Diamantino Martins e a Existência Radicalmente Orientada para Deus

2021 ◽  
Vol 76 (4) ◽  
pp. 1509-1520
Author(s):  
José Gama

Diamantino Martins, one of the main masters of the Braga School, was part of the founding group of the Portuguese Journal of Philosophy (Revista Portuguesa de Filosofia). He is the author of a vast philosophical work, and presents an original thought on natural evidence and immediate intuitive knowledge of God. The fine sensitivity and psychological analysis of the feeling of the divine in the deepest identity of the human being manifest, in his work, a penetrating understanding of the actuality of the question of God, very present in the return of the religious and the divine, in the literature of the end of last century. It is also situated in the innovative current of philosophical thought of contemporary Portuguese authors, about the philosophical treatment of the question of God, like Sampaio Bruno and Fernando Pessoa.

Author(s):  
Jean-Yves Lacoste ◽  
Oliver O’Donovan

Considering the distinction between discursive, acquired knowledge and intuitive knowledge raises the question of how theology as a learned discipline relates to the spiritual life. The two kinds of knowledge cannot exist apart in history, but may be in unhappy tension. Eschatology can have no place for discursive knowledge, while history may be conceived as veiling of intuitive knowledge behind discursive knowledge. The goal of theology, then, is to introduce the believer into intuitive knowledge of God. “Indirect” communication allows it to speak of God without reductively “objectifying” him. The experience of worship combines the two kinds of knowledge. It involves words, and the words aim at truth. But its function is to allow the truth not merely to be understood but to be felt in its splendour.


Adeptus ◽  
2019 ◽  
Author(s):  
Dagmara Wasilewska

Paradoxes in Jīva Gosvāmi’s concept of the soul, path to perfection and liberationThis article is devoted to the role and significance of paradoxes in the philosophical thought and mysticism of the sixteenth-century Bengali Vaishnava theologian Jīva Gosvāmi. He situates his system within the Vedanta school, where the main category distinguishing its branches and deciding on their specific character is the relation between the Absolute, the phenomenal world and the human being. In Gosvāmi’s school, this relation involves identity and distinctness (bhedābheda) of those categories at the same time, referred to by the word acintya (“inaccessible to reason”), which further stresses this ontological paradox. Although doctrinally the most important, it is not the only paradox in Gosvami’s thought. Adopting this core metaphysical thesis engendered many other aporias, including those concerning the nature of the soul, the concept of bhakti (loving devotion to a deity) and the idea of liberation (mukti), which Goswami then attempts to solve in his most important philosophical treatise – Ṣaṭsandarbha. Paradoksy w Dźiwy Goswamina koncepcji duszy, drogi do doskonałości oraz wyzwoleniaPrzedmiotem artykułu jest rola i znaczenie paradoksów w myśli filozoficznej i mistyce teologa wisznuizmu bengalskiego – Dźiwy Goswamina (XVI w.). Sytuuje on swój system w obrębie szkoły wedanty, w której główną kategorią odróżniającą jej nurty i decydującą o ich specyfice jest relacja pomiędzy absolutem a światem zjawiskowym i człowiekiem. U Goswamina będzie to relacja jednoczesnej tożsamości i odrębności (bhedābheda) powyższych kategorii, dookreślona słowem acintya – „niedostępna rozumowi” – co dodatkowo uwydatnia ten ontologiczny paradoks. Chociaż doktrynalnie najistotniejszy, nie jest to jednak jedyny paradoks w myśli Goswamina. Poprzez przyjęcie tej nadrzędnej tezy metafizycznej powstało bowiem wiele innych aporii, między innymi dotyczących natury duszy, problemu wcielenia, a także koncepcji bhakti (nabożnego oddania dla bóstwa) oraz wyzwolenia (mukti), które następnie Goswamin stara się rozwiązać w swoim najważniejszym traktacie filozoficznym – Szatsandarbhsze.


2021 ◽  
Vol 24 (3) ◽  
pp. 90-97
Author(s):  
Liliya Tishko ◽  
Diana Shchepova

The article examines the features and significance of philosophical thinking, understanding its content. The focusing on the fact that the love of wisdom without thinking would not be possible.The purpose: to understand the philosophical aspect of thinking.The relevance of the article is that on the basis of interpretation of the concept of "thinking" by representatives of various philosophical systems, understand the general essence and significance of philosophical thinking.The results. To date, it became very difficult to understand the essence of the thinking of ancient philosophers, even reading hundreds of their treatises. The reason for this is primarily translation of the original sources. It is necessary to understand that translators, in the first place, are guided by the recruitment of a successful vocabulary and connectivity of the language, neglecting the fact that the language of any thinker – this is its own thinking, the true depth and essence of which is lost in any translation of the original.In general, the problem of thinking has always been the center of attention of many philosophers. In particular, the essence and meaning of thinking studied Parmenide, Socrates, Aristotle, R. Descartes, I. Kant, G. Hegel and many other representatives of the philosophical thought of various epochs. Аll academic philosophers of the Western world converge on the fact that thinking is the most important sign of human being. By neglecting thinking, we will ignore the most important feature of man. After all, only a man who thinks can fully create his life. The same, for whom thinking is not characteristic – just exist, like the world of animals or plants. Therefore, the ability to evaluate reality, and not only to perceive it, appears a huge advantage of human intelligence, a guarantee of human desire to develop, to self-improvement.Conclusions. It is established that translating views of thinkers or interpretation of passages from their treatises is far from philosophical thinking. Philosophical thinking, to a greater extent, is thinking about thinking than thinking about some reality. This is due to the fact that philosophy tries to comprehend the partial phenomena, but a situation of human being in the world, taking into account the ability of a person to think and aware. It has been found that the main goal of thinking is to achieve the obvious and clear by formulating certain definitions (concepts) that make up the boundary of thinking and not allowed to move in a circle. Thus, philosophical thinking arises internally associated, logically consistent, and hence-argued and justified at the same time.


2018 ◽  
Vol 2 (126) ◽  
pp. 73-84
Author(s):  
Rezvaneh Najafi Savad Roodbari

One of the ways to know God is to acquire self-knowledge. This kind of knowledge is intuitive and in complete harmony with the soul of the mystic because it arises from the depth of our being. This kind of knowledge of God is as old as the history of mankind. There are different versions of the give and take between these two kinds of knowledge, the introduction to most of which is a comprehensive study of self and being. This paper, in an analytical way, seeks to explain the threefold narrations contained in Mulla Sadra's books. 1. Intuiting God through the intuition of the soul and the intuition of the truths of the creatures that are embodied in the active intellect. 2. Intuiting God through the connection and association of the soul with its powers and actions, and paving the process from the creative self to God as the ultimate creator, 3. Intuiting God through man's position as a caliphate and that the caliphate is a sign of the believer. This kind of self-reflection has two consequences: intuitive knowledge of the presence of God and the limited knowledge of the existence and qualities of God, not his essence. Summarizing Mulla Sadra's narrations in relation to knowing God through self-knowledge and associating Sadra's analysis and interpretations with the knowledge of the presence of God are the main findings of the present study.


2021 ◽  
Vol 32 (2) ◽  
pp. 1-19
Author(s):  
Omar Saadi Abbas

The human being is the basis of philosophy, and this concept has crystallized mainly in most philosophical currents. Therefore, we see that these trends fall into one subject, which is (man), and every philosophy of these philosophies and currents or philosophical trends tries to set a concept for the human being of its own, and therefore we see a clear difference in Interpretations of these conflicting philosophical currents among themselves, which consider the human being and problems are the core of the topics of their thinking and with this research which is (the human being in the philosophical thought), so we see that Jaroudi's cognitive, philosophical and cultural system is poured into one topic, which is the human being, and this is what we found when talking about the concept of the human in Marxist thought, which was embodied in the principle of freedom, equality and respect for the other, then moving to the concept of man in existential philosophy, with its atheistic and believing parts, and its characterization of the human being because it is considered the fundamental difficulty in existential philosophy, and after that, Jarudi moved to the study of man to the personal philosophy of Jean Lacroix and Monet, which emphasizes the individual's responsibility and emphasis On a position on nature and history, and finally he studied man in structural philosophy. We see that the research began with a general introduction in which the human being is its main focus, and many researchers attribute their writing on the subject of man and humanity to Abu Hayyan al-Tawhidi and Ibn Miskawayh, as two of the flags of humanism in the Islamic civilization, and how these successive currents have looked at the human being and have been interested in all aspects of man Not only what he is aware of and what he thinks about or what he intends, because there are things in him that always go beyond awareness, thought and intent, and we see from the important results at the beginning of the conversation the consequences of studying a person from the deep crisis that he lived with all his conscience due to his presence in a concerned world, a world from which there is no way out. Likewise, Arkoun stems from the necessity of re-regard for philology as an indispensable approach in establishing the scientific approach to texts as a primary entry point for dropping sacredness from it and thus liberating the Islamic mind from the mythical thought that was associated with it with the Islamic vision of the phenomenon of revelation. On the other hand, existential philosophy emphasized the ability of man to conquer reality, transcend it and give it a special meaning.


2020 ◽  
Vol 10 (1) ◽  
pp. 15-27
Author(s):  
Muhammad Sunandar Alwi

This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.


2018 ◽  
pp. 489-501
Author(s):  
Marta Agata Chojnacka

The main task of this work is to track down the absurdities of human existence which are described in the Jean-Paul Sartre’s texts. By analyzing the content of a novel Nausea author present the founding of Sartre’s theory of the existentialism that was later developed in the most famous philosophical work of the French philosopher, namely Being and nothingness. The thesis of this work is as follows: Sartre’s philosophical texts contain overall interpretation of existentialism. His literary texts give specific examples of human behavior, relationships, and activities immersed in absurd and illustrate the thesis from Sartre’s philosophical works. This article combines information contained in the philosophical and literary writings. In the first part author presents Sartre’s biography, emphasizing his literary and philosophical interests. Author tries to demonstrate absurdities of notion of existence in Nausea and Being and Nothingness to give an existential definition of the human being.


Author(s):  
Ингрид Оспальд

В статье представлен герменевтический (в философском смысле) подход к творчеству одного из самых популярных немецких писателей XX века. Предпринята попытка выявить влияние философии даосизма на творчество Альфреда Дёблина с целью проследить пути формирования основы его мировоззрения. Прежде всего, ставится вопрос о происхождении: текстовая ткань, воображаемая постструктуралистами (в первую очередь Ю. Кристевой и Р. Бартом), не знает этого понятия. Она опирается на сопоставление текстовых знаков и их переплетение. После Барта «восточная» текстовая ткань характеризуется ускользающим значением. Дёблин говорит о первичном «эго» и первичном «чувстве», в результате может показаться, что он подражает идеалистической установке. После Фреге общность можно описать следующим образом: «смысл» означает своего рода способ представления, который характерен и для даосского «Дэ». Это «смысл», лишенный «значения». Утверждение Дёблином доктрины У-вэя колеблется между парадоксальным наделением человека полномочиями и исторической ролью активного человеческого существа. Согласно Лао-Цзы, нет противопоставления «не-делания» и «делания», но есть их переплетение, тесная взаимосвязь. Фихтеанское «я» и дёблинианское «я» различаются своими полномочиями и «первоисточником». Во-первых, это путь вовнутрь, который делает возможным желанное прозрение. Путь к «чувству» - это бесконечное движение, которое не достигает своей цели. Но, идя по пути «Дао», человек реализует «Дэ». В этом - даосское примирение абстрактного и конкретного. Формирование и растворение своего «я» - два способа добраться до самого себя. Цель такова: совершенствование «я» и обретение «я» - в этом и «смысл», и «значение», которые разветвляются. В результате установлено, что тесное переплетение западной и восточной философской мысли, которое определило мировоззрение Дёблина, соединилось и в его творческом методе. The article presents a hermeneutical (in a philosophical sense) approach to the work of one of the most popular German writers of the XXth century. An attempt is made to identify the influence of Daoist philosophy on the work of Alfred Döblin in order to trace the ways of forming the basis of his worldview. At the beginning there is the question of the origin: the texture imagined by the Poststructuralists (Kristeva, Barthes) does not know any origin. She relies on the comparability of the textual signs and its weaving. After Barthes the eastern texture is characterized by eluding signification. Döblin speaks of primary-ego and primary-sense and it seems that he imitates idealistic diction. After Frege we can describe the commonality as follows: "sense" means a sort of mode of presentation which is also characteristic for the Daoist De. It is "sense" but without "meaning". Döblin's appropriation of the Wuwei-doctrine ranges between the paradoxical empowerment of the individual and the historical role of the active human being. According to Laozi there is no opposition of not-doing and doing, but being interlaced. Fichtes "I" and the Döblinian "I" differ in their imagination of empowerment and first set. First it is the way to the inside which enables the longed for epiphany. The way to sense is the infinite movement that does not get to its goal. One commonality: by going the way of the Dao, the human being realizes the De. This is the Daoistic consiliation of the abstract and the concrete. Setting and dissolving of the I - both a way to get to oneself. The goal is: perfecting of the I and obtaining the I. This is sense, there is meaning: it is sense and meaning which branches. As a result, it was found that the close interweaving of Western and Eastern philosophical thought, which defined Döblin's worldview, was united in his creative method.


2019 ◽  
Vol 1 (1) ◽  
pp. 31-42
Author(s):  
Made Nopen Supriadi

Philosophical thinking exists in every human being. But is it true that every philosophical thought is true? Many believers today still have anti-philosophical characteristics. Even though historical facts show that each era has its own philosophical challenges. The historical part of Christianity has shown that there is a good integration between theology and philosophy, so philosophy is said to be ancilla theologiae. Therefore the article was written to try to help believers in theological understanding of philosophical principles as ancilla theologiae and to provide forms of implementation of these principles for believers today. Abstraksi Berpikir secara filosofis ada dalam setiap manusia. Namun benarkah setiap pemikiran filosofis adalah benar?. Banyak orang percaya pada masa kini masih memiliki sifat anti-filsafat. Padahal fakta sejarah menunjukkan setiap zaman memiliki tantangan filsafat masing-masing. Bagian sejarah keKristenan telah memperlihatkan adanya integrasi yang baik antara filsafat dan teologi, sehinga filsafat dikatakan sebagai ancilla theologiae. Oleh karena itu artikel ditulis untuk mencoba menolong orang percaya dalam memahami secara teologis prinsip filsafat sebagai ancilla theologiae dan memberikan bentuk implementasi prinsip tersebut dalam kehidupan orang percaya pada masa kini. Agar orang percaya dapat mengerti bagaimana menjawab pemikiran zaman pada masa kini.


2016 ◽  
Vol XIV (3) ◽  
pp. 408-408
Author(s):  
Ivo Džinić

The paper outlines the category of eccentric positionality of the man in philosophical thought of Helmuth Plessner. Using the term positionality, Plessner determined the existence of living beings towards not living beings, and using the category eccentric positionality he tried to precise the specificity of human survival. In the background of these concepts is the idea of possibilities of characterization of specific modes of living bodies and overcoming of ambiguity of human existence as natural and unnatural, in other words physical and not physical. In discussions about the man, starting from Descartes, precisely that was happening. In order to get the concept of man, of imagined from the position of experience, and trying to clarify the aforementioned duality of his description, Plessner started from the phenomenon of life, which cannot be understood through Cartesian alternative of spirit or physical thing. Starting from this principle, he was able to reconcile the two philosophical traditions of understanding men, in what is mostly consist significance of his thought. The fact that Plessner is not the first author who has been using the concept of eccentricity does not diminish the merit of detailed elaboration of this concept as well as its high-quality application in an attempt to understand the human being. "Eccentric positionality", which will eventually infuse all his analysis in the sphere of man, shows the height of Plessner’s philosophical power. Therefore, this paper shows the historical and scientific context of development of this category in thought of this German philosopher.


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