Panorama inna niż wszystkie
Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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One of the essential postulates of political orientation and determination for the building of stable societies and a functioning political system in its content recognizes and imposes the need to examine the relation of relevant political actors to constitutionalism and human rights as concepts and preoccupations for any modern society. Also, constitutionalism and human rights and freedoms as its inseparable category manifest the political values and the corpus of essential and common political goals and commitments of a particular political community. Political Islam as an ideological political subject has its own sources and a valuable orientation framework through which prisms and perceptions can be interpreted or extracted by individual axiological determinants to certain issues. This paper analyzes exactly the relations of political Islam with constitutionalism and human rights, and similarly to the so-called framework it draws attention to the concepts of power, the mechanisms of control and compliance with the Sharia regulations. At the same time, the importance of human rights and freedoms in the Islamic narrative, their nature and scope, as well as the differences with the western established documents in this area are emphasized and analyzed.
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The paper investigates the pedagogical views of two distinguished bishops from the most recent history of the Bulgarian Church – Metropolitan Methodius Kusev and Metropolitan Boris Nevrokopski. On the basis of comparative analysis the important moments of their Church ministry have been traced, as well as life in the background of the age in which they lived as factors that influenced their pedagogical views. The two bishops identify three important factors in the educational process: faith, family and school. According to them, the influence of materialistic views in the educational process leads to the destruction of the Bulgarian school and society, as a result of which the school only educates without bringing up.
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The proposed text deals with some aspects of the topic of sacrifice – a topic in the field of philosophy and sociology of religion, cultural and philosophical anthropology. The Old Testament and New Testament understandings on the issue are compared, emphasizing the importance of the principle of personality as the main dividing line. Kierkegaard's famous position (and that of Lev Shestov who followed him in this respect) on the biblical story with Abraham and Isaac is commented on. The views of the religious philosopher (and concentration camp inmate) Alexander Meyer, whose work on sacrifice (1933) was later published in Paris, are presented.
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The text aims to explore the soteriological nature of the ascetic views of two of the most remarkable ascetic fathers. Based on a comparative analysis, are traced the general moments in their writings, as well as their differences, which outline the development of the ascetic tradition from antiquity to the present day. Abba Dorotheos conveys the ascetic experience of the Egyptian ascetics of the sixth century, the core of which is the spiritual struggle, the cutting off of passions and the acquiring of virtues. At the heart of the Christian feat, St. Porphyrios places the love for God, which transforms passions, converts evil and deifies man, with the focus being not on the fight against the passions, but on Christ and the communion with Him. Sacraments, prayer, worship lead one to praise and contemplation of God. In the words of St. Porphyrios of Kavsokalivia the correlation between soteriology and ecclesiology is much more clearly expressed.
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Man is often told that life begins with birth. Hindu tradition is one of those examples that highlight the fact that life begins much earlier, with early stages of pregnancy. We shall not adopt a position from a medical or ethical point of view, but will emphasize this claim judging by the care and effort put into the well-being and good health of foetus and expectant mother by members of this religious tradition from ancient times. Archaic Hindu society was very strongly under the spell of the supernatural and magical, which surfaces in many sacred texts. It is interesting to notice and understand how the supernatural, religious and social intertwine and bring order into the lives of its people.The present paper focuses on pre-natal rites of passage as having an ordering quality in man’s life, mentioning key examples from sacred texts related to cultural and religious details that are the backbone of Hindu tradition. It is a shy attempt to bring to light features in the thought process of the ancient Hindu society in order to better relate and comprehend the treasures of its rich past.
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Modern psychological approaches include forgiveness as a landmark in the healing process, considering that its benefits do not resume to mind comfort, but it also address to emotional, relational, social and general health issues. Therefore, this paper aims to analyze the role of forgiveness as a coping mechanism, but also as a major focus point when dealing with healing strategies. This analytic approach intends to offer a clarified overview concerning the dimensions that forgiveness enact in human life, but also its role and functions within the acceptance – rebalance – reconciliation strategies. Moreover, incorporating this concept in guided healing and self-healing depends on the experimental evidences, but also on a good understanding forgiveness as a process, but also as a final or intermediary objective in therapy is required.
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The construct “mentalization” in our Western psychological knowledge and more specifically in clinical work appeared several decades ago. The focus of the Western understanding and research of the construct and of mentalization-based therapy is put on the psychopathological dimensions of the process of mentalization. This article presents a brief analysis of the existential functions of mentalization in the thousand of years old Asian philosophical-psychological systems in an attempt to highlight some important implications for our Western views. The analysis is based on the paradigm of critical psychology as a concretization of the principles of Immanuel Kant‘s critical philosophy in the field of psychological knowledge.
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A stereoscopic view on a particular historical event, in which contemporary assessments are combined with mental stereotypes of a medieval man, allows a slightly different assessment of the chronicle plot about the posthumous “baptism of bones” of Oleg and Yaropolk, Princes of Kyivan Rus, in 1044. While from theological positions it is perceived as an absurdity and a direct violation of the rules of the church, in the Middle Ages this act did not contradict the mass religious beliefs. From an ethical point of view, the action of Yaroslav the Wise was regarded as concern for the souls of the ancestors who died pagans and therefore did not claim for the salvation. The soteriological optimism that prevailed in the eleventh century in countries of the late Christianization, including Kyivan Rus, gave hope that living people were able to influence the fate of the souls of the dead. From a political point of view, the baptism of the ashes of the ancestors and their reburial in the family tomb of the Princes of Kyiv in the Church of the Tithes was aimed at expanding the circle of heavenly patrons and protectors of the princely dynasty, expanding the period of the Christian history of Kyivan Rus, and, as a result, legitimizing the power of Yaroslav the Wise.
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In this day and age, the ovewhelming hopelessness in the face of the anthropocentric paradigm makes thinking about the future of our planet constrained, while in turn reinforcing pesimism and helplessness. The foregoing refers also to the ecocritical humanities, which point to the need of conscious transformation aiming at the containement of the climate catastrophy. However, the said current in humanities requires an assistance from reality-changing tools that would respond to the social needs of the whole, sense, and spirituality, whilst remaining open to non-western religiosity patterns. It is especially worthwhile to keep it in mind upon studying post-secular thought, which marries the rational and the intuitive way of understanding reality.
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This article aims to analyze the beginning of the transition from logos to myth. To incorporate the religious into his Enlightenment philosophical system, Schelling presents a reconstruction of myth. The conceptions of the religious consciousness of the Self from antiquity as presented. The myth embodies cultural reality and the history of self-consciousness, an idea that was later considered by Mircea Eliade. Myths evolve in parallel with human evolution. The need for the development of abstract thinking and the complex social environment presuppose the new mythology. Christianity in history appears as part of the mechanism of human development, which generally symbolizes the transition from mythology to Christianity. Theology must abstract mythologies from the purely divine, but together they participate in the formation of human consciousness.
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The article is devoted to the 1934 philosophical and historical essay by Petar Mutafchiev entitled The Priest Bogomil and St. John of Rila. The Spirit of Negation in Our History (Поп Богомил и Свети Иван Рилски. Духът на отрицанието в нашата история), discussed in the context of both the author’s general historiographic output and the spiritual and cultural explorations of Bulgarian intellectuals in the interwar period. The study examines certain external influences on Mutafchiev’s scholarly work, first and foremost Benedetto Croce’s views on ‘absolute historicism’. It also investigates three central historiosophic concepts of the Bulgarian medievalist: 1) the ‘saltatory’ development of Bulgarian history, 2) the destructive impact of Byzantinism on the political, religious and cultural life of medieval Bulgaria, as well as 3) the superficial character of the Bulgarian people’s religion – the effect of receiving ‘foreign’ Christianity from the very same Byzantine hands. In this regard, Bogomilism appears to be an ‘external’ doctrine, having incorporated older dualist ideas, which passed through Byzantium and therefore also reflected the destructive Byzantinism to some extent. Mutafchiev’s original conception goes off the beaten paths of earlier views and testimonies, attesting to the excellency of both the essay itself and the historian’s overall vision of Bulgarian history.
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The present article deals with the translations of Hebrew and non Hebrew but presented as Hebrew anthroponyms and oikonyms in the work of Konstantin Konstenechki “Treatise of Letters” dating back to the first decade of the 15th century. Up to this moment excluding Jagić the researchers have not pay significant attention to this part of work and according to common opinion Konstantin did not know Hebrew language. However the careful language and textological analysis indicates that a big part of the translations of names and words loaned from the Old and New Testaments are identical or stay close to the etymologies including in the modern dictionaries and other are result of phonetic comparison to Aramaic. There are also translations influenced by Midrashes and the works of Philo of Alexandria.
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The article discusses two historical events taken from texts from the Holy Scripture – the Old and the New Testaments, and a spiritual view on human soul, as found in the Holy tradition of the Orthodox church: they support the thesis that, according to the method of allegorical interpretation, the three evidences point to three inner stages through which human soul passes in its transition to a holistic spiritual development: from the act of the Holy Baptism to the entry into the Kingdom of God.
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The second article focuses on dialectical logic, biological and spiritual determination, freedom of choice, consciousness and Self-consciousness, as well as on non-evolutionary development. A correlation analysis was carried out, on the one hand: between organic structures, neurophysiology, events of the bodily organism and, on the other hand, mental processes, states and formations, especially free will or creativity, as well as cognitive functions, consciousness and self-conscious Mind. Here consciousness can be a determinant, and information is a mediator between Mind and body.
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The present article regards the influence exerted by the Hermetic philosophy on the original works of one of the last representatives of Tarnovo literary school – Konstantin Kostenechki. They are found not only in the explicit mention of Hermest Trismegist in “The Biography of Stefan Larzarević” among philosophes to whom God has partly revealed “the truth” but also in one long and sophisticated syllogism where God Father is presented as “Mind” and “The Sources of the First Mind”. Some specific terms, the description of the Serbian anchorites and one unusual transformation of the Gospel text (Mathew 6:6) also must be ascribed to Hermetic influence. All of these hermetic elements most probably have been loaned from Greek sources having included fragments of “Corpus Hermeticum” and some other hermetic texts.
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One of the important topics in the field of philosophy of religion is the relationship between the various forms of the Divine, in particular the wellknown distinction between "philosophical God" and personalist understandings of God (Blaise Pascal). Spinoza's ethics is oriented mainly to the argumentation of the first understanding and is its consistent implementation. Hegel's interpretation of Spinoza is reconstructed here in view of the question of pantheism and atheism in Spinoza's system and whether and to what extent Hegel rehabilitated and "justified" Spinoza. Our thesis is that Hegel's position on too many God in Spinoza is incomplete and imprecise.
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Article aims, through a comparative analysis, to explicate the Gnostic and Bogomil religious-philosophical conceptual grounds for the possibility of acquiring knowledge saving man from the dualism of being. The tasks of the study are to indicate the reasons for the search for such knowledge, which provides a form of human existence that will lead man to salvation. To achieve the tasks, the study begins by establishing the connections of Gnosticism and Bogomilism with historically preceding spiritual-religious communities and their concepts, the relations with Christianity and the grounds for their designation as Christian heresies are indicated, the conceptual parallels between Gnosticism and Bogomilism in their cosmological understandings are indicated and their consequences for man, the way out is indicated, which overcomes the unnatural state of being and the subsequent opportunity available to man for union with God.
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There is one letter in the epistolary corpus of Paulinus of Nola († 431) where the views of the Late Antique Western writer about the place and meaning of flesh and spirit in the life of Christians, and especially in ascetic life, are expressed with utmost clarity. One part of this letter is based on the 𝑓𝑙𝑒𝑠ℎ (𝑐𝑎𝑟𝑜) – 𝑠𝑝𝑖𝑟𝑖𝑡 (𝑠𝑝𝑖𝑟𝑖𝑡𝑢𝑠) antithesis. In this context, body/parts of a body (𝑐𝑜𝑟𝑝𝑢𝑠/𝑚𝑒𝑚𝑏𝑟𝑎) can be a synonym of flesh, and mind (𝑚𝑒𝑛𝑠) can be a synonym of spirit. This paper explores Paulinus’s concepts about the flesh and the spirit in contrast to the dualistic teachings in Antiquity and in later periods. The levels of usage of these two words and the various senses which could be instilled in them are discussed as well. Everything is examined in the context of asceticism and Christian perfection (as far as it is attainable by humans), to which Letter 24 is dedicated.
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The article starts from the thesis that the ancient East is a unique space, time and donor of the cultural beginning in a world that has lost the humane sense of authentic culture and exists without clarity about the relationship of tension between culture and civilization. The ancient East is an example of quality, and not so much of quantity, of its cultural and religious heritage. Nowhere has the religious managed to dominate everyday experience as it is demonstrated by Eastern teachings. The sense of existentiality of the experience and unity with everything while maintaining a sacred attitude towards the pure springs of spirituality is a great merit of the East. Unique are the rituals, meanings and methods we have available to develop our knowledge in the most profound way – as self-knowledge. Rediscovering the East through a critical and reflexive methodology, today we again have the lost productive potential of the religious and the authentic cultural.
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