Substantiation of the Testimonial Knowledge in the Religious Epistemology: The Approach of J. Greco

2021 ◽  
Vol 13 (4-2) ◽  
pp. 476-490
Author(s):  
Svetlana Khmelevskaya ◽  
◽  
Natalia Yablokova ◽  
Keyword(s):  
Scientific Community ◽  
Moral Authority ◽  
Religious Community ◽  
Religious Epistemology ◽  
Cognitive Approach ◽  
Religious Knowledge ◽  
Testimonial Knowledge ◽  
Religious Consciousness ◽  
Types Of Knowledge ◽  
The One

Currently, the study of religious knowledge is carried out mainly within the framework of religious epistemology, which does not exclude its consideration from the standpoint of a non-cognitive approach, for example, fideism. However, the greatest interest is in cognitivism, whose proponents explore the problems of religious knowledge using a number of standards of classical epistemology, yet at the same time modify them, creating standards of religious epistemology proper. One of the authors who develop this direction is J. Greco, who continues the tradition of studying evidence ("testimonial evidence") and its role in the formation and functioning of religious consciousness. In an effort to organize witness knowledge, he tries to typologize it, distinguishing, on the one hand, knowledge presented as a set of witness data, and, on the other hand, as knowledge transmitted and assimilated in the processes of communication that take place, for example, within a religious community. J. Greco criticizes the arguments of skeptics who claim that it is impossible that the evidence can serve as a sufficient basis for religious belief. The article emphasizes the simplicity of such an approach, since J. Greco does not distinguish the types of knowledge that are formed as a result of evidence (in particular, reflexive and value-based knowledge, which are formed and assimilated in different ways), which are different in their epistemological characteristics. At the same time, he focuses on a problem that is significant not only for religious, but also for classical epistemology, namely, the influence of the moral authority of a particular form of comprehension of being (science, religion, etc.) and its specific representatives who develop the relevant knowledge on the assimilation of certain epistemic truths by both specialized communities (for example, the scientific community) and society as a whole. The philosophical arguments of J. Greco shows that the theme of religious evidence within the framework of classical epistemology is not reduced to banal statements that they do not meet the criteria generated by scientific knowledge. These reflections touch upon a number of topics relevant to this epistemology. At the same time, these arguments point to the need to develop a religious epistemology based on the specifics of religious knowledge with its own verification criteria and methodology for obtaining it.

Islam et structures sociales chez les immigrés Soninké en France

1979 ◽  
Vol 26 (1) ◽  
pp. 87-98 ◽  
Author(s):  
Constant Hames
Keyword(s):  
Foreign Country ◽  
Religious Community ◽  
The Other ◽  
Social Structures ◽  
Social Category ◽  
French Society ◽  
Religious Knowledge ◽  
The One ◽  
Muslim Immigration ◽  
The Relationship

In spite of the fact that Islam represents the second largest religious community in France, as a result of the African Muslim immigration, we do not know anything about its dif ferent national components, nor about the reactions or the transformations it undergoes in a foreign country. This article presents a few elements of a survey devoted to the case of the Mauritanian Soninké. The author emphasizes the relationship which exists between religion and a certain social category, the moodi, i.e. those who are depositaries of religious knowledge. Religious action is seen under two aspects : Muslim teaching as it is provided by the moodi, on the one hand, and certain magic practices which claim to be attached more or less to Islam, on the other. While the latter practices enjoy the possibility of being spread through im migration, the teaching nevertheless continues to be given in the context of the homes that are provided for the immigrants. As a result, Islam seems to be advancing amidst the soninké immigration, except for the practices of ramadân. This is due not only to the permanent character of the soninké social structures which are reproduced during immigration — the moodi continue to play their role, but also to a shift in Muslim values, which tend to identify themselves with the sociological essence of the community which confronts a French society perceived as a danger for the soninké identity.

S.L. Frank in the St. Petersburg religious and philosophical society

2020 ◽  
pp. 83-100
Author(s):  
A.A. Ermichyov
Keyword(s):  
Social Life ◽  
Religious Community ◽  
The Other ◽  
Saint Petersburg ◽  
Religious Consciousness ◽  
Russian Edition ◽  
Frame Work ◽  
The Subject ◽  
The One

The subject of this article is S.L. Frank's participation in the creation and work of the Saint Petersburg Religious and philosophical society and the evolution of his worldview in the confrontation between the cognitive-objectivist rationalist system of consciousness of S.L. Frank and the romantic subjectivism of the «new religious consciousness», represented by D.S. Merezhkovsky, D.V. Filosofov and other ideologists of «neo-Christianity». The source of the opposition is called a different understanding of the absolute and its regulatory role in relation to reality, which was expressed – on the one hand-in the religious individualism of S.L. Frank and on the other hand-in the «religious community» of the ideologists of the «new religious consciousness». The article States that S.L. Frank's reflection on solving these problems in the Religious and philosophical society took place in the atmosphere of theoretical disputes caused by three events in the philosophical and religious and social life of Russia in 1910: discussion of the ideas of pragmatism, polemics about the specifics of philosophy in connection with the appearance of the Russian edition of Logos and the death of Leo Tolstoy. It is emphasized that the participation of S.L. Frank's understanding of these events was reflected in the movement of his thought from idealism to ontology of the «first philosophy», the expression of which was the work «the Subject of knowledge». It is noted that the «frame work» of this movement of S.L. Frank was set by the development of the scientific and philosophical and poetic heritage of I.V. Goethe. The article shows how the ideological evolution of S.L. Frank is fixed in his personal religious life. In conclusion, the author joins the assessment of the role of S.L. Frank in the religious and social movement in Russia at the beginning of the twentieth century, given by N.A. Berdyaev: S.L. Frank brings «clarity, freedom and quiet harmony» to it.

Spiritual Crisis of the Beginning of the 20th Century: From Philosophical to Religious Interpretations

2021 ◽  
pp. 79-88
Author(s):  
Alexander V. Koltsov ◽  
Keyword(s):  
20Th Century ◽  
History Of Philosophy ◽  
The Other ◽  
German Philosophy ◽  
Religious Consciousness ◽  
Religious Context ◽  
Spiritual Crisis ◽  
History Of ◽  
History Of Culture ◽  
The One

The paper is an attempt to narrow down the notion of spiritual crisis which is now widely applied in research on history of culture of the 19th–20th centuries, with respect to history of German philosophy and observation of modern reli­giosity. The shift from the history of philosophy to the religious context is ful­filled through analysis of texts of two religious thinkers, A. Reinach and S. Frank, whose thought clearly demonstrates strong interconnection between the both fields. Analysis of contemporary studies on history of phenomenological philos­ophy (C. Möckel and W. Gleixner) lets firstly observe ways of application of Koselleck’s notion of crisis to investigations in the history of philosophy. Sec­ondly it discovers two possibilities of philosophical contextualization of the con­cept of spiritual crisis – on the one hand, as a constituent rhetorical element of the philosophical statement (Möckel), on the other hand, as a term which de­scribes the uniqueness of an intellectual situation of the beginning of the 20thcentury (Gleixner). Then these aspects of the rhetoric of crisis are applied to reli­gious philosophy of Reinach and Frank, what leads to interpretation of their works as a particular statement discovering the divine (or the holy) as a new cat­egory of religious consciousness.

Scenarios as Tools of the Scientific Imagination: The Case of Climate Projections

2021 ◽  
Vol 29 (1) ◽  
pp. 36-61
Author(s):  
Michael Poznic ◽  
Rafaela Hillerbrand
Keyword(s):  
Scientific Community ◽  
Climate Science ◽  
The Other ◽  
Climate Projections ◽  
Public Realm ◽  
The Public ◽  
Other Hand ◽  
The Difference ◽  
The One ◽  
Scientific Imagination

Climatologists have recently introduced a distinction between projections as scenario-based model results on the one hand and predictions on the other hand. The interpretation and usage of both terms is, however, not univocal. It is stated that the ambiguities of the interpretations may cause problems in the communication of climate science within the scientific community and to the public realm. This paper suggests an account of scenarios as props in games of make-belive. With this account, we explain the difference between projections that should be make-believed and other model results that should be believed.

Efficient reversible quantum design of sig-magnitude to two's complement converters

2020 ◽  
Vol 20 (9&10) ◽  
pp. 747-765
Author(s):  
F. Orts ◽  
G. Ortega ◽  
E.M. E.M. Garzon
Keyword(s):  
Quantum Computing ◽  
Scientific Community ◽  
Quantum Computer ◽  
Fault Tolerant ◽  
State Of The Art ◽  
The Other ◽  
Quantum Computers ◽  
Binary Number ◽  
Quantum Cost ◽  
The One

Despite the great interest that the scientific community has in quantum computing, the scarcity and high cost of resources prevent to advance in this field. Specifically, qubits are very expensive to build, causing the few available quantum computers are tremendously limited in their number of qubits and delaying their progress. This work presents new reversible circuits that optimize the necessary resources for the conversion of a sign binary number into two's complement of N digits. The benefits of our work are two: on the one hand, the proposed two's complement converters are fault tolerant circuits and also are more efficient in terms of resources (essentially, quantum cost, number of qubits, and T-count) than the described in the literature. On the other hand, valuable information about available converters and, what is more, quantum adders, is summarized in tables for interested researchers. The converters have been measured using robust metrics and have been compared with the state-of-the-art circuits. The code to build them in a real quantum computer is given.

scholarly journals Ficino And Savonarola Two Faces of the Florence Renaissance

2019 ◽  
Vol 66 (4 SELECTED PAPERS IN ENGLISH) ◽  
pp. 63-86
Author(s):  
Beata Gawrońska-Oramus
Keyword(s):  
Moral Authority ◽  
The Other ◽  
Political Struggle ◽  
Marsilio Ficino ◽  
Polish Version ◽  
The Republic ◽  
Republic Of Florence ◽  
Mutual Relations ◽  
The One ◽  
The Church

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 4. Analysis of the mutual relations between the main intellectual and spiritual authority of the Plato Academy—Marsilio Ficino on the one hand, and Girolamo Savonarola, whose activity was a reaction to the secularization of de Medici times on the other, and a thorough study of their argument that turned into a ruthless struggle, are possible on the basis of selected sources and studies of the subject. The most significant are the following: Savonarola, Prediche e scritti; Guida Spirituale—Vita Christiana; Apologetico: indole e natura dell'arte poetica; De contempt mundi as well as Ficino’s letters and Apologia contra Savonarolam; and also Giovanni Pica della Mirandoli’s De hominis dignitate. The two adversaries’ mutual relations were both surprisingly similar and contradictory. They both came from families of court doctors, which gave them access to broad knowledge of man’s nature that was available to doctors at those times and let them grow up in the circles of sophisticated Renaissance elites. Ficino lived in de Medicis' residences in Florence, and Savonarola in the palace belonging to d’Este family in Ferrara. Ficino eagerly used the benefits of such a situation, whereas Savonarola became an implacable enemy of the oligarchy that limited the citizens’ freedom they had at that time, and a determined supporter of the republic, to whose revival in Florence he contributed a lot. This situated them in opposing political camps. They were similarly educated and had broad intellectual horizons. They left impressive works of literature concerned with the domain of spirituality, philosophy, religion, literature and arts, and their texts contain fewer contradictions than it could be supposed. Being priests, they aimed at defending the Christian religion. Ficino wanted to reconcile the religious doctrine with the world of ancient philosophy and in order to do this he did a formidable work to make a translation of Plato’s works. He wanted to fish souls in the intellectual net of Plato’s philosophy and to convert them. And it is here that they differed from each other. Savonarola’s attitude towards the antiquity was hostile; he struggled for the purity of the Christian doctrine and for the simplicity of its followers’ lives. He called upon people to repent and convert. He first of all noticed an urgent need to deeply reform the Church, which led him to an immediate conflict with Pope Alexander VI Borgia. In accordance with the spirit of the era, he was interested in astrology and prepared accurate horoscopes. Savonarola rejected astrology, and he believed that God, like in the past, sends prophets to the believers. His sermons, which had an immense impact on the listeners, were based on prophetic visions, especially ones concerning the future of Florence, Italy and the Church. His moral authority and his predictions that came true, were one of the reasons why his influence increased so much that after the fall of the House of Medici he could be considered an informal head of the Republic of Florence. It was then that he carried out the strict reforms, whose part were the famous “Bonfires of the Vanities.” Ficino only seemingly passively observed the preacher’s work. Nevertheless, over the years a conflict arose between the two great personalities. It had the character of political struggle. It was accompanied by a rivalry for intellectual and spiritual influence, as well as by a deepening mutual hostility. Ficino expressed it in Apologia contra Savonarolam written soon after Savonarola’s tragic death; the monk was executed according to Alexander VI Borgia’s judgment. The sensible neo-Platonist did not hesitate to thank the Pope for liberating Florence from Savonarola’s influence and he called his opponent a demon and the antichrist deceiving the believers. How deep must the conflict have been since it led Ficino to formulating his thoughts in this way, and how must it have divided Florence's community? The dispute between the leading moralizers of those times must have caused anxiety in their contemporaries. Both the antagonists died within a year, one after the other, and their ideas had impact even long after their deaths, finding their reflection in the next century’s thought and arts. 

scholarly journals AKOMODASI PESANTREN PADA KESENIAN RAKYAT DI CANGKRINGAN, SLEMAN, YOGYAKARTA

2018 ◽  
Vol 15 (2) ◽  
pp. 284-296
Author(s):  
Kholid Mawardi
Keyword(s):  
Historical Context ◽  
Boarding School ◽  
Folk Art ◽  
Religious Community ◽  
The Other ◽  
The Past ◽  
Diverse Society ◽  
Art Community ◽  
The One ◽  
The Relationship

This study investigated the construction of thoughts by KH. Ahmad Masrur and al-Qodir Islamic Boarding School to accomodate folk art; to reveal the relationship among KH. Ahmad Masrur, al-Qodir Islamic Boarding School, and folk art communities in Wukirsari village; and to find out the approaches of accommodation implemented in the folk art Village. The findings of this study led to some conclusions. First, on the one hand, Mr. Masrur (an Islamic expert) wanted to send the goodness and the beauty of Islam not only to be achieved by Moslems but also by other religious community. On the other hand, the folk art community wanted to maintain their existence in the diverse society. Therefore, those two intentions are linked to each other in order to accomplish those goals. Second, the relationship among Mr. Masrur, al-Qodir Islamic Boarding School, and Wukirsari village folk art community; in terms of historical context, it was the repetition of the relationship pattern in the past time that occured during the Islamisation process in Java. It was carried out by placing the locality as the basis of Islam. Mr. Masrur, al-Qodir Islamic Boarding School put themselves as the exponents of folk art; Mr. Masrur had the role as the patron and the community folk art had the role as the clients, and the overall relationship was accomplished based on mutually beneficial relationship. Third, the forms of accommodation  roposed by Mr. Masrur towards folk art in Wukirsari village were through compromise and tolerance. The form of the compromise was visible through the willingness of both parties to feel and understand the circumstances of one to each other party. As for the form of tolerance, it was implemented by Mr. Masrur and al-Qodir Islamic Boarding School deliberately to avoid various disputes and conflicts.

scholarly journals CONVENTIONAL AND CONSENSUAL CONCEPTIONS OF SCIENTIFIC KNOWLEDGE NATURE

2020 ◽  
pp. 7-26
Author(s):  
Сергей Александрович Лебедев ◽  
Сергей Николаевич Коськов
Keyword(s):  
Scientific Knowledge ◽  
Scientific Community ◽  
A Priori ◽  
Scientific Work ◽  
Point Of View ◽  
Main Subject ◽  
Pure Experience ◽  
Classical Philosophy ◽  
The One ◽  
Methodology Of Science

В статье излагается содержание двух базовых концепций неклассической философии и методологии науки: конвенционалистской и консенсуалистской теории природы научного знания и научной истины. Каждая из них является альтернативой двум основным парадигмам классической философии и методологии науки: эмпиризму (позитивизму) и рационализму. С точки зрения конвенционализма научное знание не есть ни описание чистого опыта, ни его обобщение. Но оно не является также и результатом некой априорной интуиции и чистого разума. Согласно конвенционализму научное знание - это система доказательной информации, исходные принципы которой имеют характер условных, конвенциональных истин. Отсюда следует, что любая истина в науке не категорична, а условна и имеет форму «если, то». Консенсуалистская концепция природы научного знания возникла в философии науки второй половины XX в. Она была, с одной стороны, обобщением конвенционализма, а с другой - его отрицанием. Если в конвенционализме основным субъектом научного познания является отдельный ученый, то в консенсуалистской эпистемологии таким субъектом является социальный субъект - научное сообщество. Научное познание имеет принципиально коллективный характер как в плане его получения в силу разделения научного труда, так и в плане его легитимации и оценки. Последние операции всегда являются результатом консенсуса научного сообщества. The article examines the content of two basic conceptions of non-classical philosophy and methodology of science: the conventionalist and consensual theory of the nature of scientific knowledge. Each of them is an alternative to the two main paradigms of classical philosophy and the methodology of science: empiricism (positivism) and rationalism. From the point of view of conventionalism, scientific knowledge is neither a description of pure experience nor a generalization of it. But it is also not the result of some a priori intuition and pure reason. According to conventionalism, scientific knowledge is a system of evidence-based information, the initial principles of which have the character of conditional, conventional truths. It follows that any truth in science is not categorical, but conditional and has the form «if, then». The consensual concept of the nature of scientific knowledge emerged in the philosophy of science of the second half of the twentieth century. It was, on the one hand, a generalization of conventionalism; on the other, a negation of it. If in conventionalism the main subject of scientific knowledge is an individual scientist, then in consensual epistemology such a subject is a social subject - the scientific community. Scientific knowledge has a fundamentally collective character, both in terms of its acquisition by virtue of the division of scientific work, and in terms of its legitimization and evaluation. The latest operations are always the result of a consensus of the scientific community.

The Paradoxes of Religious Consciousness: Leo Tolstoy in the Philosophical Criticism of Nicholai Berdyaev

2021 ◽  
pp. 53-63
Author(s):  
Olga A. Zhukova ◽  
Keyword(s):  
Research Strategy ◽  
Leo Tolstoy ◽  
Religious Philosophy ◽  
Religious Consciousness ◽  
Russian State ◽  
Philosophical Criticism ◽  
Critical Interpretation ◽  
The One ◽  
Sharp Criticism ◽  
Main Ideas

The article is devoted to the analysis of N.A. Berdyaev’s perception of L.N. Tol­stoy’s work. Berdyaev’s philosophical criticism of the writer requires close at­tention and research because it allows us to formulate the most important ques­tion about philosophical vocabulary of Russian religious thinker. The essay examines not only Berdyaev’s critical interpretation of Tolstoy in its movement, but also the personal perception by the philosopher of Tolstoy as a great Russian writer. This paper explores the evolution of Berdyaev’s views on the problem of religious consciousness of Leo Tolstoy. I reveal the structural elements of Berdyaev’s personalistic metaphysics and analyze the main ideas of his eschato­logical ethics from the perspective of philosophical criticism of Tolstoy. I con­sider the modus of Berdyaev’s assessment of Tolstoy’s nihilism and discuss the ambiguity and complexity of Berdyaev’s attitude to the writer and religious thinker. This problem manifested itself, on the one hand, in Berdyaev’s identify­ing himself as a Russian thinker and a heir to the tradition of Solovyov, Dosto­evsky and Tolstoy, on the other hand, in sharp criticism of Tolstoy for his role in the crisis of Russian religious consciousness, which had irreversible conse­quences for the Russian state and society. This analysis proposes a new opinion on philosophical criticism of Berdyaev, as distinct from the traditional version, and introduces the thesaurus research strategy on Berdyaev’s religious philosophy.

Customizing Soil-Water Expertise for Different Users

1999 ◽  
Author(s):  
R. J. Wagenet ◽  
J. Bouma
Keyword(s):  
Scientific Community ◽  
Pollution Prevention ◽  
Environmental Problems ◽  
Soil P ◽  
The Public ◽  
Transfer Processes ◽  
Regulatory Bodies ◽  
Key Issues ◽  
The One ◽  
Soil Surveys

Our lives depend upon and determine the fluxes of water and chemicals in the environment. Atmospheric, aquatic, and terrestrial systems are all characterized by transfer processes that make our lives possible. Some of these processes deliver the air, water, and nutrients that we need to produce food and fiber. Other transfer processes relocate our wastes as environmental contaminants that must be properly managed. As society grows in absolute numbers, so, too, must our concern for maintaining the balance between the wise use of our natural resources in a sustainable manner on the one hand, and the misuse of these resources through short-sightedness and mismanagement on the other hand. Utilization of our resources must be accompanied by protection of them, and knowledge of the role that transfer processes play in this balancing act is important. Management for the long term means that wise decisions in the short term are based on two key issues. First, there is a crucial need to further understand how natural processes, particularly transfer processes, operate. Without this knowledge base, we are unable to formulate logical and lasting solutions to environmental problems. While soil scientists have always focused on tabulating land characteristics in the form of soil surveys, there now is the need to translate these static characterizations into dynamic land qualities, such as soil transfer processes. As important, but less appreciated, is the fact that scientists are becoming increasingly accountable to our clients, the public, for approaches to solve problems that are important to society. This is particularly true for those scientists knowledgeable in transfer processes, for the obvious reasons of public focus on environmental management and pollution prevention. The decisions regarding the impact of our science will be debated, enacted, and enforced outside the scientific community. As we now realize, this means we must consider solutions to environmental problems that are endorsed not only by the scientific community, but also by the public citizenry and regulatory bodies. Many soil and water scientists are experts on transfer processes in the unsaturated zone of the soil.

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