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Displaying: 21-40 of 484 documents

21. Philotheos: Volume > 18 > Issue: 2
Marina Stojanović Origen on the Relation between the Concepts Fides and Ratio
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22. Philotheos: Volume > 18 > Issue: 2
Vladan Tatalović Why do Contexts Matter?: The Parable of the Good Samaritan (Lk 10, 27-35) as an Example
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The presented study uses the Lukan parable of the Good Samaritan (10, 27-35) in order to present the shifts in the meaning depending on the reading contexts. After the basic structure of the original meaning is established, the pragmatic nuances of the parable are illustrated. The research subsequently throws light on the paradigmatic interpretations in both the medieval and the contemporary contexts. It concludes by exemplifying that the polyvalence of meaning is not only dependent upon the genuine literary structure of the parable, but also on the innate ability of the Christian organism (Church) to actualize certain features of the sacred text in the concrete life-settings.
23. Philotheos: Volume > 18 > Issue: 2
Nalin Ranasinghe Hobbes, Augustine, Voegelin and the Tradition
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Christianity today is deeply conflicted and torn apart by conflicts that originated in the Post-Nicene era through Augustine, but were resurrected by Luther, and fully realized in Post-Reformation times by Hobbes. While Hobbes is the evil genius posthumously presiding over the post 9/11 world, he merely exploited flaws in Christian anthropology and political theory originating in Augustine’s City of God. While freedom to Hobbes ultimately means nothing more than the mad dream of escaping from the Dionysian furies that haunt reason and bubble under the Western tradition, he artfully uses scripture, particularly the Old Testament, to justify his evil project of destroying the city, denying the soul and dealing a death blow to Jesus’ gospel. In this, Hobbes but follows in Augustine’s steps. It was the so-called Doctor of Grace who moved the West towards cynical political theology and corrupt clericalism. By his novel doctrine of original sin and belief that civic life could never be better than punishment for unrequited human depravity, Augustine justifies war, rationalizes slavery and valorizes ecclesiastical and political tyranny. Rather than trying to support communities that follow the loving spirit of the Gospel, his priority is to defend dire dogma and uphold centralizing Roman hegemony. As a result, Africa was lost to Islam and fascism would get theological support for its murderous mandates. I turn to Eric Voegelin for a less linear and non-dogmatic account of how the tradition can be understood. Voegelin’s closely argued insights into the order of reality and meaning of history may be the means by which the tradition can be saved. His philosophy of consciousness is the best response to the perennial desire to unite the Hobbesian militant state with a Manichean City of God. He protects Christianity from the constant Satanic temptation to turn the spirit of the Gospel into a literal law that condemns and kills.
24. Philotheos: Volume > 18 > Issue: 2
Walter Sparn „Luther, du! – Groser, verkannter Mann!“: Lessing vieldeutiges Interesse an Martin Luther
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25. Philotheos: Volume > 18 > Issue: 2
Благое Пантелич Достоевский на духовном пути Сергея Н. Булгакова
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26. Philotheos: Volume > 18 > Issue: 2
Christoph Jamme Liebe im Paramythos: Zu Rilkes Gestaltung des Orpheus-Mythos
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27. Philotheos: Volume > 18 > Issue: 2
Marko Grubačić Visions of Heaven and Hell in Byzantine and Japanese (Buddhist) Тradition
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This paper deals with the issue of how the images of heaven and hell are presented in Byzantine and in Japanese Buddhist art. Given the differences and similarities between the languages of art, canons and civilizational codes, we will primarily consider form, style and thematic-motific connection – but only to the extent to which such comparisons can be considered as possible and methodologically correct: as the most attractive sign of the feeling of life, which dramatically warns, invokes, redeems or conceives the tragedy of historical experience, but also as a sign of the state of mind and consciousness of different social communities.
28. Philotheos: Volume > 18 > Issue: 2
Adolf Martin Ritter Das Christentum, der Islam und Europa in kirchengeschichtlicher Perspektive
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in memoriam
29. Philotheos: Volume > 18 > Issue: 2
Till Kinzel Robert Spaemann – Conservative Philosopher and Catholic Thinker
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book reviews
30. Philotheos: Volume > 18 > Issue: 2
Dragiša Jerkić Das Prinzip Liebe: Ein anthropologischer Entwurf
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31. Philotheos: Volume > 18 > Issue: 2
Iuliu-Marius Morariu The Story of Monasticism. Retrieving an Ancient Tradition for Contemporary Spirituality
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32. Philotheos: Volume > 18 > Issue: 2
Zdravko Jovanović Synodality: A Forgotten and Misapprehended Vision - Reflections on the Holy and Great Council of 2016
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33. Philotheos: Volume > 18 > Issue: 1
Milan Kostrešević Die Christianisierung der Idee der zwei Wege (Did 1-6) und ihr judisch-philosophischer Kontext
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34. Philotheos: Volume > 18 > Issue: 1
Zdravko Jovanović Cyprian’s Communal Model of Episcopal Ministry and Governance
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35. Philotheos: Volume > 18 > Issue: 1
Christos Terezis, Lydia Petridou Ontological and Epistemological Approaches of Proclus in the Process of Psychogony
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This study presents the way in which Proclus structures some aspects of his Epistemology on the basis of his metaphysical Ontology. All those that we discuss – relying on his comments on Parmenides (Εἰς τὸν Πλάτωνος Παρμενίδην) (816.11– 819.29) –, take into account the following: a) his theory on the universal Intellect and the individual intellects, b) his theory on the universal Soul and the individual souls, c) some approaches of his in Plato’s theory of Ideas. Combining the above, our purpose is also to show in what way some specific manifestations of the metaphysical world are connected with the natural world. The Neoplatonist philosopher explains the relevant theories by following a clearly defined method and that is why his analyses compose a cohesive system or a coherent Epistemology. He follows the principles that he has established on the basis of a clear ontological realism, which is based on his views about how the similarities and the differences between the two worlds appear. By elaborating these principles, we come to the conclusion that the methodological tools used by him are the principle of analogy, analytical thinking and hypothetical syllogisms.
36. Philotheos: Volume > 18 > Issue: 1
Friedo Ricken Kant uber das Verhaltnis des teleologischen zum moralischen Gottesbeweis
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37. Philotheos: Volume > 18 > Issue: 1
Philipp W. Rosemann God and Mammon: Fundamental Structures in Georg Simmel’s Philosophy of Money
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38. Philotheos: Volume > 18 > Issue: 1
Bogdan Lubardić Faith, Science and the Question of Death: Retrieving the Philosophical Vision of Nikolai F. Fyodorov
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In this study I critically discuss the religious philosophy of Nikolai F. Fyodorov. Beforehand I will offer a synoptic overview of its key components. The thought of Fyodorov may serve as a model for case study work in regard to two crucial questions: (1) What is the relation between the past and the future? and (2) What is the relation between faith and science? These questions receive their spiritual, theological and philosophical answers through Fyodorov’s reflection on the (3) overcoming of death. In offering his answers Fyodorov taps into the innermost depths of Christian spirituality which is interpreted in ways which are not always ‘Orthodox’ in the conventional sense. On one hand he offers a vision which prophetically yet idiosyncratically anticipates the “resurrection of all by all” (viz. Philosophy of the Common Task): this in itself calls for a radical revision of humanity’s guiding ethical, political and cultural principles (viz. Supramoralism). On the other hand, he expounds visionary proposals for the role science has to play precisely within the project of resurrecting the deceased and restoring free conscious life to all being (viz. Regulation). Fyodorov is acclaimed as one of the pioneering anticipators of climatology, rocket and space astronautics, cryonics, genetic engineering, cloning and body re-design; also, he is endorsed as the forerunner of Russian cosmism and influencer of transhumanism. His thought is radical, maximalist and limital. As well, it is informed by the purity of a moral saintliness. Inasmuch his philosophical vision may help us re-examine our own understanding of the relation of the past to the future, as well as the relation of faith to science, and, to re-address the predicament of dying. For the same reason it allows us to metacritically examine the neuralgic points of Fyodorov’s proposals. Lastly, I strive to reflect the mentioned problematic within a historical perspective, hermeneutically, hoping to provide orientation points for further discussion.
39. Philotheos: Volume > 18 > Issue: 1
L. V. Vyskochkov, A. A. Shelaeva, O. B. Sokurova “Russian Paris” and the Rising Star of Nikolay Gumilyov
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The article is dedicated to the early, Paris period of life and literary work of Nikolay Gumilyov (1906–1908), which is still insufficiently studied and understood by scholars. The paper aims to study the influence of this period on shaping Gumilyov’s personality and his spiritual values and aspirations, polishing of his literary taste, gradual gaining of an independent ideological and aesthetic platform and development of his inimitable poetic style. – The research for the paper was based on the comprehensive historical and cultural approach, with application of literary and historical analysis techniques. This approach was used to consider the memoirs of his contemporaries, Gumilyov’s letters to Valery Bryusov, as well as his poetry, prose and art criticism during that period. Particular attention is paid to the history of publishing Sirius magazine and to such poorly studied aspects as the symbolic meaning of the magazine name and the first manifestations of acmeism in its aesthetic platform. The authors emphasize the fruitful and creative character of Gumilyov’s friendship with Sirius co-editor, artist and art critic M.V. Farmakovsky, whose name is unfairly forgotten. – They come to the conclusion that the “first Paris period” was not only the novice time for Gumilyov but also the start of his personal and creative self-identity. It was in Paris that the strong and persistent character of the poet was formed, his skills honed and his inimitable style created, with the colour-sound synthesis of the striking romantic picturesqueness and a clear strong word. Paris was the place of polishing the artistic taste, developing a comprehensive system of views, finding main poetic motifs and setting life goals of Gumilyov, a rising star of the Silver Age.
40. Philotheos: Volume > 18 > Issue: 1
Christoph Jamme „ein Gesprach, an dem wir wurgen“: Heidegger und Celan
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