Francesco Petrarca - diskusijos apie pasaulio pradžią dalyvis?

Author(s): Rūta Marija Vabalaitė / Language(s): Lithuanian / Issue: 39/2004

This article deals with the philosophical thought of Francesco Petrarca, the Italian humanist, poet and scholar. He is the first great representative of Renaissance humanism, but it is not easy to find original ideas in his philosophy. An important thought (not typical for the Renaissance) is on the weak possibilities of human cognition. One of the themes of Petrarca’s treatise “On His Own and Many Other People’s Ignorance is the problem of the beginning of the world and time. All the arguments that are presented by Petrarca one can find in Plato’s Timaeus, Cicero’s treatise “On the Nature of Gods” and Augustine’s “The City of God”. Petrarca accepts Cicero’s opinion that the world had a temporal beginning, only God is eternal. So he meets the problem of time when there was no time. There is no investigation of the problem in Petrarca’s treatise, but there is a reference to Augustine’s opinion on it. Augustine shows that the proposition about the creation of time by God implies the proposition that there was a time before time. One cannot think of time co-eternal with its Creator as well. Those propositions are incompatible. Petrarca gives no last answer to the questions, but presents us with the possibility to inquire into the problem.

Galileuszowe ćwiczenia z retoryki i dialektyki - ćwiczenie drugie: Swada o księdze

Author(s): Tadeusz Sierotowicz / Language(s): Polish / Issue: 48/2011

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.

GÂNDIRE SPECULATIVĂ ŞI ESOTERISM CREŞTIN ÎN ANGLIA SEC. AL XIV-LEA. IMPORTANŢA SCRISORILOR FAMILIEI PASTON

Author(s): Cosmin Dumitrescu / Language(s): Romanian,Moldavian / Issue: 2/2019

In the fourteenth centuryEngland, we can talk about the existence of associations or societies founded on thewell-known principles of the chivalric orders, but secretly operating, whose memberssought a way of discreet and favorable life for unfolding philanthropic anonymousactivities, and – in particular – a contemplative life, like a monk, based on prayer andmeditation. It is very possible that such “speculative societies” have contributed to theemergence of an environment conducive to the development of a way of life, andespecially of a speculative way of thinking, favoring the establishment of organizationalstructures that practiced Christian esotericism.

Ghiberti ir Alberti įnašas į Vakarų renesanso menotyros idėjų istoriją

Author(s): Antanas Andrijauskas / Language(s): Lithuanian / Issue: 37/2004

The article investigates the works of Cennino Cennini, Filippo Villani, and Leon Battista Alberti as initiators of Italian Renaissance art history. They were the first to investigate speculative problems of art against the background of art history. In their critical works on ancient, medieval and Renaissance art, the principles of a historical approach to art can be traced. They also introduced into art criticism and history the art of ancient Greece and Rome, and assessed critically new trends in the development of art commenced in the 13th century.

Giordano Bruno and the Islamic Tradition

Author(s): Francesco MALAGUTI / Language(s): English / Issue: 2/2018

Giordano Bruno has been described as a philosopher, a mathematician, a poet and a mage: all of these terms depict a different aspect of the multi-faceted thinker he was. The development of his original and anti-dogmatic views is partly due to a constant confrontation with different philosophical, scientific and religious doctrines that Scholasticism did not share. Our aim in this article is to clarify the role of the Islamic tradition and its figures in relation to the thought of Giordano Bruno. There is no comprehensive study about this topic, though academics found a consistent connection between the philosophy of Bruno and Latin Averroism.Other topics concerning the Nolan philosopher and the Arabic sources deserve our attention: for example, aspects regarding the Western reception of Islamic science and pseudoscience (astronomy, astrology and alchemy in particular). Philological investigations establish that Bruno read Latin translations of Arabic works and found theories of medieval Muslim thinkers on secondary sources: in fact, he was familiar with authors like al-Ghazali, Avempace and Averroes, as he mentioned them in his works. In order to understand to what extent the Islamic tradition influenced Bruno, we analyzed and contextualized his references concerning the Arabs and the Persians. We concluded that he had an interest in the scientific and philosophical theories of the Muslims, but his overall view on Islam was vague and conditioned by the beliefs of his historical period. Moreover,we highlighted that Averroes was the only Islamic thinker who significantly influenced Bruno; though, the thought of the Nolan has more points in common with Averroism, rather than with the actual philosophy of Averroes.

Grčka i počeci renesanse. (Ne)skriveni aristotelizam platonizma

Author(s): Željko Škuljević / Language(s): Serbian / Issue: 4/2005

Knjige su pune riječi mudraca, primjera antičkih o običajima, zakonima, religiji. Žive, raspravljaju, govore sa nama, poučavaju nas, upućuju nas, tješe nas, čine nas prisutnim, stavljajući nam pred oči stvari veoma udaljene od pamćenja – čitamo u, sada već čuvenom, pismu koje je kardinal Visarion 31. maja 1468. uputio duždu Kristoforu Moru da bi Veneziji poklonio svoju biblioteku koja je sadržavala 482 grčke i 264 latinske knjige. Toliko je veliko njihovo dostojanstvo, njihova veličanstvenost, i, najzad, njihova svetost, stoji dalje u Pismu, da bismo, kada ne bi bilo knjiga, svi bili sirovi i ignoranti, bez ikakvog spomena na prošlost, bez ikakvog primjera… [...]

Heda Festini’s Contribution in the Research of Croatian Philosophical Heritage

Author(s): Ivana Skuhala Karasman,Luka Boršić / Language(s): English / Issue: 57/2019

In this text we offer an overview of Festini’s works on history of Croatian philosophy. The article is divided in five parts in which we discuss Festini’s attitude towards Croatian Renaissance philosophers, eighteenth and nineteenth century Croatian philosophers, and two philosophers from the twentieth century (Vladimir Filipović and Marija Brida). Majority of Festini’s texts were published in the journal Prilozi za istraživanje hrvatske filozofske baštine.

Iisus Hristos – Plinirea Revelaţiei Dumnezeieşti

Aspecte Moderne Dogmatice Şi Misionare

Author(s): Tudor Cosmin Ciocan / Language(s): Romanian / Publication Year: 2012

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

Izvod iz prepiske Dekarta i Elizabete

Author(s): / Language(s): Serbian / Issue: 12/2009

Vreme je stalno bilo tako promenljivo otkako sam imao čast da vidim vašu Visost, a bilo je i tako hladnih dana za ovo godišnje doba da sam često brinuo i strahovao hoće li voda iz [banje] Spa biti onako zdrava i korisna kao što bi bila po vedrijem vremenu; a budući da ste mi ukazali čast posvedočivši mi kako bi vam moja pisma mogla poslužiti da se malo razonodite dok vam lekari preporučuju da duh ne zaokupljate ničim što ga napreže, loše bih postupio s vašom milostivošću koju mi ukazujete dopuštajući mi da vam pišem ako bih propustio prvu priliku koja mi se u tom smislu pruža. [...]

Królestwo Boże to nie utopia

Author(s): Marcin Cielecki / Language(s): Polish / Issue: 668/2017

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.

Limits of freedom concerning the ‘semper morimur’ motif in Petrarch’s Epistola XXIV, 1

Author(s): Savina Petkova / Language(s): English,Latin / Issue: 21/2015

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.

MACHIAVELLI’O VALDOVAS: DORYBIŲ GALVOSŪKIS

Author(s): Mindaugas Stoškus / Language(s): Lithuanian / Issue: 94/2018

The article deals with the attitude of Nicollò Machiavelli towards virtues and its political meaning explained in his famous work The Prince. Philosopher discusses the meaning of virtues in different stages of his reasoning. He makes partial conclusions at each stage and leads to the final conclusion, which states that virtues are harmfull for the prince, while the deceptive appearance of virtues is most useful. The context of classical political philosophy allows to demonstrate that Machiavelli’s proposal to use deception of virtues equates to a perfect injustice. It can be concluded that Machiavelli breaks radically with the Platonic tradition of political philosophy and starts creating a new tradition on the grounds of ideas of ancient sophists about human nature and politics.

Manifest ateizma

Author(s): Željko Škuljević / Language(s): Bosnian / Publication Year: 2012

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.

Marsilia Ficina "Pięć kwestii o umyśle" - przesłanie filozofa in nuce

Author(s): Joanna Papiernik / Language(s): Polish,Latin / Issue: XXII/2016

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.

Mediteranske utopije

Author(s): Mislav Kukoč / Language(s): Croatian / Issue: 02/146/2017

Although the notion of utopia, entitling Thomas More’s representative work, was coined in the European West, and far from the Mediterranean, the first utopian dreams about the prefect human community were dreamt in the Mediterranean cultural environment. Plato’s construction of the ideal state, as well as the Atlantis myth vividly represented in dialogues Timaeus and Critia, served as inspiration and layout to the entirety of utopian constructions devised afterwards, including the paradigmatic vision of Thomas More’s perfect island state. Moreover, we can find the Mediterranean roots of utopian thought in Hellenistic utopias by Euhemerus and Iambuls, and these ideas partially contain elements from the Mediterranean Middle Age and Renaissance utopias as well. After critical examination of utopian thoughts and worldviews, at the end of this paper a dilemma will be discussed on whether Patricius’ The Happy Town belongs to the corpus of Mediterranean utopias or not.

Metafizyczne założenia koncepcji prawdy w "Logice" Marcina Śmigleckiego

Author(s): Tomasz Pawlikowski / Language(s): Polish / Issue: 1/2015

The central element of the concept of truth in Smiglecki’s Logica (1618) is his approach to formulating definitions. Where the establishing of the truth is concerned, he always points to compliance at the level of the community (conformitas) in respect of whether the intellectual recognition of a thing or things is in accordance with its intellectual equivalent, or the principles behind the latter, where these are understood as designating the corresponding idea inherent in the intellect of God. This is a form of the classical definition of truth --- similar to that used by St. Thomas Aquinas --- with a wide scope of applicability: to the field of existence (transcendental truth), to cognition and language (logical truth), and even to moral beliefs (moral rightness). Smiglecki distinguishes three types of truth: truth assigned to being, truth assigned to cognition, and truth assigned to moral convictions. Of these, the first is identified with transcendental truth, while the second is attributed not only to propositions and sentences, but also to concepts. The truth of concepts results from compliance with things by way of representation, while the truth of propositions and sentences issues from a compliance with things involving the implementation of some form of expression or other. Logical truth pertains to propositions rather than concepts. The kind of moral truth he writes about is what we would now be more likely to call “truthfulness”. With the exception of moral truth, which he defined as compliance of a statement with someone’s internal thoughts, Smiglecki considers every kind of truth to be a conditioned state of the object of knowledge. He says (a) that the ultimate object of reference of human cognitive functioning is a real being, absolutely true by virtue of compliance with its internal principles and their idea as present in the intellect of God, and (b) that the compatibility of human cognition with a real being is the ultimate basis for the truth of human cognition itself. Just knowing the real truth of a being furnishes us with an absolute form of truth, whereas merely knowing the default character of purely fictional objects can be true at most in relative terms. This pattern certainly also holds for sentences about what does not exist, and for sentences about future events whose truth or falsity is a contingent affair. Truth is of particular importance in science (scientia), although its scope covers a wider area than the area of scientific knowledge itself. It thus reaches to the very essence of scientific excellence. On the other hand, scientific knowledge is by its very nature always true. Therefore, truth is derived from our possession of its essence.

Mileny Rudnickiej próba rekonstrukcji systemu estetyki... Leona Battisty Albertiego

Author(s): Stepan Ivanyk / Language(s): Polish / Issue: 12/2013

This paper is aimed to present and give a critical analysis of content of type- script The role of mathematics in the aesthetics of Alberti (Lvov, 1918) written by famous Ukrainian scientist and social activist Milena Rudnicka. The author reconstructs Alberti’s theory of beauty in a speci c way, based on an analysis of the major aesthetic concepts that Italian philosopher used in his main three tre- aties: Della pittura (1435), De re aedi catoria (1450–1452) and De statua (1464).

Myśl Michela de Montaigne’a a idea tolerancji

Author(s): Jakub Kwak / Language(s): Polish / Issue: 19/2016

Artykuł podejmuje problem tolerancji i jej znaczenie w świecie społecznym. Punktem wyjścia jest próba odwołania się do koncepcji Michela de Montaigne’a jako jednego z prekursorów nowożytnego postrzegania wspomnianej problematyki w kulturze europejskiej. Uwzględnione zostało tło historyczne, szczególnie okres wojen religijnych we Francji XVII wieku oraz ich konsekwencje społeczno-polityczne. Pokrótce zaprezentowana została również geneza pojęcia tolerancji na naszym kontynencie wraz z kluczowymi momentami jej formowania od czasów starożytnych do XVI stulecia.

O "ESEJIMA" I O ESEJU

Author(s): Vesna Čaušević Kreho / Language(s): Bosnian / Issue: 1/2016

No discussion of the essay as a genre can avoid a reference to its creator,late Renaissance French writer Michel de Montaigne. His 1580 collection The Essays provided the archetypal patterns for this literary genre, which have – despite all the historical transformations of the essay – remained influential and relevant up until the present day. This article seeks to explore Montaigne’s approach to writing and writing practices which led him to the creation of a new literary genre. I argue that the form of the essay in Montaigne’s writing practically shaped itself, as a result of the author’s exceptional freedom of thought and research.The second part of the article reflects upon Montaigne’s influence and legacy in the centuries to follow in France, leading to the ultimate recognition and impressive rise of the essay genre in the 20th century, when it grew to become a crucial component of the intellectual life not only in France but also around the world.

O rzekomym i autentycznym dziedzictwie marksizmu w filozoifi rosyjskiego renesansu

Author(s): Sławomir Mazurek / Language(s): Polish / Issue: 55/2010

The article constitutes an attempt to answer one of the most important questions that arises during research into Russian religious philosophy namely to what degree it remained dependent on Marxism. The author endeavours to settle this matter by confronting and analysing the ideas of eminent Russian thinkers including Fyodorov, Berdyaev, Frank and Vysheslavtsev. On the one hand he reconstructs their arguments against Marxism, while on the other he searches for parallelisms amongst their conceptions – in particular the critique of capitalism formulated by them – and the Marxist stance. Ultimately he comes to the conclusion that the currents parallel to Marxist ones were ingeniously incorporated by them into conceptions which as an entirety remain in evident opposition to Marxism.