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Postulat wspólnego etosu jako warunek pokoju

Author(s): Joachim Piecuch / Language(s): Polish Issue: _/2012

Man ist sich einig, dass mit dem ersten Weltkrieg die Postmoderne begann. Unter anderem charakterisiert sie der Versuch neue Weltordnung zu schaffen. Aber es kam immer wieder zu Fehlentwicklungen. Diese führten zum zweiten Weltkrieg, hervorbrachten Totalitarismen und heute als Terrorismus die Welt bedrohen. Der Artikel beschäftigt sich mit dem Vorschlag des Tübinger Theologen H. Küng die Weltordnungspolitik ethisch durch einen globalen Ethos zu motivieren. Zuerst ist das Paradigma der Real- und Idealpolitik und ihre Schwächen analysiert, dann die Alternative des globalen Ethos, das auf dem Prinzip der Verantwortung beruht, als ein dritter Weg beschrieben. Im Artikel wird dabei die Anwesenheit der religiösen Momente in der Struktur dieses Projekts hervorgehoben. Es wird die These gestellt, dass eine Ausblendung der religiösen Dimension bei der Formulierung des globalen Ethos zur seiner Destruktion führen muss. Zuletzt wird auf die Renaissance der politischen Theologie und ihre Bedeutung für die heutigen philosophisch-politischen Debatten hingewiesen.

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Causality, Chance, Providence and Design: Aquinas and Barbour on the Independence between Science and Religion

Author(s): Moisés Pérez Marcos / Language(s): Polish Issue: 3/2014

The absolute and total distinction between primary and secondary causality is not, despite Ian Barbour’s opinion, a Thomist distinction. This is the reason why the distinction cannot be used as a tool by the defenders of the thesis that science and religion are completely independent fields of knowledge. On the contrary, the distinction, in its original understanding, allows us to explain how chance is compatible with providence or design. It is, therefore, a useful tool for those trying to build what Barbour calls an integration between science and religion.

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POTESTAS QUAERENS AUCTORITATEM. POLITINĖ TEOLOGIJA TARP HIERATEUMOS IR STRATEUMOS

Author(s): Raimondas Kazlauskas / Language(s): Lithuanian Issue: 41 (02)/2017

This article discusses the concept of the quality of being political and the relationship between power and authority. The theories of Carl Schmitt and Eric Voegelin were chosen as the main points of reference. Problems of the interaction of power and authority are discussed in the paper as well as the genesis of the quality of being political. The article attempts to prove that the phenomenon of power occurs in the Iron Age with the disappearance of the Eastern dominances. The prominence of a principle of supremacy of power becomes an issue when the authority, which demands hierarchy and alludes to the traditions of dominance, is sought to be eliminated.

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Der Evangelist Markus und die Parabeln Jesu

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Der Evangelist Markus und die Parabeln Jesu

Author(s): Martin MEISER / Language(s): German Issue: 1/2018

With regard to Jesus’ teaching, the parables are well-disputed whereas the function of the parables in Mark’s Gospel is not the main point of interest. Mostly, it is one-sidedly explained by reference to Mark 4:10–12. The subject of this study presupposes the presentation of a thoroughgoing concept of interpreting Mark, including early Jewish notions of παραβολή and observations on narratology concerning the Gospel. After an exegesis of Mark 4:1–34, the study formulates a thesis concerning the function of the parables in Mark’s Gospel: They encourage Jesus’ followers for an engaged hopeful missionary existence (Mark 13:10) despite of grieve and persecution.

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MEDITACIJE O PRVOJ FILOZOFIJI – RENÉ DESCARTES

Author(s): Suzana Maslać / Language(s): Croatian Issue: 3/2016

1641. wurden Descartes´ Meditationen über die erste Philosophie gemeinsam mit den ersten sechs Kapiteln derAnfragen und Antworten. 1642 kam die zweite Auflage der Meditationen über die erste Philosophie aus dem Druck gemeinsam mit allen sieben Kapiteln der Anfragen und Antworten. In der ersten Meditation werden die Ursachen entfaltet, deretwegen wir an allen materiellen Dingen zweifeln können. Die zweite Meditation hat als Grundlage den Geist, der mit Hilfe seiner eigenen Freiheit errungen hat, dass er auch sich selbst als jenen begreift, der notwendigerweise existiert. In der dritten Meditation bringt Descartes seine ersten beiden Beweise für das Bestehen Gottes. In der vierten Meditation, wo vom Wahren und Falschen die Rede ist, zeigt Descartes, was der erste Weg der Ankunft und der Erkenntnis des Wahren ist und es ist dies jener, dass wir nur das als wahr annehmen, was klar und erleuchtet erkannt ist und alles, was nicht auf diese Art akzeptabel ist, können wir als unwahr verstehen. In der fünften Meditation befindet sich ein weiterer Beweis für das Bestehen Gottes und die Verlässlichkeit hängt als Notwendigkeit der geometrischen Wahrheit ebenso von der Erkenntnis Gottes ab In der sechsten Meditation zeigt Descartes den Unterschied zwischen der Erkenntnis durch den Intellekt und der imaginären Vorstellung und nennt die Kennzeichen dieser Erkenntnis beziehungsweise dieser Vorstellung. Descartes´ Hauptziel beim Schreiben dieserr Meditationen über die erste Philosophie war genau das Finden der richtigen Argumente, mit deren Hilfe wir auf richtige Weise Gott und den Geist selbst erkennen.

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Полагането на клетва в юдейската и християнската традиция - един опит за археология на перформатива

Author(s): Maria Schnitter / Language(s): Bulgarian Issue: 3/2018

The text offers a short analysis of the history, ritual forms and social effects of swearing an oath in the traditions of Judaism and Christianity based on materials from the Torah, Talmud and the New Testament. It attempts to extract the invariable logical model of the formula of the vow. It traces the transformations in understanding and interpreting the vow during the transition from Judaism to Christianity as well as their cultural, social and religious results.

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Teorija jednoća egzistencije ili duhovno osvjedočena jednoća sa stanovištva Ibn Arebija i Ekharta

Author(s): Kasim Kakaji / Language(s): Bosnian Issue: 4/2016

Teorija jednoće egzistencije (vahdetul-vudžud) koncipirane od gnostika (arifa) bila je predmetom mnogih kritika stoga što je daleka razumu i zbog neslaganja sa spoljašnjim značenjima nekih dijelova svetih tekstova. Neke pristalice ove teorije, kako bi umanjili ove kritike, interpretirali su je kao duhovno osvjedočena jednoća (perz. vahdet-e šuhud) radije je smatrajući epistemološkim pitanjem negoli ontološkim. U ovom članku nastojat ćemo ovo pitanje razmotriti sa stanovišta dva velika arifa – Ibn Arebija muslimana i Ekharta kršćanina – te pokazati kako razlikovanje jednoće egzistencije i duhovno osvjedočene jednoće prema načelima arifa nije ispravno i prema njihovom stanovištu ovo su dvoje jedna te ista stvar. Oni ne vjeruju u postojanje distinkcije između uma / subjektivnog (zihn) i objektivnog (ajn).

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Analiza jednog bejta iz Mesnevije o wahdetul-wudžudu

Author(s): Kasim Kakaji / Language(s): Bosnian Issue: 4/2016

U ovom radu razmotrit ćemo Mevlanin stih Mi smo nepostojanja i naše egzistencije / Ti si apsolutno postojanje naizgled prolazan. Moguća su dva različita pristupa: introvertni i ekstrovertni. Jezik koji objašnjava prvi pristup je mističan, psihološki ili poetičan. Ali, u izražavanju druge vrste pristupa, misticizam se nerijetko koristi filozofskim jezikom. Čini se da je Mevlanin jezik u ovim stihovima filozofski i stoga objašnjava ekstrovertni pristup. Da bi pojasnili ovo pitanje, pokušat ćemo odgovoriti na sljedeće:1. Šta je pravo značenje jednoće egzistencije s Mevlaninog gledišta?2. Šta je značenje “Apsolutnog Bića” u ovom stihu?3. Šta Mevlana misli pod “nepostojanjem”?4. Je li u ovom Mevlaninom stihu vidljiv utjecaj Ibn Arebija?Razmotrit ćemo različite implikacije ovoga stiha prema drugim Mevlaninim stihovima, ali i različite pristupe čitanju ovog stiha koji se ne nalaze u Nicholsonovoj verziji Mesnevije.

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Imam Ali i božanska filozofija

Author(s): Sayyed Mohammad Hossein Tabataba’i / Language(s): Bosnian Issue: 5/2016

Poslanica pred nama, koju je obnovitelj teofozije u prethodnom stoljeću, veliki mislilac i arif, Allame Tabatabaji naslovio kao Imam Ali i božanska filozofija, odgovor je na postavljeno mu pitanje o položaju filozofi je u islamu. U prvom dijelu ove poslanice Allame Tabatabaji razmatra osnovno pitanje odnosa filozofi je i vjere te nudi odgovor na pitanje šta je filozofija i šta bi to bila božanska filozofija? U nastavku, koji predstavlja većinu i srž poslanice, Allame se bavi nadvremenskom ličnošću Imama Alija i dokazuje da je upravo on zasijao prve zasade filozofske odnosno teozofske misli i da je on bio prva osoba koja je riječima dala transcendentna značenja i time bio pionir u kovanju stručnih termina.

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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.

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Teologijos Suma. Antroji antrosios dalies dalis 95 klausimo 6 artikulas apie pranašavimą sapnais

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 38/2004

Sis trumpas Teologijos Sumos artikulas yra svarbiausia Tomo Akviniečio sapnų sampratos dalis. Sapnus ir jų reikšmę žmogaus gyvenimui Akvinietis mini ir kituose savo kūriniuose, pavyzdžiui, Petro lombardo ketvirtosios sentencijų knygos komentare svarsto, ar sapne įvykusi poliurija yra nuodėmė; Izaijo knygos komentare kalba apie apgaulingų sapnų rūšis; Svarstytuose klausimuose nagrinėja įvairias sapnų priežastis, tačiau niekur nerašo išsamesnio traktato apie sapnus, kaip tai padarė jo amžininkas Boetijus iš I Dakijos. [...]

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Teologijos Suma I-II, 96-97 klausimai apie teisę

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 37/2004

Žmogiškąjį įstatymą galima apibrėžti remiantis bendruoju, arba įstatymo esmės, apibrėžimu: „įstatymas yra proto potvarkis dėl bendrojo gėrio, kurį tas, kuris turi rūpintis bendrija, paskelbė"V Kreacio-nistiniame krikščioniškame pasaulėvaizdyje pats pirmasis įstatymas ir visų kitų įstatymų šaltinis yra Kūrėjo potvarkis dėl bendrojo visatos gėrio (amžinasis įstatymas). Kūrėjui nereikia jokio išorinio įgaliojimo rūpintis tuo gėriu: kūrimas savaime suteikia toki įgaliojimą. Proto neturintiems ir suprasti negalintiems kūriniams savo potvarki jis „skelbia" suteikdamas jiems prigimtis, tarsi ženklindamas juos savo įstatymo antspaudu. Apie toki prigimties suteikimą kalbėti kaip apie įstatymo paskelbimą galima tik analogine prasme (gamtoje veikiantį įstatymą lietuvių kalba vadina ne įstatymu, o dėsniu). Žmonėms savo potvarkį Kūrėjas skelbia suteikdamas gebėjimą pažinti daiktų prigimtis (prigimtinis įstatymas) ir apreikšdamas su žmogumi susieto antgamtinio projekto dalį (dieviškasis įstatymas). Taigi Kūrėjo įstatymą žmogus pažįsta ne tiesiogiai, bet išskaito kaip bendrus savo veiklos principus gyvenimo knygoje (prigimtinis įstatymas) ir Šv. rašte (dieviškasis įstatymas). Kadangi veikla vyksta tam tikru laiku tam tikroje vietoje, tai, siekiant nuspręsti, kaip teisinga elgtis, bendruosius principus tenka taikyti konkrečioms situacijoms, jeigu tokį sprendimą, vadovaudamasis savo kompetencija, daro asmuo, įgaliotas rūpintis bendruoju gėriu, ir ji oficialiai paskelbia, tai tas sprendimas atitinka žmogiškojo įstatymo apibrėžimą. [...]

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Apie religijos filosofijos galimybes

Author(s): Tomas Sodeika / Language(s): Lithuanian Issue: 35/2003

The philosophy of religion deals with the reflection of the nature of religion. The main task of the philosophy of religion is to prove the rational validity of the theological propositions and in this way to give the logical foundations to religious belief. Philosophy deals with logos, religion with pathos. For the modern man logos seems to be higher than pathos. Therefore, the philosophical consideration of religion seems to be of primary importance for religious belief. However, in the consideration of the origins of philosophy, it’s possible to see that philosophy itself arises from some kind of pathos. Consequently, we can say that some kind of religious belief might be necessary for true philosophy itself.

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Enciklika „Ecclesia de Eucharistia”

Author(s): Pope John Paul II / Language(s): Lithuanian Issue: 35/2003

26. Jei, kaip priminiau, Eucharistija statydina Bažnyčią, o Bažnyčia Eucharistiją švenčia, tai sąsaja, jungianti vieną ir kitą, yra tokia artima, jog tai, ką sakome apie Bažnyčią, Nikėjos-Konstantinopolio išpažinime išpažindami ją esant „vieną, šventą, visuotinę, apaštališką", galime taikyti ir eucharistiniam Slėpiniui. Viena ir visuotinė yra ir Eucharistija. Ji irgi yra šventa, maža to, ji yra Švenčiausiasis Sakramentas. Tačiau savo žvilgsnį dabar turėtume nukreipti pirmiausia į jos apaštališkumą. [...]

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„Ar katalikų bažnyčia moko, kad nėra vienintelės teisingos filosofijos?"

Author(s): John F. X. Knasas / Language(s): Lithuanian Issue: 34/2003

I assess various reasons for the claim that a Catholic should avoid being a proponent of a one and true philosophy. Rather, within limits, a Catholic philosopher ought to be a conceptual pluralist. These reasons include Pope John Paul II’s remarks in Fides et Ratio like the following: “The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others.” (para. 49) Also, Gerald A. McCool in his From Unity to Pluralism: The Internal Evolution of Thomism argues that ironically the 20th-century Thomistic revival refuted the perceived call of Aeterni Patris to return to the conceptual formulations of Aquinas. In that respect I consider three “Thomistic” arguments for philosophical pluralism as put forth by J. M. Le Blond during a famous debate between French Dominicans and Jesuits following the Second World War. Le Blond’s “Thomistic” arguments include: the abstractive character of concepts, the equivalency of being and the true; and the epistemology of intellectual dynamism. My conclusion is that neither the Pope nor Aquinas are proponents of philosophical pluralism.

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Žodžio (vāc) teologija religinėje Indijos kultūroje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 34/2003

The climax of a hermeneutics of synthesis and the sacred Verbum exegesis is represented in Tantric Kashmiri tradition and mainly in Abhinavagupta's works. In his Paratmika Vivarana, one of the most fascinating but also most difficult mystical texts of the Kashmir Saiva philosophy dealing with the theory and practice of mantra, Abhinavagupta presents a penetrating metaphysics of language and its various stages in relation to consciousness. The 50 letters of the Sanskrit alphabet, which are the smallest phonemic units into which speech can be analysed, are a symbolic expression of the principal elements of the activity of consciousness. While the Vedic mantras are comprised of complete sentences, the Tantric mantras are in the form of monosyllabic vocables only, technically called the bijamantras, in theory, are sonic manifestations of basic cosmic powers. The most interesting example of the association of the Sanskrit alphabet (vamamala) with the cosmology and activity of consciousness is Abhinavagupta's esoteric exegesis of the symbolic significance of the mantra A h a m, which in Sanskrit means “I” and symbolises by its form the dynamic nature of the Self. The mantric utterance gets singled out as the one form of discource that enables a human being to assert, to recognize (pratyabhijm) his freedom within the cosmic process by identifying himself with Šiva. The right mantra used in the proper way by a qualified person is believed to be a key that unlocks the Šaktic structure of the cosmos. Abhinavagupta's subtle speculation on the Word extends from its mystical dimension to the intricacies of the Sanskrit alphabet and linguistic speculation, from psychological subtleties to philosophical reasoning.

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Enciklika „Ecclesia de Eucharistia"

Author(s): Pope John Paul II / Language(s): Lithuanian Issue: 34/2003

Bažnyčia - gyva Eucharistija. Ši tiesa ne tik išreiškia kasdienę tikėjimo patirtį, bet ir reziumuodama perteikia Bažnyčios slėpinio branduolį. Daugialypiais pavidalais Bažnyčia džiugiai išgyvena nuolatinį pažado išpildymą: „Ir štai aš esu su jumis per visas dienas iki pasaulio pabaigos" (Mt 28, 20), tačiau per Eucharistiją, duonai ir vynui virstant Viešpaties kūnu ir krauju, ji tokiu buvimu nepakartojamai džiaugiasi. Nuo tada, kai Bažnyčia, Naujosios Sandoros tauta, Sekminių dieną leidosi piligriminėn kelionėn dangiškosios tėvynės link, Švenčiausiasis Sakramentas be paliovos ženklina jos dienas, pripildydamas jas pasitikėjimo kupinos vilties. [...]

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Teologijos Suma I-II, 90-93 klausimai apie teisę

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 34/2003

Tomo Akviniečio Teologijos Sumos vertėjai ir tyrinėtojai skirsto jos turinį j traktatus: Apie Dievą, Apie pasaulio sukūrimą, Apie angelus, Apie žmogų ir t.t. Vienas iš jų pavadintas Traktatu apie įstatymą. Jis apima devyniolika antrosios Sumos dalies (I-II) klausimų, arba skyrių: nuo 90 iki 108. Šiame žurnalo Logos numeryje pateikiame tris pirmuosius skyrius, kuriuose aptariami patys bendriausi įstatymo aspektai: įstatymo esmė, klasifikacija ir paskirtis. [...]

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Ar Kierkegaard'as buvo nihilistas?

Author(s): Rita Šerpytytė / Language(s): Lithuanian Issue: 33/2003

It is undoubted that the two recent centuries are marked by nihilism. In a popular and even literary sense; nihilism signifies a reference to experience, the main characteristic of which could be emphasized as the highest estimation of individual self-recognition in a chaotic, unintelligible world full of anxiety. The very first philosophical meaning of this phenomenon is usually linked with Nietzsche’s name. This thinker sees nihilism already as “historical motion in the direction of Nothingness”. Nietzsche’s thought, which opens up the philosophical perspective of nihilism, allows Heidegger to uncover the beginning of nihilistic thinking and to link the history of nihilism with the history of Nothingness. What is the place in this history of Kierkegaard? Was Kierkegaard a Nihilist? Looking for answers to such questions, we could consider the notion of Faith in Kierkegaard’s philosophy. Nihilistic points of Kierkegaard’s philosophy arise first of all in the nature of the questions themselves. In consideration of certain nihilistic points in Kierkegaard’s philosophy, let us search for the connection of this thought with the apophatic tradition in the history of philosophy (Pseudo Dionysius and Master Eckhart) and with the contemporary tradition of apophatic thought as well. Kierkegaard’s description of the motion of faith is not an explication of experience, but a link to immediate experiential relations with reality. By saying that Abraham sacrifices Isaac in the name of nothing, which means in the name of God, he draws a perspective of nihilistic thinking showing the limits of the reflection. Still differently from the mystical tradition of negative theology, he doesn’t attempt even to describe the dimension of faith as the dimension of experience by using the figures of an annihilative character. Kierkegaard’s nihilism, according to the direction of the annihilative step, structurally coincides with the nihilism that is operating in a negative theology discourse. Although in a Kierkegaardian perspective the apophatic theology appears as approaches of the same limit, the limit of discoursiveness and reflection, the real intention of negative theology is to transcend this limit towards the dimension of experience. And that is exactly the reason for Johannes de Silentio’s “dizziness “ and his “blackout”.

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Filosofinė Tomo Akviniečio sistema

Author(s): Battista Mondin / Language(s): Lithuanian Issue: 33/2003

Politikos problemą šv. Tomas nagrinėja mažajame traktate De regimine prin-cipum ir Aristotelio Politikos bei Etikos komentaruose. Svarbiais politikos klausimais pasisako ir kituose veikaluose, ypač kūriniuose Sentencijų komentarai ir Teologijos suma. [...]

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