Die Ethik des Seins oder Was für ein Mensch sollte zum Objekt der Ethik, Philosophie und der Theologie werden?
This is a research about ethics and philosophy, that valorifies the ideas of Saint Thomas d'Aquino.
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This is a research about ethics and philosophy, that valorifies the ideas of Saint Thomas d'Aquino.
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The original title of the essay consists of a play on words which is impossible to translate into English, built on the meanings of the Hungarian word for consciousness, i.e. “tudat”. Within his contribution, the author employs various etymological speculations, close readings of classical texts and original arguments in the original investigation of human consciousness. His dialogue partners are classic and contemporary authors, such as Daniel C. Dennett, Owen Flanagan, Sigmund Freud, William James, Bertrand Russell, and others. The author’s original reflections on their arguments effectively assume the form of a freestyle philosophical journal, almost written in a stream-of-consciousness style, which simultaneously exemplifies the intimate workings of human consciousness, also addressed at the theoretical level.
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The current debate on family is subject to rapid social changes which have had colossal negative impact on economy itself and on the economy of entire countries. The purpose of social and family life is not to bound, but to develop the human being. Thoughts about the future of the family are associated with education in the very sense that is pointed out by human experience. It can be said that Aristotle’s legacy is as follows: for subject, it is necessary to reflect pro futuro basic demand of how to be “together with others,” to act “with others” and, on which depends realization and completion of the subject’s being.
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Leszek Kołakowski draws attention to the fact that rationalism as a philosophical method and definitive certainty as the aim are mutually irreconcilable. Each rationalist philosophy must leave a margin for uncertainty, lest it transforms into dull dogmatism. This observation of the Polish thinker becomes a source of inspiration for Hans Albert. In his work “Science and the Search for Truth”, he agrees with Kołakowski that goals of philosophical endeavours need redefining and puts forward his own metaphilosophical proposal, which specifies what philosophy can and should achieve in the framework of critical realism. The author examines and evaluates Albert’s proposal, referring to another view of the nature and role of philosophy as the assessment criterion—the one presented by José Ortega y Gasset in his study “En torno à Galileo” [“About Galileo”] and other writings.
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The aim of this article is to trace the meaning that Immanuel Kant assigns to the concept of transcendental apperception and to present its role in the second edition of the Transcendental Deduction in his Critique of Pure Reason. It will be shown that the doctrine of transcendental apperception resolves some problematic features of the theories of consciousness in the traditions of Rationalism and Empiricism. In this regard, Kant’s transcendental apperception will be examined in contrast with the concepts of inner sense (John Locke and David Hume), Cogito (René Descartes), and intellectual intuition (Gottfried Leibniz). This comparative approach will allow us to gain a clearer understanding of the meaning of transcendental apperception. Finally, its role in the justification of the pure concepts of understanding will be considered.
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Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent to experience, the transcendental schema devirtualizes itself and deduces the phenomena as formats of the true ontologizations of the given in experience. Transcendental phenomena result in plural regional critical ontologies, such as special metaphysical domains. The large-scale system of critical metaphysics of Valentin Kanawrow ends with a transcendental anthropology demonstratively developed on the conducted Analytics of the transcendental phenomena constituting the lifeworld of human being.
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In the following article I will discuss the context in which Kant used the theological concept of chiliasm. Kant introduced the concept of chiliasm to reflect the complexity of the feasibility of the idea of the highest good in the world. To achieve this, Kant made an effort to liberate chiliasm from an exclusively theological meaning and gave it a meaning consistent with his own philosophy. The introduction of the concept of “philosophical chiliasm” represents an alternative to the strategy of the realization of the idea of the highest good presented in Critique of Practical Reason. We need not think of the feasibility of the highest goals of morality as those guaranteed by God alone. Since at least 1784 Kant has made it clear that the feasibility of these goals is also conceivable on the basis of the guarantees of nature itself. Philosophical chiliasm is thus Kant’s original answer to the question of the feasibility of the idea of the highest good in the world. The final answer is given in Towards Perpetual Peace.
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Dana 19. rujna 2023. godine, nakon mukotrpne borbe s Parkinsonovom bolešću, ugasio se život Giannija Vattima, filozofa koji je bitno obilježio talijanski filozofski krajolik druge polovice 20. stoljeća.
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This article introduces Edmund Husserl’s idea of formal axiology. Husserl’s critique of Brentano’s value subjectivity. Husserl’s arguments for the objectivity of values.
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When the philosophical roots of Gestalt Therapy are discussed, names like Kierkegaard, Husserl, Buber or Sartre are often mentioned. French philosopher Maurice Merleau - Ponty, who was left standing in the background, but experienced in Gestalt Psychology, i ntroduced the body into philosophical discourse and, underlining human perception, directed himself to the original epistemological and ontological philosophy of man in the world. Although he had not encountered Gestalt Therapy in person, his ideas corresp ond with it significantly, especially in terms of contemporary field theory. Concepts like perceptual faith, corporeality and motor intentionally are examples. We are able to find parallels between the work of Merleau - Ponty and gestalt modality not only in theory but in the lived experience of therapists, too. Moreover, these parallels can enrich the set of psychotherapy methods. The affinity between this French thinker and Gestalt therapy poses the question to us whether or not he deserves to be moved into its foreground.
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A particular crisis of mythological consciousness defined by us as a “horror crisis” is being considered. Its essence is developing a specific “horror worldview”: “Love destroys; ethics does not save; the Universe is devious, and man is guilty.” Having clearly manifested itself as heterogeneous, but typologically identical narratives in the early 18th century, the horror crisis could still be observed for approximately a century and a half. Such narratives include “black folkloric accounts,” vampire stories, and a number of literary texts. The term “phenomenological formula of freedom” denoting a phenomenologically observed sensation is introduced: “The Universe has a good essence, and one can be in league with it; the ability to be in league with the essence, in league with the real things, is freedom, because man is also real.” The horror worldview was shaped palliatively – in search of salvation – by the mythological consciousness attempting to elaborate its stepwise “hypothesis” that the Universe has no good essence. The mythological consciousness implicitly resorted to the thesis: “If the Universe is void of a good essence, then it is supposed to have at least a mystery, albeit a horrible one; yet where there is a mystery, there is hope for abolition of evil.” The horror worldview is a relatively recent result of a “diametrical” structural distortion of the two truly ancient mythologemes: apocatastasis and katabasis. If the mythological consciousness is not oppressed by fear, it identifies the horror worldview as false and readjusts it. In fact, ethicizing harmonization of the Universe by means of a noetic creative act the result of which is perceived as a catharsis is one of its basic functions.
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The present paper deals with the analysis of a worldview concept of the modern Georgian philosopher Konstantine Kapaneli in relation to issues of ontological, axiological and social perception of culture, in particular, the essence of the organotropic principle of the philosophical and sociological theory of culture and conceptual arguments in favour of the organotropic understanding of culture, both European and Oriental. The work clearly shows that ideological reflection on the essential certainty of historical types of culture in Kapaneli’s philosophical research is carried out through such a basic problem of traditional cultural theory as: the mode of existence of culture, the main aspects of its genesis and development, the features of its structural state and morphological systems; in addition, on the one hand, the relationship between nature, man and culture and, on the other hand, history, culture and civilization.The work defines, analyzes and emphasizes Kapaneli's point of view on the issues of mutual influence of culture and society, in particular, the impact of factors of social stability on culture as a certain system of values, social norms of social functioning and trends in cultural development.The work represents an active attempt to substantiate that Kapaneli’s organotropic theory, recognizing the continuous connection between the evolutionary change of a certain type of culture and the dynamics of social processes, has made a very significant, effective and valuable contribution to the history of philosophical thought in the process of creating a unified theory of culture.
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The article connects some findings of empirical sciences (especially psychology and psychiatry) with the teachings of Thomas Aquinas in the field of character formation, in a broader context of the limits of human freedom. Some human behavioural and psychological anomalies have genetic and other biological causes. In this case, a disorder on the biological level accidentally becomes part of our individual nature. However, such a disorder goes against specific human nature, that is, against man as such, and therefore brings about a decay in genuine human goodness. According to Thomas Aquinas, even a person with such a disorder can experience flourishing if, in the struggle with his corrupt inclinations, he develops virtues that are opposed to his disordered tendencies. In this manner, and with the help of God’s grace, he also gains effective control over himself and can achieve true human happiness.
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This paper analyses the concept of “divine property” in the context of the works of Yeda’yah ha Penini, a Jewish Aristotelian and Averroist philosopher living at the turn of the fourteenth century in southern France. Specific property in Aristotelian philosophical terminology refers to property shared by one species. In medical and mystical literature, it means a specific property of an unusual nature that is difficult to perceive by the senses. I demonstrate that three original concepts of specific properties can be found in Yeda’yah’s conception: (1) a specific property that accounts for individual differences between individuals, (2) a specific intellectual property that is shared by a small group of intellectually gifted ones, and finally (3) a specific divine property that is a power which God places into things. I point out that he connects it to a teleological structure which helps to understand the emergence of new life out of inanimate matter.
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The study provides an analysis of Comenius’ concept of both heat and cold, as developed especially in his writings Physicae ad lumen divinu reformandae synopsis and Disquisitiones de caloris et frigoris natura. Because of its programmatically mosaic approach, Comenius’ physics is compared directly to that of his later admirer G. W. Leibniz, and, via Leibniz’ concept, sets it into the context of later thermodynamics. Comenius’ methodology is compared not only to that of Leibniz himself, but also to that of Newton and other commonly accepted proponents of exact science. Last but not least, Comenius’ “kinetic theory of cold” is placed in opposition to the ‘privative’ concept of Aristotle, against which, however, Comenius intentionally set himself apart with his mosaic approach. Despite its several shortcomings, Comenius’ peculiar attempt to merge physics with theology is evaluated as being scientifically useful.
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The article raises the issue of the proper understanding of the concept of mikropsychia in Aristotle’s works. In modern Polish translations, the term is translated as “small-mindedness” or “exaggerated modesty”; according to one of the translators, it is the equivalent of Christian “humility”.In the first part of the article, it is shown that in the writings of Aristotle and his contemporary authors, mikropsychia is a serious moral vice, the source of which is self-ignorance and the resulting low self-esteem. It is often associated with cowardice, envy, greed and selfishness. Understood in this way, this character trait has nothing to do with modesty, which we consider a virtue. The second part of the article discusses various ways of understanding modesty and its place in Aristotle’s ethics. The interrelationship between modesty, pride, moderation and proper self-esteem is also shown.
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Thomas Aquinas sets out in his famous Summa Theologiae to identify helpful ways of speaking of the Incarnation, by which one ascribes both divine properties and human properties to one person, Jesus of Nazareth. In doing so he makes extensive use of the eastern Christian teaching of John of Damascus, whose work The Orthodox Faith was translated into Latin. How do these two influential Christian thinkers make clear what they believe about God and human nature as each are manifest in the Incarnation, and why do they think it matters concretely that God became human?
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The current text discusses the views of Thomas Aquinas and Maimonides on the positive attributes concerning God in the light of Aquinas’ explicit criticism against the via negativa in Summa Theologiae. In order to do this, first, we discuss some Aquinas own views concerning positive attribution about God. Famously the Dominican author calls for a knowledge of the substance of God based on analogy between the Creator and the creation. Aquinas holds that God can be known as the first principle of all being and thus names attribute something about God. Secondly, we will mention the objections against Maimonides and how the negative theology to is its extreme, rules out any knowledge about God. Lastly, we will take a look at Maimonides’ own views. Seemingly, Thomas misunderstands Maimonides’ position. Even though positive attribution is impossible about the substance of God itself, nevertheless, positive attributes refer to God’s actions towards creation. However, since God is completely transcendent, knowledge about his substance is strictly speaking impossible.
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