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Over the recent years, we have witnessed a pentecostalization of Christianity around the world. The term pentecostalization refers to the exceptionally fast rise in the number of many types of strictly Pentecostal communities, and the gradual transformation of many other Christian churches and congregations into a single, universal type of charismatic Christianity around the globe. Pentecostalism is the most vibrant and rapidly growing religious movement of this century, circling the globe in less than 25 years. No branch of Christianity has grown more rapidly than Pentecostalism, especially in the southern hemisphere. Characterized by speaking in tongues, miracles, television evangelism, and megachurches, it is also known for its small-group meetings, empowerment of individuals, liberation of women, and humanitarian concerns. We have to understand the origins and growth of Pentecostalism, looking at not only the theological aspects of the movement, but also the sociological influences of its political and humanitarian viewpoints.
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Referring to Nietzsche’s monograph Philosophy in the tragic age of the Greeks, Eugen Fink criticized the disappearance of the notion of being and added that the mentioned work is “imbued with the unique charm”. It is a very large and unusual contrast “between Nietzsche’s intuitive grasp of substantial destruction and its understanding”, primarily finding it in its relation to the Greek philosophy. In the Greeks, Nietzsche discerns bold courage for evidence of philosophy of life, unceasingly seeing, with his inner eye, a “sophisticated communication among great spirits” in the history of Pre-Socratic thinkers. Above else, in Pre-Socratic thinkers Nietzsche recognizes great metaphors – in other words – the genuine intuition, suppressed (through time) and finally annihilated by reflections of a reasoning mind.
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The paper is dedicated to replies to Christiano’s criticism of Rawlsian public reason. Although Christiano’s criticism is successful in relation to one possible interpretation of the public reason view, a better and more fructuous interpretation of the public reason view is at the disposition of the Rawlsian project. This view of public reason is deliberately an idealization. It shows how public justification would function in a well-ordered society where citizens are committed to liberal values. The shared reasons relevant for public justification are represented by the ideal of society as a fair system of cooperation between free and equal citizens, as well as by the three features of the liberal conceptions of justice (basic rights and liberties, their priority, and the means to use them). In virtue of this view of public reason, it avoids Christiano’s objection of the utopianism of shared reasons, and it replies to the inequality argument, as well as to the generality and vagueness objection, and the inconsistency argument. The advantages of the proposal in the view of public reason, in comparison to Christiano’s proceduralist democratic proposal, are shown in the reply to the inequality argument.
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Thomas Christiano claims that one of the fundamental challenges democracy is faced with is the appropriate division of epistemic labor between citizens and experts. In this article I try to present and analyze Christiano’s solution from the perspective of social epistemology while utilizing the concepts and tools provided by this discipline. Despite fundamentally agreeing with his position, I attempt to propose a certain addition which might enrich this solution with additional epistemic and political responsibility. In the first part, I briefly elaborate on the relevance of social epistemology in discussions regarding the epistemic justification of deliberative democracy. In the second part, I contextualize Christiano’s view within discourses regarding social epistemology and identify his approach as reliability democracy due to his belief that truth-sensitive decision-making processes are ensured through the usage of reliable mechanisms (which allow for expertise to generate the epistemically best decisions possible). In the third part I attempt to provide arguments that support further elaboration of Christiano’s proposals in the direction of ensuring additional epistemic and democratic quality of decisions.
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The article stems from a review of the animal rights movement in the Republic of Croatia, in both its theoretical and activist orientation. Namely, as far as theoretical animal studies is concerned the key role has been played by Nikola Visković – university professor of Law at the Faculty of Law in Split who introduced the multidisciplinary, interdisciplinary and transdisciplinary concept of cultural zoology and/or cultural animal studies into our community in 1996. In relation to the activist orientation of the animal rights movement, here the emphasis must certainly be on Croatia’s first animal rights organisation – Prijatelji životinja [Animal Friends Croatia] founded in 2001, to be followed by another a year later, by Glas životinja [Animal Voice], which has Christian, or more precisely, pre-Christian inspiration. We have, of course, singled out the distinct role of individuals, such as Hrvoje Nežić and Domagoj Pintarić, who founded Kolektiv Obrana istine [the Truth Defence Collective] at the end of the 1990s, conducting the first anti-speciesism actions in Zagreb and its environs. We include four conversations in the article (with Hrvoje Nežić, Domagoj Pintarić, and representatives of Animal Friends Croatia and Stop Speciesism), hoping also to record directly the activist voice. However, I was unable to speak with members of the Oslobođenje životinja [Animal Liberation] and Veseli vegani [Merry Vegans] organisations, since they are no longer active; or with Animal Voice since I spoke with them in 2007 about the issues encountered by that otherwise unique organisation with its pre-Christian orientation, with outlines of that conversation given in this article.
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The issue of abortion is currently very controversial and frequently discussed topic in media, as well as in the private discussions. Many of the opponents criticize the Catholic Church because of its strict anti-abortion position. Relatively frequent argument of the liberal wing is that even the teaching of some medieval Christian philosophers/authors was equal to the current modern abortion legislation in the sense that the value of the fetus diff erred in accordance with the stage of pregnancy (before and after “ensoulment” of the fetus), in which the fetus could have been found. Given the fact that as far as the Catholic Church is concerned, this could be rather serious accuse, the main aim of this article is to provide a comprehensive overview of approaches of Christian writers to the issue of abortion and also explain the reasons of their deflecting – in the context of ensoulment of the fetus – from the original, as well as the current official teaching of the Church. The article explains the historical reasons for this situation and describes what specifically the Christian scholars have considered in the context of hereabove discussed issue, on the basis of which the fetal development can be divided into exposed stage and the stage from which an unborn child shall be legally protected.
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John Paul II makes out again the program of the Church’s concern for a human that has been lasting since always and which is the path where it should go. This pope’s concern for every human takes a form of a specific expression in a critical position adopted by him on the all doctrinal systems that propagate falsified image of a human to the world. The Marxist doctrine with its simplified, reduced vision of a human is undoubtedly one of these types of systems. In his teaching, the pope expresses often his very critical approach to Marxist apprehension of a human being. One of the reasons for Holy Father to express his opinions that way was the great influence of the Marxist doctrine observed up to the end of the 80s of the twentieth century. We cannot forget that social-political system built on the Marxist doctrine was imposed to many countries and it became one and only in force. Therefore, it was undoubtedly a totalitarian system. In the present article the specific reproaches expressed by John Paul II towards the Marxist vision of a human are presented. In the scope of interest there is also Holy Father approach to the liberation theology and anthropology included in it. There are also the perspectives of pope’s interpretations of the Marxist anthropology presented. What is more, the reaction of the Marxist commentator on the pope’s criticism of the vision of a human in Marxism and on personalism propagated by the pope is introduced.
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This article reflects upon the significance of a critical approach towards those concepts within Muslim interpretative tradition and intellectual history, which directly or indirectly offer “logistic support” to violence, by answering three questions that could provide for a radical criticism of an entire corps of Muslim interpretation of Islam: – What is it, within the entire Muslim interpretation of Islam that gave priority to the law over the ethics? – Why is it that political thought has not developed within the Muslim thought? – Why Muslim hermeneutic tradition perverted the role of intellect? A radical “turn” of Muslim thought, regarding primacy of legal, in Muslim classical as well as modern history could comprise of opening towards what, in defining his mission, God’s Messenger Muhammad s.w.s., named ethical. Such a “turn” requires a significant effort, taking on the responsibility for the other which requires such an attitude upon which, as stated in the Qur’an, Habil (Abel) can say to his brother Qabil (Cain): ‘If you should raise your hand against me to kill me, indeed, I shall not raise my hand against you to kill you’ (5:31) Suffering from the lack of political thought in Muslim intellectual history, Muslim advocates of an ‘Islamic discourse’ by giving supremacy to a fact within one, metaphysical order of things (God) over a ‘fact’ from an entirely different, political, order of things (political will of citizens), are rejecting democratic concept of governance, and, in attempt to ‘Islamise’ democracy, which means to limit it by providing a ‘higher’ (theocratic) instance, resort to non-democratic solutions which as a rule leads to usurpation of that ‘higher’ instance and to violence that makes the content of every kind of usurpation. To overcome misunderstanding concerning the legitimacy of reason within the interpretive tradition of Islam it is necessary that every reference (from our side) to the Qur’an is actually a reference to (our) understanding of the Qur’an. Otherwise, referring to the Qur’an with a presumption of beholding God’s perspective represents a totalitarian impulse that easily ends in violence.
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All schools of ethics are based upon issues of good and evil, freedom and responsibility, opportunities and duties and rights and obligations. In this article the author discusses the phenomenon of violence and its content focusing upon sources of evil and violence primarily from the perspective of the teachings of Islam. The ethics based on the teachings of Islam upholds the sanctity and inviolability of life, justice and equality. Forgetting God, alienation from God and convergence with devil inevitably leads to selfdestruction, negation of values, injustice, violence, disorder and is jeopardising the nature. On the bases of the sources of Islam, Qur’an and the Hadith, Muslims believe and are aware, however we call upon or name God, He is the One and the Same, we are all just his creatures and are all equal before Him, to Him we shall all return and to him we are answerable. Just like there is no ours and theirs, but only One God, thus there is no ours and theirs thieves, criminals, wicked, abusers, villains, liars and robbers, but just thieves, criminals, wicked, abusers, villains, liars and robbers. Sources and the archetypes of evil and violence are thoughts, ideas, ideologies, concepts,
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Povodom njegovih 70 godina rad pokazuje nastojanja filozofa, političara i leksikografa Antuna Vujića oko izgradnje društva utemeljena na paradigmi otvorenosti. Takav put mišljenja Vujić temelji na filozofiji otvorenog društva Karla Poppera koju transponira na gotovo sve segmente svoga djelovanja, od filozofije, politike, kulture do leksikografije, koje ukratko ovdje prikazujemo.
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Artykuł jest próbą wpisania powieści z gatunku historii alternatywnej w ramy szeroko pojętej wyobraźni utopijnej. Kluczem do interpretacji historii alternatywnej wydaje się identyfikacja strategii ujawniających powinowactwo z science fiction i utopią: koncepty ontologiczne i epistemologiczne, podobieństwa strukturalne, forsowane koncepcje polityczne i historiozoficzne. Psychologia wytwarzania utopii, skupiona na zbiorowych pragnieniach, bliska jest psychologii tworzenia historii alternatywnej, ujawniającej mechanizmy pamięci zbiorowej. Na przykładzie kilku utworów ukazane zostało współgranie impulsu utopijnego z innymi formami wyobraźni społecznej (jak mity narodowe, mity historyczne, ideologia, pamięć zbiorowa).
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The article treats the impact of psychological researches upon the humanistic ethic came out from Lumières, and subsequently on the liberal thought influenced by that. Hence it first presents the crisis which psychoanalysis induced to the traditional image of human being as rational an capable of free will. It also shows the way that humanistic view was transformed and so recovered in a more democratic sense by the analytical psychology and mainly the cultural psychoanalysis.
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Pojavila se nova velika knjiga o gluposti [sottise]: Formacija znanstvenoga duha [La Formation de l’esprit scientifique] Gastona Bachelarda. Genij se razaznaje pre ma ovom znamenju: ne zadovoljava se samo ukazivanjem na ono što ne misli, on to izaziva i oživljuje. U znanosti ma, sve se mijenja: teško je napisati inteligentne knjige; u znanosti nije lako biti inteligentan, na račun literature ili filozofije, na račun riječi. Jer riječi se osvećuju.
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Rasprava nastoji tematizirati fenomene totalitarnoga zla, koje se utjelovilo u zonama koncentracijskih logora. Polazište za to razmatranje je strukturna analiza problema ≫svjedočenja≪ na osnovi iskustva totalitarnoga nasilja i iskustva u koncentracijskim logorima.
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»Slučaj Heidegger« nedavno je proširen za novo poglavlje. Za razliku od razotkrivanja prošlosti, ovaj put se u dvostrukome smislu radilo o presudnom poglavlju, s jedne strane, jer je trebalo odlučiti o odavna otvorenoj kontroverzi, s druge, jer se odnosi na Heideggerovu odluku tridesetih i četrdesetih godina. Crne bilježnice, koje je priredio Peter Trawny, a objavio Klostermann, sadrže ono neizrečeno, što su neki već slutili, i ono ne i nemišljeno, čemu su se mnogi nadali.
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Interview with Günter Figal by Liane von Billerbeck
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Premda opsežna, literatura o Heideggerovoj sprezi s nacizmom čini se da ne inzistira na dvama pitanjima koja je potrebno postaviti: Što, ako išta, povezuje temeljnu ontologiju Bitka i vremena [»Sein und Zeit«] i tu spregu?
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Ethics is one of the features of contemporary civilization. It is widely discussed and elaborated upon; it may even be taught or otherwise introduced into one’s life. One of the areas where ethics has become increasingly important is economic activity or, in broader terms, business. Business activity is the domain of Small and Medium-Sized Enterprises (SMEs). It brings about an array of both economic and social benefits. Such activity is performed by persons who differ in many respects (e. g. in terms of age, education, social background, etc.) and whose key purpose is earning profit. Thus, a two-part question presents itself: can an entrepreneur, a businessman, be an ethical person? Is there any room for ethics in their activity? The aim that the researchers have set themselves is to answer the question of whether it is possible to discuss the ethics of the profession of an entrepreneur. The present article constitutes an attempt at entering into a discussion on the place of ethics in business activity. Deliberations based on a review of literature concerning ethics and entrepreneurship lead to a single conclusion – entrepreneur ethics should be discussed and potential future entrepreneurs should be taught ethical conduct.
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The article attempts to reveal the need and issues of creative application of pharmacogenetics in physician’s work. Creativity is interpreted based on the concept proposed by Guilford (1971). The proposed major thesis is the following: pharmacogenetics contributes to the implementation of creativity in pharmacotherapy, but its use is limited in today’s medical practice. The minor thesis arises from the major thesis: application of pharmacogenetic in everyday pharmacotherapy contributes to the realisation of biomedical ethics principles in personalised medical and individualised personal care, but multifaceted problems arise in the social reality. Scientific sources and texts reveal that ancient ideas (by Plato, Socrates, Aristotle and Hippocrates) are preserved and integrated into the philosophy of modern pharmacotherapy and principles of biomedicine ethics. The development of personalised medicine and individualised care requires creativity both in the science and in the art of medicine, but encounters a collision of biomedical ethics principles and challenges of interpretation. In accordance with the tradition of Hippocrates, it is important not only to ad here to the principles of biomedical ethics, but also to overcome the challenges of consumer society and market economy in today’s social reality
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