, as well as a recent publication of a newly discovered Greek text by Boudon-Millot and Pietrobelli (2005). The treatise, important for understanding of Galen’s various opinions, certainly deserves a close study. It is now translated into the Russian for the first time.
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Alexander of the Bonini family (ca. 1270–1314) was born in Piedmont Alessandria. Having joined the Order of Friars Minor in the Genoese province, he took up scholarly work. In the late 13th century, he went to Paris to teach theology and philosophy at the University of Paris. His scholarly work resulted in commentaries on: Metaphysics, On the soul, Sentences and Quodlibeta. In 1303, in Rome, he received a master’s degree in theology and an appointment as lector of the Lateran Palace. From 1308, he climbed the career steps within the Franciscan Order, culminating in 1313 with the election of Alexander of Alessandria as the General of the Order of Friars Minor. He died a year later and his memory survives mainly through his works. The paper consists of two parts. First one, introduces to the edition of principium together with the expositio and quaestiones to lemma 1 from Alexander Bonini of Alexandria’s commentary on De anima, Book 1, and the second part presents the edition itself.
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This paper continues an earlier debate on whether “God can know more than He knows”. In the present text I offer further comments on some key concepts that were only scarcely addressed or left without additional clarification. It is an attempt to draw attention to the issue about the relation between God’s knowledge and future contingent events, as well as some key concepts from the philosophy of Ockham and Leibniz, such as: “future contingent events”, “freedom”, “created free will” etc. The relationship between predestination and free will is also addressed in Ockham’s treatise on divine foreknowledge, providence, and future contingent events (1322-1324). Ockham’s interest in the possibility for a principled logical solution to the theological problems of predestination and God‘s foreknowledge of future contingent events is also explored. I am briefly discussing how this theme affected the philosophical debate in the following centuries, particularly Leibniz’ views on freedom, free will, predestination, and divine foreknowledge. The reason why the issues raised by Ockham were still relevant in later times is rooted in the difficulty to address them adequately. Resolving these issues gets (or ‘returns’) us back to a fascinating medieval debate, which Leibniz inherited and sustained with his comments.
More...Ключови позовавания, преписи и преводи
The research aims to show the main early references, manuscripts, and translations of the De natura hominis treatise, to reach the earliest distribution of Nemesius's work in the Bulgarian lands. For this purpose, the problem has been studied of the work's authorship, of how Nemesius' text spread among the Greek fathers, in the Near East and the Latin West. It has been established that through the Quaestiones et responsiones of Anastasius Sinaita, the De natura hominis treatise with the name of Bishop Nemesius of Emesa, is available in Simeon's Miscellany. The editions containing Nemesius' work in modern Bulgarian have been pointed out. The research ends with a brief presentation of the parts of the work „On the Nature of Man“, contained in Simeon's Miscellany (according to Svetoslav's copy of 1073)
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This text has been written on the occasion of five hundredth anniversary of passing away of a great alim, mujtehid, muhadith, lawyer, sufi, philologist and poly-historic Jallaluddin Es-Suyuti (d. 1505.). After the short biography of Es-Suyuti, the text examines methodologies, contents, sources and importance of Es-Suyuti's work Al-Itqan fi‘ulumi'l-Qur'an (The Perfection of Qur'anic sciences), the basic work in the area of tafsir terminology, in the context of tafsir sciences. We nave presented and translated almost as a whole Es-Suyuti's introduction to Al-Itqan, from which the concrete themes can be best noticed, as well as Es-Suyuti's motives which moved him to write such an excellent work, as well as his opinion about the authorities and the works which had been written before. In the end we have come to the conclusion that in the work Al-Itqan fi ‘ulumi'l-Qur'an, the terminology of tafsir science is summarised in the best possible way, without which one can not approach the serious research of Qur’an and its entire universality.
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In this paper I discuss a dispute between Jewish medieval philosophers about the status of divine attributes. The paper consists of three parts. In the first part, I outline Philo’s and Saadia’s reasons as to why God must be thought as perfect and simple. Using the aristotelian distinction „substance/accidence“, I explain why it is problematic to ascribe to God, as seen within Judaic tradition, properties such as omniscience, power, goodness, and others. In the second part, I examine Maimonides’ negative theology. Maimonides holds that one must not predicate anything to God. Because God and human beings are incommensurable, any such ascription would be equivocal. Under the influence of Saadia, Maimonides maintains that one cannot say anything about God except that He exists. To prove his thesis, Maimonides was prepared to interpret the content of Jewish Holy writs as being highly metaphorical and it’s most profound meaning as beyond the grasp of the majority of those practicing the principles of Judaism. Even though Maimonides’ influence was felt on many subsequent Jewish thinkers, many of them didn’t always agree with him. In the third part of the paper, I sketch Gersonides’, Crescas’ and Albo’s alternative solutions to the problem of ascribing attributes to God. Aside from discussing a question of the status of Divine attributes, in this paper I also try to put forward a thesis that goes beyond the framework of the mentioned dispute. Namely, Jewish philosophers, Maimonides being the paradigmatic example, didn’t simply adopt the official interpretations of religious dogma, nor did they compromise with it when it comes to proving their theses. In that regard, they came very close to early modern philosophers, who discussed philosophical and theological problems in light of principles of rational examination, rather than accepting the claims of ecclesiastical authority.
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In now classical article from 1958 dedicated to twofold character of Aquinas’s concept of being Joseph Owens clearly formulates the two complementary features of esse that function in Aquinas’s metaphysics, namely 1) being understood in the terms of essence, form or nature, as essential and 2) being understood as accidental, not in predicamental meaning but as something above and beyond the essence of the thing. Firmly relying on whole Owens’s work, I will try to outline the ways of understanding the meanings of esse in Aquinas, because a) two character of being are two complementary and integral components of created being, b) which are really different.
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Mary is generally viewed as an object of devotion, a model for education, religion, morality, the archetype of what femininity should be, a religious, social, and political paradigm, something that goes far beyond the mere limits of the feminine. Her motherhood is not only what is used to limit the feminine in the strict patriarchal order of societies; it shapes masculinity, as the dreamed mother of every boy — never forgetting that she is the mother of a boy and has no daughter — shaping his masculinity, as well as his global relations with the feminine.
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In this paper, at the example of Anthony Radyvylovskyi creation, we examine the impact of Aristotle’s works on the philosophical component of Ukrainian church sermons from the Baroque period. The culturological approach and methods of hermeneutics and comparative analysis were used in the research. The source base of this article was the texts of the Ukrainian preacher Anthony Radyvylovsky, who worked in the Baroque era. Separate texts of Aristotle were used for comparative analysis. The objective of this study is to investigate the usage specialties of the Aristotle’s texts by Anthony Radyvylovskyi in his own writing. The result should help to better understand the ideological influence of ancient philosophy on the formation of national philosophical tradition of the Baroque epoch. The ideological content of borrowed from Aristotle’s texts and mechanisms are traced to the use by the preacher. The list of Aristotle’s texts from which Radyvylovskyi quoted is provided. It is also shown that Radyvylovskyi uses the authority of Aristotle during moral teachings and philosophical thinking about the characteristics of human nature. The conclusion about the creative way of using the Aristotle’s ideas by Anthony Radyvylovskyi is given and significant philosophical component in the preacher’s written legacy is noted.
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