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Kompariranje logosa u kršćanstvu sa savršenim čovjekom Ibn Arebija

Author(s): Mansour Mo'tamedi,Vali Abdi / Language(s): Bosnian Issue: 68-69/2015

The notion of pre-Christianity logos is found in an abstract form in ancient Greek philosophy as well as Judaism (ancient times and some works of Philo of Alexandria). In Christianity (Prologue to the Gospel of John), logos is for the first time identified with a historical character (Jesus), and Christians, namely, Church elders, attributed to logos some characteristics very much resembling Islamic Gnostic interpretation of the “perfect man”. In Islamic gnosis, Ibn Arabi gave a detailed treatment of the issue of the perfect man and gave standpoints comparable to Christian standpoints on logncesos. Having processed Ibn Arabi’s standpoint and standpoints of his commentators’ on the perfect man, as well as standpoints of Church elders on logos, we have concluded that, despite noticeable differences between these two terms, the question of embodiment of logos in Christianity still makes a huge difference regarding this issue.

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Umijeće komuniciranja u gnostičkome djelu

Author(s): Mubina Moker / Language(s): Bosnian Issue: 68-69/2015

Having in mind the manners of their creation and author’s communication with the recipient, the earliest gnostic papers writen in Persian from the first half of the XI century communicate with the recipient in the imperative mood and place him/her in the center of the communication act, thus requesting active participation in the reading process. They allow the recipient to establish and build its unique relation with the text, based on cognitive reading and “eavesdropping” of the essence of meaning, which will “move” him/her from the exoteric to the esoteric plane of reading, and transform him/her from a “passive reader” to an “active listener”. Thus, a gnostic text uses the necessity of its timeless and universal content to demand from the recipient to go back repeatedly, in which every next visit will encourage the recipient to build a new and unique and perceptive-experiential relationship with the text.

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Отново за Абу Хамид ал-Газали (поч. 1111), класификацията на науките и мюсюлманското религиозно образование

Author(s): Atanas Shinikov / Language(s): Bulgarian,Arabic Issue: 21/2015

Predilections for classification of sciences in Muslim civilization tend to be seen as rooted in the classical antiquity heritage, as Franz Rosenthal goes. Yet the Sunni mainstream produced classifications significantly differing from the Greek antiquity ones, such as the one of Abu Hamid al-Ghazali (d. 1111) in his influential ―Revival of Religious Sciences‖ (Ihyā’ ‘ulūm al-dīn). Proceeding out of a Muslim concept of knowledge (‘ilm), as differing from the Greek ἐπιστήμη, each of the ―branches of knowledge‖ (‘ulūm) acquires value according to its ability to lead Muslims to the rewards of the afterlife (ākhira). The primary division outlines two large categories: duties incumbent upon individual Muslims (farḍ ‘ayn), and ―collective duties‖ (farḍ kifāya) upon the Muslim community. Al-Ghazali does not build a comprehensive framework of sciences, as some indicative and value charged disproportions are observed: sciences like mathematics and medicine find little place. ―Speculative theology‖ (kalām) and philosophy (falsafa) are subordinate, with philosophy not given a status of a separate ―science‖. Among the highest of sciences formally stands the ―science of the unveiling‖ (mukāshafa) and the esoteric (bāṭin), described in terms reminding of the Sufi tradition. Yet what emerges as immediate importance for this world (dunyā), as means for preparation for the afterlife, is Muslim law (fiqh) which has for its subject the external (ẓāhir) dimensions of the life of the umma that can be observed and regulated. Thus we cannot say that the purpose of this classification is the provision of the educational field with a ready-made curriculum. Yet, on the basis of the text of the Ihyā’ we can infer that it provided a framework for a Sunni value positioning of the subjects that could outline the focus areas within the Sunni educational institutions of the Abbasid 11th century, with fiqh occupying a pivotal role.

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Amicitia a tyranobójstwo

Author(s): Piotr Graczyk / Language(s): Polish Issue: 2 (7)/2015

The text considers the relations between friendship and revolution. The author seeks inspiration for the understanding of these relations in St. Thomas’s opusculum, “On Kingship”, Negri’s and Hardt’s books and Jadwiga Staniszkis “Samoograniczająca się rewolucja” [“Self-limiting Revolution”]. Friendship helps to rebel against tyranny but the overpowering rebellion hinders the maintenance of friendship – St. Thomas suggests. The solution is a difficult art of the self-limiting of revolution, inspired by the Christian love of a neighbour and Mao Tse-Tung’s cultural revolution (within limits, of course).

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Foundations of Universal Tolerance in Stanislas’ of Skarbimierz and Paul’s Wladimiri Writings

Author(s): Elżbieta Jung / Language(s): English Issue: 14/2017

The considerations presented in the article focus primarily on presenting the original concepts of the representatives of the so-called Polish School of the Law of Nations – Stanisław (Stanislas) of Skarbimierz and Paweł (Paul) Włodkowic (Wladimiri). These thinkers published their works in the 14th and 15th centuries and were known in wide circles of European intellectuals. Their concept, which convincingly justifies the need for tolerance for all people, is based on the concept of ius naturae which is understood as something congruent to human nature, and since a man is a social creature, thus the law of nations – ius gentium – is an adequate manifestation of the human law of nature. This law should be equally referred to all human beings.

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Yom Tov Lipman Mülhausen and his Rationalistic Way of Thinking

Author(s): Vladimir Sadek / Language(s): English Issue: 2/1988

Yom Tov Lipman Mülhausen (14th—15th cent.) spent part of his life in the Prague ghetto. The author analyses his religious rationalism and his method of word-for-word explanation of biblical texts (“peshat“), which Lipman set up against allegorical Christian exegesis. The analysis is based on his apologetic book “Sefer nitsahon“. Attention is also paid to Lipman’s polemics with contemporary radicals interpreting the Bible.

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НОВОПЛАТОНИЗАМ У ВИЗАНТИЈСКОЈ И РАНОЈ СРПСКОЈ ФИЛОСОФИЈИ: ДИЈАГРАМ КРУГА И ПОЛУПРЕЧНИКА

Author(s): Vladimir Lj. Cvetković / Language(s): Serbian Issue: 60/2023

The paper examines some of the main metaphysical concepts of the thought of Dionysius the Areopagite and Maximus the Confessor, such as unity, differentiation, movement, limit, and logoi, in the context of the metaphor of circles and radii. It begins with an analysis of simple diagrams that appear in some Greek and Slavonic manuscripts of Dionysius’ works On the Divine Names. The paper goes on to examine more complex diagrams involving a circle or square centre, outer circumference, concentric rings, multicoloured radii and twisted cruciform bands that accompany the Instructions of Dorotheus of Gaza in many Greek and Slavic manuscripts. The paper argues that these new diagrammatic elements were employed to visualize complex ideas such as the Holy Trinity as unity of differentiations, the ontological limit of creation set by divine providence, the triadic structure of logoi of beings and the double movement of procession and reversion.

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O ODNOSU FILOZOFIJE I TEOLOGIJE KOD TOME AKVINSKOG

Author(s): Predrag Milidrag / Language(s): Serbian Issue: 2/2023

The article analyzes the relation between philosophy and theology in Thomas Aquinas in the context of the difference between the light of active intellect and the light of faith. The light of faith perfects and strengthens natural light; because of that, natural reason is subservient to the higher light of faith, cannot contradict it and has to submit to it. Theology uses the first principles of reason that are the presuppositions of all thinking; faith and theological reflection correct reason and defend it against its inherent destructive tendencies, because it is undermined by the sin. Theology uses philosophy for the sake of greater clarity as well as for the articulation of revealed mysteries in a consistent system. Also, the function of philosophy is, with the help of the philosophical models, to reach some remote conceptual similarity between the mysteries of faith and the conceptions of natural reason.

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ŽENE U DOBA INKVIZICIJE: SLUČAJ MARGERIT PORET

Author(s): Duško Prelević / Language(s): Serbian Issue: 2/2023

The paper briefly sketches the thought of Marguerite Porete and her writing The Mirror of Simple Souls. It is pointed out the possibility of indirect influence that Porete could have (through Meister Eckhart) to Arthur Schopenhauer, whose ideas were very influential in later times.

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ŽENE I MOĆ U VREMENIMA DINASTIČKIH KRIZA (ODABRANI PRIMERI IZ ENGLESKE SREDNJOVEKOVNE ISTORIJE)

Author(s): Melina Rokai / Language(s): Serbian Issue: 2/2023

The paper examines the connection between women and power during the dynastic crisis. More precisely, the paper primarily refers to members of the high nobility and ruling houses during the dynastic crisis in the fifteenth century in England. In order to achieve a more accurate picture of the possibilities that an aristocratic woman, connected by family ties to the center of ruling power and authority in the person of the ruler - the king, had in order to legitimately possess and retain power, the paper will talk about the changes in social relations that occurred in earlier periods, about the difference in power and ruling authority, and then about similar examples in the wider European context. Special attention will be paid to the female actors of the Wars of the Roses (1455-1487), which culminated in the dynastic crisis, but which was further deepened by it, as well as to the perception of their power.

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REALISTIČKO I IDEALSTIČKO SHVATANJE SUPSTANCIJE: KANT I NJEGOVI PRETHODNICI

Author(s): Andrija Šoć / Language(s): Serbian Issue: 3/2017

The main goal of this paper is to explore the continuity and discontinuity in how different philosophical systems understand the concept of substance. At the beginning of the paper, I draw a distinction between formal criteria for what it means to be a substance and the question of what satisfies those criteria. I then analyze Aristotle’s, medieval and modern views on substance in order to show that, in spite of other considerable differences among them, Aristotle, Thomas Aquinas, Duns Scotus, Descartes, Locke and Hume all identify the same criteria for being the substenc. The differences between them, I then claim, lie in the way they answer the question of what satisfies the criteria. The most radical conclusion, as will be clear, is drawn by Hume, who famously believes that there is nothing that really satisfies traditional formal criteria for substantiality. In the last part of the paper, I analyze Kant’s idealist view and show that it is his only within his philosophical system that we can find a complete break with the philosophical tradition and quite differing criteria for substantiality. It will be shown that, for Kant, substance is no longer something that should be the basis for the properties of objects that exist independently of us, but the way in which human cognitive powers understand some key aspects of the phenomenological domain of the knowable. The upshot of this discussion is that the history of the idea of substance can be divided on the period before and after Kant, where it is Kant, rather than Descartes, the one who truly diverges from the traditional philosophical pardigms about substance.

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Ukazał się tom pierwszy Universal Encyclopedia of Philosophy

Author(s): Katarzyna Stępień / Language(s): Polish Issue: 32/2/2022

Review of: Universal Encyclopedia of Philosophy, ed. A. Maryniarczyk, Vol. 1 (A-Ch), Lublin 2022, Polskie Towarzystwo Tomasza z Akwinu, ss. 1390 (ISBN 978–83–65792–34–1; ISBN 978–83– 65792–35–8 Vol. 1).

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EBU BEKIR EL-BAKILANI I NJEGOVO TEOLOŠKO- -FILOZOFSKO UČENJE

Author(s): Hasan Džilo / Language(s): Bosnian Issue: 96/2023

This article analyses the theological and philosophical teachings of Abu Bakir Al-Baqillani, a scholar who had a significant role in establishing the foundations for Ash’ari school of thought, by adding a metaphysical aspect to it. His discourse begins with defining knowledge, as the task of knowledge is to bring one to a state of inner certainty. Faith, in its dipper sense, is also a cognitive fact and must have its epistemological foundation. The other important issue in this discussion is the relation between God’s Essence and attributes. Al-Baqillani gives depth to this issue on the basis of essential logic by making a distinction between knowledge and known, between attribute and attributed, proof and proved, and between essence and its forms. To this, he adds his cosmological proof that starts from the perception of the world which is composed of substances and accidental properties. Since accidents are temporary the substance of which the accident is made is also temporary. Interdependence of substance and accident is based on God’s Will. If no substance is eternal, and the world is composed of substances, then it follows that the world as a whole is not eternal. Al Baqilani introduces a new understanding to Ash’ari’s tradition regarding the issue of acquired power (al-qudrah al hadesa), that is to say that man determines the modality of his action by his choice, but not the act itself thus referring to man’s free will and the responsibility thereof. This is a quite significant modification to the doctrine of acquisition or kasb.

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Žmogiškosios elgsenos imperatyvai stichinės nelaimės akivaizdoje pagal Bazilijaus Cezariečio Homilia dicta tempore famis et siccitatis

Author(s): Saulius Rumšas / Language(s): Lithuanian Issue: 117/2023

Basil of Caesarea (329–379), in his Homilia dicta tempore famis et siccitatis, responds to the famine caused by the drought and to the social problems that emerged during the calamity. He first identifies the causes of the calamity as human sin and the lack of love of neighbour towards the poor. He then shows the imperatives of human and Christian behaviour and proposes concrete measures to end the famine. The paper seeks to systematically group and analyse Basil's reflections based on Scripture and theological arguments. Three thematic blocks are discussed: the moral–spiritual, the social–communal and the teleological–theological. These thematic blocks provide a better understanding of the deeper reasons behind Basil's desire to change the situation as soon as possible and reveal the concrete conditions and means of action that Basil proposes.

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Teologijos suma. I d. Traktatas Apie vieną Dievą. 18 klausimas: Apie Dievo gyvybę. 1–4 artikulai

Author(s): Thomas Aquinas / Language(s): Lithuanian Issue: 118/2024

Translated from Sancti Thomae de Aquino Quaestiones disputatae de veritate, quaestio XV. Textum adaequatum Leonino 1972 edito ex plagulis de prelo emendatum ac translatum a Roberto Busa SJ in taenias magneticas denuo recognovit Enrique Alarcón atque instruxit . From Latin translated by Professor dr. Gintautas Vyšniauskas

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Teologia Tomasza z Akwinu. Specyfika głównych zagadnień

Author(s): Artur Andrzejuk / Language(s): Polish Issue: 12/2023

Thomas begins the lecture of his theology starting from its methodological justification formulated from the perspective of philosophical positions. Further, he justifies the necessity for theology by insufficiency of philosophy itself from the perspective of man because information regarding salvation or personal relations with God cannot be discovered on the path of science. For that reason the Revelation which is a formal object of theology was necessary. Thomas hence carefully distinguishes between theology and philosophy and explains that they do not differ in their material object but in the formal one (aspect). In case of theology its aspect is God’s Revelation. Aquinas is also convinced that theology is of scientific character, has its uniformity and high position within domains of human activities. Characteristic feature of the structure of Thomas’s theology is its anthropological trait, because it is human being that was given the utmost attention in the Summa Theologiae. The intrinsic feature of this theology is the radical Christocentrism. For Aquinas, the Incarnation of Christ is the most significant event in history, it is the centre of history and it is the event that transforms the entire reality. As a result, the spectrum of issues concerning theology is built around the Incarnation of Christ, whereas the main rule of Thomas’ moral theology is love which gives meaning to all other activities and relations. We mean both, love of man toward God and love between human beings. Characteristic trait of the method of Thomas’ approach toward theology is intellectualism. Thomas considered the intellect as the most significant faculty in human being, faculty by which human being is driven. Hence the will, the faculty of decision making should take advantage of the intellect, while feelings and emotions should cooperate with the intellect, and follow the one not proceed. Also, the process of reaching people’s attention, to the Gospel for example, and in general influencing their decisions, should be accomplished through the intellect and rational argumentation, not for example through influencing their emotions.

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Dobro wspólne w refleksji św. Tomasza z Akwinu a społeczne związanie własności prywatnej w art. 14 ust. 2 niemieckiej ustawy zasadniczej

Author(s): Paweł Lesiński,Małgorzata Łuszczyńska / Language(s): Polish Issue: 12/2023

The authors of the article attempt to analyse the issue of parallels between the Thomas Acquinas idea of common good and the concept of Sozialbindung – notion of private ownership’s responsibility on the basis of German constitution. Main scientific benchmarks are the idea of common good and the concept of human being that are present both in the Acquinas thought and German basic law axiology. In order to fulfill the scientific task as defined above, the article starts with indication of the Acquinas thought importance and its impact on the defining the European social thought. Regarding the intellectual sources of Sozialbindung’s concept the authors used the views of Rudolf Jhering, indicating his high opinion of Acquinas thought as well. The next part of the article contains the analysis of Sozialbindung’s legal aspect on the grounds of art. 14 p. 2 of German basic law. It discusses its connections with the idea of social state and the idea of human being, both emerging from German constitution. The authors indicate the importance of individual’s social existence, which determines its duties towards community. Referring to the German legal thought and Federal Constitutional Tribunal case law the article proves that German basic law does not provide for a notion of limitless private property. Its definition contains immanent limitations regarding its duty to „serve both common good”. Finally, the article proves that Acquinas idea of common good, based on human’s social nature is adopted by the concept of private property limitations in the German constitution. This fact proves its everlasting character, specific for European social thought.

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Antropologia filozoficzna w teologii św. Tomasza z Akwinu

Author(s): Artur Andrzejuk / Language(s): Polish Issue: 12/2023

Thomas Aquinas (122/25-1274) recognized up to the present day as the most significant Catholic theologian, dedicates approximately half of his major theological work, Summa theologiae, to anthropological issues among which a vast majority consists of philosophical anthropology. In this paper we present main anthropological issues treated in the aforementioned work. The analysis allowed to formulate the general conclusions regarding the character of Thomistic theology and its place in the structure of theology. The place of anthropology in theology of Thomas Aquinas shows that he would accept an opinion, (outspoken however on the other occasion) that theology is more of a God’s vision of man than a human vision of God. This God’s vision of man is for St. Thomas, first of all, an understanding a human being as entirely different from the other creatures, a unique being of spiritual-bodily structure. This structural unity of spirit and body, possible by distinguishing immaterial in Thomism potentiality, eliminates difficulties which derive from the radical hylomorphism of Aristotle, the concept which Aristotle himself failed to overcome, and who in search for the origins of human spirituality turned to aether, the fifth element. Aquinas, when adopting the same starting points more precisely presented the structure of man in which spirituality and corporeality at the same time derive from its essence. Thus we may suggest that in philosophical anthropology Thomas is a consistent Aristotelian (and even more consistent that Aristotle himself). We need to add that this spiritual and bodily vision of man is reflected in Thomism in the ethical, pedagogical, social and even political conceptions. Predominant principle of these conceptions is wisdom. This indicates at the radical Thomistic intellectualism, which means that the intellect dominates over all other human faculties including the will as the faculty of decision-making at the head. It does not mean replacing of these faculties but their final assignment to the intellect as this faculty which is able to recognise adequately and approach being surrounding a man and the entire reality. In reference of man to this reality, especially to reality of reasonable beings – other persons – the primary relation is love. Love, according to Thomas, dominates in both, relation of man to Gog and to the other human beings. All further, that is all capabilities and virtues, a even God’s grace are assigned to love, their goal is to build community whose bonds (relations) are grounded in love. We may thus assume that virtues are a kind of „technology” of accomplishing this fundamental relation. In each place of his Summa theologiae Thomas reminds this and what is surprising, many moralists focus more on this technology and fails to recognize love as the relation in the light of which all other relations and activities make their sense and set objectives.

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Czy Joseph Ratzinger zajmował się teologią Akwinaty?

Author(s): Martyna Kozakiewicz / Language(s): Polish Issue: 12/2023

Joseph Ratzinger and Thomas Aquinas are two icons of theology. Despite their many differences, an undeniable characteristic that connects both thinkers is their significant contribution to theology and the legacy they have left behind. Both Aquinas and Ratzinger are recognized as theological geniuses, whose systematic work and vast knowledge serve as a model and inspiration for many theologians. As the Church celebrates the 800th anniversary of the birth of the Angelic Doctor while also mourning the death of Benedict XVI, it is worth asking: did the great theologian of modern times, Joseph Ratzinger, deal in his career with the theology of the Medieval Doctor of the Church, Thomas Aquinas? This article attempts to answer that question by analyzing Joseph Ratzinger’s theological body of work. A special area of research is the habilitation dissertation of the German theologian: Revelation and history of salvation in the teaching of St. Bonaventure.

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Le Problème de l’interprétation chez Al-Ghazâlî (1058-1111)

Author(s): Mohammed Lachkar / Language(s): French Issue: 10/2020

Our intervention will deal with the problem of interpretation in the thought of Alghazali. Starting from the chronology of his works, we will try to describe the contours and the nuances of his concept of interpretation, but, at the same time, to emphasize the context and the framework of this concept both theoretically and practically. First of all, we mention that it is not possible, concerning the issue of interpretation, to set a clear distinction in the works of Alghazali, between the purely theoretical writings and others with a purely practical character. However, if the ideas of Alghazali are often the home of alternation between the contextual approach focusing more on the practical illustration and the abstract approach regarding the theoretical foundation, it is true that these ideas are, as a whole, governed by unifying and constant principles. For this reason, we prefer not to analyze the conception of Alghazali in the paradigm of the couple theoretical/practical, but to approach him moreover starting from the fundamental principles that create a sort of general framework for the deployment and usage of the interpretation process. There are three such principles. The first concerns the unchangeable aspect of interpretation; the second, the hierarchical aspect; and the third, the undefined aspect.

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