Хришћанска слобода и модерна слобода: две антропологије

The paper presents the analysis of Christian and modern ideas of freedom. The first part denotes fundamental elements of the Christian idea of freedom as it can be found in the theology of Saint Apostle Paul, notably the idea of liberation from sin, and Paul’s views on how to live this freedom. In the second part, we have the analysis of the key aspects of modernity, such as rationalism, autonomy, and the notion of human rights, and how these ideas influenced the formulation of the modern idea of freedom. In the third part, the Christian and the modern ideas of freedom are analyzed in the light of their fundamental anthropological bases.

Maria Hirszbein: An (In)visible Figure of Polish Cinema of the 1920s and 1930s

This article examines the career of the Polish film producer Maria Hirszbein (1889–1939/1942) in relation to the development of interwar Polish cinema, including Yiddish films, and the modern idea of a “New Woman.” Investigating Hirszbein's activities as the successful manager of her company, Leo-Film, and as cofounder and member of the Polish film producers’ unions, the article explores her professional accomplishments and innovative work style, which was based on teamwork and promoting young, talented actors, creative directors, and screenwriters sensitive to social issues. In reconstructing Hirszbein's professional biography, the text combines different sources such as press reports, film reviews, photographs from the collection of the Polish National Film Archive (FINA), and data collected by the Institute of Jewish History in Warsaw.

建構道教器官捐贈現代教義詮釋

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 道教以不老不死成仙為終極關懷。隨著科學發展和宗教互涉，部份道派已放棄今世肉體永活的基要信仰，轉而信奉輪迴轉世，但是道教生命觀仍然重視身體的保養和修煉，如何在古老成仙終極關懷和現代器官捐贈議題中取得平衡，需要重新詮釋教義。然而，道教教義縱向有時代轉變，橫向有派別不同，必須整體綜觀才能抽取其中必要而共通的元素，繼而以之思考器官捐贈的議題。因此，下文將梳理歷代道經文獻，應用宗教現象學的概念，系統分析主要道派對器官捐贈的可能態度及成因，並提出器官捐贈的教義現代詮釋以供參考：現今道教普遍依然相信人生是樂，追求延壽消災，正一道全真道等主要派別均信奉星斗信仰經典，因此其中《太上玄靈斗姆大聖元君本命延生心經》的身體觀可視為共通教義，它將輪迴主體定位於人體中心，按現代醫學大可定義為腦髓，活體或遺體器官捐贈， 因此均不會對捐贈者或受贈者的轉世投胎有負面影響。而且，道教善於向社會主流道德倫理價值觀屈服，現今維護人權和同理心均是全球主流道德倫理價值觀。活體器官捐贈可利益他人活命或有善功以助成仙，但也或會阻礙自身修行進程，如何抉擇應尊重個人的主動性意願。 The ultimate concern of the Daoist religion is becoming an immortal with eternal youth. Yet with the influence of modern scientific development and increasing interactions between different religions, some Daoist sects have given up the old doctrine of immortality and replaced it with the Buddhist tenet of reincarnation. Nevertheless, Daoism is facing a moral dilemma between its deeply held idea of the somatic cultivation of the body and the modern idea of organ donation. In this paper, the author interprets Daoist texts through the lens of phenomenology of religion and explores the possible reconciliation between traditional Daoist practice and the practice of organ donation. The paper shows that different Daoist sects hold different opinions, but that in general, Daoism grants agency regarding the decision to the individual practitioner.

The Consciousness of Being Alive as a Source of Knowledge

This chapter addresses the question whether our consciousness of being alive can be a source of knowledge, and if so, of what kind of knowledge. It examines this question as it is discussed by a sequence of early modern philosophers who all implicitly consider the issue. The chapter begins with a discussion of the early modern idea of consciousness, viewed as an epistemic relation. It goes on to show that interest in the notion that we are immediately aware of being alive arose in reaction to Descartes’ dualism. For example, the Cartesian Louis de La Forge attempted, but failed, to accommodate the feeling of being alive within a dualist framework. Against this background, the chapter turns to discuss Spinoza’s early attempts to appeal to our consciousness of being alive in order to refute Cartesian scepticism. It concludes that our consciousness of being alive can be considered a source of knowledge, and that, however simple this lesson appears, it may be of moral importance.

The Mythical Dimension in Saulius Tomas Kondrotas' Novel “The Look of a Grass-Snake”

The aim of the article is to identify and explain the mythical images used in Saulius Tomas Kondrotas’ novel “The Look of a Grass-Snake”. By transforming pagan and Christian mythical systems, the writer contrasts them with rational thinking. In “New Age“ there is no place for myths and the meanings of figurative language. The mythical dimension in the work is understood as a way of perceiving the world that contradicts the modern idea of ​​progress. S. T. Kondrotas also transforms the meanings of archetypal figures such as fire, sun or grass-snake in his novel. The concepts of life, death, or rebirth gain the different perspectives from archaic and modern world. New mythical dimension allows us to reconsider existential phenomena of human existence in a new light. In this way, the Baltic worldview extends its life in works of art, and the literature, which contains mythical elements, becomes a modern version of the myth.

Introduction

This chapter introduces the basic problem of bhakti’s relationship to caste—the bhakti-caste question—which is an Indic version of a broader question: can theological egalitarianism lead to social equality? Two key stories about saints and eating demonstrate the complexity of the source materials, which defy simple interpretation. When B. R. Ambedkar framed the question as “Did the saints promote social equality?” he answered emphatically, “No.” The chapter highlights the context in which he made this judgment and the anachronism of using the modern idea of social equality to describe the premodern past. The chapter also lays out the plan of the book and its contributions to scholarship. It concludes by clarifying some key but potentially confusing terms that appear throughout the book.

Frank Knight and the cognitive diversity of entrepreneurship

In Risk, Uncertainty and Profit (RUP), Knight (1921) develops a theory of the firm that stresses the important role of entrepreneurial judgment for a firm's success. For Knight, entrepreneurial judgment is first and foremost the selection of ‘proxy entrepreneurs’ who are capable of making good judgments under uncertainty. In this sense, entrepreneurial judgment is essentially ‘judgment of judgment’. An overlooked implication of Knight's position is the fact that it leads to an endorsement of distributed entrepreneurship and responsibility. We deem this a very modern idea that challenges a completely hierarchical understanding of the firm. Knight himself does not thoroughly examine the institutional implications of the analytical framework he sets up in RUP. In this paper, we summarize the ‘philosophical vision’ of Knight's framework and illustrate his rationale behind the distribution of entrepreneurship. We conclude the paper with a discussion of potential institutional implications by referring to the danger of monocultures, the additional value created by cognitively diverse teams, and the effectiveness of venture capitalists.

Domesticating the future through history

In the most general sense, the modern idea of history is a conceptual tool deployed in order to domesticate experienced novelty and expectations of the future. In Western modernity, the operation we usually call historicization has been nothing other than an operation of temporal domestication: the integration of experienced and expected novelty into a larger processual scheme we associate with modern historical time. Based on these theoretical considerations, this article has a dual objective. First, through an analysis of historical approaches to the Anthropocene—that exemplifies present-day perceived radical novelty—it attempts to identify the linguistic-conceptual means of temporal domestication through historical time. Second, it raises the question of the politics of historical time today by focusing on the evaluative aspects of temporal domestication in an age when the future increasingly appears a threat. As a brief conclusion, the article calls for broader recognition of what it calls a plurihistoricity of “historical” transitions, the co-existence of multiple kinds of transformation and change over time.

Textual Criticism

Once upon a time, the task of defining ‘textual criticism’, its aims and methods, was relatively straightforward. The ‘modern’ idea of unilateral rational criticism was confident of reconstructing unambiguously the development of the biblical text back to its single point of origin. However, increasing factual evidence and developing insight have brought us today to a much more complicated situation. Within this context, the role that the Septuagint plays within the process of textual criticism of the Hebrew Bible has also undeniably changed. This chapter first describes how textual ‘facts’ have changed our understanding of the development of the biblical textual material and how they have changed our view and perception of the discipline of textual criticism itself. Thereafter, it will focus on the role that the Septuagint has played within this changing panorama and illustrate this altered significance of the Septuagint on the basis of a concrete textual example.

Interculturality, Identity, and Decoloniality

This paper focuses initially on the findings of research undertaken by colleagues-researchers from different countries. Then, the authors explore the postcolonial intercultural challenges from the Abya Yala point of view. The relationship with aboriginal and ancestral peoples is very relevant for understanding power and knowledge in historical processes. The contemporary globalizing world faces new challenges intensified by international connections, by sociocultural movements, and now, by pandemic context. These circumstances of greater interconnectivity and interdependence require each group to reflect and consider their own limits and thresholds in intercultural relationship with others and ecological priorities. The concept of “thought bordering” is discussed outlining its ability to interrogate the modern idea of culture as unique and universal. While greater interconnectivity offers the opportunity for multiple paradigms to emerge, it can also close off chances for mutual recognition and for solidarity if approached without thoughtful engagement. Thought bordering offers us the opportunity to facilitate different ways of being–feeling–thinking–acting, thus promoting an ontological shift that will enable respectful engagements with communities, societies, and ecologies. In this perspective, one is learning from the ancestral peoples about “well-living,” cultivating reciprocity, integrality, complementarity, and relationality in social and ecological relations.