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Volumes and Brochures of Antireligious Propaganda Published in Romania (1950-1990). Annotated Bibliography (II)
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Volumes and Brochures of Antireligious Propaganda Published in Romania (1950-1990). Annotated Bibliography (III)
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Universities are constantly undergoing process of intensive transformations. The titular document of Pope Francis shows the current panorama of new challenges regarding the identity and activity of universities. Guided by the teaching of the Second Vatican Council and the experience of the Church gained in recent decades, the Pope points to the “criteria for renewal and revival of the contribution of ecclesiastical studies to Church of missionary outreach”. Reviving ecclesiastical studies, the Pope points to the vital need to give new impetus to scientific research conducted at universities and ecclesiastical faculties. Christian inspiration makes it possible to take into account the moral, spiritual and religious dimensions in research, and to evaluate the achievements of science and technology from the point of view of the integral good of the human person. The point is therefore that Catholic ideals, attitudes and principles should permeate and provide the substance for the various forms of academic activity, according to their nature and inherent autonomy.
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Darrel Amundsen argues that there were thinkers in early Christianity who recognized the natural causality of disease, used or recommended to others the use of ancient physicians and their recommendations for preventive health, that is, they were influenced by ancient medicine. The pur- pose of this article is to show the influence of ancient medicine on St. Jerome’s view of health and disease. An analysis of his rather abundant literary oeuvre makes it possible to note that especially his letters addressed to various persons show a considerable knowledge of the subject of ancient medicine, a familiarity with the works of the most eminent physicians of antiquity, and the use of the knowledge that arises from these works, above all, in giving advice of a medical nature. This paper discusses the following: Ancient medicine and its approach to illness and health; Jerome on his own illnesses and the illnesses and sufferings of others; knowledge of ancient medicine in the work of St. Jerome; Jerome’s medical advice.
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In the space between the Prut and Dniester, the old Romanian literature was presented within the limits prescribed by the authorities, as a monument of the “Moldovan language”. And yet, the writings of Dosoftei were highlighted, especially through the works related to “Psalter in verse”. The research of the authors who examined de visu the original copies of this work, kept in the libraries of the former USSR, is important. The detailed description of the books, as well as the marginal notes on their tabs, can contribute to the valorisation and propagation of this heritage of Romanian culture.
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Posthumanism needs to be taken more seriously by bioethicists as posthuman principles and practices permeate public discourse and increasingly operate in medicine. People in positions of power such as bioethics advisory boards, politicians or hospital managers are increasingly using post-operative initiatives with the aim of inducing more the idea of progress than actual benefit.Late modern culture is characterized by a growing posthuman existence, where technology, the doctrine of infinite progress, and plastic identities with capricious wills make up the contemporary public landscape.New procedures and technologies that could be used for human enhancement stimulate the imagination, but what is often left out of these discussions are the long-term anthropological issues. Christians ask what is the purpose of "improvement", what did the human being set out to achieve? In other words, we cannot assess the bioethical issues of human enhancement without also addressing the anthropological vision of the new ideology that set out to enhance the human being in such a way that a "posthuman" type emerges
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“Can anything good come out of Nazareth?” – otherwise put, “everyone knows”better. Can anything good come from a former Marxist who before WW2 repudiatedthe left and then entered a right-wing government as an economist technocrat, whosemerits were admittedly awarded by two consecutive Romanian monarchs, but who wasaccused of fascist sympathies both by old and by recent Communist attorneys of thecancel-culture purge? Heidegger’s “man” offers a brilliant criticism of the “everyoneknows” reasoning-type, which usually spreads “dogmas”. Yet some would ask if anythinggood can come out of someone who signed the Führereid. Well, in fact, Țuțeanever signed anything of that sort. The present paper promises to deliver a descriptionof the good that comes from Țuțea. In a way fit to defend the contemporary OrthodoxTheology’s holding on to dogma, Țuțea offers the simple yet exhaustive description ofwhat dogma really means. This “Socrates of the Romanians”, who unlike the paragondid not die in prison, shares this description in his over and over again confiscated andtherefore uncompleted anthropological treatise: Omul. Tratat de antropologie creștinã(English – Treatise of Christian Anthropology).
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The main purpose of inquiries undertaken in this study is to present a synthesis of the views of the German poet Friedrich Hölderlin and the Italian thinker Emanuel Severino on nature and technology, and to analyze the contemporary manifestations of the re-sacralization of nature in many ecological currents, as discussed in her studies by the French philosopher Chantal Delsol. For Hölderlin, nature is never limited to being an empirical object of scientific investigation. It is a divine reality that does not undergo change. It is a space inhabited by the sacred. Nature constitutes the sacred All, beyond which nothing else exists. Severino, in turn, analyzes the impact of modern technology on nature, man and the entire existing world. He believes science and modern technology have become an extremely effective tool of man’s dominion over the natural world. The Italian philosopher says that today the human will to power applied to nature leads to its objectification and desacralization. Delsol, on the other hand, points out that throughout Western culture we are now witnessing the birth of a new religion of nature, which is a modern form of ancient paganism. The analyses performed demonstrate that, on the one hand, nature is currently being subjected to profound changes due to science and technology, while on the other – its former sacral character is being restored, forming the foundation of a new form of religiosity.
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There is a reception of Hellenism, both in the Syro-Arab world as well as in Byzantium,which started from the fact that Christian thinkers were convinced that some pagan philosophers had also approximated the divine truth, but could not fully understand it. An important aspect that Byzantine thinkers inherited from the ancients is that related to the Christian tradition of logic. The debate among Byzantine philosophers about the value of logic constitutes one of the most interesting problems in the study of Byzantine intellectual life. There are many Byzantine authors who used logic in its traditional ancient forms; however, there were many others who rejected the use of logic in theology and who even argued that logical studies should be rejected altogether. But due to the substantial number of Byzantine manuscripts of Aristotle’s logical writings, as well as logical textbooks and treatises, the predominance of Aristotle’s logic in Byzantium was indisputable. It is evident that various philosophical traditions influenced Byzantine works on logic. The main influence comes from the Neoplatonic commentators (Porphyr, Ammonios, Philoponus, Simplikios, Olympiodoros, Elias), whose textsthe Byzantines knew very well. But the eventual presentation of Byzantine logical works as mere compilations of ideas already found in ancient sources would represent a simplification. There are occasions when Byzantine authors proudly emphasize their own contribution to logic or explicitly criticize Aristotle’s logical theories. Indeed, we can detect varying degrees of independent thought on their part. The tradition of “Christian” logic text books was an eclectic one, not going back to the original sources, but exploring the Aristotelian commentaries ofthe 5th-6th centuries. In Greek patristics, a process of transformation of some notions of classical ontology was introduced, in order to adapt them to the expression of new realities, revealed by the Mystery of the Incarnation. The Iconoclastic Controversy also provides a fascinating case of the use of logic in theological argumentation (the Aristotelian notion of homonymy). Therefore, Logic was studied continuously in Byzantium from the patristic period until the fall of Constantinople in 1453. Being the most important philosophical component of the trivium, Logic was studied in its own right, but also as part of the teaching of rhetoric. Anynovelty, however, was disguised as tradition, so that a thinker’s truly original insights were expressed as reflections or comments on already existing tradition. Greek patristic thought remained open to Greek philosophical issues, but avoided its closure in Greek philosophical systems. Modern adherents of a predominantly Orthodox Byzantine philosophy often posit it as the historical fulfillment of a synthesis between Hellenism and Christianity, an intellectual continuity of Hellenic thought within Orthodoxy and Byzantine spirituality.
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Review of: Sebastian BROCK, The Universe of Syrian Fathers. An Introduction, Translation from English by Rev. Prof. PhD Constantin Jinga, critical care by Hierom. Agapie Corbu, Collection ”Philocalica Syriaca” 5, Saint Nectarie Publishing House, Arad, 2023
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Review of: † Damaschin Dorneanul, Auxiliary Bishop of the Archdiocese of Suceava and Rădăuților, The Mystagogical Dimension of the Week of the Holy Passion. Elements of Spiritual Anthropology, Crimca Publishing House, Suceava, 2022 (Rev. Asoc. Prof. PhD Lucian)
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This contribution is founded on a forty-year friendship between two university psychology professors, for whom dialogue on science and religion has been a perennial theme. At a previous conference they collaborated on a paper on the psychology of religion. The present paper attempts to further this conversation with a dialogue on truth, science, pseudoscience, and faith. The dialogue is structured around a theme from Denis Diderot that the basis of philosophy is incredulity. The ensuing conversation, which interrogates the meaning of science and truth, includes various questions and answers
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The paper "Consciousness, Authoritarianism, and Political Violence" by Stephan A. Schwartz explores the increasing instances of political violence in the United States, particularly among supporters of Donald Trump, who are often evangelical Christians. The study examines the psychological and sociological mechanisms that drive this violence, drawing on historical examples and psychological experiments, such as those by Stanley Milgram, to explain the phenomenon of authoritarian charisma. It highlights the growing authoritarianism worldwide and calls for a deeper understanding of these dynamics to mitigate their impact on society.
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Whenever the topic of religion is in question, Heraclitus' thought about the "logos" in the world that "neither hides nor reveals itself" comes to the fore. According to him, "logos" is the universal principle of the cosmos, the principle of the unity of opposites, and to know it one must make a mental effort, which is nothing but the light of faith as such. The "Logos" is the "cosmic connector" and is operative in all things because it unites the two opposite poles, God's speech, and the world. The world is nothing but "symbolic speech of God". Human imagination has the ability to clothe the spiritual ("logos") in sensory form (logic). The interpretation of symbols is based on deepening their contents and enriching their meanings through scientific research and scientific knowledge. The symbolic language of the keyboard (digital religion) is not suitable for such a thing. Religion, as a variable social phenomenon prone to diffusion, is favored by the digital age in its mission, not knowing what consequences it will experience in the foreseeable future. In order to master the ideas of individuals, by inversion, he wants to present the "external activity" with faith as such, to enter the subjective world of the individual and his intimacy with God. Just as language is the medium of thought, religion is also the medium of faith. In the digital age, man becomes the medium of the media.
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Introduction. Throughout history, religion and spirituality have played an extremely important role in lifestyle and health practices. In contemporary times, where values have changed, and modern man tends to move more and more away from the spiritual area and bring the materialism to the fore, it remains to be seen whether or not the state of health is influenced by personal beliefs, where they exist. Material and methods. A search for English language articles from the last 5 years in the PubMed database was performed, using keywords such as "health", "wellbeing", "religion", "spirituality". Results. Ten articles were included in the final analysis, addressing topics such as implications of religion and spirituality in precision medicine, management of psychiatric, oncological and COVID-19 pathologies through religion and spirituality, and how medical staff might consider patients' spiritual needs. Conclusions. Religion and spirituality are an important component of physical and mental health for many people, with multiple social and biological connections. Healthcare providers should consider the religious/spiritual beliefs and practices of their patients in order to provide them holistic care
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This study articulates a profound exploration into the intricate stewardshipexercised by scribes and Masoretes over the Hebrew Biblical text. It accentuates theirunparalleled dedication to the scriptural integrity, embodying a meticulouscommitment to the transmission of these sacred writings. By presenting themethodologies employed for textual annotation, correction, and preservation, thestudy elucidates on the efforts undertaken to ensure the text's purity and its faithfulconveyance through generations. This article c enriches our comprehension of theHebrew Bible's textual preservation, highlighting a legacy of devotion tomaintaining the essence of these ancient texts
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Research in recent decades examining the correlates of educational outcomes highlights the role of religiosity in students’ academic progress and achievements. An increasing number of recent studies in the field of education confirm this hypothesis, the one of the positive influences of religiosity on behavior and attitudes with a positive effect on the achievement of educational goals and academic results. As such, denominational schools are also under the attention of many researchers who observe differences between these religious schools and other, non-religiously affiliated schools. The sociological literature even speaks of a „religious school effect”, inspired by the original idea of the „Catholic school effect”, stressing that beyond the impact of individual religiosity on school outcomes, mediated mainly by attitudinal and psychosociological effects, there are also moderators at the institutional level resulting from the specificity of denominational schools. In the present study we test these two hypotheses simultaneously by modeling the learning averages of a large sample of 8th graders in Bihor County, Romania, using simple linear regression. Our results confirm what we have already found in previous studies, namely that personal religiosity has a positive effect on learning outcomes, while a separate effect at the institutional level cannot be shown.
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