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Abraham Heschel i Thomas Merton – prorocze osobowości, prorocza przyjaźń

Author(s): Edward Kaplan / Language(s): Polish Issue: 31/2018

In his essay on the Jewish rabbi Abraham Heschel and his evolving correspondence with Roman Catholic monk Thomas Merton, Edward Kaplan focuses on the trope of prophetic personality, which is characterized by an emotional intensity and a heightened sensitivity to injustice. Involved in religious peace movements and motivated by compassion and the indignation caused by the brutality of war, arrogant nationalism, and consumerist addictions, Merton and Heschel represent the quintessential prophetic stance in the sphere of social action. Their friendship went through a moment of crisis when the Second Vatican Council was debating the so-called Declaration on Jews. It was then that both Merton and Heschel demonstrated, through their outspoken criticisms, the full meaning of prophetic protest against the abuse of doctrinal pronouncements. As shown by their examples, a prophet is one who respects and repairs the world which is our common home and does it in the name of God.

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Absoliutaus Vienio Akivaizda Plotino Ir Zhuangzi Filosofijoje

Author(s): Agnė Budriūnaitė / Language(s): Lithuanian Issue: 72/2012

The paper analyzes a phenomenon that could be called, from the philosophical point of view, a ’presence of absolute Oneness’. Descriptions of the phenomenon may be found in the writings of the mystics of all major religions. The constructivists, nevertheless, repudiate the possibility of an unmediated mystical experience. The paper focuses on the notion of the Absolute and its presence in human consciousness as it is found in the writings of Plotinus and Zhuangzi. These two philosophers talk similarly about the One as the source and purpose of all Being, despite belonging to different intellectual traditions. The paper analyzes the state of the wakeful though contentless consciousness that is of most importance for both authors. It is not an achieved union between the human and the Divine and not a perception of the oneness of the world observed from the outside. The paper raises the question: even though such presence of absolute Oneness is described in terms of a particular religious and/or philosophical tradition, can it be considered a ’religious experience’ or even ’experience’ at all?

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ABSOLIUTIZMO IR RELIACIONIZMO KONTROVERSIJA: NEWTONAS VS. LEIBNIZAS

Author(s): Jonas Čiurlionis / Language(s): Lithuanian Issue: 90/2016

The article deals with a controversy between absolutist and relationist conceptions of space and time. Comparison between Newton’s and Leibniz’s theories is drawn. Points of view of other philosophers who took part in the discussion are also analysed. Strong and weak parts of both theories are revealed. The article is not aimed at taking sides in the debate rather it provides the reader with a possibility to construct his own assessment. The publication states that premises of both conceptions of space and time are metaphysical rather than physical. However, this classical debate is still relevant in today’s modern scientific context.

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Abstract logical structuralism

Author(s): Jean-Pierre Marquis / Language(s): English Issue: 69/2020

Structuralism has recently moved center stage in philosophy of mathematics. One of the issues discussed is the underlying logic of mathematical structuralism. In this paper, I want to look at the dual question, namely the underlying structures of logic. Indeed, from a mathematical structuralist standpoint, it makes perfect sense to try to identify the abstract structures underlying logic. We claim that one answer to this question is provided by categorical logic. In fact, we claim that the latter can be seen—and probably should be seen—as being a structuralist approach to logic and it is from this angle that categorical logic is best understood.

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Abstract Objects in a Metaphysical Perspective

Author(s): Aleksandr Kulieshov / Language(s): English Issue: 02/2018

The article presents an unconventional although not absolutely unprecedented view on abstract objects defending the position of metaphysical realism. It is argued that abstract objects taken in purely ontological sense are the forms of objects. The forms possess some common characteristics of abstract objects, they can exist not in physical space and time and play a grounding role in their relation to concrete objects. It is stated that commonly discussed abstract objects – properties, kinds, mathematical objects – are forms.

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Absurdas Ir Viltis Egzistencializmo Filosofijoje

Author(s): Pranciškus-Ksaveras Cazali / Language(s): Lithuanian Issue: 61/2009

Unlike Marxism, atheistic existentialism does not bring about a shift of hope but a radical critique of hope. It proposes despair as a guarantee of intellectual honesty. In this context G. Marcel’s phenomenology of hope rehabilitates hope, just as much at the practical level - against stoicism – as at the speculative level – against the glorifying of metaphysical anguish. The question of absolute hope, which is at the heart of the philosophy of the absurd, calls for an Marcel’s internal critique of the refusal of salvation. The question also calls for the light of theology which identifies atheistic existentialists to be secularizing the theme of the book of Job.

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ACCENTUL PE CULTURĂ ŞI VALORI ÎN STRUCTURA SISTEMULUI BLAGIAN DE GÂNDIRE

Author(s): Eugeniu Nistor / Language(s): Romanian Issue: 22/2017

A thinker and metaphysician of the mysteries of the world and the depths of the human soul, in his philosophical system Lucian Blaga focused on the way in which the basic elements of a culture operate within the various human communities or isolated individuals (ethnic communities, peoples, nations, personalities etc.). In order to achieve this critical analysis he resorted to the structural arrangement of the known data in a stylistic matrix of maximum generality, in which the categories of spirituality can be quantified and valued, highlighting thereby a modern vision of the cultural-historical phenomenon in time and space. Even more interesting is the application the Romanian thinker makes, by viewing the various basic issues of the Romanian culture, through the prism of categorical elements of the stylistic matrix. This is then deepened in the analysis the philosopher dedicated to the artistic phenomenon, but also to the religious one, where we detect the increased attention due to the sensitiveness of the topic, hence resulting probably Blaga’s extra objectivity regarding the structuring of religious values.

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Accessing a Big Bounce Universe with Concealed Mass and Gravitation

Author(s): Guido J.M. Verstraeten,Willem W. Verstraeten / Language(s): English Issue: 28/2022

According to Whitehead, nature is disclosed to mind by an ensemble of events characterized by unobservable hidden intrinsic factors (e.g., mass, gravitation) and observable extrinsic factors (e.g., motion, density). Mass is not the substratum of dynamics. It implies spatial extension and temporal duration, which are both necessary conditions of observable natural phenomena. Therefore, an instant, deprived of duration, is immeasurable. Whitehead’s claims on mass, space, and time corroborate Verlinde’s alternative conception of quantum gravitation. Within the de Sitter space-time, this conception starts from the competition of the short distance degrees of freedom of the Ryn-Takanayagi tensor with long-distance thermalized excitations. This enables the creation of a baryonic mass and a decrease in de Sitter entropy. The memory effect of the original baryon creation leads to gravitation and the production of extensive thermodynamic entropy. However, the baryon production shrinks, and the dissipating space-time transforms into a space-timeless cold sink with an accompanying strong contracting memory effect. This is equivalent to the alternate motion of a giant Carnot engine, where the heat source and sink energy exchange produce the eternal periodic dynamics of the Universe. This suggests that the Universe did not start from Big Bang but oscillated eternally as a Big Bounce Universe.

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Acta Marisiensis. Philologia

Frequency: 1 issues / Country: Romania

<p>Acta Marisiensis. Philologia is an open access journal with all content free availability on the public internet, permitting any users to read, download, copy, distribute, print, search, or link to the full texts of these articles, crawl them for indexing, pass them as data to software, or use them for any other lawful purpose, without financial, legal, or technical barriers other than those inseparable from gaining access to the internet itself. The only constraint on reproduction and distribution, and the only role for copyright in this domain, should be to give authors control over the integrity of their work and the right to be properly acknowledged and cited. This is in accordance with the BOAI definition of open acces</p>

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Active Doings and the Principle of the Causal Closure of the Physical World

Author(s): Ansgar Beckermann / Language(s): English Issue: 1/2019

Some philosophers hold that it would be impossible for us to do something actively if the physical world were causally closed, i.e., if in the physical world all events were caused by other physical events if they are caused at all. The reason for this view is that these philosophers adhere to what I call the traditional picture of action. Recently, Martine Nida-Rümelin tried to defend this picture by phenomenological considerations. According to the traditional picture a behavior can only count as something an agent does actively if it is ultimately caused by the agent in an agent-causal way. In this paper I adduce three arguments against agent causation: (1) We do not really understand what agent causation is. (2) If agent causation were real, we would be confronted with the strange fact that human agents can only cause certain tiny events in the brain. (3) There is no empirical evidence that agent causation is real. In the last part of my paper I present an alternative account of the difference between what agents do actively and what is done to them.

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Adequatio rei et intellectus kod Tome Akvinskog

Author(s): Ivan Dunđer / Language(s): Bosnian Issue: 1/2014

The aim of this work is to express standpoint about concept of the truth as it was taken and supported by Thomas Aquinas. He was convinced that truth is spread all over the world and that the primarly task of the human thought is to seek and gather the truth. His originality is in its entirety. He does not repeat some old ideas. Thomas is a realist in a special sense who resolves all the difficulties and problems that carry the question of reality with faith in reality. Things are more realistic than they are shown to us. We have to discover them. They are unrealistic if they are just in the row of the possibilities, and not in the reality. They are still incomplete and they are waiting for their further development. Thomas loved God more than his mind, and yet he loved the mind more than any other philosopher. He was an apostle of the mind, a teacher of truth and a renewer of intellectuality not only for 13th century but also for our time. Philosophy of Thomas Aquinas is a philosophy of faith and truth which is known, and at the same time a philosophy of natural reason. According to the methodological principle, suspicion is necessarily the starting point for unbiased scientific and theological research, and the aim of this research is to remove suspicion. But it is necessarily to be on clear with the suspicion on its own and to know what we can resonably doubt. Because the one who doubts in all, doubts also in validation of his own doubt. God's being is the first and the most perfect, and his truth is the first and highest. The truth for Thomas, by his definition, which remained stigmatized for the whole scholastic period defined as an adequate, is an adequate state of rei et intellectus. Thinking further about the truth, Thomas answers on question: is there only one truth where everything is true? It is emphasized again that the truth, all truths, expressed about things in comparation with human mind do not affect on the existence of the thing in their essence because there is a truth about these things in comparation with god's mind that is inseparable from them. That is why everything is true, thanks to one truth and that is the truth of the God's mind. On that truth, which comes from God's mind into ours, we judge everything. It is not changeable and cannot be aqcuired with the human sense. Everything that is sensational owns something similar to false, so that can be recognized, but there is nothing false in the true. Something is considered for truth when truth exist in mind and when it is not a reality. If the truth of things is observed in the right way towards the human mind, it can be changed either into a lie or to another truth.When compared with things, the statement is considered true if it is in accordance with them. From this comparison comes out variability of the truth, and the first truth remains unchanged. When one thing changes because of it's decay, which is important to the thing, it will change truth of the thing. The mind, while realizes the truth thinks of its own act, realizes its relation to things, co-forms with things, in fact, the mind realizes even the truth of the mind, it thinks about itself. So, in comparation with God's mind one thing cannot be false. In comparison with the human mind, a disharmony of thing with the mind sometimes happens, and that disharmony is always caused from thing itself.

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Adornova kritika Heideggera (II)

Author(s): Miroslav Prokopijević / Language(s): Serbian Issue: 262/1980

Rasprava o prethodnim pitanjima tematski pripada jednim delom i onom o čemu će ovde biti reči. Jer, Heidegger pod tubitkom podrazumeva ono jedino između različitih bića u kojem se otvara pitanje bitka, te da ukoliko se ono otvara, tj. odnosi prema bitku, Heidegger takav tubitak naziva ek-sistencijom. Tubitak se bitno konstituira u egzistenciju na temelju svoje odlučnosti (Entschlossenheit). Neodluč(e)ni tubitak naziva Heidegger se (das Man). Oba modusa bitka, autentičnost i neautentičnost, temelje se u tome da se tubitak određuje kao prisebnost (Jemeinigkeit). To znači da ovo određenje proizilazi iz temelja (načina) bitka bića, a ne iz opšteg načina bitka. Zato će Heidegger na samom početku S + Z, gl. 9, zapisati: »Das Seiende, dessen Analyse zur Aufgabe steht, sind wir je selbst. Das Sein dieses Seienden ist je meines.« Bit tubitka leži u njegovoj egzistenciji (gl. 9). Od toga treba razlikovati da je bitak tubitka egzistencija, što Heidegger ne tvrdi. Kako je odlučnost autentična istina tubitka, to je tubitak u autentičnoj egzistenciji samo onda kada se ova konstituira kao prethodna odlučnost. Odlučnost je pokazani (odlikovani) (ausgezeichneter) modus otključenosti tubitka (Erschlossenheit des Daseins). Heidegger čak kaže da je tubitak zapravo njegova otključenost (Das Dasein ist seine Erschlossenheit, gl. 28, 177, 133), a ona se artikuliše kroz izvorne načine onoga tu: raspoloženje i razumevanje koji se određuju kroz govor.

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Aer kao arche

Author(s): Željko Kaluđerović / Language(s): Serbian Issue: 36/2021

In the article, the author identifies two groups of reasons that guided Anaximenes when he had chosen aer as arche of everything. One group of reasons has a scientific origin, while the other group includes less reflected motives that emerged from the common spiritual ambiance where Anaximenes and the other two Milesians had lived. Contrary to the frequently taken attitude about the Anaximenes' regress towards Anaximander when it comes to postulating air as a principle, the author is of the opinion that the attitudes of the last Milesian make progress in comparison with his predecessors. Firstly, the evidence for this statement could be found in his writing style – prose, that points out Anaximenes' retreat from mythological background and an approach to rational discourse. Secondly, Anaximenes reformulated the original context of the word aer into its current meaning of invisible matter that surrounds us, understanding air as "something" rather than "nothing" and setting it as a principle. He also stepped forward while refining philosophical terminology, distinguishing substance and affections. With Anaximenes, finally, obvious differences in the type or quality were reduced for the first time to a common origin in the difference in quantity. To this should be added the introduction of syntagm of condensation and rarefaction, with which he tried to explain the becoming and change, thus, Anaximenes anticipated the discovery of the efficient cause or causa efficiens by this conceptual pair.

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Agnostos Theos: Relacja między nieskończonością a niepoznawalnością Boga w doktrynach medioplatoników

Author(s): Damian Mrugalski / Language(s): Polish Issue: 3/2019

In the times preceding the emergence of Neo-Platonism (1st–3rd century BC), the philosophers now known as Middle Platonists elaborated an extensive reflection on the possibility of knowing God, and the ways that could lead to acquiring knowledge about the transcendent. According to Plato, “To discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible” (Plato, Timaeus 28c). The Middle Platonists believed that God, whom they sometimes identified with the Platonic One and Good, is possible to know but not possible to express. Even though the knowledge of God is accompanied by all the difficulties associated with the process of intellectual and ethical improvement, and although what one comes to know in this process is ultimately impossible to express in human language, gaining knowledge of God and becoming like Him is nevertheless the goal of all Platonic philosophy. Jewish and Christian thinkers working at this time came to similar conclusions. These include Philo of Alexandria, Clement of Alexandria, and Origen, who are themselves sometimes deemed Middle-Platonic philosophers. Unlike their pagan colleagues, they believed that man’s process of coming to know God would go on forever. They thought that the finite human mind would never be able to contain the infinite, and they held that the essence and power of God are indeed infinite. The goal of this article is to expose the relationship between the infinity and the unknowability of God, and at the same time to point out the differences in the theses put forward on this question by pagan Middle Platonists and those who accepted Judeo-Christian revelation.

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Agon-kompleks

Author(s): Luka Perušić / Language(s): Croatian Issue: 03/139/2015

Considering the three orders in the cosmic assembly (macrocosm, microcosm and mesocosm), using an integrative analysis of cosmological understandings of variously-oriented metaphysicists and scientists, I firstly reach to a conclusion on entanglement of two developed cosmic principles that define the relational totality of objects and meanings. The first I term gathering- one-allness, which I describe with arhe-complex. The second I term itself-against-striving, which I describe with eris-complex. On the basis of a shift from enclosed systems (non-living being) to open systems (living being), I elaborate how arhe- and eris-complex create logoscomplex and agon-complex and in what way this new entanglement passes through corporeality (microcosm) to society (mesocosm), in the broadest sense appearing as a strife between realpolitics and utopian striving. In further development, I suggest an articulation of the current world state with the term biopolitical agon in which the power flows through infosphere relays. It is based on dismembering the living into convertible information that contains power in the ability to regulate and be regulated, i.e. the ability of the biopolitical to subdue logos with agon through logos itself, which I attempt to explain by matching this issue with previously mentioned phenomena. With corporeality as an instrument of transformative bitisation, I further discuss societal leaning towards cancelling the original purpose of logos-complex and depowering it regarding the control of bodily articulation of its own purpose-defining. This I shortly outline and then route back to the research’s starting point.

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Ahlakın Epistemolojisi

Author(s): Mustafa Ünverdi / Language(s): Turkish Issue: 2/2014

According to the Quran morality is given to human. So it doesn’t try to define and systematize behaviors with subject to ethic. We can classify morality in the Quran as God’s names and attributes, believers and heresies’ special features and the public morality. Behaviors within the context of good and evil are located inthe Quran by warnings or promoting language. Thus, neither pre-Islamic Arabic communtiy nor non-Muslim societies are all devoid of morality, because the mind and creation are origins of morality. The third source of morality for the believersof God is the Quran. The Quran supports existing human morality in human nature and puts some worship for it.

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Aitareya Upanisad (Studiu introductiv, traducere şi note)

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian Issue: 1/2008

Aitareya Upanisad is one of the oldest Upanisads; apart from this, the text is also important due to some doctrinal reasons. In its first part, it consists of a cosmogony, which depicts a classical Indian anthropological conception, namely the similarity between man, viewed as a microcosm, and the Universe, in its entirety. The way man and Universe are created accounts for their structural similarity. Equally important is the third part, which is a classic in Indian literature, frequently quoted as a scriptural proof for the identification of the absolute with consciousness. A part of verse III.1.3, “Consciousness is Brahman”, is considered as one of the great affirmations (mahāvākya) of Hindu philosophy.

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Akivaizdumas Kaip Tikrovės Pažinimo Principas: Filosofijos, Logikos Ir Dykumos Tėvų Takoskyra?

Author(s): Arūnas Bingelis / Language(s): Lithuanian Issue: 70/2012

In both philosophy and science when searching for correspondence between experience and thinking of reality a principle of evidence is employed. I’m interested in possible correlations of the mentioned principle of evidence with another field of its particular validity – a phenomenon of religious experience of ascetics in early Christianity and contemporary successors of tradition. A phenomenologist who invites to return to “the things themselves”, seeks eidetic vision, non-mediated experience and its adequate expression should recognize reality itself as an evident imperative in wasteland. A thirst for evidence which accompanies the Desert Fathers is slaked in a qualitatively different way than in science or philosophy. Here evidence as an attribute and principle of experience and true knowledge is obtained as a Gift of transcendence, although existential decision is a necessary condition in order to accept it. Such experience of the hermits being in the proximity of that which is unconditionally real is witnessed by the pearls of Desert wisdom – apophthegms.

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Ako je možná metafyzika? Východisko a metóda metafyziky u Johanna Dunsa Scota

Author(s): Ludger Honnefelder / Language(s): Slovak Issue: 3/2002

Každa epocha dejIn filozofie pozna mysliteaov, ktorých osobitný význam spočiva v tom, že pomohli preniknut' novému sposobu pýtania sa a hovorenia.

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Aksjomatyczna teoria Absolutu Osobowego

Author(s): Edward Nieznański / Language(s): Polish Issue: 1/1999

Filozofowie, którzy podejmują się prób argumentacji na rzecz istnienia absolutu, poprzestają zwykle na `wykazywaniu tezy, że byt konieczny jest, tzn. jest realnie, po czym przeskakują – bez argumentacji – do prostego stwierdzenia, quod omnes dicunt Deum.Tymczasem byłoby równie pożądane wykazać, że wyprowadzony filozoficznie absolut jest Bogiem osobowym, wszechmocnym i wszechwiedzącym. To nader złożone zadanie może wyprowadzić niejednego filozofa w pole, wtrącić go do „wieży Babel”, skazując na puste wysiłki myśli w pomieszanych językach.

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