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I wish to propose a philosophical approach toward the painting that explains the form proceeding from it’s formal elements, such as a dot and a line on the one hand, or as reflection, rotation or any other aspect of symmetry on the other hand. I am mostly interested in the visual aspects of painting. To support my interpretation I will use Neo-pythagorean logic (it will be used as a method or a tool on a trail of I. Damjanov’s methodical system) to reach understanding similar to P. Klee’s reflection upon the painting as such. Thereupon, by such a formal analysis, that ultimately is perceived as a philosophical contribute to arts, we will provide verification of brothers Crivelli’s and Vittorio Carpaccio’s stylistic influence on forming of Božidarević’s style. At the same time we will reveal how this formal analysis transforms itself, in a vivid reversal, into a self-education of the observer towards the highest forms of beauty, such as order, proportion, definiteness, mostly revealed by the mathematical sciences.
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The relation between the human and the nature looks like a trivial problem. However, it reveals a lot of new considerations which speak of existence of many serious problems related to the science, ethics, philosophy and social theories. Those considerations take us to the historical and philosophical turning points. They also give us some models that made some important believes in understanding human-nature relation such as: mechanistic and materialistic view (F. Bacon, R. Descartes, J. Locke etc.) and a critical review of, for example, at least two more modern examples of that relation (H. Arendt and J. Rifkin). Some of those principals will be critisized from such critical philosophies like those of Max Horkheimer or Theodor Adorno. They critisize any misuse of mind as formal mind. They think that history of mind should be restored and thus mind should be studying anew great traditions of objective mind against the tradition of subjective one. Contemporary development of the science brought us two possible approaches to the problem: biotechnological and philosophicaly-anthropological one. The conclusion is made of thoughts and questiones about problems of bioethics and biopolitics.
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How to conceive a fruitful dialogue between Christian theology and psychology? The author is trying to answer the question from theological point of view. The history of relationship between theology and psychology is evident in a wider context of centuries-old dispute on the relations between faith and science and on the method of scientific and theological cognition. The work consists of three parts. In the first part the author presents two in principle different possibilities of determining the relationship between theology and psychology, and these are: “the model of exclusiveness”, and “the model of identification”. In the second part of the work the relation between theology and psychology is viewed from the perspective of integral anthropology in which man is observed as a physical-psychicalsocial-spiritual being. The theological anthropology, as different from philosophical, medical or biological anthropology, deals with definite. In the final part, the author counts some challenges of interdisciplinary dialogue between theology and psychology for pastoral work, where each of the two disciplines brings its own praxis into mutual exchange – spiritual charge, i. e. psychotherapy.
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