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Displaying: 1-10 of 10 documents

1. Philotheos: Volume > 19 > Issue: 2
Christos Terezis Investigating the terms of transition from a dialogue to dialectics in Plato’s Charmides
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In this article, following the introductory chapters of the Platonic dialogue Charmides (153a1-154b7), we attempt to investigate the terms of transition from a simple dialogue to dialectics. Interpreting the expressive means used, we attempt to explain how Plato goes from historicity to systematicity, in order to create the appropriate conditions to build a definition about a fundamental virtue as well as to set the criteria to be followed in a philosophical debate. Our study is divided in two sections, each of which is also divided in two subsections. In the first section, we investigate the historical context of the dialogue and the terms of transition from a single dialogue to dialectics. In the second section, we attempt to define according to Socrates’ judgments the mental and moral quality of the young men as well as the terms and conditions of the right interlocutor. At the end of each section, we present a table of concepts to bring to light the conceptual structures that Plato builds, which reveal the philosophical development in this dialogue.
2. Philotheos: Volume > 19 > Issue: 2
Branko Aleksić L’image-représentation hypomnématique, tenant lieu du Platon non-écrit
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3. Philotheos: Volume > 19 > Issue: 2
Srećko Petrović Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in Mt 6:11 as ‘Our Super-Substantial Bread’: Echoes of Some Patristic Interpretations in Contemporary Orthodox Understanding
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The ‘bread’ in Lord’s Prayer is today usually understood as ‘daily bread,’ as we can see in contemporary translations. However, in Orthodox Christian understanding ‘bread’ in Lord’s Prayer has a different meaning, spiritual or Eucharistic, and it is emphasized by Orthodox theologians and Orthodox interpreters of the Bible. A different understanding of Biblical text is not something new in Christian history: it is something that is present in Christianity since the times of early Church, and it is well attested through contributions of ancient Christian schools of Biblical exegesis, for instance Alexandrine and Antiochene school. A different understanding is the fruit of different contexts, different traditions and different readings of Biblical text. In this paper we will show the origins of Orthodox Christian reading of ‘bread petition’ in the Lord’s Prayer, and how Orthodox Christian understanding is influenced by ancient Christian reading of Biblical text.
4. Philotheos: Volume > 19 > Issue: 2
John Zizioulas Patristic Anthropology and the Modern World
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5. Philotheos: Volume > 19 > Issue: 2
Larry Hart Process Thought and the Eclipse of God
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Martin Buber in his famous critique of modern philosophy and psychology, described the philosophical hour through which the world is now passing as a spiritual eclipse—a historical obscuring of “the light of heaven.” This essay explores process thought as first formulated by the mathematician/philosopher Alfred North Whitehead, and then expounded by Charles Hartshorne, John Cobb, and other theologians as paradigmatic of Buber’s concern. Accordingly, it proposes, that when consciousness shifts in such a way that God becomes recognizable as immediately present, as the aura in which the person of faith lives, the eclipse is over.
6. Philotheos: Volume > 19 > Issue: 2
Abbas Ahsan The Paradox of an Absolute Ineffable God of Islam
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The laws of logic and two of the broader theories of truth are fundamental components that are responsible for ensuring such an ontology and meaningfulness. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an ab­solutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability.
7. Philotheos: Volume > 19 > Issue: 2
Adalberto Mainardi The Quest for Ultimate Freedom Person and Liberty in the Russian and Italian Personalism in the 20th Century
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The paper concentrates on two main theoretical problems connected with the idea of ‘person’, namely, ‘freedom’ and the ‘reality of evil’. Will be considered both Russian and Italian thinkers. After a presentation of Berdyaev’s philosophy of person and its critics (Vasilii Zenkovsky), alternative theological approaches to personality (Bulgakov, Lossky) will be considered. The last part of the paper deals with the heritage of Dostoevsky and Berdyaev in Italy, focusing on the ‘ontology of freedom’ proposed by Luigi Pareyson. The final remarks try highlight communion as the necessary horizon for freedom and personality.
8. Philotheos: Volume > 19 > Issue: 2
Radoje Golović Eschatological Perspective of N. Berdyaev’s Philosophy of History
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The fundamental insight that N. Berdyaev obtains in his historiosophical reflections is that history is antinomic and the historical process is catastrophic since it has to end, because “the world cannot exist eternally”. In its global, empirical (objective) dimension, history resembles an absurd comedy “in which nothing ever succeeds”. The idea of history as a long duration (long duree) and permanent progress misses its essence. According to Berdyaev, such history is meaningless, and it has to end. Its true meaning is revealed only in “its end” and “before the face of eternity”. Terrestrial history does not have its epilogue and the final solution in historical time but in celestial history when the boundaries between the immanent and the transcendent world disappear. History is the path to another and different, sublime and spiritual (noumenal) world that lies beyond the boundaries of everything historical. The destiny of man, which lies at the heart of history, assumes a meta-historical goal and a trans-historical solution to the destiny of history in a different, eternal time. To summarize, history has an eschatological meaning. Although there is an unsolvable tragic conflict between the individual human destiny and the destiny of humanity as a whole within the framework of history, Berdyaev, following the entire tradition of Russian religious philosophy, is convinced that the overcoming of that contradiction on the historical level is possible with love as the salvation and the main driving force of the soul and the source of all the spiritual creation of man.
in memoriam
9. Philotheos: Volume > 19 > Issue: 2
Alfons Reckermann Prof. Dr. Dr. h.c. Werner Beierwaltes (8. 5. 1931 – 22. 2. 2019)
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book review
10. Philotheos: Volume > 19 > Issue: 2
Bogdan Lubardić Ph. W. Rosemann, Charred Root of Meaning (2018)
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