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The course of training in philosophy has been opened in 1992–93 year. Now it has full term accreditation for 6 years and it is on the 2th place in the national ranking of specialties. 14 young doctors in Philosophy graduated in Veliko Turnovo. Our Faculty has been accepted as national and international center of philosophical researches and education.
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The article is devoted to the Latin poem De spledidissimo Christi Jesu triumpho carmen by Martin Kromer who was one of the biggest writers of the Polish Renaissance. A theme of the work is time when Jesus Christ became alive again three days after his death. The theme are also miraculous events which took place after his Resurrection. The poet is supplementing records of the Gospel, introducing into his poem the action which isn’t complicated. He is talking about guards who stood by the grave. He is also describing the reaction of the nature which expressed its sadness because of the death of the Saviour. In the context of the report on the Resurrection, the poet is referring to the figures of ancient world belonging both to mythology, as well to history. In his artistic work Kromer isn’t presenting typical Apocrypha, he proposes a different perspective, having only character of the Apocrypha.
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The Assayer of Galileo Galilei is a classic of Italian literature. This is not only because of its formal qualities - in fact The Assayerbelongs to the most important current of Italian literature, which aims at drawing the map of what people know and what people do not know (I. Calvino). The Assayer was written in the context of the discussion on comets, and responds, paragraph by paragraph, to the Libra astronomica ac philosophica firmed by Lotario Sarsi (the pen-name of Orazio Grassi). Many authors have commented this book, so important for the methodology of modern science, and Galileo's rhetoric was always indicated as one of the most significant components of this 'opera'. From the formal (i.e. rhetorical) point of view The Assayer is an example of the judicial, defensive speech. Nevertheless, in the book one can notice the presence of the epideictic speech, to which belongs the famous tale/apologue of sound. In this essay a rhetorical and narratological analysis of the apologue in question is proposed. Different interpretations of the tale are discussed, and the special attention is paid to the argument attributed to the pope Urban VIII. The tale seems to be the founding narrative of the way in which the scientist confronts himself with the nature - the point which A. Banfi expressed in his conception of copernican model of man.
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The paper discusses Leibniz’s project for a lingua universalis undertaken in his first period, 1666- 1679, when he was enthusiastic about the possibility of creating a universal language based on the “alphabet of human thought”, which he viewed as the “most important instrument for the perfection of the human mind”. The article analyzes the main issue confronted by the young Leibniz, i.e., the creation of a list of “primitive notions”, also discussed by Descartes in his letter to Mersenne from 20th November 1629. Leibniz’s response to the issues raised by Descartes is outlined together with how he resolved them by means of the theory of so-called “blind thought” (cogitatio caeca). The article concludes with a brief account of the influence these ideas in Leibniz’s work had on the 19th century pioneers of modern logic.
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The reflections on civilization, barbarism, and their intricate relationship, which were put forward in ancient Greece, from Herodotus to Aristotle, had a longterm impact. In the mid-16th century debate which took place in Valladolid, between Juan Ginés de Sepúlveda and Bartolomé de Las Casas, about the status of the native populations of the New World, the Latin translations of Aristotle’s Politics, and its comment by St. Thomas Aquinas, proved to be especially relevant for both opponents. Were Indian natives comparable to Aristotle’s “natural slaves”? Was the war against them comparable to hunting wild beasts? The paper focuses on the debate and its contemporary implications.
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Kada Platon u Sofistu kaže da je “teško i mučno uloviti rod sofista (218 d) onda se on, ne htijući, negativno određuje od brzopletih i jednoznačnih interpretacija. Nije s toga čudno što, shvatajući kompleksnost (za)datog, sugeriše Teetetu da, ponajprije, okušaju metodu istraživanja na drugom lakšem predmetu... Bez obzira, dakle, što ih izrijekom naziva majstorima u protivurječenju (225b), šesti oblik u kojem se manifestuje sofističko umijeće, iako prijeporno, kao da protivurječi Platonovoj osnovnoj nakani.
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The man’s position in relation to knowledge forms and regaining his dignity in terms of its unity as a being endowed with mind and soul is the essence of the epistemological theory of ethics. The thesis from which we start the new foundation of ethical theories is that: in conditions of freedom or adaptation / surviving, within the size of which the perception, representation, intention and action may bring about, one can see the human nature endowed with mind and soul. Knowledge theories aim the man and his entire ethical value that finds itself in the manner of government and social and moral living. Between the man’s „evil” and „good” we must explain the idea of solidarity, justice, truth and freedom. Within the universal value of the soul, the history of religions finds its place and the ethical values largely justify both the life here, and especially the one beyond. Or, in this new light it is required to see the ethical value of man and necessary alliances are needed that initially would require putting together those individual researches in various fields that complete harmonization of knowledge. This fact would imply a unity in diversity of ethical theories about man and society. Within the architecture of the new theory of epistemological ethics the value of human ethics and the role of ethics in theory of knowledge can be seen.
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Essay writing by Michel de Montaigne (1533-1592) and Francis Bacon (1561-1626) are analysed in this article. The hypothesis raised is that the essay writing by F. Bacon is formal whereas that by M. de Montaigne is informal. F.Bacon regards the form of the essay as an alternative to the language of the natural sciences. He provides a reader with Essays or Counsels: Civil and Moral. The initiator of the personal essay is M. de Montaigne. He creates narrative identity and considers his own “I” as an inseparable part of the Essay. This article deals with the approach of philosophy towards literature following an analysis on the issue of truth making. Certain aspects of stylistics are discussed - applying the principle of irony and the meaning of quotations. The examination reveals how the process occurs while the author creates his/her identity and what conditions are required to consider the essay form as an alternative to philosophical discourse. Additionally this work emphasizes the origin of the essay genre which links artistic and scientific discourse.
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Essay writing by Michel de Montaigne (1533-1592) and Francis Bacon (1561-1626) are analysed in this article. The hypothesis raised is that the essay writing by F. Bacon is formal whereas that by M. de Montaigne is informal. F.Bacon regards the form of the essay as an alternative to the language of the natural sciences. He provides a reader with Essays or Counsels: Civil and Moral. The initiator of the personal essay is M. de Montaigne. He creates narrative identity and considers his own “I” as an inseparable part of the Essay. This article deals with the approach of philosophy towards literature following an analysis on the issue of truth making. Certain aspects of stylistics are discussed - applying the principle of irony and the meaning of quotations. The examination reveals how the process occurs while the author creates his/her identity and what conditions are required to consider the essay form as an alternative to philosophical discourse. Additionally this work emphasizes the origin of the essay genre which links artistic and scientific discourse.
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Jedno je nesporno u najrazličitijim pristupima Renesanse, osim rijetkih izuzetaka, za novum koji ona sobom (do)nosi, ima da zahvalimo čovjeku pod kojim se, po pravilu misli na muškarca. Ulogu žene, pri čemu se počeci Renesanse ne razlikuju mnogo od srednjovjekovnog tretiranja iste, u dramaturgiji tadašnjeg življenja nije se u bitnome mijenjala. Uglavnom spremačica i roditeljica eonima daleko od akademskih, obrazovnih, stvaralačkih i političkih djelatnosti, da i ne spominjemo neobuzdane zabave, hedonizam naprimjer i tome slično.
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Usprkos golemoj i teško savladivoj poteškoći—slaboj očuvanosti izvorne građe — što se još uvijek postavlja kao prepreka konačnoj ocjeni franjevačke djelatnosti, osnovni sud, da su franjevci srednjovjekovnu Bosnu oplemenili zapadnoeuropskim kulturnim sadržajima, i pored toga ne može biti doveden u pitanje.
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In the text, which consists of the first two parts of the second chapter of Descartes Politico, Antonio Negri defines the change in the thought of René Descartes which took place at the end of the third decade of the 17th century. A crucial category in Descartes’ thought –conjuncture — is connected closely with the economic downturn and deep crisis of the Renaissance project. Negri tries to capture the moment of birth of the “baroque” Descartes and points to a dynamic tension between Descartes’ philosophy (at that particular moment) and a libertine worldview. This ambiguous relation with libertinism (which is the answer to the decline of Renaissance hopes and aspirations) is, according to Negri, the starting point for the Cartesian search for a way to overcome the crisis.
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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 Assayer of Galileo Galilei is a classical text of the Italian literature. It was written in the context of discussions on comets and is a response, word by word, to the Libra astronomica ac philosophica signed by Lotario Sarsi but in fact written by Orazio Grassi. From the formal (i.e. rhetorical) point of view the Assayer is an example of the judicial, defensive speech. However, in the book one can also see the presence of the epideictic speech. The epideictic speech praises the methodological values of the Copernican vision of the universe, and blames those involved in the Aristotelian and Ptolemaic approaches. In the sixth section of the Assayerthere is a famous group of four rhetorical periods in which one can notice the presence of the new interpretation of the antique metaphor of the book. The rhetorical exercise developed in this essay tries to disentangle the complex node of this metaphor and gives its new interpretation. It seems that for Galileo the metaphor is not a trope but passes to the topica. At the end some considerations on dialectics of Galileo are also proposed.
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Aspecte Moderne Dogmatice Şi Misionare
Autorul a reuşit să surprindă în mod panoramic, cu o profunzime deosebită a cercetării raportul dintre Revelaţie şi inspiraţie, arătând în primul rând că acestea sunt lucrări iconomice cu finalitate soteriologică atât a Persoanei dumnezeieşti a Fiului, cât şi a Persoanei dumnezeieşti a Duhului Sfânt; în al doilea rând, autorul prezintă relaţia dintre Revelaţie şi inspiraţie ca o relaţie dintre întreg şi parte, cele două manifestări fiind în mod cert indisolubile şi unitare. De asemenea, autorul demonstrează că Revelaţia nu poate fi confundată cu vreun act derulat în planul secundar al viitorologiei; prin Revelaţie se descoperă voia şi planul iconomic al Sfintei Treimi şi nu neapărat viitorul interpretabil de omul desacralizat. În acelaşi timp inspiraţia nu trebuie să fie circumscrisă „cultului alesului”, nici redusă la subiectivitatea autonomă şi superficială post-modernă, ci ea este – în evaluarea misionară ortodoxă – o sacramentală iluminare a aghiografului de către Duhul Sfânt, fără ca raţiunea, voinţa sau libertatea acestuia să fie în vreun fel afectată.Autorul are meritul de a fi accentuat – într-o viziune profund ortodoxă – centralitatea Mântuitorului, atât în actul Revelaţiei, cât şi al inspiraţiei şi deopotrivă de a opune – în mod salutar – misiunea profetică a Bisericii ocultismului contemporan cu nocivele sale consecinţe. Mai mult, autorul prezintă cu deosebită competenţă cadrul eterodox ce raţionalizează actul inspiraţiei dumnezeieşti prin intermediul ipotezelor: ipoteza instrumentului, a dictării, a mesagerului şi nu în ultimul rând, cea a extazului.Autorul denunţă falsa religiozitate – cu privire la Revelaţie şi la inspiraţie – atât în interiorul creştinătăţii, cât şi în exteriorul acesteia. Astfel, pseudo-religiozitatea creştină occidentală – complet diferită de cea ortodoxă răsăriteană – este redată prin aşa-numita „revelaţie deschisă” şi este fundamentală pentru tot ceea ce numim neo-protestantism; în egală măsură, pseudo-religiozitatea seculară se manifestă printr-o neo-gnoză sau un neo-gnosticism, ce ocultează în tipurile noastre vechiul gnosticism păgân din perioada primară a Bisericii, în fapt fiind o pseudo-cunoaştere ce are un fundament ne-revelat şi se plasează în exteriorul spaţiului ecclesial
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Wciąż zastanawia mnie, dlaczego Jezus nigdzie nie definiuje Królestwa Bożego. Tyle mówi o nim, ale nigdzie nie ma konkretu. Zamiast definicji – same wywrotowe rzeczy. Utopii trzeba szukać – a u Jezusa Bóg sam znajduje ludzi; utopia jest gdzieś tam – a Jezus mówi, że jest tu; w utopii doskonalimy się, rozwijając umysł – a u Jezusa doświadczamy przebaczenia, aby sami przebaczać… Wszystko zdaje się być na opak. Nie tak, jak człowiek by pomyślał czy zaprojektował. Inaczej. Nie ma i nie może być definicji Królestwa Bożego. Mamy tylko konstytucję tego Bożego Państwa – błogosławieństwa. A ich też nie pojmę, dopóki nie zacznę nimi żyć. I zrozumiałem, że Królestwo Boże to nie definicja, nie słowa, lecz obecność. Królestwo Boże jest tam, gdzie jest Jezus. On daje nam swoją zmartwychwstałą obecność.
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In order to demonstrate that a certain unease can be found in the general perception of a Renaissance author such as Petrarch, the text follows one of his letters written in Latin, On life’s brevity. On a larger scale, this letter is representative for an upcoming change within the mental structures corresponding to a feeling of loss and fragmentation as a result of partializedtime. Days are divided into hours, hours into minutes and seconds and, as the gap of measurement becomes smaller, it makes room for a painful realization: life is brief, even shorter than we think. Death becomes a greedy enemy as well as fleeing time does. It is crucial to point out that a heightened consciousness of time is relevant to a Renaissance author such as Petrarch and through a closer read of the cited letter, we can find an example of this conjunction of past ‘have-been’ and future ‘yet-to-be’ that is creative work to outdate a person’s earthly existence.
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The very title of the book, its polemical structure as well as the introductory assumptions, could seem rather proscriptive and exclusivistic to delicate readers. Regardless of the first part of preliminary jigsaw, Manifest (additional confusion and dilemma are derived from etymology of the Latin word manifestus meaning obvious, lucid, plain), doesn’t have aspiration to express the integral program neither certain rigid rules which atheists should accept and follow in an organized way. The core of the issue is more adequately reflected in the debate atheism vs. theism, namely philosophy and / or theology which requires “altercation” (understandably not in the strict juridical meaning) as a sort of dialogic agonistic or “competition” in the most positive sense of the word: sophistic. Apart from controversy which is embedded in the philosophy of religion as eminently philosophical discipline, the second chapter (Atheism of reason) to certain degree suppresses her “theological (half) sister”, namely “religious philosophy of religion”. Arguing with some of prominent connoisseurs of Greek philosophy related to the a/theology of Greek thinkers I don’t find pretentious or scandalous. The critical perception of religion and religious phenomenon, apart from partially paradoxical notions; “polytheistic monotheism”, “scholastic nonscholastics”, “Christian atheism”, “priests nonbelievers” etc, is not something unknown or unprecedented in this type of literature. Enlightenment doesn’t imply, as many authors claim, the equality between atheism and enlightenment. With the exception of Holbach, who is, not utterly unjustified and with the certain amount of cynicism, called “divine”, the rest didn’t transcend deism including Francois-Marie Arueta, alias Voltaire according to whom this turbulent period is named. Then we must mention Ludwig Feuerbach (I’m not certain that he deserves to be qualified as “left Hegelian” bearing in mind that he treated idealistic philosophy substantially as a sort of theology) and his idea of “manlike god”, then Marx who, opposing his predecessor, the genesis of religious alienation reveals in the pragmatic (social) alienations. Mentioning the notorious critical-religious sentence “religion is opium of the people” not “opium for the people”, I assume that theological and dialogical perception of Marx is significant for this dialogue, which is rather unpleasant – from theological point of view.- The bewilderment, dismay and consternation of most theologians triggered by New Atheism served as inspiration for the third and the last chapter of the book. Namely, New Atheism and old theologies initiate renewed reassessment of what is verily new or old. With a kind of inversion (or replacement) it would be appealing to become participant in debate between representatives of old atheism and new theologies. If we agree that, barring few exceptions, the time of the onomies is over (which is replaced by inevitable substitutes - so-called “secularized societies”), let us conclude that while endeavouring to learn and accept (not only for cognitive reasons) Other and Different it is possible for both sides to “ mutually respect their own contribution to controversial topics in public life”. (Habbermas). Denying intention to convert violently and without arguments anyone to “true (a)theism”, atheist and theists, in a Socrates sense, “are divided only by their ignorance”… Digna cum reverentia, to potential collocutors.
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Marsilio Ficino, a Florentine philosopher of the fifteenth century, was the first in the Latin West to translate the whole Corpus Platonicum as well as many Neoplatonic works. He is known as the Renaissance propagator of Platonism. From this philosophy he drew many of his own concepts. According to Ficino, Christianity is the highest species in the genre of religion and, having assumed that there is an absolute, unchangeable truth, he went looking for it (and was certain that he found it) in pre-Christian texts (finding in them the expression prisca theologia). Th at is why Ficino’s project included the synthesis of pia philosophia with docta religio. Th is is the main thrust of Platonic Theology (the Florentine’s major work, written between 1469 and 1474): the author defends the immortality of the (individual) soul and postulates that the worship of God by the human soul can be expressed practically by uniting pious philosophy with learned religion. Five Questions Concerning the Mind is part of the opuscula theologica written by Ficino in 1476. In this short treatise, the philosopher asks whether humans can reach their essential goal — “boundless truth and goodness.” His considerations contain some Neo-Platonic elements as well as Scholastic components, including the concepts of appetitus naturalis and primum in aliquo genere, which can be found in the writings of Saint Th omas Aquinas (Ficino was a keen reader of Thomas’s works, especially Summa contra Gentiles). According to Ficino, it is the natural appetite that causes each human soul to strive for goodness and truth, and the search for these things must, at least sometimes, be fruitful. He posits that goals set by human nature itself cannot be unreachable. The human soul shares some powers with lower beings (namely, the sensitive part of the soul) and some with higher beings (the mind that contemplates, which is the noblest power). The human soul also has a power peculiar to itself — the discursive power (that is, reason). Reason can embrace the data provided by the senses or try to ignore them, but in both cases it is in a state of constant inquiry and can never be at rest. The author’s conclusion is that the human soul can indeed attain its end, but only after separation from the earthly body.
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