scholarly journals HERMENEUTICS OF DANTE’S INTERPRETATION OF HAPPINESS AS A CONCEPT OF GOOD

2021 ◽  
Author(s):  
Olena TYTAR ◽  

The basis of human nature according to Dante is natural inclination, love to good (Aristotelianism, Thomism). God is the highest blessing but some souls are deceived and choose to love the created world, such love can be broken and become a false love, a sin when either the measure or the choice of worthful goal the object of this love is violated. Thus it becomes a transgression punished in Purgatory or a sin punished in Hell. The crucial thing in person's life is a vision of God. In this respect Dante is a Thomist. It is also important to see Comedy as a kind of model of the universe, Dante embodies mathematical, philosophical, Christological, astrological, numerological and other views in it Keywords: Dante, Thomism, hermeneutics, philosophy of happiness, philosophy of culture

2019 ◽  
pp. 250-264
Author(s):  
Максим Глебович Калинин

В статье опубликован фрагмент анонимного комментария на «Главы о ведении» раббана Афнимарана, восточносирийского мистика VII века. Этот фрагмент представляет большой интерес, поскольку содержит новые сведения о богословской полемике, развернувшейся в Церкви Востока в VIII в. Эта полемика, сопоставимая по масштабам и значимости с паламитскими спорами в Византии, касалась проблемы границ богопознания и прежде всего вопроса о том, способна ли человеческая природа Христа созерцать Его божественную природу. Сведений об этой полемике сохранилось относительно мало, что делает новое публикуемое свидетельство особенно ценным. После краткой характеристики «Глав о ведении» раббана Афнимарана в статье предлагается перевод комментария на главу 90 и анализ этого текста. Особое внимание уделяется термину yaddūʕtānā, «знающий», который раббан Афнимаран использует применительно к человеческой природе Христа. Комментарий на главу 90 - важное свидетельство того, что тезис о способности человеческой природы Христа созерцать Его Божество был характерным для восточносирийского мистического движения (или, по крайней мере, для одной из монашеских традиций внутри этого движения). The aim of the present paper is to introduce new data concerning the polemic that took place in the VIII century C.E. and was related to the mystical movement in the Church of the East. This data are provided by an anonymous commentary on «Chapters on the Knowledge» which belong to rabban Aphnīmāran, an 7th century mystical writer. Among the problems the aforementioned polemic was related to, was the question on whether the humanity of Christ can see His divinity. For the positive answer on this question, John of Dalyāthā, a prominent mystical writer of the 8th century, was condemned by Catholicos Timatheos. In the commentary on the 90th chapter of rabban Aphnīmāran, an anonymous interpreter claims that the vision of God is the knowledge of God. As rabban Aphnīmāran calls the human nature of Christ «knowing» (yaddūʕtānā), the humanity of Christ inevitably knows His divinity, the author of the commentary concludes. In the present article, the text of this commentary is published and analyzed. One may see that the thesis on Jesus’ ability to contemplate the divine nature was not a particular opinion of John of Dalyāthā. This opinion was representative of East Syriac mystical movement (or at least of one of monastic traditions within this movement).


Author(s):  
Steven Baldner ◽  

Thomas Aquinas recognizes natural inclination to be present everywhere in nature, and this inclination is always toward what is good both for the natural thing itself and also for the universe as a whole. Thomas’s primary example of natural inclination is found in the four simple elements, which have natural inclinations to their natural places. The inclination of these non-living elements is then the basis for understanding that natural human inclinations are towards goods for the human person and that the whole world shows a universal intelligent ordering toward what is good. I argue, however, that the natural inclination of non-living, natural bodies to ends that are good for the elements themselves makes good sense in Thomas’s cosmology, but not in ours. Natural substances still show finality in our cosmos, but in a more restricted way than what Thomas was able to find.


2021 ◽  
Vol 103 ◽  
pp. 01041
Author(s):  
Arcady G. Sadovnikov ◽  
Alina E. Korzheva ◽  
Farrukh Begidjon Khudoidodzoda

The article looks at the versions of the feminine image of Russia in the religious and philosophical reflections of the Russian thinkers who worked during the Silver Age (the period of Russian culture covering approximately 1890–1917): Vladimir Solovyov, Nikolai Berdyaev, and Sergei Bulgakov. Special attention is paid to the balance between the male and female principles, which are endowed with certain characteristics in different works by Russian thinkers, not only from the perspective of human nature but also in terms of the nature of Russian culture and mentality, as well as the cosmic nature of the universe. Analysis of the religious and philosophical pursuit of the Silver Age relating to the feminine image of Russia allows the authors to specify the ideas of the characteristics of femininity engrained in the Russian culture and clarify the role of this pursuit in the development of the reflexive Russian thought directed towards becoming aware of these characteristics. The belief about the salvatory mission carried out by the feminine aspect of the human and cosmic nature distinctively identified in the religious and philosophical writings by the Russian thinkers belonging to the Siver Age requires further study. The research has been conducted within the framework of the symbolic direction of cultural studies with the help of comparative analysis, the method of theoretical reconstruction, and problematic-logical, functional, and systemic approaches. These methods allowed the authors to specify the problematic field of the research and define the main concepts to examine the statements about the feminine aspect of Russian culture by different authors as a unified system of forms aimed at the comprehension of the value and symbolic foundation of the national ethnic culture.


Asian Studies ◽  
2016 ◽  
Vol 4 (1) ◽  
pp. 165-194
Author(s):  
Haesung LEE

The theoretical foundation of Joseon Neo-Confucianism, which started with the theory of the Principle and Material Force (Seongriseol), seeks for the fundamental values of all things in the universe by means of the theories of Cosmology (Ujuron) and Mind and Nature (Simseongron). The theory of Self-Cultivation (Suyangron) pursues ideal character training to reach the ultimate Noble Gentleman’s (Gunja) status; then established the theory of Fidelity (Yiriron), which stresses moral practice against injustice. These theories functioned organically with the theory of Ritual Formalities (Yeseol) and the theory of Statecraft Ideas (Gyeongseron), deeply rooted in Democentrism (Minbonjuyi), in order to realize Confucian ideas as methodological indicators. The theory of Four Beginnings and Seven Emotions (Sadanchiljeongron) extended to be the theories of the Principle’s Dominance (Juriron) and Material Force’s Dominance (Jugiron). Likewise, the theory of Sameness-Difference of Human Nature and Material Nature (Inmulseong Dongiron) became the Horak debates, which formed the Neo-Confucian academic genealogies of the Joseon dynasty.


2020 ◽  
Vol 4 (1) ◽  
pp. 17-28
Author(s):  
Mohamed Amine Hocini ◽  
Mustaffa Abdullah ◽  
Fouad Bounama

The problem statement of this research is that the Qur’ān has widely discussed the concept of human being in a number of verses, thus, there is an immense need for the Qur’ānic concept of human to be identified and highlighted. This research aims to clarify the concept of human being in the light of the Qur’ān. This study is significant because it identifies and uncovers the concept of human being according to the Holy Qur’ān, which is very essential to develop and qualify the human being to undertake the duties he is assigned with. To reach the objectives of the research, both the inductive and the analytical approaches are used. The findings of the research show that the human concepts of the human nature and his essential essence are incorrect and contradictory. However, the Qur’ānic concept of human being is distinct and unique for the fact that it is divine, given by his creator who definitely knows him very well. The human being in the light of the Qur’ān is known where he comes from, and is distinct in his own creation, he is also a creation that is being highly valued and received great appreciation in the Qurʾān, and given a special status in the universe distinguishes him from all other creations. Yet, this honor and special status make him responsible to fulfill the mission Allah S.W.T. entrusted him with. In addition, he is a free and willing being but responsible, he is also a weak being in himself unless he depends on his Creator. Finally, this research recommends that the human being concept should be determined in the light of the Qur’ān, since it is correct, sound and comprehensive, it also emphasizes to develop an integrated approach to build the human being that takes into account the reality, characteristics and needs of that creature as mentioned in the Qur’ān. تكمن مشكلة البحث في أن حديث القرآن الكريم عن الإنسان من حيث ذاته وخصائصه جاء متفرقا فيالآيات الكريمة؛ فلذلك كان جمع تلك الآيات والخلوص بنظرة القرآن الكريم للإنسان على نحو شامل ومتكاملأمرا ضروريا، ويهدف هذا البحث إلى بيان معالم وملامح التصور القرآني للإنسان. هذا البحث مهم لأنهيتناول الإنسان؛ ماهيته وحقيقته وخصائصه في ضوء النظرة القرآنية المتميزة، ومعرفة الإنسان والإلمام بحقيقتهوماهيته يعتبر غاية في الأهمية إذ لا يمكن القيام بعملية بناء الإنسان وعمارته -ثم تأهيله للقيام بمهمتهالوظيفية- على أسس سليمة إلا بمعرفته المعرفة الحقة والتي لا يمكن إيجادها خارج الإطار القرآني، وللوصولإلى أهداف البحث اعتمد الباحث المنهج الاستقرائي لتتبع وجمع الآيات التي تحدثت عن الإنسان وخصائصهوماهيته، مع الرجوع إلى المصادر التفسيرية القديمة والحديثة التي تطرقت إلى هذا الموضوع، وإضافة إلى ذلك،اعتمد الباحث المنهج التحليلي لتحليل النصوص القرآنية لاستنباط نظرة القرآن الكريم للإنسان من حيثماهيته وخصائصه. ومن أهم النتائج التي توصل إليها البحث: أن التصورات البشرية للإنسان تتميز بالقصوروالتناقض بين تصور يحط من قيمة الإنسان وآخر يرفعه إلى مقام الألوهية، وأن الرؤية القرآنية للإنسان متميزةوفريدة من نوعها لأنها من عند الله تعالى خالق هذا الإنسان فهو -وحده- الأعلم به، فالإنسان في التصورالقرآني معلوم الأصل والمصدر، متميز في ذاته وخلقه وتركيبته، وهو مخلوق مكرم نال تقديرا وحفاوة كبيرين فيالخطاب القرآني، وله منزلة خاصة في الكون تميزه عن سائر الموجودات، حيث سخر له جميع ما في الأرضلينتفع به، وهذا التكريم وهذه الحفاوة ليسا لذات الإنسان وإنما للمهمة الشريفة التي أنيطت به، والدور الجللالذي كلف بأدائه وهو خلافة الله في أرضه؛ فهو شُ رِّفَ لأنه كُل فَ. وهو كائن حر وذو إرادة ولكنه مسؤول،كما أنه كائن ضعيف في ذاته ما لم يعتمد على خالقه. ومن أبرز توصيات البحث: ضرورة تحديد التصورللإنسان في ضوء القرآن الكريم لأنه الصحيح والسليم، ليتم -وفق هذا التصور- وضع منهج متكامل لبناءالإنسان يراعي حقيقته وخصائصه وحاجياته.


2019 ◽  
Vol 3 (2) ◽  
pp. 145
Author(s):  
Johannes Widodo

Human is the centre of natural exploitation and built environment, a belief that has been existed since the beginning of civilization when human started to adapt into the natural environment and to articulate nature into built-environment. Human as creator and innovator of the built environment put himself at the centre of the universe: geographically is at the middle ground in between the mountain and the waterfront, chronologically is in between the sunrise and the sunset, and ideologically is in between heaven above and underworld beneath the earth. He stands at the middle of circles that define inside and outside and denote sacred and profane. Water is the essence of life. Therefore, the forested hills and mountains that provide steady supply of fresh water are preserved and well protected, spiritually and physically. To ensure the continuous flow of the lifeline, the forests are protected against violations and destructions, through rituals and social rules. The choice of location for the built-up area of the settlement is carefully considered against natural and supra-natural factors, in order to ensure the harmonious relationships between human, nature, and the spirits. In rational sense, it is to ensure the survivability of the community’s existence and its livelihood.


2021 ◽  
Vol 5 (02) ◽  
pp. 183
Author(s):  
Achmad Asrori

The study of humans is a very interesting study, because besides being approachable from various aspects, it also concerns us as human beings. This study of humans has been done for a long time since the time of the ancient philosophers in Greece. They have started talking about humans, besides talking about God and the universe. This study of humans also eventually gave birth to various scientific disciplines, such as sociology, anthropology, biology, psychology, and other sciences.Religion is a part that cannot be separated from humans, considering that since humans were born into the world, God has actually been equipped with religion. For this reason, the relationship between humans and religion will be explained in this section so that it becomes clear that religion is an absolute necessity for humans and humans cannot live in order and prosperity in this world without religion. In other words, human nature is religious, so when a human claims to be non-religious means he has lied to himself and at the same time has done wrong against him.


10.52709/nuss ◽  
2021 ◽  
Author(s):  
Said Nursi

The Short Words comprises the first ten chapters of the thirty-three-chapter work known as The Words, which in turn forms the first part of the Risale-i Nur (Epistles of Light) collection, a commentary on the Quran that totals in excess of six thousand pages. The Risale-i Nur was written in Turkish by one of the modern age’s most significant Muslim scholars, Bediuzzaman Said Nursi (1876-1960). Nursi wrote this monumental work in order to explain the truths and realities of belief, both to his fellow Muslims and to modern humankind in general. In Nursi’s view, we are in this modern age confronted by a profound crisis of meaning, and in the face of the assaults of materialist philosophies and ideologies, the question which must be prioritised over all others for Muslims is the saving and strengthening of belief. For it is only in belief in the Creator, the Source of all being, that humankind’s true happiness and progress, and the cure for the wounds caused by materialism and misguidance, are to be found. Nursi devoted a whole life of learning and scholarship to realising these aims. Bediuzzaman Said Nursi’s treatise The Short Words are presented here in its new English translation with a focus on the communication of meaning rather than on strict, word-for-word equivalence, which often obscures what the author is trying to say and makes reading more of a task for the reader than a pleasure. The Short Words are, as the title suggests, short, simple, reader-friendly pieces describing, through the use of comparisons, metaphors and analogies, the virtues of belief and worshipful action. The Short Words showcase Nursi’s own unique style of instruction through short, accessible parables on the relative merits and demerits of guidance and misguidance and belief and unbelief, pointing out how alien to human nature the rejection and denial of God really are, and showing how humankind’s true happiness and progress can be found only in recognition, acceptance and worship of the Maker of the universe, and in worshipful action on His account.


Philosophy ◽  
1990 ◽  
Vol 65 (253) ◽  
pp. 261-270 ◽  
Author(s):  
T. D. Sullivan

Quentin Smith contends that modern science provides enough evidence ‘to justify the belief that the universe began to exist without being caused to do so.’There was a time when such a claim would have been dismissed because it conflicts with a principle absolutely fundamental to all human thought, including science itself. As Thomas Reid expressed the matter:That neither existence, nor any mode of existence, can begin without an efficient cause is a principle that appears very early in the mind of man; and it is so universal, and so firmly rooted in human nature, that the most determined scepticism cannot eradicate it.


2019 ◽  
Vol 3 (2) ◽  
pp. 145-148
Author(s):  
Johannes Widodo

Human is the centre of natural exploitation and built environment, a belief that has been existed since the beginning of civilization when human started to adapt into the natural environment and to articulate nature into built-environment. Human as creator and innovator of the built environment put himself at the centre of the universe: geographically is at the middle ground in between the mountain and the waterfront, chronologically is in between the sunrise and the sunset, and ideologically is in between heaven above and underworld beneath the earth. He stands at the middle of circles that define inside and outside and denote sacred and profane. Water is the essence of life. Therefore, the forested hills and mountains that provide steady supply of fresh water are preserved and well protected, spiritually and physically. To ensure the continuous flow of the lifeline, the forests are protected against violations and destructions, through rituals and social rules. The choice of location for the built-up area of the settlement is carefully considered against natural and supra-natural factors, in order to ensure the harmonious relationships between human, nature, and the spirits. In rational sense, it is to ensure the survivability of the community’s existence and its livelihood.


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