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In this “confession” I will try to give some shape to my “quest” not by keeping silent of what I cannot speak about, but trying to say that of what I cannot keep silent. Well known is the thesis that suggests and stresses the antagonism between Christianity and modernity and that comprehends postmodernity through the prism of the “Death of God.”
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Esama keturių požiūrių į būsimų įvykių baigties klausimą. Pagal pirmąjį, visi būsimi įvykiai įvyks pagal būtinumą – tokios nuomonės laikėsi stoikai ir ligšiol laikosi pasauliečiai. Remiantis antruoju, Dievas jokiais būdais nenumato to, kas bus – taip galvojo Ciceronas ir kai kurie platonikai. Anot trečiojo, kalbant apie būsimų įvykių baigtį nebūna jokio apibrėžto teisingumo, ir tokį požiūrį Aristotelis dėstė knygoje Apie aiškinimą. Pagal ketvirtąjį, Dievas apibrėžtai žino visus būsimus įvykius, tačiau tai, kas bus, įvyks ne pagal būtinumą, o atsitiktinai.
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Apart from explication of the Kant’s and Hegel’s interpretation of the original sin, according to which this problem has the role of cultural, intellectual emancipation and progressive event, this paper explains completely different meaning of this problem as well. Using the right on scientific and research methodology work and such relation with the primary source – that is by the use of the wider contextual comparative analysis of it, the author in this paper comes to conclusion that the original sin represents deviation of the sexual intercourse (man and woman) and primary cause of severe diseases, transmitted in a numerous ways. With the stated taken into consideration, biblically described God’s opposition to this human offence would be law on healthcare protection, not denial of human freedom, maturation, independence and development of culture, intellect, subjectivity and self-consciousness, as thought by Kant and Hegel. Their interpretation of the original sin are, from that aspect, perceived as inhuman projects of preclusion of such law. As opposed to that, the aim of this paper is provision of human contribution, indicated in specific identification of primary cause of severe diseases, therefore indicating possibilities of their elimination, followed by disappearance of their consequences as well.
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The aim of the article is to focus the attention more on Richard Schaeffler’s philosophy of religion in two ways. Firstly, we approach his typology of philosophy of religion and then we give a brief outline of his own philosophy of religion. We will focus on his “attachment” to Kant’s transcendental philosophy. Schaeffler thought that a philosophy that wants to speak about the God of the Bible must be a philosophy of hope, and such a philosophy could be created by developing Kant’s teachings. From his point of view, Kant’s understanding of God as a principle of hope is closer to the religious understanding of personal God, than the metaphysical concepts of first nature. If Christian thought in theology and philosophy wants to reject dualistic–atheistic and utopian ideas about the future, it can be used as a model by Kant’s philosophy. According to Schaeffler’s theory, there are some reasons to legitimize and allow philosophical speech about God and the relationship to God. God is understood as the postulated basis of hope within the rational faith. Unlike Kant, however, Schaeffler switched to a model of historical and dialogical reason.
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Slova o theologickém obratu ve fenomenologii budí vášně. Když jsem na půdu Filozofické fakulty Univerzity Karlovy pozval Emmanuela Falquea (fenomenologa a theologa v jedné osobě), abychom debatovali o jeho knize Passer le Rubicon,1 namísto dialogu jsme odhalili hluboký příkop mezi zmíněnými disciplínami. A jelikož Rubikon jako metafora pochází z vojenského, ba válečného prostředí, bylo by možná lépe hovořit o zákopech, z nichž příslušníci obou táborů jenom nesměle vykukují přes frontovou linii.
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In this short essay, I discuss Schellenberg's hiddenness argument and try to answer the question of whether it can be treated as an argument for atheism. Juxtaposing it with the concept of skeptical evolutionary religion developed by the Canadian philosopher, I show that instead of proving the non-existence of God, what this argument does is rather opening the possibility of articulating a new vision of religiosity, appropriate for our species place in evolutionary time.
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Since the end of the twentieth century, the intellectual movements of trans- and posthumanism have gained growing awareness in the humanities and social sciences, but also in a broader public. As Francesca Ferrando makes very clear in her brilliant and thoughtprovoking introduction to Philosophical Posthumanism, both currents are connected in many ways but should nevertheless be sharply distinguished from each other: Whereas transhumanism develops visions of human enhancement via technology, posthumanism ismuch more a critical enterprise which reflects on problematic an thropocentrisms in all domains of natural and social life. As such, according to the first sentence of Ferrando’s book, “Posthumanism is the philosophy of our time” (Ferrando, 2019a, 1). A great deal of posthumanism’s attractivity is probably due to its astonishing unifying force. Many important critical movements and theoretical approaches who used to be practiced separatedly from each other seem to converge in philosophical posthumanism.
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There is a leadership crisis in the United States and much of the world. Scholars have been examining spiritual texts from both the Eastern and Western traditions to find ways to incorporate transcendent values into management and leadership. This paper will examine the Hebrew Bible and examine what it has to say about leadership. Important biblical figures from Abraham to Esther will be analyzed to see what can be learned from them about leadership.
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