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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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Vjekoslav Bajsić (1924–1994) der wie sein Vorgänger Karlo Balić in vielen Ansätzen seines Denkens und in seiner sogenannten »integralen Scholastik« die Grundbemühungen der Enzyklika Fides et ratio antizipiert hat, entwickelte in seinen Forschungen ein eigentümliches Verständnis der Naturwissenschaft. In diesem Beitrag versucht man zu zeigen, wie Bajsić nicht nur die modernsten naturwissenschaftlichen Erkenntnisse religiös relevant gemacht hat, sondern zugleich die Religion selbst als das sinngebende Grundmoment der naturwissenschaftlichen Forschungen betrachtet, ohne das die Naturwissenschaften selbst in „Sinnkrise” des eigenen Verfahrens immer wieder gelangen. In diesem Sinne wird auch Bajsićs Begriff der „Hominisation” der Wissenschaft erörtert, zugleich aber der Religion selbst, d.h. seine Bemühung, die Religion und Wissenschaft ihre lebensweltliche Begründung und ihre Bedeutsamkeit für das konkrete menschliche Leben wieder zu erreichen, ohne die sie die weltlose und überzeitliche Gegebenheiten werden, die keine Möglichkeit mehr haben, den konkreten Menschen in seinem faktischen Leben in Anspruch zu nehmen.
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Jean-Luc Marion’s phenomenology appears as the new and »first« philosophy for theology. This paper examines the consequences for theology of Jean-Luc Marion’s “phenomenology of giving”, with special focus put on contemporary sacramental theology. This examination is related to just one aspect and that is Marion’s articulation from the phenomenological point of view. In this paper we would like to present the phenomenology of J. L. Marion and also examine the theological qualification of Marion’s phenomenology.
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Uniting the great theories of physics – i.e. the theory of relativity, quantum mechanics and astroparticle physics – continues to remain a dream of both physics and the philosophy of science even at the beginning of the 21st century. In respect of the ultimate laws of the universe (the theory of everything) they all agree that there was a beginning and that the ultimate laws are those that have already ruled at the beginning of the evolution of the universe. The beginning of the universe implies its creation and necessarily points to a Creator – a religious God, to building a bridge between modern cosmology and religion. In regard to the above classical cosmologies (Newton, Kant) correspond to the modern cosmological models of astroparticle theoretical physics, i.e. the reflections of the leading modern cosmologists: Einstein, Weinberg, Penrose, Hawking and others. The author highlights that even great international symposia on the history of science (Mexico City, 2001; Beijing, 2005) keep on reaffirming the complementary relation between science (natural forces) and religion (supernatural forces) as the true and only path to a universal horizon of the world in the 21st century.
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American philosopher Stanley Lewis Jaki, analysing creative moments in the history of science concludes that the ways of creative science and philosophical paths to the God consists unique intellectual vector. His conclusion is based on two facts: scientific method proposes coherent rationality of the Cosmos and that moderate realism is epistemology of all creative scientists. Incorporating such elements in philosophical perspective, by author, necessary leads to classical a posteriori metaphysical proofs of existence of God. He finds special confirmation of his thesis in Gödel’s theorems and its application in cosmology that proves contingence of the Universe, which is a basic principle of all a posteriori proofs of God existence.
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