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

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.

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Giordano Bruno i ars memoriae: između znanosti i magije

Giordano Bruno i ars memoriae: između znanosti i magije

Author(s): Aleksandar Ostojić / Language(s): Croatian Issue: 04/156/2019

The relationship of tradition towards Bruno is twofold, and the analysis of this relationship will show that Bruno is interpreted either as a pioneer of new science or as a mystic, mage, and follower of hermetic tradition. Following these two viewpoints, Bruno’s ars memoriae will be interpreted either as a mere memory technique in the service of empirical science or as an occult, magical art. This paper aims to open up and analyse the ways by which we can approach and understand Bruno and his method, that goes beyond the mentioned strict division. In the period of Renaissance, which represents an incredible combination of tradition and the new, magic and science do not exclude one another; in search for knowledge, each method finds its proper place. Ars memoriae is precisely that: a universal method that allows knowledge to be understood in its multiplicity. In this paper, we will present some of the key elements of Bruno’s philosophy, by exploring different interpretations and perspectives, and show why Bruno was understood and interpreted in the way in which he was and why is it necessary to access the ars memoriae by striving to unite scientific and magical elements. In Bruno’s thought there are many places where scientific and magical are not only not opposed to each other, but are complementary, and represent an inseparable whole within which knowledge is commonplace both to former and latter. The task, therefore, is not to analyse ars memoriae in detail, but to examine possible approaches to that method. Understanding of Bruno depends upon understanding his method of ars memoriae.

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Giordano Bruno, His Place in the History of Philosophy and Ideas

Giordano Bruno, His Place in the History of Philosophy and Ideas

Author(s): Yannis Fikas / Language(s): English Issue: 35/2021

The aim of this paper is to present the Renaissance philosopher Giordano Bruno. According to Giordano Bruno, a human being is threefold composed of a body (soma), soul (psyche) and spirit (nous). Bruno’s philosophical theory on the harmonization of the soul with the mind (nous) and the body focuses mainly on the shaping of the psychological world through the development of imagination and memory. Bruno’s works deal with the “Art of Memory”, which elevates and gradually extends the consciousness of the disciple of wisdom from the earthly world to the extending boundaries of the starry sky. Bruno supports that humans who process the images of ideas through their imagination can approach the same archetypical ideas found within the divine mind and then embody them without distortions to the material world. These images constitute the best guides to the soul, because they elevate consciousness and facilitate its entry and access to the archetypical ideas found in the universal intellect. As these images dim the light, they prepare the eyes of the soul which are still wrapped in fog to gradually face the very same ideas.

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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… [...]

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

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Hegel i “lukavstvo uma”. Geneza i implikacije za suvremeni politički diskurs

Hegel i “lukavstvo uma”. Geneza i implikacije za suvremeni politički diskurs

Author(s): Pavle Mijović / Language(s): Croatian Issue: 01+02/2021

A work entitled Hegel and “the cunning of reason”. The genesis and implications for contemporary political discourse is divided into two parts. The first part aims to contextualize Hegel’s syntagm “the cunning of reason” in his Science of Logic, Philosophy of Law and Philosophy of History, as well as in the epistolary corpus of the German philosopher. Our intention is to bring the genesis, context of the origin and use of this syntagm based on Hegel’s original works, first in works of a speculative character and then in those of a more practical orientation. In the context of a teleological discussion of the objective concept, Hegel introduces the syntagm “cunning of reason” which acquires much more plastic contours in his other works. It is related to world-historical individuals who actualize the “substantial act of the world spirit”. The second part of the paper aims to bring a contemporary reading of Hegel based on previous textual and content analysis. Hegel’s “cunning of reason” will be linked to Machiavelli’s ideas from the Prince, implicating deep separation between ethics and politics. The irrelevance of objective content in contemporary political discourse is a topic that synthesizes current political challenges.

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Iisus Hristos – Plinirea Revelaţiei Dumnezeieşti. Aspecte Moderne Dogmatice Şi Misionare
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Iisus Hristos – Plinirea Revelaţiei Dumnezeieşti. Aspecte Moderne Dogmatice Şi Misionare

Author(s): Tudor Cosmin Ciocan / Language(s): Romanian

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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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. [...]

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Juraj Dragišić i kršćanski pisci u De natura caelestium spirituum quos angelos vocamus

Juraj Dragišić i kršćanski pisci u De natura caelestium spirituum quos angelos vocamus

Author(s): Natali Hrbud / Language(s): Croatian Issue: 02/154/2019

In dialogue De natura caelestium spirituum quos angelos vocamus, published in 1499 in Florence, Juraj Dragišić mentioned different philosophical and theological authors and their works. Croatian scientists in their papers dedicated to Juraj Dragišić mention these authors and their work (Martinović, Banić-Pajnić, Ćurko i dr.). This paper intends to commit the majority of its attention to Christian authors mentioned by Dragišić in his dialogue, to list most of the referred names and show who does he mention the most. Thus, in this paper in the context of Dragišićʼs discussion on angels, the following authors are cited primarily: Albertus Magnus, Ambrose, Anselm of Canterbury, Augustine of Hippo, Bede, Boethius, Bonaventure, Pseudo-Dionysius the Areopagite, Duns Scotus, Gregory of Nazianzus, Gregory the Great, Henry of Ghent, John of Damascus, John Chrysostom, Hieronymus, Origen and Thomas Aquinas. These authors can be divided into two groups: patristic writers and medieval Church writers.

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Koncepcje podmiotowości w filozofii kartezjańskiej i psychoanalizie lacanowskiej z perspektywy retorycznej

Koncepcje podmiotowości w filozofii kartezjańskiej i psychoanalizie lacanowskiej z perspektywy retorycznej

Author(s): Agnieszka Gotchold / Language(s): Polish Issue: XXXI/2019

The paper discusses the question of human subjectivity as defined by René Descartes (1596-1650) and Jacques Lacan (1901-1981). It examines the similarities as well as differences between the selfconscious and rational Cartesian subject, and the unconscious Lacanian subject (subject as desire and subject as drive). Further, it applies these categories to the subsequent discussion on the psychotic subject. Taking a rhetorical perspective means that the Cartesian and Lacanian subjects are considered an effect of specific tropological processes, such as the mechanisms of metonymy, synecdoche, metaphor, or catachresis. As it turns out, an analysis of rhetorical tropes allows us to uncover the unconscious linguistic mechanisms governing the formation of the human subject. Despite the obvious differences between the concepts of subjectivity in Cartesian philosophy and Lacanian psychoanalysis, there is a common denominator: it is due to the process of metaphorical substitution that the human subject comes into being.

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Królestwo Boże to nie utopia
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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.

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Kultura reformacji i reformowanie w kulturze
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Kultura reformacji i reformowanie w kulturze

Author(s): / Language(s): Polish

Już od czasów Maxa Webera w refleksji naukowej i filozoficznej pojawiała się myśl, że reformacja to nie tylko zjawisko historyczne, ale nade wszystko społeczno-kulturowe. Kojarzą się z nią m.in.: indywidualizm, doświadczeniowość, nowoczesność, innowacja, aktywizm, asceza w świecie, kreatywność, samorefleksja, komunitarianizm, oszczędność, rozwój rachunkowości, krytycyzm, kapitalizm, kultura pisma i druku, odczarowanie, sekularyzacja. To jedynie kilka przykładów zjawisk i wartości wiążących się nierozłącznie z szeroko rozumianą reformacją w kulturze. Samo istnienie reformacji owocuje historycznie pojęciem tolerancji i szacunku dla różnorodności, choć droga do tych wartości nie jest łatwa i bezbolesna.W dniach 22–24 maja 2017 roku odbyła się w Uniwersytecie Łódzkim i Akademii Muzycznej im. Bacewiczów w Łodzi interdyscyplinarna konferencja ze specjalnymi gośćmi z całego świata. W Łodzi obradowali m.in.: Rita Süssmuth (Niemcy), prof. Ian Hazlett (Glasgow, Szkocja), prof. lnes Murzaku (New Jersey, USA), prof. Ivo Pospíšil (Brno, Czechy), prof. Cora Dietl (Giessen, Niemcy), prof. Hans-Jürgen Bömelburg (Giessen, Niemcy).Tom zbiera wybrane aspekty kultury reformacji i reformowania w kulturze. Jest śladem tego, że wielokulturowa Łódź uczciła 500 lat reformacji, która przez dziesięciolecia odcisnęła także swój znaczący ślad w tym mieście.

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

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Ljudska priroda kod Machiavellija: antropološki pesimizam kao podloga političkog »realizma«

Ljudska priroda kod Machiavellija: antropološki pesimizam kao podloga političkog »realizma«

Author(s): Nino Raspudić / Language(s): Croatian Issue: 02/158/2020

The concept of human nature in Machiavelli’s work can be discussed on two levels. The first level regards its fundamental anthropological pessimism. The starting points of Machiavelli’s political philosophy is that people are inclined by nature to be evil, which, as quoted in The Discourses on Livy, must be taken as a starting assumption by every legislator. On the second level, the nature of a particular man is essentially unchangeable, and thus when it agrees with the times, he succeeds (Pope Julius II being an example), and when a man is in contradiction with what is required by the context, failure is inevitable. Many examples from Machiavelli’s work show that his pessimistic insight into human nature is the foundation upon which his entire political theory is built. The human nature, prone to evil and selfishness, is the explanation for the creation of communities, laws and state institutions, but also for the dynamics that lead to their decay and destruction.

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Machiavelli versus Machiavelianism : Psychology, Ethics, Politics

Machiavelli versus Machiavelianism : Psychology, Ethics, Politics

Author(s): Ludmila Anţibor / Language(s): English Issue: 3/2018

The article describes the main aspects of the great thinker of the Renaissance, Nicolo Machiavelli, who approached the role played by the personality of the governor. Starting from the realities of his time in feudal Italy with a fragmented territory, he considers that it is better to have a powerful prince in a unified sovereign country, even if he has no remorse than some competing rival rulers. From a historical perspective, Machiavelli is shown as a cynical refined man, who considers the basis of the political conduct to be the advantage (interest) and force, and that in politics one should rely on force not on morality, which can be ignored when aiming at a noble goal. However, it is to be mentioned that Machiavelli was not the first to speak about the fact that social contradictions represent one of the basic elements of society life. Before him, Plato and Aristotle dealt with this, but Machiavelli was the first after the thinkers of Antiquity who tried to establish a connection between the processes taking place in society and those of the political system.

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Machiavelli: borbe potlačenih i podrivanje “režimā normalnosti”

Machiavelli: borbe potlačenih i podrivanje “režimā normalnosti”

Author(s): Davorin Žagar / Language(s): Croatian Issue: 03/2020

In this paper the author highlights the contemporary relevance of Machiavelli’s teaching as contained in The Prince and Discourses. In a dialogue with Claude Lefort and his groundbreaking interpretation of the Florentine (1972), this paper offers an alternative, subversive reading of Machiavelli’s theory of political conflict. At the same time, the author highlights the elements of a specific Machiavellian theory of recognition through a critical engagement with Honneth (1995). The author argues that the fundamentally democratic character of Machiavelli’s project is directly related to the ability of the plebs to recognize their novel function in the social field and to audaciously adopt queer “identity”. This is made possible only with the help and the support of the prince. In the text, the plebs represent a dynamic collation of diverse groups (of Others) which are being oppressed in the society. The plebs are invited to transform their desire not to be oppressed into a positive desire “to be” and become in such a way that enables them to maintain their difference in contrast to the greats. By discovering the “self” as a place of radical alterity, the plebs ceaselessly invent new modes of being which are opposed to the “regimes of the normal”. In this way the plebs become an inexhaustible source of innovations which are available for the entire citizenry. Queering of the plebs enables a higher degree of (our) common being in the society. The strength of a democratic society directly depends on the vitality of the plebs’ desire and their ability to imagine, produce and sustain new modes of life.

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MACHIAVELLI’O VALDOVAS: DORYBIŲ GALVOSŪKIS

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.

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Machiavelli’s Revolution and Koselleck’s Sattelzeit

Machiavelli’s Revolution and Koselleck’s Sattelzeit

Author(s): Gonzalo Bustamante Kuschel / Language(s): English Issue: 97/2020

This article suggests that human action in Machiavelli is both materialistic and temporalized. It further argues that Reinhart Koselleck’s view of Machiavelli’s understanding of time as historical circularity is misleading. The author is making the case that Machiavelli drew from Lucretian materialism to strip political concepts of content via an animal-materialist anthropology and ontology holding that man, as any animal, is material reality acting under an atomic arrangement wherein no time, whether linear or circular, can exist. The conclusion is that Koselleck’s interpretation of the circularity of time in Machiavelli kept him from seeing his role as an antecedent of the conceptual and temporal revolution underlying the Sattelzeit.

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Manifest ateizma
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Manifest ateizma

Author(s): Željko Škuljević / Language(s): Bosnian

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

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.

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